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Earum beneficiarii non domini sunt sed dispensatores. After voluminous evidence from all the centuries, he holds it superfluously plain that all beneficed men are 'mere dispensers and administrators, not proprietors nor even possessors, of what is truly the patrimony of the poor, and what is held as trustee for the indigent by Christ Himself; so much so, that when this property of the poor is diverted to support a bishop or other dignitary, he is not entitled to enjoy his house, table, or garments, unless these have a certain suggestion and savour of destitution necesse est paupertatis odore aliquo perfundi.
We must connect him, and indeed the whole fifth-century movement of Britons into Gaul, with the Celtic revival and with the same causes that produced for instance, the Scotic invasion of Caledonia. Germanicar. et Britannicin. cum auxiliis earum. Presumably it is either earlier than the Gallic Empire of 258-73, or falls between that and the revolt of Carausius in 287.
Id vt planè fiat, cûm nuper subditi nostri nonnulli Tripoli in Barbaria et Argellæ ab eius loci incolis voluntatem vestram fortè nescientibus malè habiti fuerint, et immaniter diuexati, Cæsaream vestram Maiestatem beneuolè rogamus, vt per Legatum nostrum eorum causam cognoscas, et postremò earum prouinciarum proregibus ac præfectis imperes, vt nostri liberè in illis locis, sine vi aut iniuria deinceps versari, et negotia gerere possint.
15 Etenim, cum complector animo, quattuor reperio causas cur senectus misera videatur: unam, quod avocet a rebus gerendis; alteram, quod corpus faciat infirmius; tertiam, quod privet omnibus fere voluptatibus; quartam, quod haud procul absit a morte. Earum, si placet, causarum quanta quamque sit iusta una quaeque videamus. VI. A rebus gerendis senectus abstrahit. Quibus?
"Consuetudine oculorum assuescunt animi, neque admirantur, neque requirunt rationes earum rerum, quas semper vident." The novelty, rather than the greatness of things, tempts us to inquire into their causes. We are to judge with more reverence, and with greater acknowledgment of our own ignorance and infirmity, of the infinite power of nature.
For usu compertum habemus, superstitiones etiam postquam explosoe essent, si qua relicta fuissent earum monumenta, cum memoriam sui ipsarum apud homines, tum id tandem ut revocerantur obtinuisse, saith Wolphius, who hereupon thinks it behoveful to destroy funditus such vestiges of superstition, for this cause, if there were no more: ut et aspirantibus ad revocandam idololatriam spes frangatur, et res novas molientibus ansa pariter ac materia proeripiatur.
Vbi ex earum partium Monacho praesul ordinatus, sui nominis haeresim fabricabat: asserens hominem sine peccato nasci, ac solo voluntatis imperio sine gratia saluari posse, vt ita nefarius baptismum ac fidem tolleret. Cum his et consimilibus impostricis doctrinae faecibus in patriam suam reuersus, omnem illam Regionem, Iuliano et Caelestino Pseudoepiscopis fautoribus, conspurcabat.
"Inesse quinetiam sanctum aliquid et providum putant, nec aut consilia earum aspernantur, nec responsa negligunt." So our ancestors held in the northern woods, and Christianity, purifying and expanding their belief, fulfilled it with a new perfection.
Fabricii Phrysii de Maculis in Sole observatis, et apparente earum cum Sole conversione, Narratio. Wittemb. 1611. The claim of Scheiner, professor of mathematics at Ingolstadt, is more intimately connected with the history of Galileo. This learned astronomer having, early in 1611, turned his telescope to the sun, necessarily discovered the spots which at that time covered his disc.
Every word of this marks the degradation to which those monkish times would have made the sex submit, "velamina concessa insipientiam earum!" and pretty well for men of the cloth of that day's make, to speak of women's "lasciviam et luxuriam," when, perhaps, the hypocritical mandate arose from nothing but a desire in the coelibatists themselves to get a sly peep at the neatly turned feet and ankles of the women.
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