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si male te tondeat, irasceris tonsori

Si distortum digitum haberes, non ad correctorem digiti tui medicum curreres? Certe tunc se habet bene corpus tuum, quando sibi concordant membra tua; tunc diceris sanus, tunc bene vales. Si autem aliquid in tuo corpore dissentiat ab aliis partibus, quaeris qui emendet. ...Certe viliores sunt ceteris membris capilli tui? Quid vilius in corpore tuo capillis tuis? Quid contemptius? Quid abiectius? Et tamen si male te tondeat, irasceris tonsori, quia in capillis tuis non servat aequalitatem... De utilitate ieiunii vi.8.For the CuriousThis is a post from a year ago, which I have pruned of its context because I want to focus on hair, for more on which, see below. Before that, however, here's a little context. This sermon has been dated by Edmund Hill to the Ember days of 411 or to Lent of 412 – a sound argument based on Augustine's use of compelle intrare and its relation to the decrees of the Council of Carthage in 411 regarding the Donatists. Augustine became fond of using compel…

Eleemosynarum multa genera

Date eleemosynam, et ecce omnia munda vobis sunt (Luc 11:41). Non solum ergo qui dat esurienti cibum, sitienti potum, nudo vestimentum, peregrinanti hospitium, fugienti latibulum, aegro vel incluso visitationem, captivo redemptionem, debili subvectionem, caeco deductionem, tristi consolationem, non sano medelam, erranti viam, deliberanti consilium, et quod cuique necessarium est indigenti, verum etiam qui dat veniam peccanti, eleemosynam dat.  Enchiridion ad Laurentium de fide et spe et caritate, xix.72.For the CuriousWhen I first posted, I left out the second half, since, in those early days of Frustula Augustiniana, I thought that targeting particular structures (like the dative) would be worthwhile. And while it is, I have turned to other matters. The second half is more worth our while, for it puts Augustine into a different light. In the original posting, I had no wish to explain Augustine's understanding of the tempus misericordiae, which is this life of trials and afflictio…

Idipsum

Idipsum et idipsum et idipsum, sanctus, santus, sanctus, dominus deus omnipotens.Augustinus, Confessiones XII.vii.7.For the CuriousIn principio...  This just happened to be the beginning of the Frustula Augustiniana back in 2017. I posted it on Facebook when I still had that, people loved it, and so it began. It is, so far, the second shortest of all the frustula.For the really curiousWhile O'Donnell's commentary on Conf. IX.iv.11 has plenty for us to chew on about idipsum in Augustine, he doesn't help with understanding where this odd use might have come from and whether Augustine knew that he was turning an adverbial into a name for being. Let's look at what we've got here:The very center of Augustine's thought (being)*found shaped through a Greek adverbial constructionreinterpreted in order to praise the author of all our understanding and of every being.Where did it come from? Augustine used the phrase id ipsum with specifying clauses throughout his life. H…

Mihi natalis dies erat

Idibus novembris...
I published this on Facebook last year, but never posted it here. 
It is the date of Augustine's birth. How do we know that his birth occurred on Nov. 13, or rather on the Ides of November? He tells us himself in his preface, addressed to Flavius Manlius Theodorus, of his De Beata Vita, written in 386-87. For Theodorus, you can read Claudian's Panegyricus dictus Theodoro (if you like late antique panegyric). Augustine, within a decade, ended up regretting his admiration of Theodorus (see Conf. vii.9.13). I've introduced this frustulum in English since, like most quotations taken from prefaces addressed to one person, I found it did not stand well on its own. Now that you know the context, it's clearer how he is being a good Ciceronian by establishing the time (natalis dies), the place (balneae), and the participants (Monica mater, Navigius frater, Trygetius et Licentius discipuli, Lastidianus et Rusticus consobrini, Adeodatus filius) of his three-day …

Memoria quasi venter animi

Affectiones quoque animi mei eadem memoria continet: non illo modo quo eas habet ipse animus cum patitur eas; sed alio multum diverso, sicut sese habet vis memoriae. Nam et laetatum me fuisse reminiscor non laetus, et tristitiam meam praeteritam recordor non tristis, et me aliquando timuisse recolo sine timore, et pristinae cupiditatis sine cupiditate sum memor; aliquando e contrario tristitiam meam transactam laetus reminiscor, et tristis laetitiam. Quod mirandum non est de corpore: aliud enim animus, aliud corpus. Itaque si praeteritum dolorem corporis gaudens memini, non ita mirum est. Hic vero cum animus sit etiam ipsa memoria: nam et cum mandamus aliquid ut memoriter habeatur, dicimus, Vide ut illud in animo habeas; et cum obliviscimur, dicimus, Non fuit in animo; et, Elapsum est animo; ipsam memoriam vocantes animum: cum ergo ita sit, quid est hoc quod cum tristitiam meam praeteritam laetus memini, animus habet laetitiam, et memoria tristitiam; laetusque est animus ex eo quod in…

De cibis prohibitis (3)

Nam quaero a vobis [Manichaeis omnino a carnibus abstinentibus], si quis existat – quod fieri potest – ita homo parcus et frugi ut, appetitum ventris et gutturis moderans, non epuletur bis per unum diem; et huic cenanti holuscula cum exiguo lardo apponantur, eodem lardo uncta atque condita, quantum comprimendae fami sat est; sitimque irriget propter diligentiam valetudinis, duabus aut tribus vini meracis potionibus, isque illi victus sit cotidianus: alius vero ex alia parte nihil gustans carnium, nihil vini, exquisitas et peregrinas fruges multis ferculis variatas et largo pipere aspersas nona hora libenter assumat, noctis etiam principio talia cenaturus; bibat autem mulsum, carenum passum, et nonnullorum pomorum expressos succos, vini speciem satis imitantes, atque id etiam suavitate vincentes; et bibat non quantum sitit, sed quantum libet; idque sibi exhibendum curet quotidie, talique victu deliciisque perfruatur, nulla necessitate, magna voluptate: quem tandem horum duorum, quod ad…

De cibis prohibitis (2)

...nullam carnem immundam ducimus, tenentes Apostoli sententiam, dicentis Omnia munda mundis (Tit 1.15).  (Contra Faustum Manichaeum 6.6)