cases he boasts of it. As Augustine says, so great is the perversity of
the human race that anyone should ever fear embarrassment
for seeming chaste among the unchaste .
Finally, he does not fear the punishment of the law because laws do not
condemn fornicating men as they do fornicating women.
Now, the aforementioned philosopher Aureolus also asks whether a
woman ought to be controlled by a man. His answer
faith of Christ. The
third chapter supports this same assertion through reason.
Chapter one: How the entire world was enslaved to the cult of idolatry
before the advent of Christ. Before the advent of Christ the human race
was blinded by the shadows of sin, so much that nearly all of them abandoned
the true God and venerated many false idols; they made statues of gold and
silver, offering divine
‘Come to me, you venal race of men, and bathe here with me, because I
have saved the best spot for you’.
Beyond this, Orosius records that greedy judges and rulers will fulfil the
words of another [philosopher]: there was a certain man who always thirsted for
gold and could not be satisfied. Then he was captured by his enemies, and they
poured boiling liquid gold into his mouth, saying, ‘You thirsted for
converted her husband to the faith of Christ and in this way the entire people
adopted the faith of Christ.
See how many good things follow from a good woman! For a
woman—a queen by the name of Clotilde—caused the conversion of the
entire race of Franks ( Franci ) to the faith of Christ, as was recounted
in the preceding chapter. These Gauls ( Gallici ) were converted to the
displeased the emperor greatly, particularly when he learned that
Innocent was going to Lyons intending to convene a council against him and
depose him as emperor—as indeed he went and did so depose him.
But the Genoese did not much care about Frederick's humiliation.
Furthermore, the race of the Saracens often felt the might of
the Genoese. For the Genoese besieged and captured many famous cities of
voice of weeping .
For that same year, in the month of December—namely, five days after
the Nativity of the Lord—while our citizens rejoiced in the
aforementioned peace, the enemy of the human race, begrudging the peace, threw
our citizens into such discord and tumult that they clashed in hand to hand
combat through the alleys and piazzas, and for many days they contended angrily
against one another. From this
the indomitable race of the Abodrites 229 was proclaimed thereafter to have won greater glory by bearing the standards of the virtues against the monstrosities of vice. Consequently, he who once spurned the honours of this world on behalf of the faith now bears the prize of victory as his reward.
We know all of this. But I would like you to talk about the manner of his life under our Antonius, for the particular benefit of our brothers living in Saxony, whose nation he belonged to, 230 so that they might know more fully what sort of
the bit, stepping high with jaunty tread; there are the
sumpter-horses,* powerful and spirited; and after them there are
the war-horses, costly, elegant of form, noble of stature, with ears
quickly tremulous, necks raised and large haunches. As these show their
paces, the buyers first try those of gentler gait, then those of quicker
pace whereby the fore and hind feet move in pairs together. When a race
This chapter contains the translated text ofDe divortio. It has several underlying sections, responding to the questions that Hincmar initially received. These sections were, however, further divided to make the twenty-three responses which appear in the manuscript. The original sections are as follows: the procedure at the councils of Aachen, rules on marriage, divorce and remarriage, the validity of ordeals, the next steps in Theutberga's case, the sodomy charge, Lothar's relationship with Waldrada and sorcery, Lothar's possibilities of remarriage, and the response of bishops towards appeals to them and the case of Engeltrude. De divortio also deals with seven further questions which Hincmar received six months after the first: who is able to judge the king, can the king avoid further judgement in the case, the case of Engeltrude, and the effects of communion with the king.
political and religious. The palio , which has given its
name to the race, was actually the first prize, made out of some
rich fabric. Such races were run in many cities on the important
C. Guasti, Le feste di San
Giovanni Batista in Firenze descritte in prose e in rima da
contemporanei (Florence, 1884), pp. 4