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rausule · 1 year ago

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GRAVITAS COGNATIO

Momentum gentis in societate Romana valde significant. temporibus praesertim originum. Quod patet in exsequiis, quando pater noviter defunctus ad praedecessores suos accedit, et gens eum cum eis celebrat, eum in processione per civitatem ad Forum cum processione trahens. Multi homines defuncti praecedunt larvam ceratam cum Patribus iam defunctis linimentis, commonentes civitatem quanti momenti illa nobilitas pro tota communitate esset. Praeter hunc modum celebrandi gens inter publica et privata fuit, alia omnino privata, festum carae cognatio, in qua propinqui gentis, artissimas, mortuorum sepulcra celebrabant. quo facto concordiam, mutuam societatem, proavos firmavit.

Portrait of Lucius Glunius Brutus, 4th century, Paris, National Library.Consanguinitas paterfamilias : sententia et scriba , opportunum momentum exempla, ex historia vel moribus sumpta, sententiam ducere possent, pater.

qui eum ad concordiae audiebant. Ciceronem cum ipsa republica eloquentiae vitaeque in republica artissima necessitudine fuisse edidisse, oratorum primorum unus fuisse existimans Brutum, qui rege expulso primum consulatum ab Roma sumpsit. . Oportet igitur ab initio usum habere oratorium, cum realibus eventibus coniungi, non semper magni momenti politici, sed ad quos necessaria est sententiarum expressio in exercitio immediato. In hac eloquentiae naturae politicae et iudicialis locus erat eloquentiae celebris naturae, qualis est laudatio funebris. Laudatoria oratio, habita funus patricii; Privatus autem, et familiaris, vel publicus, et a magistratu sustentari posset.

laudatio funebris

In aristocratico orbe, laudatio funebris occasio fuit, una cum singulis, tota nobili familia, et ad extremam pompam exsequiarum posita. Non improvisa, sicut naeniae, sed vera locutio scripta, cuius textus postea in archivo familiari servabatur. Ipsa res, in qua pronuntiatum est, demonstrare significatum est eius hominis non solum intra gentem, sed etiam intra urbem, cuius in historia singulae maiores eius generis fuissent: imagines demonstraverunt atque evocaverunt. in omnium memoria. Laudatio igitur indolem celebrem habuit, sed simul reale munus sociale habuit.

5. See CICERO, BRUTUS. LIII.

SUMMARIUM'

Early Latin prose had mostly official use; commentaria ad eam pertinent, i.e., recordatio rerum praecipuarum quae in magistratu gestae sunt, libros, i.e., statuta regularum, protocolla et statuta necessaria ad imperium exercendum, I. Fasti, quod significat utrumque consulum et magistratuum. qui Romae sequebantur fasti (cum annotatione dies fasti et nefasti dies) denique annales, collectio nominum magistratuum et rerum, quae quotannis a Summis Pontificibus gestae erant. Annales Maximi, a P. Mucio Scevola pontifice editis anno 123 a.C.n.

Cum lex una ex praecipuis notis mentis Romanae sit et una ex maximis legatis civilizationis Romanae ad humanitatem, magna pars prosae productionis, cum ultima aetas constet textuum iuridicis. Inter primos libros legum memorandum est leges regiae, dictae quod in monarchica aetate lucem viderunt, collectae, ut traditum est, C. Papirius.

Maximi momenti sunt leges XII tabularum, primum exemplum legum scriptarum et publicarum, ad quas edendas praecipuum corpus mandatum est, decemviri legibus scribundis. Leges lucem viderunt anno 451-450 a.C.n., tabulis aeneis insculptae et in Foro missae. Etiamnunc rigidi conservatismo notati, magni tamen momenti sunt quod arbitrium iudicum finiunt et aequam tractationem omnibus civibus praestarunt.

In societate Romana, oratorium magnum momentum sociale et politicum habuit. Primae orationes plane deperditae sunt; earum vestigia reperiri possunt in historiarum recentiorum historia. E regione oratoria politica statim evoluta est iudicialis. Celebris etiam locus celebris habetur oratorio, laudationes funebres testantur, orationes firmatae, in archivo familiari conscriptae et conservatae, solenniter in exsequiis civium familiarum patriciae celebratae. Praeter qualitates et res gestas defunctorum celebrandi occasio factae sunt totum aristocraticum ordinem extollendi.

#Celebris etiam #afrikaans #south africa #Privatus autem

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pamphletstoinspire · 6 years ago

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THE BOOK OF JUDITH* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 15

INTRODUCTION.

The sacred writer of this Book is generally believed to be the high priest Eliachim, (called also Joachim.) The transactions herein related, most probably happened in his days, and in the reign of Manasses, after his repentance and return from captivity. It takes its name from that illustrious woman, by whose virtue and fortitude, armed with prayer, the children of Israel were preserved from the destruction threatened them by Holofernes and his great army. It finishes with her canticle of thanksgiving to God. Ch. --- He was a chief officer at court, under Ezechias, (4 K. xviii. 18. H.) before he was high priest, assuming his father Helchias's name. Many suppose that he was the author of this Book, as Josephus informs us that the priests recorded the most remarkable transactions. But this would prove that they wrote all the histories of the Bible. S. Jerom (in Agg. i. 6.) seems to believe that Judith left these memoirs. Yet we have no certain proof of the author. Josephus passes over this history, as he professed to exhibit only the Heb. books. Ant. x. 11. Prol. &c. S. Jerom doubts not but this was written in Chaldee, from which language he translated it; unless he caused it to be first explained to him in Heb. as he did the Book of Tobias. C. --- He might, however, have attained sufficient knowledge of the former language, which is so like the Hebrew, before he undertook this work. H. --- He professes to give "the sense," rather than a verbal translation. The Greek must have been taken from another copy, and is followed by the Syriac, in which we find some passages more exact than in the present Greek copies. The original is entirely lost. It might have removed many difficulties. Those however which are started by our adversaries, are not unanswerable. Grotius would suppose that this work is only a parable, representing the state of the Jewish church under the persecution of Epiphanes. But this singular notion has no foundation; and if it had, the authenticity of the Book would not be endangered, as the parable both of the Old and New Testament are certainly true, and written by inspiration. C. --- Luther styles it a poetical comedy; (Pref. et Sympos. 29.) but both Jews and Christians have esteemed it as a true history: (W.) and this innovator (H.) allows, that "the Book is beautiful, and written by an inspired prophet." C. --- The Fathers have looked upon it with the utmost veneration; and S. Jerom, though he was at one time under some doubts, placed it on a level with the Books of Ruth, and Esther, &c. Ep. ad Principiam. --- It is admitted by Origen, Tertullian, S. Chrys. S. Hilary, V. Bede, &c. as the history of a most valiant matron, delivering God's people from a cruel tyrant. W. --- Some place this event under Cambyses, son of Cyrus; (Euseb. S. Aug.) others under Xerxex, (Torniel) or Darius Hystaspes, (E.) or Ochus: (Sulp. Severus) but the opinion which has been given above is more accurate; (C.) or rather Bethulia was saved, while Manasses was in captivity, (in the 10th year of his reign) and the high priest administered affairs in his absence. At this point, Judith might be thirty-five years old. She lived seventy years afterwards; and many days (perhaps eight years more) passed before the country was invaded by Pharao Nechao. C. xvi. 30. Thus Manasses survived 45 years, Amon 2, Josias 31; total 78. This chronology removes every difficulty. Houbig. Pref. --- If true, it seems probable that the work would be originally in Heb. as the Chaldee was used only after the captivity, (H.) which may be farther proved from C. i. 15. Greek. Houbigant. --- Protestants prefer to translate this and the other apocrypha from the Greek. M.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 15

The Assyrians flee: the Hebrews pursue after them, and are enriched by their spoils.

[1] And when all the army heard that Holofernes was beheaded, courage and counsel fled from them, and being seized with trembling and fear they thought only to save themselves by flight: Cumque omnis exercitus decollatum Holofernem audisset, fugit mens et consilium ab eis, et solo tremore et metu agitati, fugae praesidium sumunt,

[2] So that no one spoke to his neighbour, but hanging down the head, leaving all things behind, they made haste to escape from the Hebrews, who, as they heard, were coming armed upon them, and fled by the ways of the fields, and the paths of the hills. ita ut nullus loqueretur cum proximo suo, sed inclinato capite, relictis omnibus, evadere festinabant Hebraeos, quos armatos super se venire audiebant, fugientes per vias camporum et semitas collium.

[3] So the children of Israel seeing them fleeing, followed after them. And they went down sounding with trumpets and shouting after them. Videntes itaque filii Israel fugientes, secuti sunt illos. Descenderuntque clangentes tubis, et ululantes post ipsos.

[4] And because the Assyrians were not united together, they went without order in their flight; but the children of Israel pursuing in one body, defeated all that they could find. Et quoniam Assyrii non adunati, in fugam ibant praecipites : filii autem Israel uno agmine persequentes debilitabant omnes, quos invenire potuissent.

[5] And Ozias sent messengers through all the cities and countries of Israel. Misit itaque Ozias nuntios per omnes civitates et regiones Israel.

[6] And every country, and every city, sent their chosen young men armed after them, and they pursued them with the edge of the sword until they came to the extremities of their confines. Omnis itaque regio, omnisque urbs electam juventutem armatam misit post eos, et persecuti sunt eos in ore gladii, quousque pervenirent ad extremitatem finium suorum.

[7] And the rest that were in Bethulia went into the camp of the Assyrians, and took away the spoils, which the Assyrians in their flight had left behind them, and they were laden exceedingly. Reliqui autem, qui erant in Bethulia, ingressi sunt castra Assyriorum, et praedam, quam fugientes Assyrii reliquerant, abstulerunt, et onustati sunt valde.

[8] But they that returned conquerors to Bethulia, brought with them all things that were theirs, so that there was no numbering of their cattle, and beasts, and all their moveables, insomuch that from the least to the greatest all were made rich by their spoils. Hi vero, qui victores reversi sunt ad Bethuliam, omnia quae erant illorum attulerunt secum, ita ut non esset numerus in pecoribus et jumentis et universis mobilibus eorum, ut a minimo usque ad maximum omnes divites fierent de praedationibus eorum.

[9] And Joachim the high priest came from Jerusalem to Bethulia with all his ancients to see Judith. Joacim autem summus pontifex de Jerusalem venit in Bethuliam cum universis presbyteris suis ut videret Judith.

[10] And when she was come out to him, they all blessed her with one voice, saying: Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the honour of our people: Quae cum exisset ad illum, benedixerunt eam omnes una voce, dicentes : Tu gloria Jerusalem; tu laetitia Israel; tu honorificentia populi nostri :

[11] For thou hast done manfully, and thy heart has been strengthened, because thou hast loved chastity, and after thy husband hast not known any other: therefore also the hand of the Lord hath strengthened thee, and therefore thou shalt be blessed for ever. quia fecisti viriliter, et confortatum est cor tuum, eo quod castitatem amaveris, et post virum tuum, alterum nescieris : ideo et manus Domini confortavit te, et ideo eris benedicta in aeternum.

[12] And all the people said: So be it, so be it. Et dixit omnis populus : Fiat, fiat.

[13] And thirty days were scarce sufficient for the people of Israel to gather up the spoils of the Assyrians. Per dies autem triginta, vix collecta sunt spolia Assyriorum a populo Israel.

[14] But all those things that were proved to be the peculiar goods of Holofernes, they gave to Judith in gold, and silver, and garments and precious stones, and all household stuff, and they all were delivered to her by the people. Porro autem universa quae Holofernis peculiaria fuisse probata sunt, dederunt Judith in auro, et argento, et vestibus, et gemmis, et omni supellectili, et tradita sunt omnia illi a populo.

[15] And all the people rejoiced, with the women, and virgins, and young men, playing on instruments and harps. Et omnes populi gaudebant cum mulieribus, et virginibus, et juvenibus, in organis, et citharis.

Commentary:

Ver. 1. All. Gr. "Those who were in the tents heard, they were astonished at the fact; and fear and trembling fell upon them, and there was not a man remaining before his neighbour; but rushing out, with one accord, they fled through every path, in the plains and in the mountains; and those who were encamped in the high places around Bethulia, (H. the Moabites, &c. C. vii. 8. C.) fled. Then every warrior of Israel rushed out upon them, and Ozias," v. 5.

Ver. 5. Israel. Gr. adds, "informing them of what had been accomplished, and that all might pour upon the enemies, to cut them off. But when the Israelites heard this, they all, unanimously, fell upon them, as far as Chobai: (H. Hoba. C.) in like manner those from Jerusalem came up, and from all the mountainous country; for they also were informed of what had happened in the camp of their enemies; and the men of Galaad and of Galilee scattered them with great slaughter, till they had passed Damascus and its boundaries." H. --- As the enemy fled without a leader, we may easily imagine what carnage would ensue. C.

Ver. 7. The. Gr. "their spoils, and were greatly enriched." H. --- Mariana suggests that we should read honestati, which is used in this sense, (Eccli. xi. 23.) instead of onustati, loaded.

Ver. 8. They. Gr. "The Israelites, returning from the slaughter, took possession of the remainder, and the villages and cities, both in the mountains and champaign country, took many spoils; for these was great abundance. But Joachim," &c.

Ver. 9. Came. Gr. adds, "and the senate of Israel, residing at Jerusalem, came." This alludes to the sanhedrim. Grotius. --- But, it seems, its institution was posterior to the captivity, and we may understand the principal men of the city, or of the priests. C. --- To see. Gr. adds, "the good things (Compl. to confirm or lay a foundation for, the good things) which God had done to Israel, and to see Judith, and speak peace with her." Prot. "to salute her." H. --- Joachim is the same with Eliacim; El being only prefixed. T. --- He is the Sadoc II. or Odeas of Josephus; (Reinec.) and succeeded Sobna both in spiritual and temporal power. Isai. xxii. Bellarmin.

Ver. 10. She. Gr. "They were gone into her apartment, they," &c. --- Art the. Gr. adds, "great joy, and the great boast of our race; because thou hast done all these things with thy hand, thou hast procured the good of Israel, and God hath been pleased with them. Be thou blessed by the omnipotent Lord for ever." H. --- Judith was a figure of the blessed Virgin, to whom these praises chiefly belong. Fulbert. W.

Ver. 11. Chastity, &c. This is not in Syr. &c. and though, generally speaking, celibacy was not esteemed honourable among the Jews, yet chastity was so much the more admired, as it was more uncommon. A widow was deserving of praise for not lightly entering upon a second marriage. C. --- Those who abstain from it, were respected, like virgins, by the Romans. Val. Maxim. ii. 1.

Ver. 13. Thirty. Gr. "And the people plundered the camp thirty (Syr. three) days." The camp of the Assyrians was in various places, and the people waited a month before they began to divide the spoils among all, according to their laws. Num. xxxi. 27. and 1 K. xxx. 24. C.

Ver. 14. But. Gr. "And they gave to Judith the tent of Holofernes, and all the silver plate, and beds and basins, and all his furniture, which she taking, place upon her mule, and put to her chariots, and heaped them thereon; and every woman of Israel ran to see her, and they blessed her, and danced in her honour. Then she took some thyrsus (H. or branches entwined with ivy, &c. C.) in her hands, and gave to those women who accompanied her; and they crowned with olive both her and her attendant; (maid, or Alex. Sept. "and she was crowned with olive, and her mule;" Grabe substitutes "female companions,") and she went before all the people, leading the dance of all the women; and every man of Israel followed in arms, with crowns, and with hymns in their mouth. Then," &c. C. xvi. H. --- The bearing of green branches, on such occasions, was very common. Lev. xxiii. 40. 2 Mac. x. 7. Mat. xxi. 8. Hence Tacitus (Hist. v.) supposed that the Jews adored Bacchus. But there was nothing here of the immodesty, which generally attended the pagan festivals. We only find this instance of women being crowned with olive. But this tree was very proper, as it was used in rejoicings: Ramo felicis olivæ; (Virg. vi.) on which Servius remarks, olivæ, arboris festæ. At certain races in Greece, women who gained the victory, were thus crowned; (Alex. Genial v. 8.) and it was used by the Roman cavalry on the ides of July, and in ovations. Pliny xv. 4. - The processions of the Church often admit of similar ornaments in honour of God, (T.) and to promote piety. H.

#book of judith

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