Folia Canonica 9. (2006)

STUDIES - Szabolcs Anzelm Szuromi: Canon Law Handbook by Ivo of Chartres

CANON LAW HANDBOOK BY IVO OF CHARTRES

HI

putabat.preserve the contents of these texts in the fonn of the Decretum ’ s textual tradition.85 We should mention here, that concerning these canons, the Decretum Gratiani follows the Panormia’s textual tradition.

The particular peculiarity which made really useful the Panormia really useful is its structuralized fonn as compared with the material of the too long Decretum. Obviously, the manuscript of Angers contains some thematic lists which introduce Ivo’s work, and also there are some marginal inscriptions to facilitate the use of this volume, but this type of inscription system ends at the middle of the manuscript. A very similar problem arises concerning the signal of the beginning and of the ending of each book, because only the first two books have these distinctive marks. Therefore, this particular manuscript preserves that form of the Panormia ’s text, which the later-developed, most important, fixed, structural forms do not have. The 12th century Bruxelles, Bibi. Royal MS 1817 manuscript is a good example for a fixed, contemporaneous inscription system, which can corroborate that the Brussels copy was used very probably in the ca- thedral/diocesan administration as a reference book. The condition of the newly

feminae prudentis mox remisit minas reuocauit ensem in uaginam, neque aliquid culpae se pro tali periurio contraxisse doluit. Non solum in iurando, sed in omne, quod agimus, haec est moderatio sollicitius obseraanda, ut, si talem forte in lapsum uersuti hostis inciderimus insidiis, ex quo sine aliquo peccati contagio surgere non possumus, illum potius euadendi aditum petamus, in quo minus periculi nos perpessuros esse cernimus.

S4Fol. IOOv: Si ad peccatum admittendum fides adhibetur, mirum, si fides appelletur. Verumtamen, qualiscumque sit, si et contra ipsam fit, peius est, nisi cum propterea deseritur, ut ad fidem ueram legitimamque redeatur, id est ut peccatum emendetur uoluntatis prauitate correcta, tamquam si quisque, cum hominem solus expoliare non possit, inueniat socium iniquitatis, et cum eo paciscatur, ut simul id faciant, spoliumque partiantur, quo facinore commissio totum solus auferat. Dolet quidem ille, et seruatam sibi non esse fidem conqueritur; ueram in ipsa sua querela cogitare debet, potius in bona uita ipsi humanae societati fuisse seraandum, ne praeda iniqui ex homine fieret, si sentit, quam inique sibi in peccati societate seraata non fuerit. Ille quippe utrobique perfidus ac profecto sceleratior iudicandus est. Mulier, si fide coniugali uiolata fidem seraet adultero, utique mala est; si nec adultero, peior. Porro si eam flagitii peniteat, et ad castitatem rediens coniugalem pacta ac placita adulterina rescindat, mirror, si eam fidei uiolatricem uel ipse adulter putabit.

ID 12. 14: Si ad peccatum admittendum fides adhibetur (...) si eam fidei uiolatricem uel ipse adulter putabit, (but IP 8. 96: Si ad peccatum admittendum fides adhibetur [...] Ille quippe utrobique perfidus ac profecto sceleratior iudicandus est.; IP 8. 97: Mulier, si fide coniugali uiolata fidem seraet adultero [...] si eam fidei uiolatricem uel ipse adulter putabit.) cf. C. 22 q. 4 cc. 20-21.

85ID 12. 13: Si aliquid forte nos incautius iurare contigerit (...) in quo minus periculi nos perpessuros esse cernimus, (but IP 8. 94: Si aliquid forte nos incautius iurare contigerit [...] neque aliquid culpae se pro tali periurio contraxisse doluit.; IP 8. 95: Non solum in iurando, sed in omne, quod agimus, hec est moderatio sollicitius obseruanda [...] in quo minus periculi nos perpessuros esse cernimus.) cf. C. 22 q. 4 cc. 6-7.