Prudentius Psychomachia

AURELII PRUDENTII CLEMENTIS PSYCHOMACHIA

THE PSYCHOMACHIA OF AURELIUS PRUDENTIUS CLEMENS

Source of the text: THE LATIN LIBRARY at Ad Fontes Academy.

Editions:

Ioannes Bergman, Aurelii Prudentii Clementis Carmina (Vienna and Leipzig: Hoedler-Pichler-Tempsky, 1926).

Ioannes Bergman, Aurelii Prudentii Clementis Psychamochia (Upsala: Almquist & Wiksel, 1897) with notes in Latin.

Albertus Dressel, Aurelii Prudentii Clementis Quae Extant Carmina (Leipzig: Herman Mendelssohn, 1860). Another scan.

Theodorus Obbarius, Aurelii Prudentii Clementis Carmina (Tubingen, 1845).

Aurelii Clementis Prudentii Opera Omnia in usum Delphini vol. 2 (London: Valpy, 1824), including Psych. with notes and running summary in Latin. vol. 1 vol. 3 (notes and indices, glosses, lists of editions and MSS)

Faustinus Arevalo Prudenti Carmina vol. 1 (Cath. Apoth. Hamart.) (Rome, 1788)

Christoph Cellarius, Aurelii Prudentii Clementis quae extant (1703) [1]

Nicolaas Heinzius (Dan. fil.), Aurelii Prudentii Clementis Quae Exstant (Elzevirius, 1667) [2] 1701 ed.

Bibliography

Life of Prudentius

Quotations

Preface

Senex fidelis, prima credendi uia,

Faithful old man, first path of believing,

Abram, beati seminis serus pater,

Abram, father late in life of a blessed progeny,

adiecta cuius nomen auxit syllaba,

whose name grew with an added syllable,

Abram parenti dictus, Abraham Deo,

called Abram by his parent, Abraham by God,

senile pignus qui dicauit uictimae,

who dedicated as a sacrificial victim the child of his old age

docens ad aram cum litare quis uelit,

teaching that, when someone wants to make sacrifice at the altar,

quod dulce cordi, quod pium, quod unicum

that which is sweet to the heart, that which is loyal, that which is unique

that which is loyal: or perhaps, "that which is the object of his love."

deo libenter offerendum credito,

must be offered willingly with faith in God.

pugnare nosmet cum profanis gentibus

He urged us to fight with profane peoples

suasit, suumque suasor exemplum dedit,

and as he urged gave himself as an example

literally "his own example"

nec ante prolem coniugalem gignere

that one does not beget legitimate progeny

deo placentem, matre uirtute editam,

pleasing to God, born from mother Virtue,

quam strage multa bellicosus spiritus

before the warlike spirit has conquered with much carnage

portenta cordis saeuientis uicerit.

the raging monsters of the heart.

literally "the monsters of the raging heart" (transferred epithet).

uinctum feroces forte reges ceperant

Savage kings by chance had captured and bound

Loth inmorantem criminosis urbibus

Lot while he was dwelling in the criminal cities

Sodomae et Gomorrae, quas fouebat aduena

of Sodom and Gomorrha, which he inhabited as an immigrant,

pollens honore patruelis gloriae.

powerful thanks to the honor accorded his uncle's glory.

his uncle: Abraham

Abram sinistris excitatus nuntiis

Abram, roused by sinister news,

audit propinquum sorte captum bellica

heard that his kinsman, captured by chance of war,

seruire duris barbarorum uinculis:

was serving in the harsh chains of barbarians.

armat trecentos terque senos uernulas,

He armed three hundred and thrice six home-bred slaves,

The number 318 is given a symbolic interpretation below, lines 56-58.

pergant ut hostis terga euntis caedere,

so they could go and cut to pieces the traveling enemy's rearguard.

quem gaza diues ac triumphus nobilis

(the enemy) whom rich treasure and noble triumph

captis tenebant inpeditum copiis.

was keeping hindered with captured troops.

quin ipse ferrum stringit et plenus deo

Indeed the man himself drew his sword and, full of God,

reges superbos mole praedarum graues

defeated and put to flight haughty kings, weighed down by the mass of spoils,

pellit fugatos, sauciatos proterit,

crushed and bloodied them,

frangit catenas et rapinam liberat:

broke the chains and freed the booty:

aurum, puellas, paruulos, monilia,

gold, girls, boys, jewellery

greges equarum, uasa, uestem, buculas.

herds of horses, furniture, clothing, heifers.

Loth ipse ruptis expeditus nexibus

Lot himself, freed from the broken chains,

attrita bacis colla liber erigit.

raised as a free man his neck, worn down by the links.

Abram triumphi dissipator hostici

Abram, banisher of the enemy's triumph,

redit recepta prole fratris inclytus

returned famous, due to the recovery of his brother's son,

ne quam fidelis sanguinis prosapiam

lest a force of wicked kings possess

uis pessimorum possideret principum.

any family of faithful blood.

adhuc recentem caede de tanta uirum

While he was still fresh from such a great slaughter of men

donat sacerdos ferculis caelestibus,

the priest bestowed celestial food upon him,

dei sacerdos, rex et idem praepotens,

a priest of God (bestowed this), and likewise a very powerful king,

origo cuius fonte inenarrabili

whose origin from a secret, indescribable source

secreta nullum prodit auctorem sui,

brings forth no author of itself,

Melchisedech's parentage is not recorded in the Bible.

Melchisedech, qua stirpe, quis maioribus

Melchisedech, from what family, from what ancestors,

ignotus, uni cognitus tantum deo.

it is unknown, known only to the one God.

mox et triformis angelorum trinitas

And later a three-formed trio of angels

senis reuisit hospitis mapalia,

visited the hut of their aged host

et iam uietam Sarra in aluum fertilis

And now Sarra, fertile in her already aged womb

munus iuuentae mater exsanguis stupet,

is stunned at the gift of youth, a withered mother,

herede guadens, et cachinni paenitens.

rejoicing in her heir, and regretting her laughter.

haec ad figuram praenotata est linea,

This line has been marked out in advance figuratively

quam nostra recto uita resculpat pede:

which our life can retrace with a straight step:

uigilandum in armis pectorum fidelium,

there must be armed vigilance in the hearts of the faithful

omnemque nostri portionem corporis,

and every part of our body

quae capta foedae seruiat libidini,

that can be captured and enslaved to foul lust,

domi coactis liberandam uiribus;

must be freed by forces gathered at home;

nos esse large uernularum diuites,

we are greatly rich in home-bred slaves,

si quid trecenti bis nouenis additis

if we know what three hundred with twice nine added

possint figura nouerimus mystica.

can do through mystic symbolism.

The number 318, when written in Greek characters, spells the first two letters of the name Jesus (iota eta), and then tau, which looks like a cross.

mox ipse Christus, qui sacerdos uerus est,

Later Christ himself, who is the true priest,

parente inenarrabili atque uno satus,

born from a single and unknowable parent,

This explains the emphasis on Melchisedech's mysterious parentage above. It prefigures Christ's.

cibum beatis offerens uictoribus

offering food to the blessed victors

paruam pudici cordis intrabit casam,

will enter the small hut of the chaste heart,

monstrans honorem trinitatis hospitae.

and show it the honor of entertaining the Trinity.

animam deinde spiritus conplexibus

Then he will make the soul, piously married in the embraces of the (Holy) Spirit,

pie maritam, prolis expertem diu,

long lacking in issue,

faciet perenni fertilem de semine,

fertile from an eternal seed,

tunc sera dotem possidens puerpera

then, possessing the dowry of a late birthing

herede digno patris inplebit domum.

he will fill the house with an heir worthy of his father.

The allegory is as follows:

Abraham = the reader (nostra vita 51)

Lot = the body which must be liberated from

barbarian kings = lust (libido 54). The primary means is

318 servants = Christ; the reward is from

Melchisedech = Christ, who offers

food = eucharist (61), and a visit from

3 angels = the Trinity to

the hut of Abraham and Sarah = the reader's heart (cor 62). As a result of the visit

Sara = the soul (anima) becomes fertile and produces

Isaac = 'heres' (68) the 'heir', which is perhaps eternal life, or faith.

Main Text

1-20: Introduction and Invocation of Christ

Christe, graues hominum semper miserate labores,

Christ, having always pitied the grievous sufferings of mankind,

qui patria uirtute cluis propriaque, sed una,

who are known and honored thanks to your father's power and your own--but it is one power,

(unum namque deum colimus de nomine utroque,

for we worship a single god under each name,

non tamen et solum, quia tu deus ex patre, Christe)

yet not merely one, because you, Christ, are God born from the Father--

dissere, rex noster, quo milite pellere culpas

teach us, our king, by what military force

mens armata queat nostri de pectoris antro,

the armed mind can expel sins from the hollow of the heart

exoritur quotiens turbatis sensibus intus

whenever conflict arises within our disturbed senses

seditio atque animam morborum rixa fatigat,

and the fight with the vices wears out the soul

quod tunc praesidium pro libertate tuenda

what defending force then for protecting our liberty

quaeue acies furiis inter praecordia mixtis

or what army can resist the madnesses mixed up in the heart

obsistat meliore manu. nec enim, bone ductor,

with superior force. For, good general,

magnarum virtutum inopes neruisque carentes

you have not exposed Christ's worshipers to the destroying vices

Christicolas uitiis populantibus exposuisti.

bereft of virtues and lacking strength.

ipse salutiferas obsesso in corpore turmas

You yourslef order the slavation-bringing troops to fight in the besieged body,

depugnare iubes, ipse excellentibus armas

you yourself arm the mind with excellent arts

artibus ingenium, quibus ad ludibria cordis

with which, powerful at resisting those mockers of the heart,

oppugnanda potens tibi dimicet et tibi uincat.

it can fight for you and win for you.

uincendi praesens ratio est, si comminus ipsas

The method victory is clear, if it is possible to note close at hand

uirtutum facies et conluctantia contra

the very faces of the virtues,

uiribus infestis liceat portenta notare.

and the monstrosities that fight against them with hostile strength.

21-39: Duel between Faith and The Worship of the Old Gods

prima petit campum dubia sub sorte duelli

The first to enter the field, intending to fight under the dubious fortunes of war,

This passage is discussed by William Allan Neilson, "The Beginnings of Modern Allegory," Harvard Studies and Notes in Philology and Literature vol. 6 (1899) p. 20 Karla Pollman in Von Göttern und Menschen erzählen: Formkonstanzen und Funktionswandel (Stuttgart: Steiner 2001) p. 111

pugnatura Fides, agresti turbida cultu,

was Faith, visibly agitated and in peasant dress,

agresti . . . cultu: "Non enim ad praedicandam philosophos, sed piscatores elegit. Ison. Cfr. Hermae Past. Mand. Prooem., ubi fidei magister intravit . . . habitu pastorali. . . . Opponitur Fides Culturae deorum 30, quam victimarum ac socerdotum vitiis coronatorum oranatu repraesentat. Vid. Serv. ad Virg. Aen. 2.133." (Dressel)

agresti cultu: id est rusricano habitu hoc est non humana philosophia vestita (Weitz glosses).

Catherine E. Karkov, "Broken Bodies and Singing Tongues: Gender and Violence in Cambridge, Corpus Christi College 23 Psychomachia" in Simon Keynes Lapidge, ed. Anglo-Saxon England (Cambridge: Cambridge University Press, 2002)115-136.

nuda umeros, intonsa comas, exerta lacertos;

her shoulders uncovered, her hair uncut, her arms exposed,

Christian virtues were often (later?) portrayed as Amazons. In the Strasbourg MS of Harrad von Landsberg, the Amazon virtues all have swords, the vices lances. "Schon im 4ten Jahhundert schrieb Aurelius Prudentius eine Psychomachia, worin der Kampf der jungfrauelichen Tugenden mit dem Lastern vollig als Amazonenschlacht geschildert wird." Wolfgang Menzel, Christliche Symbolik (Regensburg: Verlag Joseph Manz, 1854) 53. [Check RAC s.v. Amazon]

Sil Pun. 15.670-71 turbati fugere Macae, fugere feroces / Autololes, Rhodanique comas intonsa iuventus [i.e. Gauls?]. Ov. Met. 7.175 f. Medea egreditur tectis vestes induta recinctas, nuda pedem, nudis umeros infusa capillis. Verg. Aen. 4.509 crines effusa sacerdos ter centum tonat ore deos.

Paula James, "Prudentius' Psychomachia: the Christian arena and the politics of display" in Miles, ed. Constructing Identities in Late Antiquity, p.71: "It seems that Faith is entering a battle arena, woefully ill-equipped to face the enemy. The logic is clear as she is by her nature unassailable, but in Prudentius she is actively seeking confrontation, an unexpected move. She initiates the fight in the familiar guise of a Christian martyr with no chance against a properly armoured opponent. This is the first indication that the virtues are going to fight back and turn the tables in a locality traditionally associated with their physical defeat and spiritual victory. This is precisely the problem Prudentius presents to later readers. The Christian Virtues [p.72] viciously defeat the pagan Vices but where do they stand on the moral high ground?"

Lines 22-27 were often quoted as indicative of the simplicity of the early church by medieval writers, e.g. John Wycliffe in De Apostasia, and Gerhohi Praepositi Reicherbergensis comm. on Psalm 54, p. 445 in MGH Libelli de lite imperatorum et Pontificum saec. XI et XII conscripti vol. 3. = PL 194.17.

See Carolin Oser-Grote, "Virtus Romana und Virtus Christiana. Die Rezeption und Transformation eines römischen Wertebegriffs bei Prudentius," in Therese Fuhrer und Michael Erler (Hrsg.), Zur Rezeption der hellenistischen Philosophie in der Spätantike (Stuttgart: Franz Steiner, 1999) pp. 213-28, esp. p. 220 on the dress of Fides.

namque repentinus laudis calor ad noua feruens

for her sudden lust for glory, burning for new battles,

proelia nec telis meminit nec tegmine cingi,

remembered to put on neither weapons nor armor,

pectore sed fidens ualido membrisque retectis

but having faith in her strong breast and uncovered limbs

prouocat insani frangenda pericula belli.

She courted the dangers of mad war that must be smashed.

ecce lacessentem conlatis uiribus audet

Behold, the first to collect her strength and strike at Faith

prima ferire Fidem Veterum Cultura Deorum.

as she called out her challenge was the Worship of the Old Gods.

illa hostile caput phalerataque tempora uittis

She (Faith), rising high, struck that hostile head

altior insurgens labefactat, et ora cruore

and the temples ornamented with fillets, and brought to the ground

ora cruore: Verg. Aen. 10.728 describing the gory jaws of Mezentius. Petron. Bellum Civile v.95, where Fortuna, like a man-eating beast let loose, salivates in expectation of human flesh. Ov. Met. 15.96-8, Pythagoras speech, 'nor did men defile their lips with blood' nec polluit ora cruore. See Victoria Rimell, Petronius and the Anatomy of Fiction (CUP 2002) 107.

de pecudum satiata solo adplicat et pede calcat

that mouth glutted with the blood of sacrificial animals, and with her foot stomped

The treading on the head is a sign of vitory. See Joshua 10:24: "'Come foreward and put your feet on the necks of these kings.' They came forward and put their feet upon their necks." And Passio Perpetuae 10.11, where Perpetuae in a vision defeats the Devil in a wrestling match in the arena, 'et cecidit in faciem at calcavi illi caput.' ("and he fell on his face and I trod on his head.")

Cp. Firmicus Maternus, De Errore Profanarum Religionum 6.8: alter cruentus ore dum viva pecodis [sic Turcan] membra discerpit. This is a reference to one of the members of the retinue of Liber, just before he is caught and thrown off a cliff by Lycurgus. In his discussion of the Bacchic mysteries Firmicus emphasizes the horror of omophagy in the cult. See 6.5: vivum laniant dentibus taurum, crudeles epulas annuis commemorantibus excitantes . . .

TLL s.v. calco: 5 diaboli caput, sim. (in allegoriis biblicis; similia, sed de securitate eundi, non de pugna, v. suo C 3): Tert. cult. fem. 1, 6 sic -bit mulier diaboli caput, dum de capite 137 65eius … ornamenta struit (cf. Vvlg. gen. 3, 15 ipsa [mulier] conteret caput tuum). Iren. 4, 40, 3. Hil. in Matth. 3, 4 (ex psalm. 90, 13) -urum leonem et draconem (ϰαταπατήσεις, Vvlg. conculcabis). 3, 5 a nobis victo et -ato diaboli capite. Lvcif. epist. 1 init. Athan. 1, 25 p. 109, 22. Hier. epist. 7, 3 -at super colubri caput. Avg. in psalm. 137 70103 serm. 4, 6. serpentem i. diabolum: Lvcif. Athan. 2, 32 p. 204, 25. Carm. epigr. 748, 7 aspide -ato sponsi virtute triumphant. Hier. epist. 23, 2 -ato diabolo. Ennod. epist. 2, 14, 1 p. 54, 22 inimicum fide perseverante.

elisos in morte oculos, animamque malignam

the eyes crushed out in death, and the broken passage of her blocked throat

See Maria Lueken, Christianorum Maro et Flaccus (2002) p. 57 on the Vergil imitatio.

Verg. Aen. 8.260 angit inhaerens elisos oculos. Servius comments: multi 'elidens' legunt, . . . nam 'elisos' soloecophanes est. Cp. John Levertt Moore, "Servius on the Tropes and Figures of Vergil: Second Paper" AJP 12 (1891) 267-292, a very interesting looking article. The first installment is AJP 12 (1891) 157-192.

fracta intercepti commercia gutturis artant,

constricted her malignant breath,

difficilemque obitum suspiria longa fatigant.

and long breaths wear out her difficult demise.

exultat uictrix legio, quam mille coactam

There was exultation from the victorious legion that Queen Faith

martyribus regina Fides animarat in hostem.

had gathered from the innumerable martyrs against the enemy.

nunc fortes socios parta pro laude coronat

Now for the glory they have won she crowns her brave comrades

Imitated by Heinrich Bebel (1472-1518), Triumphus Veneris 6.291-2 (Ed. Marcel Angres, Berlin: LIT Verlag, 2003, p. 75)

floribus ardentique iubet uestirier ostro.

with flowers and orders that they be clothed in flame colored purple

exim gramineo in campo concurrere prompta

Next in teh grassy plain, ready to engage in battle

uirgo Pudicitia speciosis fulget in armis,

The maiden Pudicitia gleams in handsome armor,

quam patrias succincta faces Sodomita Libido

whom, girded with her native torches, the Sodomite Libido

adgreditur piceamque ardenti sulpure pinum

approaches, and a torch, pitchy with burning sulphur

ingerit in faciem pudibundaque lumina flammis

she thrusts in her face, and seeks her bashful eyes with the flames,

adpetit, et taetro temptat subfundere fumo.

and strives to fill [them] with foul smoke.

sed dextram furiae flagrantis et ignea dirae

but, the right hand of the flaming fury, and the flaming weapon

tela lupae saxo ferit inperterrita uirgo,

of the prostitute [lit. 'she-wolf'] the unafraid virgin strikes with a rock,

excussasque sacro taedas depellit ab ore.

and she thrusts away the shaken-off torches from her holy face.

tunc exarmatae iugulum meretricis adacto

then, the neck of the disarmed bawd

transfigit gladio; calidos uomit illa uapores

she pierces through with drawn sword; the other one vomits forth hot vapors

sanguine concretos caenoso; spiritus inde

clotted with filthy blood; from which,

sordidus exhalans uicinas polluit auras.

breathing forth her filthy spirit, she fouls the surrounding air.

"hoc habet," exclamat uictrix regina, "supremus

"That's done it!" exclaims the conquering queen, "This

hic tibi finis erit, semper prostrata iacebis,

will be your final end, always you will lie flattened

nec iam mortiferas audebis spargere flammas

nor will you dare to strew your death-bearing flames

in famulos famulasue dei, quibus intima casti

among the men and women of God, servants whose inmost chambers

uena animi sola feruet de lampade Christi.

of a chaste heart burn from the light of Christ alone.

tene, o uexatrix hominum, potuisse resumptis

You, o tormentress of men, are you to have been able, with strength restored,

uiribus extincti capitis recalescere flatu,

to rekindle your breath anew once it was snuffed out

Assyrium postquam thalamum ceruix Olofernis

like after the chopped neck of Holofernix the lustful Assyrian

caesa cupidineo madefactum sanguine lauit,

washed the bedroom bloody with weaving passion

gemmantemque torum moechi ducis aspera Iudith

and violent Judith spurned the bejeweled head of the adulterous leader with difficulty

spreuit et incestos conpescuit ense furores,

despised and unholy she restrained madness with a sword,

famosum mulier referens ex hoste tropaeum

the famous woman bringing back the trophy from the enemy

non trepidante manu uindex mea caelitus audax?

not trembling with the hand you hold me champion, or daring heavenly heroine?

at fortasse parum fortis matrona sub umbra

perhaps the equally strong matron

legis adhuc pugnans, dum tempora nostra figurat,

of law, fighting against this under the shadow, while our times it foreshadows

uera quibus uirtus terrena in corpora fluxit

tryly for which the power changed earthly things into our bodies

grande per infirmos caput excisura ministros.

greatly through infirmities the agents cut off the heads.

numquid et intactae post partum uirginis ullum

and surely after birth to an untouched virgin

fas tibi iam superest? post partum uirginis, ex quo

does any right now survive for you? after birth to a virgin, from which

corporis humani naturam pristina origo

pure origin abandoned the nature of a human body

deseruit carnemque nouam uis ardua seuit,

he forsook and new flesh sowed divine strength,

atque innupta deum concepit femina Christum,

and the woman married to God conceived Christ,

mortali de matre hominem, sed cum patre numen.

by mother a mortal man, but by father divine.

inde omnis iam diua caro est quae concipit illum

thence from all now is who conceived that divine flesh

naturamque dei consortis foedere sumit.

and the nature of God begins union with the consort.

Verbum quippe caro factum non destitit esse

Indeed the word made flesh does not cease to be

quod fuerat, Verbum, dum carnis glutinat usum,

What had been, the Word, while to flesh glued in use,

maiestate quidem non degenerante per usum

this majesty, this does not lower (Christ) through using

carnis, sed miseros ad nobiliora trahente.

flesh, but drags miserable people to more noble things.

ille manet quod semper erat, quod non erat esse

This remains which always was, that which was not to be

incipiens: nos quod fuimus iam non sumus, aucti

begins: we that were now are now, we are increased

nascendo in melius: mihi contulit et sibi mansit.

born into better things: gathered to me and remained together.

nec deus ex nostris minuit sua, sed sua nostris

God did not diminish Himself from our nature, but gave himself to us

dum tribuit nosmet dona ad caelestia uexit.

a gift while He bore us to heaven.

dona haec sunt, quod uicta iaces, lutulenta Libido,

These are the gifts, that you lie conquered, filthy Lust,

nec mea post Mariam potis es perfringere iura.

nor are you able to break my laws through Mary.

tu princeps ad mortis iter, tu ianua leti,

you, o prince, journey unto death, you are the door of death,

corpora conmaculans animas in tartara mergis.

you submerge souls with filthy bodies in Hell

abde caput tristi, iam frigida pestis, abysso;

hang your head low, now cold plague, into the abyss

occide, prostibulum; manes pete, claudere Auerno,

die, prostitute, go to the ghosts, drown in the inferno

inque tenebrosum noctis detrudere fundum.

and thrust your bottom into the darkest night.

te uoluant subter uada flammea, te uada nigra

The shallow flames turn under you, the sulfurous black

sulpureusque rotet per stagna sonantia uertex,

waters roll you through churning torrents,

nec iam Christicolas, furiarum maxima, temptes,

now you cannot tempt Christ's followers with maximum fury

ut purgata suo seruentur corpora regi."

so that their bodies might be saved from purgatory by the king

dixerat haec et laeta Libidinis interfectae

She said that, and joyful for the death of fallen Lust

morte Pudicitia gladium Iordanis in undis

washed the corrupted sword in the waters of the Jordan

abluit infectum, sanies cui rore rubenti

which was befouled with the red dew of blood

haeserat et nitidum macularat uulnere ferrum.

tainting the shining metal from the wounding.

expiat ergo aciem fluuiali docta lauacro

So the wise heroine cleansed the conquering edge

uictricem uictrix, abolens baptismate labem

in the cleansing river, obliterating by baptism the stain

hostilis iuguli; nec iam contenta piatum

of the enemy's neck; now no longer

condere uaginae gladium, ne tecta rubigo

to sheath the cleansed sword in its scabbard, lest a covering rust

occupet ablutum scabrosa sorde nitorem,

overtake the clean surface with a dirty squalor,

catholico in templo diuini fontis ad aram

She consecrated it at the altar of the sacred font in the universal shrine,

consecrat, aeterna splendens ubi luce coruscet.

that it might shine glittering in the light.

ecce modesta graui stabat Patientia uultu

• See illustration from MS 23, Corpus Christi College, Oxford.

illum diua iubet tandem requiescere ab omni

• See image from British Library, MS 24199.

turritum tortis caput adcumularat in altum

On such hairstyles: Juvenal Sat. 6.502, Statius Silv. 1.2.113, Tertull. de cultu fem. 3.7, Jerome de virgin. serv. ep. 8 ornare crinem et alienis capillis turritam cervicem struere. Marquardt, Romische Privatalterthumer (1867) 203-204.

pax belli exacti pretium est pretiumque pericli.

Themistius Orat. 10 polemou athlon eirene See Augustine Epist. 205 non paz quaeritur, ut bellum excitetur: sed bellum geritur, ut pax acquiratur.