PL 16 · cols. 1345–1412

Ambrose, On the Death of his Brother Satyrus

Book I

PL 16:1345

SANCTI AMBROSII

OF SAINT AMBROSE

MEDIOLANENSIS EPISCOPI

BISHOP OF MILAN

DE EXCESSU FRATRIS SUI SATYRI

ON THE DEPARTURE OF HIS BROTHER SATYRUS

LIBRI DUO

TWO BOOKS

LIBER PRIMUS.

BOOK ONE.

1. Deduximus, fratres dilectissimi, hostiam meam, hostiam incontaminatam, hostiam Deo

1. We have brought forth, dearly beloved brethren, my victim, an undefiled victim, a victim to God

Editors' notes and page, col. 1345

Footnotes

(1) ‹anchor: Martyris› · call in col 1345 (epitaph in the editors' admonition, set across the page)

Sancti Victoris videlicet.

That is, of Saint Victor.

(printed under page 676)

(2) ‹anchor: LIBRI DUO› · call in the title, set across cols 1345-1346

Scripti anno 379.

Written in the year 379.

(printed under page 676)

Page

running head: (none visible; top of page cropped in the images)
marginal letters: A (printed between the columns, level with "Deduximus" / "placentem")
old-edition numerals: 1113 before "1. Deduximus"
other: the upper part of the page is full-width editors' prose (end of the Benedictine admonition on the date of the work, funeral orations, Dungal and the epitaph of Satyrus, with its footnote); not set. The title block is printed across both columns and is set here once, assembled from the left half (this column's images) and the right half (1346's images); footnote call (2) after LIBRI DUO omitted. Page footnotes (2), (3) omitted.

PL 16:1346

placentem, domnum et fratrem meum Satyrum. Memineram esse mortalem, nec fefellit opinio, sed

pleasing, my lord and brother Satyrus. I remembered that he was mortal, nor did my opinion deceive me, but

Editors' notes and page, col. 1346

Footnotes

(3) ‹anchor: et fratrem› · call in col 1346

Omnes edit. ac mss. nonnulli, « dominum et fratrem ; alii mss. plures et potiores, « domnum et fratrem. » Observat autem Menardus noster in (continues)

All the editions and some manuscripts have "dominum et fratrem" (my lord and brother); other manuscripts, more numerous and better, have "domnum et fratrem." Our Ménard, moreover, observes in (continues)

(printed under page 676)

Page

running head: (none visible; top of page cropped in the images)
marginal letters: A ‹placentem, domnum›
old-edition numerals: (none)
other: the upper part of the page is full-width editors' prose (admonition) and the title block, both set or excluded under 1345; footnote call (3) after fratrem omitted; footnotes omitted.

PL 16:1347

superabundavit gratia. Itaque nihil habeo quod querar, et habeo in quo Deo gratias agam; quia semper optavi ut, si quae perturbationes vel Ecclesiam vel me manerent, in me potius ac meam deciderent domum. Deo igitur gratias, quia in hoc omnium metu, cum omnia motibus sint suspecta Barbaricis, communem moerorem privato dolore transegi, et in me conversum est quidquid timebam omnibus. Atque utinam hic consummatum sit, ut dolor meus publici doloris redemptio sit!

grace has superabounded. And so I have nothing to complain of, and I have something for which to give thanks to God; for I always wished that, if any disturbances awaited either the Church or me, they might fall rather upon me and my house. Thanks be to God, then, that in this fear of all men, when everything is held in suspense by the movements of the barbarians, I have discharged the common mourning by a private sorrow, and whatever I feared for all has been turned upon me. And would that it be brought to its end here, so that my sorrow may be the redemption of the public sorrow!

2. Nihil quidem habui, fratres charissimi, in rebus humanis tanto fratre pretiosius, nihil amabilius, nihil charius; sed praestant privatis publica. Ipsius quoque sententiam si quis sciscitaretur, mallet occidi pro aliis, quam sibi vivere; propterea enim pro omnibus secundum carnem Christus est mortuus, ut nos non solis nobis vivere disceremus (II Cor. v, 15).

2. I had indeed, dearest brethren, nothing in human affairs more precious than such a brother, nothing more lovable, nothing dearer; but public things take precedence over private. And if anyone were to ask his own opinion, he would rather be slain for others than live for himself; for this is why Christ died for all according to the flesh, that we might learn not to live for ourselves alone (2 Cor. 5:15).

3. Accedit illud quod ingratus divinitati esse non possum: laetandum est enim magis quod talem fratrem habuerim, quam dolendum quod fratrem amiserim; illud enim munus, hoc debitum est. Itaque perfunctus sum, quandiu licuit, commisso mihi fenore: qui deposuit pignus, recepit. Nihil interest utrum abjures depositum, an doleas restitutum. In utroque fidei ambiguum, vitae periculum est. An si pecuniam neges, culpa est: si hostiam neges, pietas est? cum pecuniae fenerator illudi possit, naturae auctor, et necessitudinis creditor fraudari non queat. Itaque quanto uberior fenoris summa, tanto gratior sortis usura.

3. There is this besides, that I cannot be ungrateful to the Godhead: for there is more cause to rejoice that I had such a brother than to grieve that I have lost a brother; for the one is a gift, the other a debt. And so, as long as it was permitted, I have had the use of the loan entrusted to me: He who deposited the pledge has taken it back. It makes no difference whether you deny a deposit on oath or grieve that it has been restored. In either case there is a wavering of good faith, a peril to life. Or if you deny money, is it a fault, but if you deny a victim, is it piety? whereas a lender of money can be deceived, the Author of nature and creditor of the bond of kinship cannot be defrauded. And so the richer the sum of the loan, the more welcome the use of the principal.

4. Unde ingrati de fratre esse non possumus; quia quod naturae communis fuit, reddidit: quod gratiae singularis est, meruit. Quis enim communem conditionem recuset? Quis doleat sibi proprium pignus ereptum, cum ad solatium nostri Filium suum unicum pro nobis Pater tradiderit ad mortem (Rom. viii, 32)? Quis exceptum se putet esse debere a conditione moriendi, qui non sit exceptus a conditione nascendi? Magnum pietatis mysterium, ut mors corporis nec in Christo esset

4. Hence we cannot be ungrateful concerning our brother; for what belonged to our common nature he has given back; what is of singular grace he has merited. For who would refuse the common condition? Who would grieve that a pledge of his own has been snatched from him, when for our consolation the Father delivered up His only Son for us to death (Rom. 8:32)? Who would think that he ought to be exempt from the condition of dying, who is not exempt from the condition of being born? Great is the mystery of godliness, that the death of the body should not, even in Christ, be

Editors' notes and page, col. 1347

Footnotes

(3) ‹anchor: not on this page› · (continued) call on page 676, col 1346

(continued) cap. 70 Regulæ S. Bened. vocem Dominum regiam et imperatoriam esse, nec ea salutari voluisse Augustum Cæsarem : postea autem a scriptoribus, ut humiliori vocabulo uterentur, ex τοῦ domibus factam esse vocem domnus per syncopen. Quod ubi exemplis e Sev. Sulpitio, et aliunde petitis probavit, addit apud Græcos idem contigisse in dictione κύριος ex qua κῦρος facta est a recentioribus. Vide Hephten in eadem Regul., Cangium in Glossar., etc.

(printed under page 677)

(4) ‹anchor: not visible in the foot image› · call in col 1347 or 1348 (not visible)

Codex Vallil., « Sed ubi abundavit peccatum, superabundavit, etc. »

The Vallicellian codex: "But where sin abounded, [grace] superabounded, etc."

(printed under page 677)

(5) ‹anchor: not visible in the foot image› · call not visible

Ita mss. non pauci, a quibus non dissidet Rom. edit., nisi quod habet, « omnibus timebam ; » cæteri autem mss. ac vet. edit., « quidquid timebamus omnes. »

So read a good many manuscripts, from which the Roman edition does not differ, except that it has "omnibus timebam" (I feared for all); but the other manuscripts and the old editions have "quidquid timebamus omnes" (whatever we all feared).

(printed under page 677)

(6) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot melioris notæ, mallet (quidam, malit) occidere.

Some manuscripts of better note read mallet (some, malit) occidere (would rather slay).

(printed under page 677)

(7) ‹anchor: not visible in the foot image› · call not visible

Non pauci mss., « perfruitus sum ; » reliqui et omnes edit., « perfructus sum. » At infra ubi mss. prope ad unum, et vet. edit., « commisso mihi fenore, » reposuit edit. Rom., concesso, etc.

A good many manuscripts read "perfruitus sum"; the rest and all the editions, "perfructus sum" (I have enjoyed). But below, where the manuscripts almost to a man and the old editions have "commisso mihi fenore" (the loan entrusted to me), the Roman edition substituted concesso (granted), etc.

(printed under page 677)

(8) ‹anchor: not visible in the foot image› · call not visible

Nannius, variis significationibus quibus vita modo pro anima, modo pro victu, modo pro vivendi spatio, modo pro moribus usurpatur, in medium allatis, hoc ultimo sensu eam vocem hic ab Ambrosio positam dicit. Nihilominus, licet hoc non omnino a nobis respuatur, simplicius tamen pro salute æternaque vita sumi putamus.

Nannius, having set out the various meanings in which vita is used, now for the soul, now for livelihood, now for the span of living, now for conduct, says that Ambrose put the word here in this last sense. Nevertheless, though we do not wholly reject this, we think it is more simply taken for salvation and eternal life.

(printed under page 677)

(9) ‹anchor: not visible in the foot image› · call not visible

Ita cuncti mss., tribus exceptis, ubi legitur impietas est ; pro quo posuerunt omnes edit., « impietas non est. »

So all the manuscripts, three excepted, where impietas est (it is impiety) is read; for which all the editions put "impietas non est" (it is not impiety).

(printed under page 677)

(10) ‹anchor: not visible in the foot image› · call not visible

Omnes edit. cum paucis mss., « de fratris morte ; » cæteri, majori numero, et meliori sensu, « de fratre. »

All the editions with a few manuscripts read "de fratris morte" (about my brother's death); the rest, greater in number and with better sense, "de fratre" (about my brother).

(printed under page 677)

(11) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « dicit : Sic eum volo manere. »

Some manuscripts: "he says: So I will that he remain."

(printed under page 677)

(12) ‹anchor: not visible in the foot image› · call not visible

Non pauci mss., « liberam sortem. » Non male, cum ea sors vere sit libera, quæ pro libito quoscunque sive senes sive juvenes carpit. Potuit tamen error esse scriptorum, a quibus liberam pro liberum exaratum sit.

A good many manuscripts read "liberam sortem" (a free lot). Not badly, since that lot is truly free which at its pleasure plucks any whatever, old or young. Yet it could have been a scribes' error, by whom liberam was written for liberum.

(printed under page 677)

(13) ‹anchor: not visible in the foot image› · call not visible

Quidam mss., « sensum doloris odbuleat. »

Some manuscripts: "sensum doloris odbuleat" [verb as printed, apparently corrupt; the sense seems to be "should dull the feeling of grief"].

(printed under page 677)

Page

running head: (not legible; top of page cropped, only the column number's tail visible)
marginal letters: A ‹superabundavit gratia›; B ‹pterea enim pro omnibus›; C ‹4. Unde ingrati de fratre›; D (in the footnote area)
old-edition numerals: 1114 after ‹licuit,›
other: footnote calls (4)–(10) omitted; footnotes at page foot (continuation of (3), and (4)–(7)) omitted. A stray mark between "mysterium," and "ut" is not set.

PL 16:1348

excepta; ac licet naturae Dominus, carnis tamen quam susceperat, legem non accusaret. Et mihi necesse est mori, illi necesse non fuit. An qui de servo dicit: « Si eum volo sic manere, donec venio, quid ad te (Joan. xxi, 22)? » Non potuit ipse sic manere, si vellet? Sed perpetuitate vitae hujus sibi pretium, mihi sacrificium perdidisset. Quod igitur majus est solatium nostri, quam quod secundum carnem et Christus mortuus est? Aut cur ego vehementius fleam fratrem, cum sciam illam mori, non potuisse pietatem?

exempt; and that, though Lord of nature, He should yet not find fault with the law of the flesh which He had taken up. I too must needs die; He had no need to. Or He who says of His servant: "If I will him so to remain until I come, what is it to you? (John 21:22)" — could He not Himself so remain, if He willed? But by the perpetuity of this life He would have lost His price for Himself, and the sacrifice for me. What greater consolation have we, then, than that Christ too died according to the flesh? Or why should I weep more vehemently for my brother, when I know that that love could not die?

5. Cur solus prae caeteris fleam, quem fletis omnes? Privatum dolorem communi dolore digessi, praesertim cum meae lacrymae nihil prosint, vestrae autem lacrymae fidem astruant, consolationem afferant. Fletis divites, et flendo probatis nihil opitulari repositas divitias ad salutem; cum pecuniae pretio mors differri non queat, et pari usu divitem inopemque dies supremus eripiat. Fletis senes, quod in hoc liberorum sortem pavetis; et ideo quia vitam corporis producere non potestis, instituite liberos non ad usum corporis, sed ad virtutis officium. Fletis et juvenes, quod naturae finis non sit maturitas senectutis. Fleverunt et pauperes, et quod multo est pretiosius, multoque uberius, lacrymis suis ejus delicta laverunt. Illae sunt lacrymae redemptrices, illi gemitus qui dolorem mortis abscondunt, ille dolor qui, perpetuae ubertate laetitiae, veteris sensum doloris obducat. Itaque licet privatum funus, fletus tamen est publicus; et ideo non potest fletus esse diuturnus, qui universorum est affectibus consecratus.

5. Why should I alone, beyond the rest, weep for him for whom you all weep? I have dispersed my private grief in the common grief, especially since my tears avail nothing, while your tears build up faith and bring consolation. You who are rich weep, and by weeping you prove that stored-up riches give no help towards salvation; since death cannot be put off at the price of money, and the last day snatches away rich and poor in like manner. You who are old weep, because in this you fear for the lot of your children; and therefore, since you cannot prolong the life of the body, train your children not for the use of the body but for the duty of virtue. You who are young weep too, because the end of nature is not the ripeness of old age. The poor too have wept, and, what is far more precious and far more fruitful, they have washed away his sins with their tears. Those are redeeming tears, those the groans that hide the pain of death, that the sorrow which, by the abundance of everlasting joy, draws a veil over the sense of the old sorrow. And so, though the funeral is private, the weeping is public; and therefore the weeping cannot be long which has been consecrated by the affections of all.

6. Nam quid te, mi frater amantissime, fleam, qui mihi sic eruptus es, ut esses omnium? Non enim perdidi usum tui, sed commutavi: ante corpore inseparabilis, nunc individuus affectu; manes enim mecum, at semper manebis. Et quidem cum viveres nobiscum, nunquam te patria eripuit mihi, nec ipse mihi unquam patriam praetulisti: et nunc alteram praestitisti: coepi enim jam hic non esse peregrinus, ubi melior mei portio est. Nunquam

6. For why should I weep for you, my most loving brother, who were snatched from me in such a way that you might belong to all? For I have not lost the enjoyment of you, but exchanged it: before, inseparable in body, now undivided in affection; for you remain with me, and you will always remain. And indeed, while you lived with us, your country never snatched you from me, nor did you yourself ever prefer your country to me; and now you have provided me with another: for I have begun already not to be a stranger here, where the better portion of me is. Never

Editors' notes and page, col. 1348

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹excepta; ac licet›; B ‹lationem afferant. Fletis›; C ‹qui universorum est›; D (in the footnote area)
old-edition numerals: 1115 before "5. Cur solus"
other: footnote calls (11)–(13) omitted; footnotes (8)–(13) omitted. UNSURE: "Si eum" — at this resolution e and c are hard to tell apart; the print may read "Si cum". "eruptus" read as printed at low resolution; if the print is "ereptus", drop the misprint line.

PL 16:1349

enim totus in me fui, sed in altero nostri pars major ambrorum: uterque autem eramus in Christo, in quo et summa universitatis, et portio singulorum est. Hic mihi tumulus genitali solo gratior, in quo non naturae, sed gratiae meae fructus est; in isto enim corpore, quod nunc exanimum jacet, praestantior vitae meae functio; quia in hoc quoque quod gero corpore, uberior tui portio.

For I was never wholly in myself, but in the other was the greater part of us both: and both of us were in Christ, in Whom is both the sum of the whole and the portion of each. This tomb is dearer to me than my native soil, for in it is the fruit not of nature but of my grace; for in that body, which now lies lifeless, was the more excellent discharge of my life; since in this body too which I bear, the richer portion is yours.

7. Atque utinam ut memoriae, ut gratiae; ita etiam vitae tuae hoc quidquid est, quod spiramus, spirare possemus, dimidiumque meorum decideret temporum, quod ad tuorum proficeret usum! Par enim erat, ut quibus indivisum semper fuit patrimonium facultatum, non esset vitae tempus divisum: vel certe qui indistincta semper habuimus vivendi consortia, non haberemus distincta moriendi.

7. And would that, as for your memory and your grace, so also for your life, we could breathe this, whatever it is, that we breathe, and that half of my times might be cut off, to go to the use of yours! For it was fitting that those whose patrimony of goods was always undivided should not have the time of life divided: or at least that we who always had an undistinguished fellowship in living should not have a distinct one in dying.

8. Nunc vero, frater, quo progediar, quove convertar? Bos bovem requirit, seque non totum putat, et frequenti mugitu pium testatur amorem, si forte defecerit cum quo ducere collo aratra consuevit: et ego te, frater, non requiram? Aut possum unquam oblivisci tui, cum quo vitae hujus semper aratra sustinui? Labore inferior, sed amore conjunctior: non tam mea virtute habilis, quam tua patientia tolerabilis, qui pio semper sollicitus affectu latus meum tuo latere sepiebas: charitate, ut frater: cura, ut pater; sollicitudine, ut senior: reverentia, ut junior. Ita in unius necessitudinis gradu complurium mihi necessitudinum officia impendebas; ut in te non unum, sed plures amissos requiram, in quo uno ignorata adulatio, expressa est pietas. Neque enim habebas quod simulatione adderes, qui totum pietate comprehenderes, ut nec incrementa receperis, nec vicem exspectaris.

8. But now, brother, where shall I go, or where shall I turn? The ox looks for the ox, and thinks himself not whole, and with frequent lowing bears witness to his loyal love, if perchance the one with whom he was wont to draw the plough by the neck has failed him: and shall I, brother, not look for you? Or can I ever forget you, with whom I always bore the plough of this life? Inferior in labour, but closer joined in love: not so much fit by my own strength as made bearable by your patience, you who, always anxious with loyal affection, fenced my side with your side: in love, as a brother; in care, as a father; in solicitude, as an elder; in reverence, as a younger. Thus in the degree of a single kinship you rendered me the offices of many kinships; so that in you I look for not one but many lost, in whom alone flattery was unknown and love was shown forth. For you had nothing to add by pretence, you who embraced the whole in love, so that you neither received increase nor expected a return.

9. Sed quo immemor officii, memor gratiae, immodico dolore progredior? Revocat Apostolus, et tanquam frenos moerori inducit, dicens sicut nuper audistis: « Nolumus vos ignorare, fratres, de dormientibus; ut non tristes sitis, sicut et caeteri qui spem non habent (I Thess, iv, 12). » Date veniam, fratres charissimi. Neque enim omnes possumus dicere: « Imitatores mei estote, sicut et ego Christi (I Cor. iv, 16); » sed ad imitandum si auctorem quaeritis, habetis quem possitis imitari. Non omnes ad docendum idonei, utinam omnes ad discendum habiles!

9. But whither, forgetful of duty, mindful of grace, am I carried on in immoderate grief? The Apostle calls me back, and puts as it were a bridle on sorrow, saying, as you heard just now: "We would not have you ignorant, brethren, concerning those who sleep; that you be not sorrowful, even as the others who have no hope (1 Thess. 4:12)." Pardon me, dearest brethren. For we cannot all say: "Be imitators of me, as I also am of Christ (1 Cor. 4:16)"; but if you seek an exemplar to imitate, you have one whom you can imitate. Not all are fit for teaching; would that all were apt for learning!

10. At non gravem lacrymis contraximus culpam:

10. But we have not incurred grave blame by tears:

Editors' notes and page, col. 1349

Footnotes

(14) ‹anchor: not visible in the foot image› · call not visible

Mss. nonnulli, « speramus (quidam, spe paramus) sperare possimus. »

Some manuscripts: "speramus (some, spe paramus) sperare possimus" (we hope [some: we prepare in hope] that we may be able to hope).

(printed under page 678)

(15) ‹anchor: not visible in the foot image› · call not visible

Nonnulli mss., « Non esset vita et tempus divisum. »

Some manuscripts: "Life and time would not be divided."

(printed under page 678)

(16) ‹anchor: not visible in the foot image› · call not visible

Codex Turon., « Distincta moriendi contubernia. »

The Tours codex: "Distinct fellowships of dying."

(printed under page 678)

(17) ‹anchor: not visible in the foot image› · call not visible

Rom. edit., « et lacryma, juxta propheticum, etc. »

The Roman edition: "and a tear, according to the prophetic [word], etc."

(printed under page 678)

(18) ‹anchor: not visible in the foot image› · call not visible

Ita mss. plures, ac probatiores, a quibus vet. edit. non recedunt, nisi quod pro lacrymavit, ubique præferunt lacrymatus est : nonnulli autem mss. et Rom. edit., « sed lacrymavit in eo, qui tristis fuit : lacrymavit in eo, qui crucifixus est, qui mortuus est, qui sepultus est. . . . . In eo lacrymavit, quod matrem Sion dixit. »

So read most manuscripts, and the better attested, from which the old editions do not depart, except that for lacrymavit they everywhere offer lacrymatus est (he wept); but some manuscripts and the Roman edition: "but he wept in that [nature] which was sorrowful: he wept in that which was crucified, which died, which was buried. . . . . He wept in that which called Sion mother."

(printed under page 678)

(19) ‹anchor: not visible in the foot image› · call not visible

Codex Remig. et Benign., « Deus homo natus est : » melius alii, et edit., « Datus natus ; » hic enim temporali generationi æterna opponitur. Infra etiam pro « et natus et datus, » iidem habent, « et factus et datus. »

The codices of St. Remi and St. Bénigne: "God was born man"; better, the others and the editions: "Given, born"; for here the eternal generation is set against the temporal. Below, too, for "both born and given" the same have "both made and given."

(printed under page 678)

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹enim totus in me fui›; B ‹mus vivendi consortia›; C ‹requiram, in quo uno›; D ‹habiles!›
old-edition numerals: 1116 before ‹qui pio semper›
other: footnote calls (14)–(16) omitted; footnotes (14)–(18) omitted. "I Thess," set with the comma as printed.

PL 16:1350

non omnis infidelitatis aut infirmitatis est fletus. Alius est naturae dolor, alia est tristitia diffidentiae: et plurimum refert desiderare quod habueris, et lugere quod amiseris. Non solus dolor lacrymas habet; habet et laetitia lacrymas suas, et pietas fletum excitat, et oratio stratum rigat, et precatio, juxta propheticum dictum (Psal. vi, 7), lectulum lavat. Fecerunt et fletum magnum sui cum patriarchae sepelirentur. Lacrymae ergo, pietatis indices, non illices sunt doloris. Lacrymavi ergo, fateor, etiam ego, sed lacrymavit et Dominus (Joan. xi, 35). Ille alienum, ego fratrem: ille in uno lacrymavit omnes, ego in omnibus lacrymabo te, frater.

not all weeping comes of unbelief or weakness. Natural grief is one thing, the sadness of mistrust another: and it makes the greatest difference whether you long for what you have had or mourn what you have lost. Grief alone does not have tears; joy too has its tears, and devotion stirs up weeping, and prayer waters the couch, and supplication, according to the prophetic saying (Ps. 6:7), washes the bed. Their own people also made great weeping when the patriarchs were buried. Tears, then, are tokens of love, not enticements of grief. I wept, then, I confess, I too; but the Lord also wept (John 11:35). He for a stranger, I for a brother: He in one wept for all, I in all will weep for you, brother.

11. Ille nostro, non suo lacrymavit affectu; neque enim divinitas lacrymas habet: sed lacrymavit eo, quo tristis fuit (Matth. xxvi, 38): lacrymavit eo, quo crucifixus est, quo mortuus, quo sepultus est: lacrymavit in eo, de quo hodie nobis insinuavit Propheta, dicens: « Mater Sion dicet: Homo, et homo factus est in ea, et ipse fundavit eam Altissimus (Psal. lxxxvi, 5). » Eo lacrymavit, quo matrem Sion dixit, genitus in Judaea, susceptus ex Virgine. Matrem autem secundum divinitatem habere non potuit, quia auctor est matris. Ille factus est non divina generatione, sed humana; quia homo factus est, Deus natus est.

11. He wept with our affection, not His own; for the Godhead has no tears: but He wept in that in which He was sorrowful (Matt. 26:38): He wept in that in which He was crucified, in which He died, in which He was buried: He wept in that of which the Prophet has today intimated to us, saying: "Mother Sion shall say: A man, and a man was made in her, and the Most High Himself has founded her (Ps. 86:5)." He wept in that by which He called Sion mother, begotten in Judaea, taken up from the Virgin. But according to the Godhead He could have no mother, since He is the author of His mother. He was made not by divine generation, but by human; for as man He was made, as God He was born.

12. Sic et alibi habes: « Puer natus est nobis, Filius datus est nobis (Isa. ix, 6). » In puero enim nomen aetatis, in Filio plenitudo divinitatis est. Factus ex matre, natus ex Patre; idem tamen et natus est et datus: non diversum, sed unum putes. Unus enim Dei Filius, et natus ex Patre, et ortus ex Virgine, distanti ordine, sed in unum concurrente nomine, sicut et praesens lectio docet, quia « et homo factus est in ea, et ipso fundavit eam Altissimus (Psal. lxxxvi, 5). » homo utique corpore, Altissimus potestate. Etsi Deus et homo diversitate naturae; idem tamen non alter in utroque. Aliud ergo speciale naturae suae, aliud commune nobiscum: sed in utroque unus, et utroque perfectus.

12. So too you have elsewhere: "A child is born to us, a Son is given to us (Isa. 9:6)." For in "child" is the name of age, in "Son" the fullness of the Godhead. Made of a mother, born of the Father; yet the same One was both born and given: think not of a different one, but of One. For the one Son of God was both born of the Father and sprang from the Virgin, in different order, but with the name running together into one, as the present reading also teaches, that "a man was made in her, and the Most High Himself has founded her (Ps. 86:5)": man indeed in body, the Most High in power. Though God and man by diversity of nature, yet the same One is not another in each. One thing, then, is proper to His own nature, another common with us: but in both He is one, and in both perfect.

13. Non igitur mirandum est, quia et Dominum eum et Christum fecit Deus. Fecit ergo Jesum, eum utique qui ex corpore nomen accepit; fecit eum de quo etiam patriarcha scribit David: « Mater Sion dicet: Homo, et homo factus est in ea. » Homo autem factus dissimilis utiquo est non

13. It is not to be wondered at, then, that God made Him both Lord and Christ. He made Jesus, then, Him namely who received the name from the body; He made Him of whom the patriarch David also writes: "Mother Sion shall say: A man, and a man was made in her." But a man made is surely unlike, not

Editors' notes and page, col. 1350

Footnotes

(20) ‹anchor: concurrente nomine› · call in col 1350

Plerique mss., « sed in uno concurrit nomine. » Et infra, pro « in utroque perfectus, » iidem exhibent, « utrinque perfectus. »

Most manuscripts: "but he concurs in one name." And below, for "perfect in each," the same give "perfect on both sides."

(printed under page 678)

(21) ‹anchor: dissimilis utique› · call in col 1350

Mss. aliquot, « factus est in ea. Dissimilis utique, etc. »

Some manuscripts: "was made in her. Unlike indeed, etc."

(printed under page 678)

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹non omnis infidelitatis›; B ‹que enim divinitas›; C ‹natus est et datus›; D ‹ter Sion dicet›
old-edition numerals: 1117 before ‹eam Altissimus› (second quotation of Ps. lxxxvi, 5)
other: footnote calls (17)–(21) omitted; footnotes (18) continued and (19)–(21) omitted. "Psal. vi, 7" is printed with a smudged a. "auctor" carries a stray accent mark in the print (auctór); set without it. The "eam" after 1117 is printed with damaged letters (looks like "emn"); set as eam, UNSURE.

PL 16:1351

divinitate, sed corpore: nec discretus a Patre, sed exceptus in munere: manens in consortio potestatis, segregatus in mysterio passionis.

in Godhead, but in body: not separated from the Father, but set apart in His office: abiding in the fellowship of power, set apart in the mystery of the passion.

14. Plura loci hujus tractatus exposcit, quibus possimus ostendere auctoritatem Patris, proprietatem Filii, Trinitatis totius unitatem: sed consolandi hodie, non tractandi partes recepi; quanquam abducere a moerore animum intentione tractandi consolationis sit usus. Sed temperandus mihi magis moeror, quam alienandus affectus; ut mulceantur magis desideria quam sopiantur. Non libet enim abire a fratre longius, et occupatione subduci; cum velut comitandi ejus gratia hic sermo susceptus sit, ut diutius sensu prosequar proficiscentem: et quem oculis teneo, mente complectar. In illo enim totam oculorum aciem figere libet, cum illo totis animorum officiis immorari, illum toto blanditiarum ambire obsequio; dum stupet animus, nec amissum credo, quem adhuc cerno praesentem: nec mortuum puto, cujus adhuc officia non requiro, quibus ego vitae meae usum et spirandi omne munus addixeram.

14. The treatment of this passage calls for more, by which we might show the authority of the Father, the property of the Son, the unity of the whole Trinity: but today I have taken up the part of consoling, not of treating; although to draw the mind away from sorrow by the effort of treating is a use of consolation. But my sorrow should rather be tempered than my affection estranged; so that longings may be soothed rather than lulled to sleep. For I have no wish to go further away from my brother and be drawn off by occupation; since this discourse has been undertaken as though for the sake of accompanying him, that I may follow him the longer in feeling as he sets out: and embrace with my mind him whom I hold with my eyes. For on him I wish to fix the whole gaze of my eyes, to linger with him with every service of my soul, to surround him with the whole homage of endearments; while the mind is stunned, I do not believe him lost whom I still see present: nor do I think him dead whose services I do not yet miss, services to which I had made over the use of my life and every office of breathing.

15. Quid enim referam tantae gratiae, tanto labori? Ego te, frater, haeredem feceram, tu me haeredem reliquisti: ego te superstitem optabam, tu me superstitem dimisisti. Ego pro muneribus tuis, ut compensarem beneficia, vota referebam: nunc et vota perdidi, sed tamen tua beneficia non amisi. Quid agam, mei successor haeredis? quid agam, meae vitae superstes? quid agam exsors hujus quod capio luminis? quas grates, quae munera referam tibi? Nihil a me praeter lacrymas habes. Aut fortasse securus meriti tui, quas solas superstites habeo lacrymas, non requiris. Nam etiam cum adhuc viveres, flere prohibebas: moeroremque magis nostrum, quam tuam mortem tibi esse testabaris dolori. Prohibent ulterius prodire lacrymae, fletusque revocant. Prohibet etiam tui gratia; ne dum nostra deflemus, de tuis meritis desperare videamur.

15. For what return shall I make for so great a grace, for so great a labour? I had made you my heir, brother; you have left me your heir: I wished that you would survive me; you have left me surviving. I, in return for your gifts, to repay your kindnesses, was offering vows: now I have lost even the vows, but yet I have not lost your kindnesses. What shall I do, successor of my heir? what shall I do, survivor of my own life? what shall I do, without share in this light which I enjoy? what thanks, what gifts shall I render you? You have nothing from me but tears. Or perhaps, secure of your merit, you do not ask for the tears, which alone I have left surviving. For even while you still lived, you forbade weeping: and you declared that our sorrow was more a grief to you than your death. Tears forbid me to go further, and sobs call me back. Your grace also forbids it; lest, while we bewail our own loss, we seem to despair of your merits.

Editors' notes and page, col. 1351

Footnotes

(22) ‹anchor: not visible in the foot image› · call not visible

Tractatus quandoque idem est ac simplex expositio : hic vero idem sonat, ac disceptatio seu polemica disputatio. Nec absurdum videri debet quod hoc loco controversiam fidei perstringere neutiquam alienum putavit Ambrosius. Hoc namque attribuendum est Arianorum improbitati, qui, cum adhuc frequentes essent Mediolani, crebro catholicos versutiis suis exagitabant.

Tractatus is sometimes the same as a simple exposition; but here it means the same as a debate or polemical disputation. Nor should it seem absurd that Ambrose thought it by no means out of place to touch on a controversy of faith here. For this must be put down to the wickedness of the Arians, who, being still numerous at Milan, often harassed the Catholics with their cunning.

(printed under page 679)

(23) ‹anchor: not visible in the foot image› · call not visible

Nonnulli mss., « sed consulendi hodie, » etc.

Some manuscripts: "but of consulting today," etc.

(printed under page 679)

(24) ‹anchor: not visible in the foot image› · call not visible

Pauci mss., « sed imperandus est mihi mœror. »

A few manuscripts: "but my grief must be commanded."

(printed under page 679)

(25) ‹anchor: not visible in the foot image› · call not visible

Ita mss. prope ad unum ; edit. vero, « ut nobis etiam mœroris istius minuas ; » Rom., minuisti.

So the manuscripts almost to a man; but the editions: "that you may lessen for us even this grief"; the Roman, minuisti (you have lessened).

(printed under page 679)

(26) ‹anchor: not visible in the foot image› · call not visible

Mss. haud pauci, » non coarctavit animus ; » alii aliquot, « non corruit animus ; » elegantius cæteri ac edit. ut in textu.

Not a few manuscripts: "the mind did not constrict"; some others: "the mind did not collapse"; more elegantly, the rest and the editions as in the text.

(printed under page 679)

(27) ‹anchor: not visible in the foot image› · call not visible

Quam antiquus ac frequens in Ecclesia votorum usus exsistat, et quam efficax tam depellendis periculis, quam beneficiis a Deo impetrandis sanctorum patrocinium, locupletissimus testis est Ambrosius. Confer cum hoc loco alium quam simillimum in Exhort. virgin. cap. 3, num. 15. Quibus addesis etiam quæ de invocatione eorumdem sanctorum lib. De viduis cap. 9, traduntur a beato doctore.

How ancient and frequent the use of vows is in the Church, and how effective the patronage of the saints is, both for warding off dangers and for obtaining benefits from God, Ambrose is a most ample witness. Compare with this passage another very like it in the Exhortation to Virginity, ch. 3, no. 15. To these add also what the blessed doctor teaches on the invocation of the same saints in the book On Widows, ch. 9.

(printed under page 679)

(28) ‹anchor: not visible in the foot image› · call not visible

Nonnulli mss. « commeatum impetrare vivendi. » Minus commode.

Some manuscripts: "to obtain a furlough of living." Less suitably.

(printed under page 679)

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹divinitate, sed corpore›; B ‹plectar. In illo enim›; C ‹agam, meae vitae superstes›; D (in the footnote area)
old-edition numerals: 1118 before ‹fletusque revocant›
other: footnote calls (22)–(24) omitted; footnotes (22)–(27) omitted.

PL 16:1352

16. At certe nobis tu etiam moeroris istius minuis acerbitatem: non habeo quod timeam, qui timebam tibi; non habeo quod mihi jam mundus eripiat. Etsi sancta supersit soror, integritate venerabilis, aequalis moribus, non impar officiis; tibi tamen ambo plus timebamus, in te vitae hujus jucunditatem repositam putabamus. Propter te vivere delectabat, propter te mori non pigebat; te enim ambo superstitem precabamur, tibi nos supervivere non juvabat. Quando non cohorruit animus, cum metus hujusmodi titillaret? Quomodo consternata mens erat aegritudinis tuae nuntio!

16. But surely you also lessen for us the bitterness of this sorrow: I have nothing to fear, I who used to fear for you; I have nothing that the world can now snatch from me. Although a holy sister survives, venerable for her purity, your equal in character, not unequal in her services; yet we both feared more for you, we thought the sweetness of this life laid up in you. For your sake it was a delight to live, for your sake it was no sorrow to die; for we both prayed that you would survive us, it gave us no pleasure to outlive you. When did my mind not shudder, when a fear of this kind pricked it? How dismayed was my mind at the news of your sickness!

17. Vae miserae opinioni! Putabamus redditum, quem videmus dilatum; tuis enim votis apud sanctum martyrem Laurentium impetratum esse nunc cognoscimus commeatum. Atque utinam non solum commeatum, sed etiam prolixum vitae tempus rogasses! Potuisti annos plurimos impetrare vivendi, qui potuisti commeatum impetrare veniendi. Et quidem tibi, omnipotens aeterne Deus, gratias ago, quod vel haec nobis suprema solatia non negasti, quod amantissimi fratris ex Siculis Africanisve regionibus exoptatum nobis reditum contulisti: ita enim mature, postquam venit, ereptus est: quasi propter hoc solum videretur esse diratus, ut ad fratres rediret.

17. Alas for our wretched expectation! We thought him given back, whom we see was only put off; for we now learn that by your vows a furlough was obtained from the holy martyr Lawrence. And would that you had asked not only for a furlough but also for a long span of life! You could have obtained very many years of living, who could obtain a furlough for coming. And indeed I give Thee thanks, almighty eternal God, that Thou hast not denied us even these last consolations, that Thou hast granted us the longed-for return of a most loving brother from the Sicilian and African regions: for so soon after he came was he snatched away, as though it seemed he had been put off for this alone, that he might return to his brothers.

18. Habeo plane pignus meum, quod nulla mihi peregrinatio jam possit avellere: habeo quas complectar, reliquias: habeo tumulum, quem corpore tegam; habeo sepulcrum, super quod jaceam: et commendabiliorem Deo futurum esse me credam, quod supra sancti corporis ossa requiescam. Utinam sic potuissem adversus mortem quoque tuam meum corpus objicere! Si gladiis petitus esses, me pro te potius suffigendum dedissem: si exeuntem potuissem revocare animam, meam potius obtulissem.

18. I have indeed my pledge, which no journeying can now tear from me: I have remains to embrace: I have a mound to cover with my body; I have a sepulchre to lie upon: and I shall believe that I shall be the more commendable to God because I shall rest upon the bones of a holy body. Would that I could thus have set my own body against your death too! If you had been attacked with swords, I would rather have given myself to be pierced for you: if I could have called back your departing soul, I would rather have offered my own.

19. Nihil mihi profuit ultimos hausisse anhelitus, nihil flattus in os inspirasse morienti; putabam enim quod aut tuam mortem ipse susciperem, aut

19. It profited me nothing to have drunk in your last breaths, nothing to have breathed my breath into your mouth as you were dying; for I thought that either I myself should take on your death, or

Editors' notes and page, col. 1352

Footnotes

(29) ‹anchor: in os inspirasse› · call in col 1352

Vet. edit. ac plures mss., « flatus meos inspirasse ; » melius Rom. edit., cum aliis mss., « flatus in os inspirasse. » In hunc porro locum observat Nannius Ambrosium hic decertare cum Virgilii luctu, et in prosa ipsa superare carminis gratiam. Quod autem addit eumdem sanctum non secutum hic esse errores gentilium, qui ex Pythagorica metempsychosi morientis animam exceptabant hianti ore, quasi ejus spiritu posthac victuri : nihil sane verius illa Nannii opinione, cum alias causas Ambrosius confestim subdat. Virgiliana vero carmina quæ ille refert, sequentia sunt et lib. IV Æneid. / ... Et extremus si quis super halitus errat, / Ore legam. / Subjungit et alios Statii versus e lib. II Sylvar., (continues)

The old editions and most manuscripts: "to have breathed my breaths in"; better, the Roman edition with other manuscripts: "to have breathed breaths into his mouth." On this passage, further, Nannius observes that Ambrose here vies with Virgil's mourning, and in prose itself surpasses the grace of the poem. As for his adding that the same saint did not here follow the errors of the pagans, who, from the Pythagorean transmigration of souls, caught the soul of the dying with open mouth, as if thereafter to live by his spirit: nothing indeed is truer than that opinion of Nannius, since Ambrose at once supplies other reasons. The Virgilian verses he cites are the following, from book IV of the Aeneid: / "... and if any last breath still hovers, / let me gather it with my mouth." / He adds also other verses of Statius from book II of the Silvae, (continues)

(printed under page 679)

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹16. At certe nobis›; B ‹cognoscimus commeatum›; C ‹tegam; habeo sepulcrum›; D (in the footnote area)
old-edition numerals: (none)
other: footnote calls (25)–(29) omitted; footnotes (27) continued, (28), (29) omitted.

PL 16:1353

meam vitam in te ipse transfunderem. O infelicia illa, sed tamen dulcia suprema oculorum pignora! O amplexus miseri, inter quos exanimum corpus obriguit, halitus supremus evanuit! Stringebam quidem brachia, sed jam perdideram quem tenebam, et extremum spiritum ore relegebam, ut consortium mortis haurirem. Sed nescio quomodo vitalis ille mihi halitus factus est, et majorem gratiam in ipsa morte redolebat. Atque utinam si tuam nequivi meo spiritu vitam producere, vel ultimi anhelitus tui vigor transfundi potuisset in meam mentem, et illam tui animi puritatem atque innocentiam noster spirasset affectus! Hanc mihi haereditatem, frater charissime, reliquisses, quae non lacrymabili dolore perculeret affectum, sed memorabili gratia commendaret haeredem.

I myself should pour my life into you. O those unhappy, yet sweet, last pledges of the eyes! O wretched embraces, amid which the lifeless body stiffened and the last breath vanished! I clasped your arms indeed, but I had already lost him whom I held, and I gathered up the last breath with my mouth, that I might drink in a share in death. But somehow that breath became life-giving to me, and in death itself it gave forth the fragrance of a greater grace. And would that, if I could not prolong your life by my breath, at least the vigour of your last breath could have been poured into my mind, and our affection had breathed in that purity and innocence of your soul! This inheritance, dearest brother, you should have left me, one that would not strike my affection with tearful grief, but would commend your heir with memorable grace.

20. Quid igitur nunc agam, cum omnes vitae istius suavitates, cuncta solatia, cuncta denique ornamenta amiserim? Tu enim mihi unus eras domi solatio, foris decori: tu, inquam, in consiliis arbiter, curae particeps, deprecator sollicitudinis, depulsor moeroris: tu meorum assertor actuum, cogitationumque defensor: tu postremo unus, in quo domestica sollicitudo resideret, publica cura requiesceret. Testor sanctam animam tuam, me in fabricis Ecclesiae id saepe veritum esse, ne displicerem tibi. Denique ubi redisti, objurgasti moram; ita domi forisque eruditor quidam et arbiter sacerdotis, ut domestica cogitare non sineres, publica curare censeres. At non verear, ne videar arroganter dicere; haec enim laudis tuae portio est, quia sine offensione ulla et gubernasti fratris domum, et commendasti sacerdotium.

20. What then shall I do now, since I have lost all the sweetnesses of this life, all its consolations, in short all its ornaments? For you alone were my consolation at home, my distinction abroad: you, I say, were the arbiter in counsels, the sharer of care, the averter of anxiety, the dispeller of sorrow: you the champion of my actions and the defender of my thoughts: you, finally, the one in whom domestic anxiety could settle and public care find rest. I call your holy soul to witness that in the building works of the Church I often feared this, that I might displease you. In short, when you returned, you chided the delay; so much were you, at home and abroad, a kind of instructor and arbiter of the priest, that you would not let me think about domestic matters, and judged that I should look after public ones. And I will not be afraid of seeming to speak arrogantly; for this is a part of your praise, that without any offence you both governed your brother's house and commended his priesthood.

21. Sentio equidem quod repetentis officiis tuis, recensendisque virtutibus, afficiatur animus: sed tamen in ipsa mei affectione requiesco, atque hae mihi recordationes etsi dolorem renovant, tamen afferunt voluptatem. An ego possum aut non cogitare de te, aut unquam sine lacrymis cogitare? Et potero unquam aut tanti non meminisse fratris,

21. I feel indeed that my mind is moved as your services are recalled and your virtues reviewed; but yet I find rest in this very affection of mine, and these remembrances, though they renew my grief, yet bring pleasure. Can I either not think of you, or ever think of you without tears? And shall I ever be able either not to remember so great a brother,

Editors' notes and page, col. 1353

Footnotes

(printed under page 680)

(29) ‹anchor: not on this page› · (continued) call on page 679, col 1352

(continued) sed eamdem sententiam plane efferentes. Si quis autem alios veterum ritus circa morientes avet cognoscere, adeat Jos. Laurentii Polymathiam lib. III, synopsi 9, sicut et auctores ab eodem illic citatos.

(printed under page 680)

(30) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « ore religabam ; » cæteri atque edit., « ore relegebam, » Rom. ex Virg. supra citato, legebam. Infra vero ubi omnes edit. ac pauci mss., « morte redolebat ; » reliqui mss. magno numero præferunt, « morte redolebam. »

Some manuscripts: "ore religabam" (I bound with my mouth); the rest and the editions: "ore relegebam" (I gathered again with my mouth); the Roman, from the Virgil cited above, legebam (I gathered). But below, where all the editions and a few manuscripts have "morte redolebat" (he was fragrant in death), the remaining manuscripts, in great number, offer "morte redolebam" (I was fragrant in death).

(printed under page 680)

(31) ‹anchor: not visible in the foot image› · call not visible

Mss. non pauci, « in ipsa morte redolebam. »

Not a few manuscripts: "I was fragrant in death itself."

(printed under page 680)

(32) ‹anchor: not visible in the foot image› · call not visible

Nonnulli mss., « perculeret aspectum. » Haud malo sensu.

Some manuscripts: "perculeret [as read; probably percuteret, struck] aspectum" (should strike the sight). Not a bad sense.

(printed under page 680)

(33) ‹anchor: not visible in the foot image› · call not visible

Omnes edit., « in publicis ecclesiæ ; » Paris. quædam, Ecclesiis : optime vero mss. prope ad unum, « in fabricis Ecclesiæ. » Infra etiam pro, « Ut vereor » quod erat in omnibus edit. ac mss. quibusdam, alii mss. frequentissimi legunt, « ut non verear. » Quod autem præmittitur de fabricis ecclesiæ, de constructione intelligendum est illius basilicæ, quam vir sanctus Mediolani construxit, et eamdem esse ad epistolam 22 adnotavimus, cujus ab eo ibidem fit mentio. Ejus etiam meminit Gregorius Turonensis lib. I de Gloria Martyr. cap. 47, sicut et Ughellus tomo IV Ital. sacræ, pag. 34. Neque officit, quod hac in Oratione Ambrosius testatur curam rerum temporalium a fratre Satyro susceptam esse ; quidquid enim ad Ecclesiæ decus pertinet, ab episcopali officio non esse alienum ipsemet profiteatur lib. II Offic. cap. 21.

All the editions: "in the public [affairs] of the church"; a certain Paris [edition], Ecclesiis (churches); but best, the manuscripts almost to a man: "in the buildings of the Church." Below too, for "As I fear," which stood in all the editions and some manuscripts, other manuscripts, very numerous, read "that I may not fear." What is said first about the buildings of the church is to be understood of the construction of that basilica which the holy man built at Milan; we noted on Letter 22 that it is the same one he mentions there. Gregory of Tours also mentions it, book I On the Glory of the Martyrs, ch. 47, as does Ughelli, vol. IV of Italia sacra, p. 34. Nor does it stand in the way that in this Oration Ambrose testifies that the care of temporal affairs was taken up by his brother Satyrus; for he himself declares, On Duties book II, ch. 21, that whatever pertains to the beauty of the Church is not foreign to the episcopal office.

(printed under page 680)

(33) [numeral as printed, blurred; it repeats 33 and the sequence runs on with (34)] ‹anchor: not visible in the foot image› · call not visible

Non pauci mss., « Vere, ut eum gradum, » etc.

Not a few manuscripts: "Truly, that that rank," etc.

(printed under page 680)

(34) ‹anchor: not visible in the foot image› · call not visible

Codex Tur. solus, « affectum mutatum. » Sequenti autem versu multi cod. simul, « non ad sanctam gratiam vigor solitus pœnitebat ; » melius tamen alii, ac omnes edit. ut in textu.

The Tours codex alone: "affection changed." In the next line, moreover, many codices together: "his wonted vigour did not repent towards holy grace"; better, however, the others and all the editions, as in the text.

(printed under page 680)

(35) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot omittunt, « fraternæ oblitus absentiæ. » Non pravo sensu.

Some manuscripts omit "forgetful of his brother's absence." Not in a bad sense.

(printed under page 680)

(36) ‹anchor: not visible in the foot image› · call not visible

Non pauci mss., « solitos excipere sermones. »

Not a few manuscripts: "to take up the accustomed conversations."

(printed under page 680)

(37) ‹anchor: not visible in the foot image› · call not visible

Ideo efficaces, id est, ad agendum acres atque habiles, innocentibus ac simplicibus hic opponuntur, quia cum illis plus insit sanguinis et caloris, facilius affectibus cupiditatis aut odii abripiuntur, quam alii.

The effective, that is, those keen and apt for action, are here set against the innocent and simple, because, having more blood and heat in them, they are more easily carried away by passions of desire or hatred than others.

(printed under page 680)

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹meam vitam in te›; B ‹tius suavitates›; C ‹videar arroganter dicere›; D (in the footnote area)
old-edition numerals: 1119 before ‹haurirem›
other: the last word is hyphenated across the break, "fra-" here and "tris," at the head of 1354; set whole here. The scan is blurred: "infelicia" (printed like "infelicin"), "redisti" (printed like "redusti") and "eruditor" are read through damaged or blurred type, UNSURE; the two misprints are recorded at low resolution and may be the type rather than the setting. Footnote calls (30)–(33) omitted; footnotes (29) continued, (30)–(33) omitted; printer's signature "PATROL. XVI." omitted.

PL 16:1354

aut sine lacrymabili quadam meminisse gratia? Quid enim mihi unquam jucundum, quod non esset ex te profectum? Quid, inquam, mihi sine te, aut tibi unquam sine me voluptati fuit? Quis non usus nobis, et prope visus ipse, somnusque communis? Quae discreta unquam voluntas? Quod non commune vestigium? fere ut cum gradum tollerem, vel tu meum, vel ego tuum corpus videremur attollere.

or remember him without a certain tearful grace? For what was ever pleasant to me that did not proceed from you? What, I say, ever gave pleasure to me without you, or to you without me? What use was not common to us, and almost our very sight, and our sleep? What will was ever separate? What footstep not shared? so that, almost, when I lifted my step, either you seemed to lift my body or I yours.

22. Quod si quando sine altero prodeundum fuit, intectum latus putares, affectum vultum cerneres, moestum animum judicares: non assueta gratia, non vigor solitus praenitebat: suspecta omnibus solitudo metum alicujus aegritudinis afferebat. Ita novum videbatur omnibus nos dividi! Ego certe fraternae impatiens et non oblitus absentiae, quasi praesentem reflexa saepius cervice quaerebam, et coram alloqui atque aspicere videbar mihi: sed tanquam suspenso collo jugum, ubi speratis excideram, trahere me putabam, difficilis progredi, verecundus videri, et redire properans, quod sine te procedere non liberet.

22. But if ever one of us had to go out without the other, you would have thought his side unguarded, you would have seen his face downcast, you would have judged his spirit sad: no accustomed grace, no usual vigour shone out: the solitude, suspect to all, brought fear of some sickness. So strange did it seem to everyone that we should be parted! I certainly, impatient of a brother's absence and not forgetful of it, would often turn my neck and look for you as though present, and I seemed to myself to speak with you and look on you face to face: but when I had fallen from my hopes, I thought I was dragging a yoke, as it were, with neck hanging loose, slow to go forward, ashamed to be seen, and hastening to return, because it gave no pleasure to go on without you.

23. At vero ubi ambobus prodeundum fuit, non plura in intinere vestigia, quam verba; nec incessus, quam sermo crebrior; nec ambulandi cura, sed colloquendi gratia; uterque enim nostrum ex alterius ore pendebat. Non intento aspectu legere iter, sed mutuo sollicitos experiri sermones, haurire oculorum gratiam, spirare fraternae imaginis voluptates. Quam virtutes tuas tacitus mecum ipse mirabar! quam plaudebam mihi, quod tali me Dominus fratre donaverat, tam pudico, tam efficaci, tam innocenti, tam simplici, ut cum tuam innocentiam cogitarem, efficaciam desperarem: cum efficaciam cernerem, innocentiam non putarem! Sed utrumque mira quadam virtute jungeba⟨s⟩.

23. But when we both had to go out, there were not more footsteps on the way than words; nor was our pace quicker than our talk; nor was there care for walking, but the pleasure of conversing; for each of us hung on the other's lips. We did not pick our way with intent gaze, but made trial of each other's earnest discourse, drank in the grace of each other's eyes, breathed the delights of a brother's likeness. How I marvelled at your virtues silently within myself! how I congratulated myself that the Lord had given me such a brother, so modest, so effective, so innocent, so simple, that when I thought of your innocence I despaired of your effectiveness; when I saw your effectiveness, I would not have supposed your innocence! But you joined both by a certain wonderful virtue.

24. Denique ea quae ambo nequiveramus concludere, solus implesti. Plaudebat sibi, ut audio, Prosper, quod sacerdotii mei occasione redditurum se, quae abstulerat, non putabat: sed vehementiorem

24. In short, what we both had been unable to settle, you alone accomplished. Prosper was congratulating himself, as I hear, because he supposed that, by occasion of my priesthood, he would not return what he had taken away: but a more vehement

Editors' notes and page, col. 1354

Page

running head: (not visible; top of page cropped)
marginal letters: A ‹tris, aut sine›; B ‹vice quaerebam›; C ‹me Dominus fratre›; D (in the footnote area)
old-edition numerals: 1120 before ‹trahere me putabam›
other: the column opens with "tris," the end of "fratris", set whole at the foot of 1353. This page is badly blurred; the text was read with difficulty throughout and several words are inferred from their shapes and the footnotes' lemmas (33)–(36): "fere" (lowercase after "?"), "affectum vultum", "praenitebat:" (the colon appears as a single dot before lowercase "suspecta"), "intinere" (misprint UNSURE), "Plaudebat sibi, ut audio, Prosper" (the comma after audio may be a full stop). The section numeral printed like "21." is read as 24. (damaged 4). Last letter of "jungebas" lost in the type. A re-read of this column at higher resolution is advisable. Footnote calls (33)–(37) omitted; footnotes (33) continued, (33)–(37) omitted; signature "43" omitted.

PL 16:1355

tuam unius efficaciam expertus est, quam duorum itaque solvit omnia, nec moderationi ingratus tuae, nec illudens pudori; sed et modestiae gratus, nec insolens efficaciae. Sed cui, frater, illa quaesisti? Nos enim idem volebamus laborum tuorum esse praemium, quod documentum erat. Peregisti omnia, et ubi perfunctus omnibus revertisti, tu solus nobis, qui omnibus es praeferendus, eriperis; quasi ideo mortem distuleris, ut consummares pietatis officium, palmam efficaciae reportares.

experienced the effectiveness of you alone, which [he had expected] of two; and so he settled everything, neither ungrateful to your moderation nor mocking your modesty, but both grateful for your restraint and not insolent towards your effectiveness. But for whom, brother, did you seek those things? For we wished the reward of your labours to be the same as was their proof. You accomplished everything, and when, having discharged all, you returned, you alone, who are to be preferred to all, are snatched from us; as though you had put off death for this purpose, that you might complete the duty of loving kinship and carry off the palm of effectiveness.

25. Quam nec ipsi nos, frater charissime, saeculi hujus delectabant honores, quod nos a nobis invicem dividebant! Quos ideo adepti sumus, non quia fuit eorum expetenda perceptio, sed ne vilis dissimulatio videretur. Aut fortasse ideo sunt tributi, ut quia immaturo tui obitu nostrae futurus eras voluptatis occasus, sine nobis jam vivere disceremus.

25. How little, dearest brother, did even the honours of this world delight us, because they divided us from one another! We obtained them for this reason, not because the receiving of them was to be sought, but lest a declining of them should seem mean-spirited. Or perhaps they were granted for this reason: that, since by your untimely death you were to be the setting of our joy, we might already learn to live without each other.

26. Et quidem praesagae mentis agnosco formidinem, dum repeto saepe, quae scripserim. Revocabam te, frater, ne ipse Africam peteres, ac potius aliquem destinares. Timebam te committere viae, fluctibus credere, et solito metus major incesserat animum: sed et peregrinationem explicuisti, et rem ordinasti, et veteri et sentinoso, ut audio, navigio iterum te fluctibus credidisti. Namque cum celeritatem aucupario, cautelam praetermisisti, avidus nostrae gratiae, dissimulans periculi tui.

26. And indeed I recognize the dread of a foreboding mind, as I often go over what I wrote. I kept calling you back, brother, so that you would not go to Africa yourself but would rather send someone. I was afraid to commit you to the road, to trust you to the waves, and a fear greater than usual had come over my mind: but you both completed the journey and set the matter in order, and in an old and leaking ship, as I hear, you trusted yourself again to the waves. For while you were bent on speed, you passed over caution, eager for our company, disregarding your own danger.

27. O fallax laetitia! o incerta humanarum rerum curricula! Ex Africa redditum, ex mari restitutum, ex naufragio servatum, putabamus jam nobis non posse eripi: sed graviora naufragia in terris positi sustinemus; nam quem non potuerunt naufragia maris ad mortem deducere, strenuis natatibus evitata, ejus mors coepit nobis esse naufragio. Quid enim superest suavitatis, quibus tam praedulce decus, tam clarum in his mundi tenebris lumen exstinctum est: in quo non nostrae solum familiae, sed totius patriae decus occidit?

27. O deceitful joy! O uncertain courses of human affairs! Him returned from Africa, restored from the sea, saved from shipwreck, we thought could no longer be snatched from us: but, set on land, we suffer heavier shipwrecks; for him whom the shipwrecks of the sea, escaped by vigorous swimming, could not bring to death, his death has become a shipwreck to us. For what sweetness remains to those for whom so very sweet an ornament, so bright a light in this darkness of the world, has been extinguished: in whom fell the ornament not of our family alone but of the whole homeland?

28. Habeo sane vobis, fratres dilectissimi, plebs sancta, maximam gratiam, quod non alium dolorem meum, quam vestrum putatis; quod vobis accidisse hanc nostri creditis solitudinem, quod fletum totius civitatis, aetatum omnium, ordinum omnium vota, nova quadam pietate defertis. Non enim misericordiae privatae dolor, sed quoddam publicae officium et munus est gratiae: aut si qua vos mei tangit misericordia, quod talem fratrem amiserim, habeo fructum uberem, habeo vestri pignus affec-

28. I am indeed most grateful to you, dearest brethren, holy people, that you count my grief no other than your own; that you believe this bereavement of ours has befallen you; that with a kind of new devotion you offer the weeping of the whole city, the prayers of all ages and of all orders. For this is not the grief of private compassion, but a certain duty and gift of public affection: or if any compassion for me touches you, because I have lost such a brother, I have a rich fruit, I have a pledge of your affec[tion]

Editors' notes and page, col. 1355

Footnotes

(38) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « eorum exspectanda perceptio ». Et infra partim, « maturo tui obitu, » partim « maturiori obitu ; » alii vero, et edit. ut in textu.

Some manuscripts: "the receiving of them is to be awaited." And below, some "by your timely death," some "by a more timely death"; but others, and the editions, as in the text.

(printed under page 681)

(39) ‹anchor: not visible in the foot image› · call not visible

Sentinoso, id est, in cujus sentinam aqua multa per fatiscentes rimas influebat.

Sentinoso (leaky in the bilge), that is, [a ship] into whose bilge much water was flowing through gaping cracks.

(printed under page 681)

(40) ‹anchor: solitudinem› · call in col 1355

Edit. quædam Paris., « creditis sollicitudinem ; » reliquæ ac mss. melius, « creditis solitudinem ; » solitudo enim et orbitas de morte dicuntur proximorum. Tertio autem versu deest in mss. pluribus vox vota, qua quidem exempta, sensus adhuc integer constat, sed tamen aliquid adimitur concinnitati.

A certain Paris edition: "you believe the anxiety"; the others and the manuscripts better: "you believe the loneliness"; for loneliness and bereavement are spoken of the death of those closest. In the third line, moreover, the word vota (prayers) is missing in most manuscripts; with it removed the sense still stands whole, yet something is taken from the balance of the phrase.

(printed under page 681)

(41) ‹anchor: not visible in the foot image› · call not visible

Eodem sensu fletus pauperum supra vocabat « lacrymas redemptrices. » Sed et passim in hac oratione quam efficacia vivorum pro defunctis suffragia, nec non sanctorum pro utrisque subsidia jam a primis Ecclesiæ sæculis crederentur, manifestum fit.

In the same sense he called the weeping of the poor, above, "redeeming tears." And indeed throughout this oration it becomes plain how effective the prayers of the living for the dead, and also the help of the saints for both, were believed to be already from the first centuries of the Church.

(printed under page 681)

(42) ‹anchor: not visible in the foot image› · call not visible

Nonnulli mss., « suscepit tamen datum : et si non appellavit... non resedit in lectulo. »

Some manuscripts: "yet he received what was given: and if he did not call... he did not sit back on his couch."

(printed under page 681)

(43) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « resurrectio corporalis. »

Some manuscripts: "bodily resurrection."

(printed under page 681)

Page

running head: (not legible in the crop; column number 1355 cut at top)
marginal letters: A ‹tuam unius efficaciam expertus est›; B ‹eras voluptatis occasus, sine nobis›; C ‹ex naufragio servatum, putabamus›; D ‹sericordiae privatae dolor, sed quoddam publicae›
old-edition numerals: 1121 after ‹naufragia›
other: column ends mid-word "affec-" (continues on col. 1356, not seen when this file was written); set as visible. Footnote calls (38), (39), (40) and footnotes omitted. First clause continues from col. 1354 (rendering "[he had expected]" is a supplement for the broken sense).

PL 16:1356

tus. Mallem fratrem viventem; sed tamen publicum officium in secundis rebus jucundius est, in adversus gratius.

[affec]tion. I would rather have my brother living; but yet a public kindness is more pleasant in prosperity, more welcome in adversity.

29. Neque vero mihi mediocre meritum tanti videtur officii. Neque enim otiose vel in Actibus apostolorum (Act. IX, 39). Tabitha mortua, flentes viduae describuntur, vel in Evangelio (Luc. VII, 12), mota lacrymis viduae prosequens turba funus adolescentis inducitur, cui resurrectio debebatur; illam tamen Tabitham viduae, hunc tota civitas flevit. Non ergo dubium est vestris lacrymis apostolorum patrocinium comparari: non, inquam, dubium est Christum misericordia motum, cum vos flentes videret. Etsi nunc non tetigit loculum, suscepit tamen commendatum spiritum: et si non appellavit corporis voce defunctum; divinae tamen potestatis auctoritate a cruciatibus mortis, et a nequitiae spiritalis incursionibus ejus animam liberavit: et si non resedit in loculo, qui erat mortuus; tamen requievit in Christo: et si non locutus est nobis, tamen ea quae supra nos sunt cernit: et quae potiora sunt nobis, jam se videre laetatur. Per ea enim quae in Evangelio legimus, quae futura sunt intelligimus; et praesentium species indicium est futurorum.

29. Nor indeed does the merit of so great a kindness seem slight to me. For it is not idly that, either in the Acts of the Apostles (Acts 9:39), when Tabitha was dead, weeping widows are described, or in the Gospel (Luke 7:12) a crowd, moved by the widow's tears, is brought in following the funeral of the young man to whom resurrection was due; yet her, Tabitha, the widows wept, him the whole city. There is therefore no doubt that by your tears the patronage of the apostles is obtained: there is no doubt, I say, that Christ was moved with compassion when He saw you weeping. Even if He has not now touched the bier, He has yet received the spirit commended to Him: and if He did not call the dead man with a bodily voice, yet by the authority of divine power He freed his soul from the torments of death and from the assaults of spiritual wickedness: and if he who was dead did not sit up on the bier, yet he rested in Christ: and if he has not spoken to us, yet he beholds the things that are above us: and he rejoices that he now sees things better than ours. For through what we read in the Gospel we understand what is to come; and the appearance of things present is a sign of things to come.

30. Non opus fuit ei resurrectio temporalis, cui aeterna debetur. Quid enim in hanc miseram et aerumnosissimam recideret labem, atque in hanc flebilem vitam rediret, quem raptum magis esse ex tam imminentibus malis urgentibusque periculis gaudere debemus? Nam si pacato saeculo bellisque cessantibus, raptum Enoch (Gen. V, 24), nemo deflevit, sed magis propheta laudavit, sicut de illo Scriptura dixit: « Raptus est, ne malitia mutaret cor ejus (Sap. IV, 11); quanto magis nunc jure dicendum est, cum ad saeculi lubricum, vitae accedat ambiguum! Raptus est, ne in manus incideret Barbarorum: raptus est, ne totius orbis excidia, mundi finem, propinquorum funera, civium mortes, ne postremo sanctarum virginum atque viduarum, quod omni morte acerbius est, colluvionem videret.

30. He had no need of a temporal resurrection, to whom an eternal one is due. For why should he fall back into this wretched and most toilsome ruin, and return to this tearful life, when we ought rather to rejoice that he has been snatched away from evils so imminent and dangers so pressing? For if, when the world was at peace and wars had ceased, no one bewailed Enoch's being taken away (Gen. 5:24), but rather the prophet praised it, as Scripture said of him: "He was taken away, lest wickedness should change his heart" (Wis. 4:11); how much more justly must it be said now, when to the slipperiness of the world is added the uncertainty of life! He was taken away, lest he should fall into the hands of the barbarians: he was taken away, lest he should see the destruction of the whole world, the end of the age, the funerals of kinsfolk, the deaths of citizens, lest, finally, he should see the defilement of holy virgins and widows, which is more bitter than any death.

31. Ego vero te, frater, cum vitae tuae flore, tum mortis commoditate beatum arbitror. Non enim nobis ereptus es, sed periculis: non vitam amisisti, sed ingruentium acerbitatum formidine caruisti. Nam qua eras sanctae mentis misericordia in tuos, si nunc urgeri Italiam tam propinquo hoste cognosceres, quantum ingemisceres, quam dolores in Alpium vallo summam nostrae

31. But I judge you blessed, brother, both in the flower of your life and in the timeliness of your death. For you have been snatched away not from us but from dangers: you have not lost life, but have been spared the dread of bitter things bearing down upon us. For with the compassion of your holy mind towards your own, if you now learned that Italy was pressed by an enemy so near, how you would groan, how you would grieve that the sum of our

Editors' notes and page, col. 1356

Footnotes

(44) ‹anchor: mutaret cor ejus› · call in col 1356

Mss. nonnulli, « mutaret intellectum ejus, aut fictio deciperet animam ejus. »

Some manuscripts: "should change his understanding, or deceit beguile his soul."

(printed under page 681)

(45) ‹anchor: misericordia in tuos› · call in col 1356

Plures mss. et Amerb., « Nam qui eras... (continues)

Most manuscripts and Amerbach: "For you who were... (continues)

(printed under page 681)

Page

running head: (not legible in the crop; column number cut at top right)
marginal letters: A ‹tus. Mallem fratrem viventem›; B ‹potestatis auctoritate a cruciatibus mortis›; C ‹bellisque cessantibus, raptum Enoch›; D ‹caruisti. Nam qua eras sanctae mentis›
old-edition numerals: 1122 after ‹raptum magis›
other: "tus." completes "affec-" at the end of col. 1355 (affectus); the c1355 file sets only "affec-". The quotation opened with « before "Raptus est" has no closing mark as printed. Footnote calls (41)–(45) and footnotes omitted.

PL 16:1357

salutis consistere, lignorumque concaedibus construi murum pudoris! Qua afflictione moerores tam tenui discrimine tuos ab hoste distineri, ab hoste impuro atque crudeli, qui nec pudicitiae parceret, nec saluti!

[how you would grieve that the sum of our] safety stands on the rampart of the Alps, and that a wall for our chastity is built of barricades of felled trees! With what affliction you would mourn that your own are held off from the enemy by so slender a margin, from an enemy foul and cruel, who would spare neither chastity nor life!

35. Quonam, inquam, haec modo ferres, quae nos perpeti, et fortasse (quod gravius est) spectare cogemur, rapi virgines, et avulsos a complexu parentum parvulos liberos supra tela jactari, incestari sacrata Deo corpora, et senilem viduae maturioris uterum in usus desuetos onerum redire, non pignorum? Quonam, inquam, modo ista tolerares, qui etiam ultimo spiritu tui jam fortassis oblitus, et adhuc nostri non immemor, de cavenda incursione Barbarorum nos saepius admonebas, commemorans non frustra te dixisse fugiendum. Fortasse ideo quod nos destitui tua morte cernebas: quod non infirmitate animi sed pietate faciebas; et si infirmus pro nobis, tamen firmus tibi. Qui cum a viro nobili revocareris Symmacho tuo parente, quod ardere bello Italia diceretur, quod in periculum tenderes, quod in hostem incurreres; respondisti hanc ipsam tibi causam esse veniendi, ne nostro deesses periculo, ut consortem te fraterni discriminis exhiberes.

32. How, I say, would you bear these things which we shall be compelled to suffer, and perhaps (what is heavier) to look upon: virgins carried off, and little children torn from their parents' embrace and tossed upon spears, bodies consecrated to God defiled, and the aged womb of an elderly widow brought back to uses it had forgotten, of burdens, not of offspring? How, I say, would you endure these things, you who even with your last breath, already perhaps forgetful of yourself and still not unmindful of us, repeatedly warned us to guard against the inroad of the barbarians, recalling that you had not said in vain that we must flee? Perhaps for this reason, that you saw us left desolate by your death: which you did not out of weakness of mind but out of loving kinship; and if weak on our behalf, yet firm for yourself. When you were called back by a noble man, your kinsman Symmachus, because Italy was said to be ablaze with war, because you were heading into danger, because you were running into the enemy, you answered that this very thing was your reason for coming, that you might not be absent from our danger, that you might show yourself a sharer in your brother's peril.

33. Felix igitur tam opportuno obitu, quia non est in hunc servatus dolorem. Certe felicior quam sancta soror, quae tuo solatio destituta, de suo pudore sollicita, duobus nuper beata germanis, nunc ex duobus fratribus aerumnosa, neque alterum sequi potest, neque alterum derelinquere: cui tumulus hospitium tuus, et corporis tui sepulcrum est domus. Atque utinam vel hoc tutum diversorium! Cibus in fletibus, potus in lacrymis; cibum etenim dedisti nobis panem lacrymarum, et potum dedisti nobis in lacrymis in mensura (Psal. LXXIX, 6), aut fortasse ultra mensuram.

33. Happy, then, in so timely a death, because he was not kept for this grief. Certainly happier than our holy sister, who, bereft of your comfort, anxious for her chastity, lately blessed in two brothers, now made wretched by two brothers, can neither follow the one nor abandon the other: for whom your tomb is her lodging, and the sepulchre of your body her home. And would that even this were a safe resting-place! Food in weeping, drink in tears; for Thou hast given us for food the bread of tears, and hast given us drink in tears in measure (Ps. 79:6), or perhaps beyond measure.

34. Nam quid de me loquar; cui neque mori licet ne sororem relinquam: neque vivere libet, ne a te

34. For what shall I say of myself, to whom it is neither permitted to die, lest I leave our sister, nor pleasing to live, lest from you

Editors' notes and page, col. 1357

Footnotes

(printed under page 682)

(45) ‹anchor: not on this page› · (continued) call on page 681, col 1356

(continued) misericordia in tuos ; » quidam meliuscule, « pronus in tuos ; » elegantius tamen alii, atque edit ut in contextu.

(printed under page 682)

(46) ‹anchor: not visible in the foot image› · call not visible

Nannius ubi adnotavit in aliis cod. pro concædibus haberi congeribus (in quibusdam scribitur congeriebus , in aliis vero aggeribus, id est, stragibus dejectarum arborum, ut itinera hostibus intercluderentur : subjungit, quid sit melius, aliis divinandum se relinquere ; cum voce concædibus intelligi possint multa ligna quasi communi cæde ac simul strata. Et certe non aberravit a scopo hæc conjectura ; eadem enim voce hoc ipso sensu Tacitum lib. I usum reperias. Consequenter autem, ubi nos cum Gill., Rom. edit. ac mss. aliquot, « tam tenui discrimine, » etc., edit. Amerb. et Eras. cum mss. nonnullis præferunt, « in tanto teneri discrimine tuos ab hoste impuro ; » alii vero mss. non parvo numero, « tam tenui ab hoste discrimine tuos esse, ab hoste impuro, » etc. Minime male.

Nannius, having noted that in other codices congeribus is found for concaedibus (in some congeriebus is written, in others aggeribus, that is, barricades of felled trees, so that the roads might be closed to the enemy), adds that he leaves it to others to divine which is better; since by the word concaedibus may be understood many trees laid low together as by a common felling. And certainly this conjecture did not miss the mark; for you will find Tacitus, book I, using the same word in this very sense. Next, where we, with Gillot, the Roman edition and some manuscripts, read "by so slight a margin," etc., the editions of Amerbach and Erasmus with some manuscripts prefer "that your people are held in so great a danger from the foul enemy"; and other manuscripts, in no small number, "that your people are by so slight a margin from the enemy, from the foul enemy," etc. Not at all badly.

(printed under page 682)

(47) ‹anchor: not visible in the foot image› · call not visible

Cod. Remig. et Benign., « perpeti : atque (quod gravius est) ferre cogemur. » Minus commode. Averte autem hic perpeti idem sonare ac non impedire, quod sane levius est quam si spectare turpitudinem quis cogeretur.

The codices of St. Remi and St. Bénigne: "to endure: and (what is heavier) we shall be compelled to bear." Less suitably. Note [printed Averte, for Adverte] that perpeti here means the same as "not to prevent," which is surely lighter than if one were compelled to look upon the shame.

(printed under page 682)

(48) ‹anchor: not visible in the foot image› · call not visible

Ambrosius eodem modo Symmachum Satyri parentem hoc loco vocat, quo ab eodem epist. 17, num. 12, epist. 17, et epist. 53 num. 5, Theodosius Valent. Minoris et Gratiani parens dicitur, et quo etiam in bene multis Codicis Theod. legibus superiores imperatores licet sanguine prorsus alieni eodem titulo a successoribus ornantur suis, nimirum honoris ac venerationis gratia, et forte hic etiam animi acceptorum beneficiorum non immemoris testimonio. Hinc autem conjicimus Satyrum in reditu ex Africa Roma transiisse.

Ambrose calls Symmachus Satyrus's "parent" in this passage in the same way as, in his Letter 17, no. 12, Letter 17 [so the blurred print appears to read], and Letter 53, no. 5, Theodosius is called the parent of Valentinian the Younger and of Gratian; and as also in a great many laws of the Theodosian Code earlier emperors, though wholly unrelated by blood [prorsus; the print is blurred], are honoured with the same title by their successors, plainly for the sake of honour and reverence, and here perhaps also in witness of a mind not forgetful of benefits received. From this we conjecture that Satyrus passed through Rome on his return from Africa.

(printed under page 682)

(49) ‹anchor: not visible in the foot image› · call not visible

Hic aperta, ut advertit Nannius, imitatio est hujusce loci Virgiliani : / .......................Tuque, o sanctissima conjux, / Felix morte tua, nec in hunc servata dolorem.

Here, as Nannius observes, there is an open imitation of this passage of Virgil: / "... and you, O most holy wife, / happy in your death, and not kept for this grief."

(printed under page 682)

(50) ‹anchor: not visible in the foot image› · call not visible

Ab antiquis petita fuit ea consuetudo, qua morientium oculi conjunctissimorum manibus claudebantur. Ejus meminit ac rationem reddit Plinius lib. XI, cap. 37, et alii multi mentionem faciunt.

That custom, by which the eyes of the dying were closed by the hands of their nearest, was taken from the ancients. Pliny mentions it and gives the reason for it, book XI, ch. 37, and many others make mention of it.

(printed under page 682)

(51) ‹anchor: not visible in the foot image› · call not visible

Hoc etiam in usu positum apud Romanos, ut cadavera parentum a filiis, cognatorum a consanguineis, imperatorum a principibus senatus efferentur ad rogum vel ad tumulum. Sic posterioribus quoque sæculis divum Ludovicum Philippi filii ac successoris cervice portatum ad majorum sepulcra cognoscimus. Sed hæc obvia.

This too was established in use among the Romans, that the bodies of parents should be carried out to the pyre or the tomb by their sons, those of kinsmen by blood relations, those of emperors by the leading men of the senate. So in later ages too we know that Saint Louis was carried to the tombs of his forebears on the shoulders of Philip, his son and successor. But these things are well known.

(printed under page 682)

Page

running head: 1357 DE EXCESSU FRATRIS … (right part cut off in the crop)
marginal letters: A ‹salutis consistere, lignorumque›; B ‹commemorans non frustra te dixisse fugiendum›; C ‹linquere : cui tumulus hospitium tuus›; D ‹printed beside the footnotes ("divinandum se relinquere")›
old-edition numerals: 1123 after ‹felicior›
other: section numeral printed "35." where 32 is meant (sequence 31, [32], 33, 34); English gives 32. "murum" and "afflictione" read through faint type (look like "nurum", "affiictione"); "tuo ˋparente" has a stray mark before "parente". Footnote calls (46)–(49) and footnotes omitted; English opening bracket repeats the end of col. 1356 for sense only.

PL 16:1358

avellar? Quid enim mihi sine te potest esse jucundum, in quo omnis semper fuit nostra jucunditas? aut quid diutius in hac vita degere juvat, atque in terris morari, in quibus tandiu jucunde viximus, quandiu simul viximus! Etsi esset quod hic delectare nos posset, sine te delectare non posset: et si quando voluissemus impense vitam producere, jam tamen sine te esse nollemus.

I should be torn away? For what can be pleasant to me without you, in whom all our pleasure always lay? Or what joy is it to spend longer in this life and to linger on earth, where we lived pleasantly just so long as we lived together! Even if there were anything here that could delight us, without you it could not delight: and if at any time we had greatly wished to prolong life, yet now we would not wish to be without you.

35. Haec intolerabilia. Quid enim tolerabile sine te tanto vitae comite, tanto laborum meorum officiorumque consorte? Cujus ego casum quo esset tolerabilior, nec praemeditari potui; ita pavebat animus de illo tale aliquid cogitare! non quo conditionem ignorarem, sed quidam votorum usus sensum communis fragilitatis obduxerat; ut de illo nisi secunda omnia cogitare nescirem.

35. These things are unbearable. For what is bearable without you, so great a companion of my life, so great a sharer of my labours and duties? Whose fall I could not even think upon beforehand, that it might be more bearable; so did my mind tremble to think any such thing of him! Not that I was ignorant of our condition, but a certain habit of wishing had overlaid the sense of our common frailty, so that I knew not how to think of him anything but prosperity.

36. Denique proxime cum gravi (quodam atque utinam supremo!) urgerer occasu; hoc solum dolebam, quod non ipse assideres lectulo, ne votivum mihi cum sancta sorore partitus officium, morientis oculos digitis tuis clauderes. Quid optaveram! Quid rependo! Quae vota deficiunt! Quae ministeria succedunt! Aliud praeparabam, aliud exhibere compellor; non jam ipse ministerium funeris, sed minister. O dura oculorum lumina, quae potuistis fratrem videre morientem! O immites et asperae manus, quae clausistis oculos, in quibus plus videbam! O durior cervix, quae tam lugubre onus, consolabili licet obsequio, gestare potuisti!

36. Lastly, when recently I was pressed by a grave decline (and would that it had been my last!), this alone grieved me, that you were not yourself sitting by my bed, so that, sharing with our holy sister the office I longed for, you might close the eyes of the dying man with your fingers. What I had wished for! What I am paying back! What prayers fail! What services take their place! I was preparing one thing, I am compelled to render another; no longer the object of the funeral service myself, but its minister. O hard light of the eyes, that could see a brother dying! O harsh and rough hands, that closed the eyes in which I saw more! O harder neck, that could carry so mournful a burden, though with a consoling service!

37 Haec tu, frater, mihi justius exhiberes. Haec ego a te exspectabam, haec ego officia desiderabam. Nunc vero ipse meae vitae superstes, quod sine te solatium capiam, qui solus moerentem solari solebas, excitare laetitiam, moestitudinem propulsare? Qualem te nunc ego, frater, aspicio, jam nulla mihi verba referentem, jam nulla offerentem oscula! Quanquam ita mutuus semper utrique nostrum insederit amor, ut interiore potius foveretur affectu, quam forensi blanditia divulgare-

37. These things you, brother, would more rightly have rendered to me. These I awaited from you, these offices I longed for. But now, myself surviving my own life, what comfort shall I take without you, who alone used to console me in my sorrow, to stir up gladness, to drive away sadness? How do I now see you, brother, returning no words to me any more, offering no kisses any more! And yet such mutual love always dwelt in each of us that it was cherished rather by an inward affection than displayed[d] by public endearment

Editors' notes and page, col. 1358

Page

running head: …TRIS SUI SATYRI LIB. I. 1358 (left part cut off in the crop)
marginal letters: A ‹avellar? Quid enim mihi sine te›; B ‹illo nisi secunda omnia cogitare nescirem›; C ‹Nunc vero ipse meae vitae superstes›; D ‹printed beside the footnotes ("moris testimonio. Hinc autem")›
old-edition numerals: 1124 after ‹referentem,›
other: section numeral "37" printed without its point, set as printed. Column ends mid-word "divulgare-" (continues on col. 1359, not seen when written); set as visible. Footnote calls (50), (51) and footnotes (end of 48, 49–51) omitted.

PL 16:1359

tur; neque enim aliorum quaerebamus testimonium qui tantum nostri gratiam tenebamus. Ita virilis se utrique nostrum germanitatis succus infuderat, ut non blanditiis probare amorem, sed conscia mente pietatis interno amore contenti, fucum blanditiarum non requirere videremur, quos et ipsa in amorem mutuum imago formaret; nescio enim qua expressione mentis, qua corporis similitudine alter in altero videbamur.

[displaye]d; for we did not seek the testimony of others, who held only our favour towards each other. So manly a sap of brotherhood had poured itself into each of us that we seemed not to prove our love by endearments, but, content with an inward love in a mind conscious of its devotion, not to need the paint of endearments, we whom our very likeness shaped for mutual love; for by I know not what imprint of mind, what likeness of body, each of us seemed to be seen in the other.

38. Quis te aspexit, qui non me visum putaret? Quoties aliquos salutavi, qui quoniam te prius consalutaverant, se a me jam dicerent salutatos! Quanti tibi dixerunt aliquid, qui se mihi dixisse memorarent! Quae mihi hinc gaudia, quanta frequenter oborta laetitia, quod eos errare in nobis cernerem! Quam gratus error, quam jucunda prolapsio, quam religiosa fallacia, quam suavis calumnia! Neque enim de tuis erat aliquid aut factis aut sermonibus, quod timerem, qui mihi tua laetabar ascribi.

38. Who looked at you and did not think he had seen me? How often I greeted some who, because they had greeted you before, said they had already been greeted by me! How many said something to you who recalled that they had said it to me! What joys came to me from this, how often gladness sprang up, because I saw them mistaken about us! How pleasing an error, how delightful a slip, how devout a deception, how sweet a false charge! For there was nothing in your deeds or words that I need fear, I who rejoiced that what was yours was ascribed to me.

39. Tamen si vehementius contenderent, quod se mihi aliquid intimasse memorarent, respondebam ridens et gaudens: Videte ne fratri dixeritis. Nam cum omnia nobis essent nostra communia, individuus spiritus, individuus affectus; solum tamen commune non erat secretum amicorum: non quo conferendi periculum vereremur, sed tenendi servaremus finem. Sane si consilio pendenda res esset, erat semper commune consilium, nec semper commune secretum. Nam etsi amici ita alteri nostrum dicerent, ut dicta sua ad alterum pervenirent; tamen scio plerumque ita fidem secreti esse servatam, ut nec fratri committeretur. Erat enim fidelo indicium, et extraneo non esse proditum, quod non esset cum fratre collatum.

39. Yet if they insisted more strongly, recalling that they had confided something to me, I would answer, laughing and rejoicing: "See that you did not tell it to my brother." For though everything was common to us, an undivided spirit, an undivided affection, yet the secret of friends alone was not common: not that we feared any danger in sharing it, but that we kept the bound of keeping it. Indeed, if a matter was to be weighed by counsel, counsel was always common, but not always the secret. For even if friends spoke to one of us in such a way that their words would reach the other, yet I know that very often the trust of a secret was so kept that it was not committed even to a brother. For it was a token to the faithful that what had not been shared with a brother had not been betrayed to an outsider.

40. His igitur tantis ac talibus bonis in excessum quemdam, fateor, mentis elatus, superstitem me timere desieram, quod illum vita crederem digniorem: et ideo excepi plagam, quam ferre non possum; tolerabiliora enim tanti doloris praemeditata

40. Lifted up, then, by such great and such goods into a certain ecstasy, I confess, of mind, I had ceased to fear that I should survive him, because I believed him more worthy of life: and so I received a blow which I cannot bear; for the forethought of so great a grief [makes it] more bearable

Editors' notes and page, col. 1359

Footnotes

(52) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « expressiore mentis quam corporis similitudine. » Non satis recte. Ex hoc autem loco intelligamus licet episcoporum vestes ab aliorum cultu potius simplicitate ac modestia, quam forma vel colore fuisse diversas. Hoc pulchre confirmatur epistola Cœlestini I ad episcopos Viennensis provinciæ ita scribentis : « Discernendi a plebe vel cæteris sumus doctrina, non veste : conversatione, non habitu : mentis puritate, non cultu, » etc. Vide similiter quæ de vestimentis, quibus Augustinus indui solebat, tradit Possidius. Nonnulli mss., « nescio quam expressiorem mentis quam corporis similitudinem habere videbamur. »

Some manuscripts: "by a likeness more pronounced of mind than of body." Not quite rightly. From this passage, moreover, we may understand that bishops' clothing differed from the dress of others in simplicity and modesty rather than in shape or colour. This is finely confirmed by the letter of Celestine I to the bishops of the province of Vienne, who writes thus: "We are to be distinguished from the people and from others by doctrine, not by dress; by conduct, not by garb; by purity of mind, not by attire," etc. See likewise what Possidius relates about the clothes Augustine used to wear. Some manuscripts: "we seemed to have I know not what likeness, more pronounced of mind than of body."

(printed under page 683)

(53) ‹anchor: not visible in the foot image› · call not visible

Et hoc queque, inquit Nannius, aliqua ex parte a Virgilio mutuo sumptum est : / Daucia, Laride, Tymberque, simillima proles, / Indiscreta suis, gratusque parentibus error.

"And this too [queque, as printed, for quoque]," says Nannius, "is in some part borrowed from Virgil: / 'Larides and Thymber, sons of Daucus, likest of offspring, / not to be told apart by their own, a sweet confusion to their parents.'"

(printed under page 683)

(54) ‹anchor: not visible in the foot image› · call not visible

Omnes edit., « ad alterutrum pervenirent ; » omnes mss., ad alterum pervenireut. Meliori sensu. Quod autem adverbio plerumque in quibusdam mss. additur complacitum, id prorsus videtur supervacaneum. Adverte porro quanta fuerit Ambrosii nostri in amicorum secretis fides, et quam sancta cautaque religio.

All the editions: "should come to one or the other"; all the manuscripts: ad alterum pervenireut [sic, for pervenirent] (should come to the other). In a better sense. That complacitum is added to the adverb plerumque in some manuscripts seems quite superfluous. Note, further, how great was our Ambrose's faithfulness in the secrets of friends, and how holy and careful his scruple.

(printed under page 683)

(55) ‹anchor: desieram› · call in col 1359

Vet. edit., timere desiderarem ; Rom. et mss. frequentissimi, timere desieram. Infra vero ubi omnes edit., quam inexplorata vulnera ; mss. prope ad unum, quam explorata vulnera. Absurdo sensu.

The old editions: timere desiderarem (I should wish to fear); the Roman and the great majority of manuscripts: timere desieram (I had ceased to fear). But below, where all the editions have quam inexplorata vulnera (than unforeseen wounds), the manuscripts almost to a man have quam explorata vulnera (than foreseen wounds). An absurd sense.

(printed under page 683)

(56) ‹anchor: not visible in the foot image› · call not visible

Ita Rom. edit. et plures mss. ; vet. autem edit. cum mss. nonnullis, vindicabit usu. Non diversa sententia ; idem enim sonat ac liberabit rerum temporalium cura et commercio. Rursus continuo post, ubi Gil. edit. et Rom. cum paucis mss. actor negotiorum ; Amerb., Eras. ac mss. longe plurimi, auctor negotiorum.

So the Roman edition and most manuscripts; but the old editions with some manuscripts: vindicabit usu. Not a different meaning; for it means the same as "will free from the care and traffic of temporal things." Again, immediately after, where Gillot's edition and the Roman with a few manuscripts have actor negotiorum (manager of affairs), Amerbach, Erasmus and by far the most manuscripts have auctor negotiorum.

(printed under page 683)

(57) ‹anchor: not visible in the foot image› · call not visible

Mss. complures, « qui nullum læderes, atque, » etc. ; melius alii, atque edit. ut in textu. Est enim Terentiana locutio ex Adelph. act. V, sc. 4 : « Nulli lædere os, arridere omnibus, » etc.

Many manuscripts: "you who would hurt no one, and," etc.; better, others and the editions, as in the text. For it is an expression of Terence, from the Adelphoe, act V, scene 4: "to affront no one, to smile on all," etc.

(printed under page 683)

(58) ‹anchor: not visible in the foot image› · call not visible

Platonem videtur innuere, qui cum alibi, tum lib. IV de Legib., de divino cultu disputat, et administratione reipublicæ. Quod autem subditur de cognitione sui et vita recte instituenda ex Alcibiade I petitum est.

He seems to hint at Plato, who both elsewhere and in book IV of the Laws discusses divine worship and the government of the state. What is added about self-knowledge and the right ordering of life is taken from the Alcibiades I.

(printed under page 683)

(59) ‹anchor: not visible in the foot image› · call not visible

Remig. et Benig. cod., « in disciplina potuissent, nisi... fonte potassent. »

The codices of St. Remi and St. Bénigne: "they could have in discipline, unless... they had drunk from the spring."

(printed under page 683)

Page

running head: 1359 S. AMBRO… (right part cut off in the crop)
marginal letters: A ‹tur; neque enim aliorum quaerebamus›; B ‹Quam gratus error, quam jucunda prolapsio›; C ‹semper commune secretum. Nam etsi amici ita›; D ‹printed beside the footnotes ("aliorum cultu potius simplicitate")›
old-edition numerals: (none)
other: "tur;" completes "divulgare-" at the end of col. 1358. "fidelo" is legible in the image and set as printed. Footnote calls (52)–(55) and footnotes omitted.

PL 16:1360

quam inexplorata vulnera. Quis jam moestum solabitur? Quis afflictum levabit? Cum quo participabo curas? Quis me ab istius mundi vindicabit u⟨s⟩ura? Tu enim auctor negotiorum, censor servulorum, arbiter fratrum; non litis, sed pietatis arbiter.

[is] than wounds unexplored. Who now will console me in my sorrow? Who will lift me up in my affliction? With whom shall I share my cares? Who will set me free from the usury of this world? For you were the manager of affairs, the overseer of the servants, the arbiter between brothers; an arbiter not of strife, but of affection.

41. Nam si quando aliquid cum sancta sorore mihi conferendum fuit, utra melior videretur sententia, te judicem sumebamus, qui nullius laederes os, atque utrique satisfacere gestiens, et amandi affectum tenebas, et censendi modum; ut et utrumque gratum dimitteres, et utriusque tibi gratiam vindicares. Aut si ipse aliquid disceptandum deferres, quam grata contentio tua! quam sine felle ipsa indignatio! quam servulis ipsis coercitio non amara: cum te fratribus magis deferre, quam ex affectu disceres vindicare! Nobis enim professio repressit studia coercendi; imo tu, frater, ab omni nos abducebas coercitionis affectu, vindicare pollicens, et lenire desiderans.

41. For if ever I had to discuss something with our holy sister, as to which opinion seemed the better, we took you as judge, who would offend no one to his face, and, eager to satisfy both, you held both the affection of loving and the measure of judging, so that you sent each away pleased and won for yourself the favour of both. Or if you yourself brought something forward for debate, how pleasing your contention! how free of gall your very indignation! how unbitter your correction even of the servants: since you learned to defer to your brothers rather than to punish out of feeling! For our profession restrained in us the zeal for correcting; nay, you, brother, drew us away from every impulse to correct, promising to punish and wishing to soften.

42. Non mediocris igitur prudentiae testimonium, quae ita a sapientibus definitur: Bonorum primum esse Deum scire, et verum illud atque divinum pia mente venerari, illam amabilem et concupiscendam aeternae pulchritudinem veritatis tota mentis charitate diligere. Secundum autem, in proximos a divino illo fonte atque coelesti naturae derivare pietatem: quod etiam mundi sapientes nostris hausere de legibus. Neque enim derivare ista in hominum disciplinas, nisi de coelesti illo divinae legis fonte potuissent.

42. [He had], then, no slight testimony of prudence, which is thus defined by the wise: that the first of goods is to know God, and to venerate with devout mind that true and divine [Being], to love with the whole charity of the mind that lovable and desirable beauty of eternal truth. And the second, to draw down devotion upon our neighbours from that divine and heavenly fountain of nature: which even the wise of the world drew from our laws. For they could not have drawn these things down into the teachings of men except from that heavenly fountain of the divine law.

43. Quid igitur observantiam ejus erga Dei cultum praedicem? Qui priusquam perfectioribus esset initiatus mysteriis, in naufragio constitutus, cum ea qua veheretur, navis scopuloso illisa vado, et urgentibus hinc atque inde fluctibus solveretur, non mortem metuens, sed ne vacuus mysterii exiret e vita; quos initiatos esse cognoverat, ab his divinum illud fidelium sacramentum poposcit: non ut curiosos oculos inferret arcanis, sed ut fidei suae consequeretur auxilium. Etenim ligari fecit in

43. Why then should I proclaim his observance towards the worship of God? He, before he had been initiated into the more perfect mysteries, being in shipwreck, when the ship in which he was carried had struck a rocky shoal and was breaking up under the waves pressing on it from this side and that, fearing not death but lest he should depart from life empty of the mystery, asked those whom he knew to be initiated for that divine sacrament of the faithful: not to cast curious eyes upon hidden things, but to obtain the help of his faith. For he had [it] bound in

Editors' notes and page, col. 1360

Footnotes

(60) ‹anchor: inferret arcanis› · call in col 1360

Mss. aliquot, « non ut curiosus oculos arca- (continues)

Some manuscripts: "not that, being curious, [he might bring] his eyes [to the] secret (continues)

(printed under page 683)

Page

running head: …MBROSII. 1360 (left part cut off in the crop)
marginal letters: A ‹quam inexplorata vulnera. Quis jam›; B ‹ferre, quam ex affectu disceres vindicare›; C ‹legis fonte potuissent›; D ‹printed beside the footnotes ("ad unum, quam explorata vulnera")›
old-edition numerals: 1125 after ‹sorore›
other: "u⟨s⟩ura": the s is lost to damaged type (gap visible); footnote 56 confirms the reading usura. Footnote calls (56)–(60) and footnotes (55)–(60) omitted; the footnotes' first line "cautaque religio." ends note 54 from col. 1359.

PL 16:1361

orario, et orarium involvit collo, atque ita se dejecit in mare, non requirens de navis compage resolutam tabulam, cui supernatans juvaretur, quoniam fidei solius arma quaesierat. Itaque his se tectum atque munitum satis credens, alia auxilia non desideravit.

a scarf, and wrapped the scarf round his neck, and so threw himself into the sea, not seeking a plank loosed from the ship's frame, by which he might be helped to float, since he had sought the arms of faith alone. And so, believing himself sufficiently covered and protected by these, he desired no other aids.

44. Simul fortitudinem ejus spectare licet, qui fatiscente remigio, non quasi naufragus tabulam sumpserit, sed quasi fortis ex se ipso adminiculum suae virtutis assumpserit: nec deseruit spes nec fefellit opinio. Denique primus servatus ex undis, et in portum terrenae stationis evectus, praesulem suum, cui se crediderat, recognovit: statimque ubi etiam caeteros servulos suos vel ipse liberavit, vel liberatos comperit, negligens facultatum, nec amissa desiderans, Dei ecclesiam requisivit; ut ageret gratias liberatus, et mysteria aeterna cognosceret, pronuntians nullum referenda gratia majus esse officium. Quod si homini non referre, simile homicidio judicatum est; quantum crimen est non referre Deo!

44. At the same time one may observe his fortitude, who, when the ship's oarage was giving way, did not take up a plank like one shipwrecked, but like a brave man took from himself the support of his own virtue: nor did hope desert him, nor his belief deceive him. In short, first saved from the waves and borne into the harbour of a landing on earth, he recognized his Protector, to Whom he had entrusted himself: and immediately, when he had either himself freed the rest of his servants as well or found them freed, careless of his possessions and not missing what was lost, he sought out the church of God, that, being delivered, he might give thanks and come to know the eternal mysteries, declaring that no duty is greater than returning thanks. And if not to return it to a man has been judged like homicide, how great a crime it is not to return it to God!

45. Est ergo prudentis agnoscere se ipsum, et quemadmodum a sapientibus definitum est, secundum naturam vivere. Quid enim est tam secundum naturam, quam referre auctori gratiam? Aspice coelum hoc; nonne auctori refert gratiam, cum videtur? « Coeli enim enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum (Psal. XVIII, 2). » Mare ipsum cum sedatum atque tranquillum est, divinae serenitatis testatur indicium:

45. It belongs, then, to the prudent man to know himself and, as has been defined by the wise, to live according to nature. For what is so much according to nature as to return thanks to one's Maker? Look at this sky; does it not return thanks to its Maker when it is seen? "For the heavens declare the glory of God, and the firmament proclaims the works of His hands" (Ps. 18:2). The sea itself, when it is calm and tranquil, bears witness to a sign of the divine serenity:

Editors' notes and page, col. 1361

Footnotes

(60) (continued) ‹anchor: not on this page› · call on previous page

nis insereret. » Multa sunt in hoc unico loco, quae veterem Ecclesiae disciplinam patefaciant: primo enim hic vides, sicut et alibi frequenter eucharistiam « divinum fidelium sacramentum vocari; » deinde eamdem diligenter oculis subtractam fuisse non initiatorum; tertio non tantum ad praesentem usum consecrari solitam, verum etiam ad futurum servari; postremo ejusdem a Christianis in periculis suis secum deferendae consuetudinem advertere est. De primis duobus jam non semel a nobis dictum, quod sufficiat: ad posteriora vero capita confirmanda lectores tantummodo remittendi sunt ad Tertullianum lib. II ad Uxor. cap. 5; Cyprianum de Lapsis; ubi mirabilem ignis ex arca, in qua idem sacramentum includebatur, eruptionem narrat; Eusebium lib. VI Hist. Eccles. cap. 44, Gregorium magnum lib. III Dialog. cap. 33, et Joannem Diaconum eadem lib. I Vitae Gregorii referentem. Quibus atque aliis addere licet etiam recentiores Spenceum [reading uncertain] lib. II de Adorat. Euchar., card. Bonam lib. II Rerum Liturg. cap. 17, Mabillonium lib. I de Liturg. Gall. cap. 9, Thyersium de Frequenti exposit. Sacram., et alios.

…‹should› put [it] in." There are many things in this one passage that lay open the ancient discipline of the Church. First, you see here, as often elsewhere too, that the Eucharist "is called the divine sacrament of the faithful"; next, that it was carefully withdrawn from the eyes of the uninitiated; third, that it was customarily consecrated not only for present use but was also kept for the future; lastly, one may notice the custom among Christians of carrying it with them in their dangers. On the first two we have already said enough more than once; for confirming the latter points, readers need only be referred to Tertullian, To his Wife book II ch. 5; to Cyprian, On the Lapsed, where he tells of a marvellous burst of fire from the box in which this same sacrament was shut; to Eusebius, Church History book VI ch. 44; to Gregory the Great, Dialogues book III ch. 33; and to John the Deacon, who relates the same in book I of the Life of Gregory. To these and others one may add more recent writers too: Spenceus [reading uncertain], book II On the Adoration of the Eucharist; Cardinal Bona, book II of the Rerum Liturgicarum ch. 17; Mabillon, book I On the Gallican Liturgy ch. 9; Thiers, On the Frequent Exposition of the Sacrament; and others.

(printed under page 684)

(61) ‹anchor: not visible in these images› · call in col 1361 or 1362 (not visible)

Orarium quid sit, Nannius exponit in hunc modum: « Orarium hic idem genus vestis cum eo, quod nunc in sacrificali cultu stola dicitur, apud veteres infula nominatur: cujus extremitates vittae dicuntur, et etiam nunc in baptismo pueris initiandis imponitur. Insigne illud et hostiarum, et sacerdotum est: credo ideo Christianis solemne fuisse, quod sanctus Petrus genus Christianorum et regium et sacerdotale appellat. » Ita ille. Sed praeterquam quod multa confundit, quae sunt inter se distinctissima, extra dubium est ab eo alienam huic loco orarii significationem afferri. Namque orarium hic idem plane est, atque supra epist. 22, num. 9, nempe sudarium, strophium, seu linteum abstergendae faciei destinatum, quo sensu apud ejusdem aetatis scriptores crebro invenitur.

What the orarium is, Nannius explains in this way: "The orarium here is the same kind of garment as that which is now called the stole in the sacrificial rite; among the ancients it is named the infula; its ends are called vittae, and even now it is put on children who are to be initiated in baptism. It is the badge both of victims and of priests: I believe it was customary among Christians for this reason, that Saint Peter calls the race of Christians both royal and priestly." So he. But besides confusing many things that are quite distinct from one another, it is beyond doubt that he brings in a meaning of orarium foreign to this passage. For orarium here is plainly the same as above, Letter 22, no. 9: namely a sudarium, a strophium, or linen cloth meant for wiping the face, the sense in which it is often found in writers of the same age.

(printed under page 684)

(62) ‹anchor: not visible in these images› · call in col 1361 or 1362 (not visible)

Quidam mss., « tabulam supersederit... cui crediderat. »

Some manuscripts: "tabulam supersederit... cui crediderat" ("had sat upon the plank... to which he had entrusted himself").

(printed under page 684)

(63) ‹anchor: not visible in these images› · call in col 1361 or 1362 (not visible)

Mss. aliquot, « nullum ad referendam gratiam, » etc.

Several manuscripts: "nullum ad referendam gratiam" ("none for returning thanks"), etc.

(printed under page 684)

(64) ‹anchor: not visible in these images› · call in col 1361 or 1362 (not visible)

Non abhorret, inquit Nannius, hoc ipsum a lege Persica, cujus meminit Xenophon, secundum quam summa poena plectebantur, qui ingratitudinis convicti essent. Addere praeterea poterat illam veterum legem, qua libertos qui adversus patronos ingrati exstitissent, licebat revocare in servitutem, quo alluditur a Terentio Andriae actu I, sc. 1, hoc Simonis ad Sosiam libertum dicto, haud muto factum. Consule similiter quae de remetiendis beneficiis disputat Ambrosius lib. I Offic. et locos Officiorum Ciceron. ibidem indicatos.

This very thing, says Nannius, is not far from the Persian law, which Xenophon mentions, under which those convicted of ingratitude were punished with the severest penalty. He might also have added that ancient law by which freedmen who had proved ungrateful to their patrons could be recalled into slavery, to which Terence alludes in the Andria, act I, sc. 1, in Simo's saying to his freedman Sosia, "haud muto factum" ("I do not repent of what I did"). Consult likewise what Ambrose argues about repaying benefits in measure, On Duties book I, and the passages of Cicero's On Duties indicated there.

(printed under page 684)

(65) ‹anchor: not visible in these images› · call in col 1361 or 1362 (not visible)

Eadem antipallage usus est Ambrosius lib. VI in Lucam, num. 25. Hanc autem figuram eum e Ciceronis Orat. pro Cn. Planco mutuatum esse monet Nannius Tullianaque verba examinari a Juliano rhetore apud Gellium lib. I, cap. 4. Mss. nonnulli, « hujusmodi gratia ejus. »

Ambrose used the same antipallage in book VI on Luke, no. 25. Nannius notes that he borrowed this figure from Cicero's Oration for Gnaeus Plancius, and that Cicero's words are examined by the rhetor Julianus in Gellius, book I, ch. 4. Some manuscripts: "hujusmodi gratia ejus" ("such is his gratitude").

(printed under page 684)

Page

running head: (not visible in the crop)
marginal letters: A ‹orario, et orarium involvit collo›; B ‹tum, nec amissa desiderans, Dei ecclesiam requi-›; C ‹printed beside the footnotes ("nis insereret. Multa sunt")›; D ‹printed beside the footnotes ("n de Adorat. Euchar.")›
old-edition numerals: 1126 after ‹deseruit›
other: printed "glori am, Dei" with a stray comma after gloriam (faint); set without it — UNSURE whether a comma is printed there. "praesulem suum" rendered "his Protector" (God; capitalised). Footnote calls (61)–(63) and footnotes omitted (long notes on the Eucharist and the orarium).

PL 16:1362

cum movetur, indignatio superna terrori est. Nonne omnes Dei gratiam jure mirantur, cum advertimus quod insensibilis natura quadam sensibili ratione suos fluctus coerceat, et fines suos unda cognoscat? Nam de terris quid loquar, quae divino obedientes praecepto omnibus sponte animantibus pabulum subministrant (Gen. I, 11); atque id quod acceperint agri, velut crescentibus usuris multiplicatum, cumulatumque restituunt?

when it is stirred, the wrath from above is a terror. Do not all rightly marvel at the grace of God, when we observe that an insensible nature by a certain sensible reason restrains its own waves, and the water knows its own bounds? For what shall I say of the lands, which, obeying the divine command, of their own accord supply food to all living things (Gen. 1:11); and the fields restore what they have received, multiplied as with growing interest and heaped up?

46. Ergo ille qui natura duce divini rationem operis igneo mentis vigore perceperat, scivit primo omnium servatori suo gratiam esse referendam: sed quia referre non poterat, habere poterat. Est enim hujuscemodi gratiae vis, ut et cum refertur, habeatur; et habendo referatur. Referebat igitur gratiam, deferebat fidem. Nam qui tantum mysterii coelestis involuti in orario praesidium fuisset expertus, quantum arbitrabatur si ore sumeret, et toto pectoris hauriret arcano! quam majus putabat fusum in viscera, quod tantum sibi tectum oratio profuisset!

46. So he who, with nature as guide, had grasped by the fiery vigour of his mind the reason of the divine work, knew that thanks must first of all be returned to his Saviour: but since he could not repay, he could hold [himself] grateful. For such is the power of gratitude that even when it is repaid it is held, and by being held it is repaid. He returned thanks, then; he brought his faith. For he who had experienced so great a protection from the heavenly mystery wrapped in a scarf, how great did he reckon it would be if he received it with his mouth and drank it in with the whole secret of his breast! how much greater he thought it, poured into his inward parts, when covered [in a scarf] it had profited him so much!

47. Sed non ita avidus fuit, ut esset incautus; scimus enim plerosque aviditate studii praetermittere cautionem. Advocavit ad se episcopum (24, q. 1, cap. Advocavit), nec ullam veram putavit nisi verae fidei gratiam, percontatusque ex eo est utrumnam cum episcopis catholicis, hoc est, cum Romana Ecclesia conveniret? Et forte ad id locorum in schismate regionis illius Ecclesia erat: Lucifer enim se a nostra tunc temporis communione

47. But he was not so eager as to be incautious; for we know that many, through eagerness of zeal, neglect caution. He summoned the bishop to him (24, q. 1, cap. Advocavit), and thought no grace true except that of the true faith, and inquired of him whether he agreed with the catholic bishops, that is, with the Roman Church? And it happened that at that time the Church of that region was in schism: for Lucifer had at that time [withdrawn] himself from our communion

Editors' notes and page, col. 1362

Footnotes

(66) ‹anchor: ad id locorum› · call in col 1362

Mss. aliquot, « ad id lucrum. » Sed non dubius scriptorum lapsus. Quod autem Luciferum spectat, isthaec de illo tradiderunt Patres atque ecclesiastici rerum historici. Erat hic Calaritanus in Sardinia episcopus, qui cum in synodo Mediolanensi morem Constantio imperatori gerere detrectasset, una cum Dionysio, Eusebio, Paulino et Rhodanio sanctis atque catholicis episcopis ejectus fuit in exsilium, in quo mutatis subinde locis, usque ad Juliani Caesaris tempora perseveravit. Exsul Athanasium defendit, editis adversus Constantium praeclaris libris, propter quos eum tanquam sincero martyrii desiderio incensum maximi quique ejusdem aetatis viri prae- (continues)

Several manuscripts: "ad id lucrum" ("to that gain"). But it is an undoubted slip of the copyists. As for Lucifer, the Fathers and the historians of church affairs have handed down the following about him. He was bishop of Cagliari in Sardinia; having refused at the synod of Milan to comply with the emperor Constantius, he was driven into exile together with Dionysius, Eusebius, Paulinus and Rhodanius, holy and catholic bishops, and in exile, moving from place to place, he remained until the time of Julian Caesar. As an exile he defended Athanasius, publishing excellent books against Constantius, on account of which all the greatest men of the same age ‹praised› him as one burning with a sincere desire for martyrdom … (continues)

(printed under page 684)

Page

running head: (not visible in the crop)
marginal letters: A ‹cum movetur, indignatio superna›; B ‹gratiam, deferebat fidem. Nam qui›; C ‹printed beside the footnotes ("gendae faciei destinatum")›; D ‹printed beside the footnotes ("Ciceronis Orat. pro Cn. Plancio")›
old-edition numerals: 1127 after ‹(24, q. 1, cap. Advocavit),›
other: "(24, q. 1, cap. Advocavit)" is a canon-law cross-reference printed inline in parentheses like a scripture reference; set as printed, UNSURE whether it should count as editors' matter. "tectum oratio" read through faint type; sense wants "orario" — UNSURE whether the page prints oratio or orario. Footnote calls (65), (66) and footnotes (end of 61, 62–66) omitted.

PL 16:1363

diviserat, et quanquam pro fide exsulasset, et fidei suae reliquisset haeredes; non putavit tamen fidem esse in schismate. Nam etsi fidem erga Deum tenerent, tamen erga Dei Ecclesiam non tenebant, cujus patiebantur velut quosdam artus dividi, et membra lacerari. Etenim cum propter Ecclesiam Christus passus sit, et Christi corpus Ecclesia sit (Ephes. V, 24, 25; Coloss. I, 24), non videtur ab his exhiberi Christo fides, a quibus evacuatur ejus passio, corpusque distrahitur.

separated [himself] from our communion, and although he had been exiled for the faith and had left heirs of his faith, yet [Satyrus] did not think there was faith in schism. For even if they kept faith towards God, yet they did not keep it towards the Church of God, whose limbs, as it were, they suffered to be divided and whose members to be torn. For since Christ suffered for the Church, and the Church is the body of Christ (Eph. 5:24–25; Col. 1:24), faith does not seem to be shown to Christ by those by whom His passion is made void and His body torn apart.

48. Itaque quamvis gratiae fenus teneret, et metueret tanti nominis debitor navigare; tamen eo transire maluit, ubi tuto posset exsolvere: judicabat enim divinae solutionem gratiae in affectu ac fide esse; quam quidem statim ubi primum copia liberior Ecclesiae fuit, implere non distulit. Denique gratiam et accepit desideratam, et servavit acceptam. Nihil igitur ea prudentia sapientius, quae divina et humana secernit.

48. And so, although he held a debt of gratitude, and feared to sail as debtor of so great a Name, yet he preferred to cross over to where he could safely pay it: for he judged that the payment of divine grace lies in affection and faith; which indeed, as soon as there was freer access to the Church, he did not delay to fulfil. In short, he both received the grace he desired and kept it when received. Nothing, then, is wiser than that prudence which distinguishes things divine and human.

49. Nam quid spectatam in stipendiis forensibus ejus facundiam loquar? Quam incredibili admiratione in auditorio praefecturae sublimis emicuit! Sed malo illa laudare, quae perceptis mysteriis Dei duxit humanis esse potiora.

49. For why should I speak of his eloquence, proved in the service of the courts? With what incredible admiration he shone forth in the court of the lofty prefecture! But I prefer to praise those things which, having received the mysteries of God, he reckoned better than human things.

50. Fortitudinem quoque ejus si quis plenius spectare volet, consideret quoties post naufragium invicto quodam contemptu vitae hujus, maria transfretaverit: diffusasque regiones obeundo peragrarit: postremo quod hoc ipso tempore periculum non refugerit, sed ad periculum venerit, patiens injuriae,

50. If anyone wishes to observe his fortitude also more fully, let him consider how often after the shipwreck, with a certain unconquered contempt of this life, he crossed the seas, and travelled through wide regions by visiting them; finally, that at this very time he did not flee from danger but came to danger, patient of injury,

Editors' notes and page, col. 1363

Footnotes

(66) (continued) ‹anchor: not on this page› · call on previous page, col 1362

dicarunt. Verum idem cum in occidentem rediens, Antiochiam, qua iter illi erat, divisam inter Eustathianos ac Meletianos offendisset, Paulinumque in priorum gratiam ordinasset, longo dissidio, de quo supra ad epist. 58 a nobis dictum est, causam praebuit. Improbavit Paulini ordinationem sanctus Eusebius: quam injuriam Lucifer suam interpretatus, ipse concilium Alexandrinum, cui tamen per legatum suum subscripserat, non recipere constituit, seque ab iis omnibus separavit, qui quempiam eorum a quibus ulli Arianorum formulae subscriptum esset, in communionem suam admisissent. Et hanc originem Luciferianorum schismati attribuunt. Non desunt etiam qui illud Luciferi adversus Eusebium invidentiae, Hieronymo dissentiente, acceptum ferant: sed nec alii, a quibus illud cum haeresi circa infusionem animae junctum dicatur. At neutrum satis credibile est. De Lucifero praeter Ambrosium hoc ipso loco, Hieronymum Dialogo adversus Luciferianos, Rufinum lib. I cap. 19 et seq. et Augustinum de Haeres. cap. 81; egerunt etiam Socrates lib. III cap. 5 et seq., Sozomenus lib. V, cap. 12 et 13, Theodoretus, lib. 3, cap. 5, atque alii.

…proclaimed. But the same man, returning to the West, found Antioch, through which his road lay, divided between the Eustathians and the Meletians; and having ordained Paulinus to please the former, he gave rise to a long dissension, of which we have spoken above at Letter 58. Saint Eusebius disapproved of Paulinus's ordination; Lucifer, taking this as an injury to himself, resolved not to accept the council of Alexandria, to which he had nevertheless subscribed through his legate, and separated himself from all who had admitted to their communion anyone who had subscribed to any of the Arians' formulas. And to this they attribute the origin of the Luciferian schism. There are also those who, Jerome dissenting, put the schism down to Lucifer's jealousy of Eusebius; nor are others lacking by whom it is said to have been joined with a heresy about the infusion of the soul. But neither is credible enough. On Lucifer, besides Ambrose in this very passage, Jerome in the Dialogue against the Luciferians, Rufinus book I ch. 19 ff., and Augustine On Heresies ch. 81 have treated; so too Socrates book III ch. 5 ff., Sozomen book V ch. 12 and 13, Theodoret book 3 ch. 5, and others.

(printed under page 685)

(67) ‹anchor: not visible in these images› · call in col 1363 or 1364 (not visible)

Jam non semel significatum est ab Ambrosio Satyrum, cum navigationi sese committeret, necdum baptismate fuisse regeneratum. Nihil quidem illis temporibus usitatius erat, quam hoc sacramentum usque ad provectiorem aetatem protrahere, quod cum a multis ea mente fieret, ut liberius cupiditatibus suis frena laxarent, a Patribus graviter ac vehementer reprehendebatur, quemadmodum in Ambrosio nostro saepius licuit observare. Verum Satyri vita tam pie sancteque instituta hic describitur, ut hujusmodi suspicione prorsus liberetur. Potuit nihilominus ipse hoc de se caute vereri, quod timebat de Augustino Monica mater, nimirum ne baptismalem gratiam, qua eum nunquam excidisse Ambrosius testatur, aliquo juvenili aestu abreptus amitteret, si ad eum immaturiori adhuc aetate accessisset. Admonitus porro naufragii discrimine, quod evaserat, ad baptismum ea, quam vidimus, cautione properavit. Neque vero ad solitos catechumenorum gradus observandos adactus fuit; nam quoties urgeret periculum, illos omitti consuevisse intelligimus ex eorum baptismo, qui sontico morbo exagitati eodem sacramento initiabantur. Quod ad locum ubi tinctus fuit Satyrus noster, cum Ambrosius silentio eum praeterierit, confidentiam justo majorem praeferunt Decreti correctores, quippe qui ab Ambrosio narrari scribunt Satyrum, « cum in Sardiniam appulisset, ad se episcopum Sardum advocasse, » etc. Verumtamen etsi Rufinus dum lib. I, cap. 30, scribit de Luciferiano schismate, « quod licet per paucos adhuc volvitur, » quodammodo videatur illis favere; nihil tamen vetat quominus illud non tantum usque in Siciliam, sed etiam usque ad viciniores Africae oras serpere potuerit.

Ambrose has already indicated more than once that Satyrus, when he committed himself to the voyage, had not yet been regenerated by baptism. Indeed nothing was more usual in those times than to put off this sacrament to a more advanced age; and since many did so with the intention of slackening the reins on their desires more freely, it was gravely and vehemently censured by the Fathers, as we have often been able to observe in our Ambrose. But the life of Satyrus is described here as so piously and holily ordered that he is wholly freed from any suspicion of that kind. He could nonetheless have prudently feared for himself what his mother Monica feared for Augustine: namely that, carried away by some youthful heat, he might lose the baptismal grace (from which Ambrose testifies he never fell) if he had come to it at a still immature age. Warned, moreover, by the peril of the shipwreck he had escaped, he hastened to baptism with the caution we have seen. Nor was he made to keep the usual grades of the catechumens; for we understand that whenever danger pressed they were customarily omitted, from the baptism of those who were initiated into that same sacrament when stricken by a grave illness. As to the place where our Satyrus was baptized, since Ambrose passes it over in silence, the correctors of the Decretum show more confidence than is just, for they write that Ambrose relates that Satyrus, "when he had put in to Sardinia, called a Sardinian bishop to him," etc. Yet although Rufinus, writing of the Luciferian schism in book I ch. 30, that "although it still rolls on among a few," may seem in some way to favour them, nothing prevents that schism from having been able to creep not only as far as Sicily but even to the nearer shores of Africa.

(printed under page 685)

(68) ‹anchor: not visible in these images› · call in col 1363 or 1364 (not visible)

Sublimis idcirco praefectura dicitur, quia tribunal erat praefecti praetorio, cujus dignitas aliarum omnium apex habebatur. Ad hunc provocatio erat a praesidibus provinciarum: et in ejus foro advocati centum, saltem in Oriente, causas agebant, qui clarissimi et spectabiles dicti, varia donabantur immunitate, ut docet Jul. Caesar Buleng. lib. III de Imperio Rom. cap. 4.

It is called the "lofty prefecture" because it was the tribunal of the praetorian prefect, whose dignity was held the summit of all others. To him lay appeal from the governors of the provinces; and in his court a hundred advocates, at least in the East, pleaded causes; called clarissimi and spectabiles, they were granted various immunities, as Julius Caesar Bulenger teaches, On the Roman Empire book III ch. 4.

(printed under page 685)

(69) ‹anchor: not visible in these images› · call in col 1363 or 1364 (not visible)

Quidam mss., « non fragilitate quadam nos, » etc.

Some manuscripts: "non fragilitate quadam nos" ("not by some frailty, us"), etc.

(printed under page 685)

(70) ‹anchor: not visible in these images› · call in col 1363 or 1364 (not visible)

Nonnulli mss., « et quadam innocentium morum specula. »

Some manuscripts: "et quadam innocentium morum specula" ("and a kind of watch-tower of innocent manners").

(printed under page 685)

Page

running head: (not visible in the crop)
marginal letters: A ‹diviserat, et quanquam pro fide›; B ‹Ecclesiae fuit, implere non distulit›; C ‹printed beside the footnotes ("dicarunt. Verum idem")›; D ‹printed beside the footnotes ("ferianos, Rufinum lib. I")›
old-edition numerals: (none)
other: Footnote calls (67), (68) and footnotes (end of 66, 67) omitted. "fenus" as printed (= faenus).

PL 16:1364

negligens frigoris, atque utinam sollicitus cautionis! Sed hoc ipso beatus, quod dum licuit vigore uti corporis, inoffenso ad exsequenda quae vellet, functus juventutis officio, vitam vixit, debilitatem ignoravit.

careless of cold, and would that he had been anxious for caution! But he was blessed in this very thing, that while he could use the vigour of his body, unhindered for carrying out whatever he wished, having discharged the duty of youth, he lived his life and did not know infirmity.

51. Qua vero prosecutione simplicitatem ejus edisseram? Ea est enim quaedam morum temperantia, mentisque sobrietas. Date, quaeso, veniam, et permittite dolori meo, ut de eo mihi paulo uberius liceat loqui, cum quo jam non conceditur colloqui. Certe et vobis proficit, ut advertatis non fragilitate quadam vos hoc officium, sed judicio detulisse: nec misericordia mortis impulsos, sed virtutum honorificentia provocatos; anima enim benedicta omnis simplex (Prov. 'XI, 5). Tanta autem simplicitas erat, ut conversus in puerum, simplicitate illius aetatis innoxiae, perfectae virtutis effigie, et quodam innocentium morum speculo eluceret. Intravit igitur in regnum coelorum, quoniam credidit Dei Verbo; quoniam sicut puer artem repulit adulandi, injuriae dolorem clementer absorbuit, quam inclementius vindicavit: querelae quam dolo promptior, satisfactioni facilis, difficilis ambitioni, sanctus pudori: ut frequenter in eo superfluam magis verecundiam praedicares, quam necessariam quaereres.

51. But with what discourse shall I set forth his simplicity? For it is a kind of temperance of character and sobriety of mind. Grant me pardon, I beg, and allow my grief that I may speak a little more fully of him with whom it is no longer granted me to converse. Surely it profits you too, to observe that you have rendered this office not out of some weakness but out of judgement: not driven by pity for a death, but called forth by honour for his virtues; for every simple soul is blessed (Prov. 11:5). And so great was his simplicity that, turned into a child, he shone with the simplicity of that harmless age, the image of perfect virtue, and a kind of mirror of innocent character. He entered, therefore, into the kingdom of heaven, because he believed the Word of God; because, like a child, he rejected the art of flattering, he swallowed the pain of an injury mercifully rather than avenging it unmercifully: readier for complaint than for guile, easy towards amends, hard towards ambition, holy in modesty: so that you would often praise in him a modesty more than enough, rather than look for the modesty that is needed.

52. Sed nunquam superflua fundamenta virtutis; pudor enim non revocat, sed commendat officium, Itaque velut quadam virginali verecundia suffusus ora, cum vultu affectum proderet, si forte aliquam

52. But the foundations of virtue are never superfluous; for modesty does not hold back duty but commends it. And so, his face suffused as it were with a maidenly bashfulness, since he betrayed his feeling in his countenance, if perhaps some

Editors' notes and page, col. 1364

Footnotes

(71) ‹anchor: magis… quaereres› · call in col 1364

Pauci mss., « quam necessariam crederes. »

A few manuscripts: "quam necessariam crederes" ("than you would think necessary").

(printed under page 685)

Page

running head: (not visible in the crop)
marginal letters: A ‹negligens frigoris, atque utinam›; B ‹citas erat, ut conversus in puerum›; C ‹printed beside the footnotes ("tismalem gratiam, qua eum")›; D ‹printed beside the footnotes ("minus illud non tantum")›
old-edition numerals: 1128 before ‹juventutis› (after ‹functus›)
other: "(Prov. 'XI, 5)" has a stray apostrophe before the numeral, set as printed; the verse cited does not match a Vulgate Prov. 11:5 text (closest is Prov. 11:25). "officium, Itaque" — comma printed where a full stop is expected; set as printed. "dolo" as printed (sense: guile). Footnote calls (69)–(71) and footnotes (end of 67, 68–71) omitted.

PL 16:1365

subito veniens offendisset parentem, velut depressus et quasi demersus in terram, licet in ipso nequaquam dissimilis coetu virorum, rarus attollere os, elevare oculos, referre sermonem: quod pudico quodam mentis pudore faciebat, cum quo castimonia quoque corporis congruebat. Etenim intemerata sacri baptismatis dona servavit, mundus corpore, purior corde: non minus adulterini sermonis opprobrium, quam corporis perhorrescens: non minorem ratus pudicitiae reverentiam deferendam integritate verborum, quam corporis castitate.

coming upon her suddenly, he had met a parent, as though bowed down and as it were sunk into the earth; although even in the company of men he was by no means unlike himself, seldom lifting his face, raising his eyes, returning a word: which he did from a certain chaste modesty of mind, with which the chastity of his body also agreed. For he kept the gifts of holy baptism unstained, clean in body, purer in heart: shrinking no less from the shame of an adulterous word than of the body, judging that no less reverence for modesty was to be paid by purity of words than by chastity of body.

53. Denique in tantum castimoniam dilexit, ut nec uxorem expeteret; licet in eo non solum castitatis appetentia fuerit, sed etiam pietatis gratia. Miro autem modo et conjugium dissimulabat, et jactantiam declinabat: tantaque erat dissimulatio, ut nobis quoque urgentibus, differre magis consortium, quam refugere videretur. Hoc unum itaque fuit, quod nec fratribus crederet: non aliqua cunctationis haesitantia, sed virtutis verecundia.

53. In short, he so loved chastity that he did not seek a wife either; although in him there was not only the desire for chastity but also the grace of piety. And in a wonderful way he both concealed [his avoidance of] marriage and declined boasting: and so great was the concealment that, even when we urged him, he seemed rather to put off the partnership than to flee it. This one thing, therefore, there was which he did not entrust even to his brothers: not from any hesitation of delay, but from the modesty of virtue.

54. Quis igitur non miretur virum inter fratres duos alterum virginem, alterum sacerdotem, aetate medium, magnanimitate non imparem, ita inter duo maxima munera praestitisse, ut alterius muneris castitatem, alterius sanctitatem referret, non professionis vinculo, sed virtutis officio? Ergo si libido atque iracundia reliquorum vitiorum educatrices sunt, jure castitatem atque clementiam dixerim quasdam virtutum parentes; quanquam pietas quoque ut omnium principatus bonorum, ita etiam seminarium virtutum est caeterarum.

54. Who then would not marvel that a man between two siblings, the one a virgin, the other a priest, middle in age, not unequal in greatness of soul, so excelled between two very great callings that he reproduced the chastity of the one calling and the holiness of the other, not by the bond of a profession but by the duty of virtue? So if lust and anger are the nurses of the remaining vices, I might rightly call chastity and clemency certain parents of the virtues; although piety too, as it is the chief of all good things, so is also the seed-bed of the other virtues.

55. Nam de parcimonia quid loquar, et quadam habendi castitate? Is enim non quaerit aliena, qui sua servat: nec inflatur immodico, qui contentus est proprio. Nihil ergo aliud nisi proprium recuperare voluit; magis ne fraudaretur, quam ut ditaretur. Nam eos qui aliena quaererent, recte accipitres pecuniae nominabat. Quod si radix malorum omnium avaritia est (I Tim. vi, 10); utique vitia exuit, qui pecuniam non requirit.

55. For what shall I say of his frugality, and a certain chastity in possessing? For he does not seek what belongs to others who keeps his own: nor is he puffed up by excess who is content with his own. So he wished for nothing else than to recover his own; rather that he might not be defrauded than that he might be enriched. For those who sought what belonged to others he rightly called hawks of money. But if avarice is the root of all evils (1 Tim. 6:10), surely he has put off vices who does not seek money.

56. Non unquam accuratioribus epulis aut congestis ferculis delectatus est, nisi cum amicos rogaret: quantum naturae satis esset, non quantum voluptati superesset, requirens. Et certe erat non pauper opibus, sed tamen pauper spiritu. De istius beatitudine (Matth. v, 3) nequaquam utique dubitare debemus, qui neque ut opulens, exsulta-

56. Never did he take delight in more elaborate banquets or heaped-up dishes, except when he invited friends: seeking what would suffice for nature, not what would be over and above for pleasure. And indeed he was not poor in wealth, but yet poor in spirit. Of his blessedness (Matt. 5:3) we ought by no means to doubt, who neither as a rich man exult-

Editors' notes and page, col. 1365

Footnotes

(72) ‹anchor: not visible in the foot image› · call not visible

Ideo parentis, id est, matris familias, non autem virginis occursus memoratur, quod his raro ex ædibus parentum in publicum prodire, nec unquam nisi velata facie, concederetur. Quanto minus sermones in compitis nectere cum adolescentibus !

The meeting of a parens, that is, a mother of a family, and not of a virgin, is mentioned because virgins were seldom allowed to go out from their parents' house in public, and never except with veiled face. How much less to strike up conversations at the crossroads with young men!

(printed under page 686)

(73) ‹anchor: pauper spiritu› · call in col 1365

« Pauper spiritu ; » his verbis additur in ant. edit. ac mss. non paucis, « quoniam ipsorum est regnum cœlorum ; » sed illa in Rom. edit. resecata sunt, et in multis etiam mss. desiderantur. Et sane assutamentum scriptoris cujusdam nobis videtur, quod non apte cum antecedentibus et consequentibus cohæret.

"Poor in spirit": in the old editions and not a few manuscripts these words are followed by "for theirs is the kingdom of heaven"; but those words were cut out in the Roman edition, and are also lacking in many manuscripts. And indeed it seems to us a patch sewn on by some copyist, since it does not fit well with what comes before and after.

(printed under page 686)

(74) ‹anchor: not visible in the foot image› · call not visible

Ita vet. edit. ac plures mss. ; Rom. autem edit. cum mss. nonnullis, « forma et expressio desideratur. »

So the old editions and most manuscripts; but the Roman edition with some manuscripts: "the form and the expression is wanting."

(printed under page 686)

(75) ‹anchor: not visible in the foot image› · call not visible

Studia, id est, favor ac benevolentia. Nam alioqui satis usitatum erat, ut defunctis provinciæ administratione præfectis detraherent provinciales ; imo sæpe etiam eos accusarent repetundarum.

Studia, that is, favour and goodwill. For otherwise it was common enough for provincials to disparage prefects who had finished their administration of a province; indeed they often even accused them of extortion.

(printed under page 686)

(76) ‹anchor: not visible in the foot image› · call not visible

Mss. non pauci, « nec distributa aut deliberata : hoc est, immunita et decorticata.

Not a few manuscripts: "nor distributed or deliberata" [so printed; the gloss shows delibrata, stripped, is meant]: that is, diminished [printed immunita, apparently for imminuta] and stripped of bark. [the closing quotation mark is not printed]

(printed under page 686)

Page

running head: (not visible in the images)
marginal letters: A ‹subito veniens offendisset›; B ‹bat, et jactantiam declinabat›; C ‹etiam seminarium virtutum›; D ‹stius beatitudine (Matth.›
old-edition numerals: 1129 after ‹ut› (§53)
other: footnotes (72), (73) at page foot excluded; calls after "parentem" and "spiritu" removed. Column ends mid-word "exsulta-"; set the visible part (next column's top not yet seen). Left edge of the scan crops initial letters on some lines (e.g. "stius", "lubitare"); read as istius, dubitare by context of the cropped scan, not misprints.

PL 16:1366

vit in divitiis, neque ut pauper, exiguum quod habuit judicavit.

-ed in riches, nor as a poor man judged little what he had.

(57) Superest ut ad conclusionem cardinalium virtutum, etiam justitiae partes in eo debeamus advertere. Nam etsi cognatae sint inter se, concretaeque virtutes; tamen singularum quaedam forma expressior desideratur, maximeque justitiae. Ea enim sibi parcior foris tota est, et quidquid habet quadam inclementia sui, dum rapitur amore communi, transfundit in proximos.

(57) It remains that, to complete the cardinal virtues, we should also notice the parts of justice in him. For although the virtues are akin to one another and grown together, yet a certain more distinct form of each is looked for, and above all of justice. For she, sparing towards herself, is wholly turned outward, and whatever she has she pours out upon her neighbours by a certain unkindness towards herself, while she is carried away by love of the common good.

58. Sed hujus multiplex est species. Alia erga propinquos, alia erga universos, alia erga Dei cultum, vel adjumentum inopum. Itaque qualis in universos fuerit, provincialium, quibus praefuit, studia docent: qui parentem magis fuisse proprium, quam judicem loquebantur: gratum piae necessitudinis arbitrum, constantem aequi juris disceptatorem.

58. But its appearance is manifold. One kind is towards kinsfolk, another towards all, another towards the worship of God or the help of the needy. So what he was towards all, the goodwill of the provincials over whom he presided shows: they said he had been rather their own parent than a judge: a welcome arbiter of loving kinship, a steadfast judge of equal right.

59. Inter fratres autem qualis fuerit, licet omne hominum genus benevolentia complecteretur, indivisum patrimonium docet: nec distributa aut delibata, sed reservata haereditas. Etenim pietatem sibi causam esse negavit testandi. Nam hoc quoque ultimo sermone signavit, cum quos dilexerat, commendaret, sibi nec uxoris arbitrium fuisse ducendae, ne a fratribus divelleretur: nec testamenti faciendi voluntatem, ne nostrum in aliquo arbitrium laederetur. Denique et oratus et obsecratus a nobis, nihil tamen condendum putavit: non oblitus tamen pauperum, sed tantum obsecrans esse tribuendum, quantum nobis justum videretur.

59. But what he was among his brothers, although he embraced the whole race of men with goodwill, the undivided patrimony shows: an inheritance not distributed or diminished, but kept intact. For he said that affection was no reason for him to make a will. For this too he made plain in his last words, when he was commending those whom he had loved: that he had had no mind to take a wife, lest he be torn from his brothers; nor the wish to make a will, lest our judgement be hurt in anything. In short, though both asked and entreated by us, he still thought nothing ought to be drawn up: not, however, forgetting the poor, but only entreating that as much should be given as seemed just to us.

60. Quo uno satis et divini timoris expressit indicium, et humanae edidit religionis exemplum. Nam quod pauperibus contulit, Deo detulit; quoniam «qui largitur pauperi, Deo fenerat (Prov. xix, 17):» et postulando quod justum est, non exiguum, sed totum reliquit. Haec enim est summa justitiae, vendere quae habeas, et conferre pauperibus. Qui enim «dispersit, dedit pauperibus, justitia ejus manet in aeternum (Psal. cxi, 9).» Ergo dispensatores nos, non haeredes reliquit; nam haereditas successori quaeritur, dispensatio pauperibus obligatur.

60. By this one thing he gave sufficient proof of the fear of God and set forth an example of human devoutness. For what he bestowed on the poor he brought to God; since "he who gives freely to the poor lends to God (Prov. 19:17)": and by asking for what is just, he left not a little, but the whole. For this is the height of justice, to sell what you have and bestow it on the poor. For he who "has scattered, has given to the poor, his justice remains for ever (Ps. 111:9)." So he left us stewards, not heirs; for an inheritance is sought for a successor, a stewardship is bound over to the poor.

61. Unde non immerito quantus fuerit, hodie quoque per vocem lectoris parvuli, Spiritus sanctus expressit: «Innocens manibus, et mundo corde, qui non accepit in vanum animam suam, nec fecit proximo suo dolum: haec est generatio requiren-

61. Hence not undeservedly the Holy Spirit has expressed today too, through the voice of a little reader, how great he was: "Innocent in hands and clean of heart, who has not received his soul in vain, nor done deceit to his neighbour: this is the generation of those who seek

Editors' notes and page, col. 1366

Footnotes

(77) ‹anchor: lectoris› · call in col 1366

Veteris ejus consuetudinis, qua pueri ad officium lectoris assumebantur, jam admonuimus non uno loco.

We have already noted in more than one place that ancient custom by which boys were taken into the office of reader.

(printed under page 686)

Page

running head: (not visible in the images)
marginal letters: A ‹vit in divitiis›; B ‹quam judicem loquebantur›; C ‹deretur. / 60. Quo uno›; D ‹qui non accepit in vanum›
old-edition numerals: 1131 after ‹licet› (§59)
other: column opens with "vit", the end of "exsulta-|vit" begun at the foot of col. 1365. §57's numeral is printed as "(57)" with parentheses; set as printed. "gratum" (§58) is blurred in the scan (could read "gratium"); set gratum, UNSURE; the "necessitu-" line-end mark looks like a comma, read as hyphen. Footnotes (74)–(77) excluded and their calls removed. Column ends mid-word "requiren-"; next column not yet seen.

PL 16:1367

tium Deum (Psal. xxiii, 4-6).» Hic ergo et in montem Domini ascendet, et in tabernaculo habitabit Dei; quia «ingressus sine macula, operatus est justitiam, locutus est veritatem, non decepit proximum (Psal. xiv, 28):» nec pecuniam feneratus est suam, qui semper voluit recuperare haereditariam. Agnosco oraculum; quod enim nulla ordinavit dispositio, Spiritus revelavit.

God (Ps. 23:4–6)." This man therefore will both ascend into the mountain of the Lord and dwell in the tabernacle of God; because "he has entered without stain, has wrought justice, has spoken truth, has not deceived his neighbour (Ps. 14:2–3):" nor has he lent out his money at interest, who always wished [only] to recover what was inherited. I recognize the oracle; for what no arrangement ordered, the Spirit revealed.

62. Quid vero illud recenseam, quod supra ipsam justitiam pietate progressus; cum quaedam incubatori communium fructuum mei contemplatione muneris putasset esse tribuenda, largitatis me jactabat auctorem, portionis suae lucrum ad commune consortium conferebat.

62. Why should I recount this, that he went beyond justice itself in affection; when he had thought that certain things should be given, out of regard for my office, to the occupier of our common revenues, he proclaimed me the author of the bounty, and brought the gain of his own portion into our common partnership.

63. Haec et alia, quae mihi tunc erant voluptati, maxime nunc recordationem doloris exasperant. Manent tamen, eruntque semper, nec unquam velut umbra praetereunt; neque enim virtutis gratia cum corpore occidit, nec idem naturae meritorumque finis; licet ipsius naturae usus non in aeternum occidat, sed temporali quadam vacatione requiescat.

63. These and other things, which were then my delight, now above all sharpen the remembrance of grief. Yet they remain, and will always be, and never pass away like a shadow; for the grace of virtue has not perished with the body, nor is the end of nature and of merits the same; although the use of nature itself does not perish for ever, but rests in a kind of temporary respite.

64. Talibus igitur perfunctum virtutibus, ereptum periculis desiderio magis quam amissione flebo. Suadet enim ipsa opportunitas mortis, ut prosequendum magis gratia, quam dolendum putemus; scriptum est enim in communi dolore proprium vacare debere (IV Esdr. x, 6-24 et seq.). Neque enim prophetico sermone uni illi mulieri, quae figuratur, sed singulis dicitur, cum Ecclesiae dictum videtur.

64. Him, therefore, who has fulfilled such virtues and been snatched from dangers, I shall weep for in longing rather than as a loss. For the very timeliness of his death urges us to think he should be escorted with thanks rather than grieved; for it is written that in a common grief one's own ought to cease (4 Esd. 10:6–24 ff.). For in the prophetic word it is said not to that one woman alone who is figured there, but to each, when it seems to be said to the Church.

65. Dicitur ergo et ad me, et dicit Scriptura coelestis: Hoccine doces, sic instituis Dei plebem? An nescis quia exemplum tuum periculum caeterorum est? Nisi forte exauditum non esse te quereris. Primum istud arrogantis est impudentiae, mereri solum velle, quod multis etiam sanctis negatum noveris, cum scias, «quia non est personarum acceptor Deus (Act. x, 34).» Nam etsi misericors Deus, tamen si semper exaudiret omnes, non jam ex voluntate libera, sed ex quadam velut necessitate facere videretur. Deinde cum omnes rogent, si exaudiret omnes, nemo moreretur. Pro quantis ergo quotidie rogas? Numquid constitutio Dei contemplatione solvenda est tui? Cur ergo non impetratum aliquando doles, quod non semper impetrabile esse cognoscis?

65. It is said, then, to me also, and the heavenly Scripture says: Is this what you teach, is this how you instruct the people of God? Or do you not know that your example is a danger to the rest? Unless perhaps you complain that you were not heard. In the first place, it belongs to arrogant shamelessness to wish to obtain alone what you know has been denied even to many saints, since you know "that God is no respecter of persons (Acts 10:34)." For although God is merciful, yet if He always heard everyone, He would seem to act no longer from free will but from a kind of necessity. Then, since all ask, if He heard all, no one would die. For how many, then, do you ask daily? Is the decree of God to be undone out of regard for you? Why then do you grieve that something was at some time not obtained, when you know that it is not always obtainable?

66. Stulte, inquit, «super omnes mulieres, nonne vides luctum nostrum, et quae nobis conti-

66. "Foolish," he says, "above all women, do you not see our mourning, and what has befallen us

Editors' notes and page, col. 1367

Footnotes

(78) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « nulla ordinavit dispensatio. »

Some manuscripts: "no dispensation ordained."

(printed under page 687)

(79) ‹anchor: not visible in the foot image› · call not visible

Incubatorem hic eum dici, qui præsidia Satyrii atque Ambrosii occupabat, observabat Nannius ; addens insuper Dionysium Siculæ incubatorem aulæ a Macrobio vocitatum.

Nannius observed that the one here called incubator (squatter) is he who was occupying the estates of Satyrus [printed Satyrii] and Ambrose; adding besides that Dionysius was called by Macrobius the incubator of the Sicilian court.

(printed under page 687)

(80) ‹anchor: not visible in the foot image› · call not visible

Omnes edit., « erant voluptati maximæ, cum recordatione doloris exasperavi ; » Gill. exasperavit ; Rom., exasperant : mss. vero ut nos in textu nisi quod pro exasperant, non pauci legunt, afferunt ; et nonnulli etiam., « recordatione dolorem exasperant.

All the editions: "they were the greatest pleasure, with the remembrance of the grief I have sharpened"; Gillot, exasperavit (he sharpened); the Roman, exasperant (they sharpen); but the manuscripts as we have it in the text, except that for exasperant not a few read afferunt (they bring); and some also: "by remembrance they sharpen the grief." [the closing quotation mark is not printed]

(printed under page 687)

(81) ‹anchor: not visible in the foot image› · call not visible

Mss. duo, » sic et instruis Dei plebem » : alii totidem, « siccine Dei Ecclesiam instituis ? »

Two manuscripts: "so too you instruct the people of God"; as many others: "is it thus you instruct the Church of God?"

(printed under page 687)

(82) ‹anchor: Stulte› · call in col 1367

Rom. edit., « Stulta, inquit... omni tristitia contristatur... et luget validissime. Et nunc quoniam omnes lugemus : et tristes sumus, quoniam omnes contristati sumus : tu vero contristaris in filio. Interroga terram... lugere tantorum casum super eam germinantium : » Vet. autem edit. ac mss. ut in textu, nisi quod Eras. et Gill. legunt etiam stulta ; sed potius esse ut retineamus vocem stulte, ex eo quod habetur infra, « contristaris in fratre, » intelligimus.

The Roman edition: "Foolish woman, he says... is saddened with every sadness... and mourns most grievously. And now, since we all mourn, and are sad, since we have all been saddened: but you are saddened over a son. Ask the earth... to mourn the fall of so many that spring up upon it." But the old editions and the manuscripts as in the text, except that Erasmus and Gillot also read stulta (foolish woman, feminine); but we understand that we should rather keep the word stulte (foolish man), from what is found below, "you are saddened over a brother."

(printed under page 687)

(83) ‹anchor: not visible in the foot image› · call not visible

Ambrosius viduarum vitæ ac morum gravitate præcellentium mortem sibi dolorem singularem afferre consuevisse non uno loco testificatur.

Ambrose testifies in more than one place that the death of widows excelling in the seriousness of their life and conduct used to bring him a singular grief.

(printed under page 687)

Page

running head: 1367 S. AMBRO[SII] (cropped at the image edge)
marginal letters: A ‹tium Deum (Psal. xxiii›; B ‹tati, maxime nunc recordationem›; C ‹Ecclesiae dictum videtur›; D ‹tur. Pro quantis ergo / constitutio Dei›
old-edition numerals: 1131 after ‹dolendum› (§64)
other: "xiv, 28" read as printed (UNSURE whether the scan shows "2, 3"); the cited verses are Ps. 14:2–3. Oldnum 1131 also recorded in col. 1366 after "licet"; one of the two may be 1130 (low-resolution digits), UNSURE. Footnotes (78)–(82) excluded and calls removed. Column ends mid-word "conti-"; next column not yet seen.

PL 16:1368

gerunt, quoniam Sion mater nostra omnium tristitia contristatur, et humilitate humiliata est. Lugete validissime et nunc, quoniam omnes lugemus; et tristes sitis, quoniam omnes contristati sumus: tu enim contristaris» in fratre. «Interroga terram, et dicet tibi quoniam haec est quae debeat lugere, tantorum superstes germinum: et ex ipsa,» inquit, «ab initio omnes nati, et alii venient, et ecce pene omnes in perditionem ambulant, et in exterminium fit multitudo eorum. Et quis ergo debet lugere magis, nisi quae tam magnam multitudinem perdidit, quam tu qui pro uno doles (IV Esdr. x, 6-11)?

-fallen us, since Zion our mother is made sorrowful with the sorrow of all, and is humbled with humiliation. Mourn most mightily now too, since we all mourn; and be sorrowful, since we have all been made sorrowful: for you are made sorrowful" over a brother. "Ask the earth, and it will tell you that it is she who ought to mourn, the survivor of so many offspring: and from her," he says, "all were born from the beginning, and others will come, and behold, almost all walk into perdition, and their multitude comes to destruction. And who then ought to mourn more, if not she who has lost so great a multitude, rather than you who grieve for one (4 Esd. 10:6–11)?"

67. Absorbeat igitur nostrum dolorem communis dolor, et acerbitatem proprii moeroris excludat. Non enim dolere debemus eos quos cernimus liberatos; neque enim otiose tam sanctas hoc tempore animas corporeis vinculis reminiscimur absolutas. Namque velut divino judicio tam graves viduas, ita uno tempore defunctas videmus, ut profectionis quidam videatur excessus, non mortis occasus; ne veterana emeritis stipendiis pudicitia in dubium diu servati pudoris incideret. Quos gemitus mihi, quos dolores tam acerba excitat recordatio! Et si moeroribus non vacabam; tamen in ipso dolore privato, in ipso tantorum amisso flore meritorum, communis quaedam naturae me conditio solabatur: defixusque in uno dolor acerbitatem publici funeris, domesticae specie pietatis obduxerat.

67. Let the common grief, then, swallow up our grief, and shut out the bitterness of private sorrow. For we ought not to grieve for those whom we see set free; for not idly do we recall that so many holy souls have at this time been loosed from the bonds of the body. For we see that widows of such weight have died at one time, as though by divine judgement, so that it seems a kind of departure on a journey, not the setting of death; lest a veteran chastity, its service completed, should fall into doubt about a modesty long kept. What groans, what griefs, does so bitter a remembrance stir up in me! And though I was not free from sorrows, yet in that private grief itself, in the very loss of the flower of such great merits, a certain common condition of nature consoled me: and grief, fixed on one, had covered over the bitterness of the public bereavement under the appearance of domestic affection.

68. Repeto ergo, sacra Scriptura, solatia tua; juvat enim tuis praeceptis, tuis sententiis immorari. Quam facilius est coelum et terram praeterire, quam de lege unum apicem cadere (Luc. xvi, 17) Sed jam audiamus, quae scripta sunt: Nunc, inquit, retine apud temet ipsam dolorem tuum, et fortiter fer, qui tibi contigerunt, casus. Si enim justificaveris terminum Dei, et filium tuum recipies in tempore, et in mulieribus collaudaberis (Ibid. x, 15, 16).» Si hoc ad mulierem, quanto magis ad sacerdotem? Si de filio, non utique absurdum etiam de fratrum amissione talia posse memorari; quanquam si mihi fuisset filius, nunquam eum amplius dilexissem. Nam sicut in obitu liberorum effusi labores, suscepti frustra dolores moerorem videntur augere; ita etiam in fratribus consuetudinis usus atque collegii acerbitatem doloris accendunt.

68. I return therefore, holy Scripture, to your consolations; for it is a delight to linger on your precepts, on your sayings. How much easier it is for heaven and earth to pass away than for one stroke to fall from the law (Luke 16:17). But now let us hear what is written: Now, it says, keep your grief within yourself, and bear bravely the misfortunes that have befallen you. For if you acknowledge the decree of God as just, you will both receive your son in due time and be praised among women (ibid. 10:15–16)." If this [is said] to a woman, how much more to a priest? If of a son, it is surely not absurd that such things can be recalled also at the loss of brothers; although, if I had had a son, I would never have loved him more. For just as at the death of children labours poured out and pains undergone in vain seem to increase sorrow; so also among brothers the habit of familiarity and of fellowship kindles the bitterness of grief.

Editors' notes and page, col. 1368

Footnotes

(84) ‹anchor: Quam facilius› · call in col 1368

Mss. non pauci, « Quia facilius est..... ratione apud semetipsum.

Not a few manuscripts: "Because it is easier..... with reason within himself." [the closing quotation mark is not printed]

(printed under page 687)

Page

running head: [A]MBROSII. 1368 (cropped at the image edge)
marginal letters: A ‹gerunt, quoniam Sion›; B ‹Non enim dolere debemus›; C ‹pietatis obduxerat›; D ‹memorari; quanquam si mihi›
old-edition numerals: 1132 after ‹et› (§68, "dolorem tuum, et")
other: "dolore debemus" in §67 — the scan reads "dolore" or "dolere" (low resolution); set dolere, UNSURE. "sitis" read through a blurred final letter. In §68 "eum" carries a stray grave-like mark (èum), set eum. The quotation beginning "Nunc" (italic) has no opening guillemet in the print, only the closing one; set as printed. No full stop after "(Luc. xvi, 17)", as printed. Column opens with the end of "conti-|gerunt" from col. 1367. Footnote continuation of (82), and (83), (84) excluded; calls removed.

PL 16:1369

69. Sed ecce dicentem Scripturam audio: «Noli facere hunc sermonem, sed consenti persuaderi. Qui enim casus Sion? Consolare propter dolorem Jerusalem. Vides enim quia sancta nostra contaminata sunt, et nomen quod nominatum est super nos, pene profanatum est, et illi nostri contumeliam passi sunt, et sacerdotes nostri succensi sunt, et levitae nostri in captivitate fuerunt, et mulieres nostrae contaminatae sunt, et virgines nostrae vim passae, et justi nostri rapti, et parvuli nostri proditi sunt, et juvenes nostri servierunt, et fortes nostri invalidi facti sunt. Et quod omnium majus, signaculum Sion quoniam resignata est de gloria sua, nunc et tradita est in manibus eorum, qui nos oderunt. Tu ergo excute tuam multam tristitiam, et depone abs te multitudinem dolorum; ut tibi repropitietur fortis, et requiem faciat tibi Altissimus requietione dolorum (Ibid., 20, 24).»

69. But behold, I hear the Scripture saying: "Do not speak this word, but consent to be persuaded. For what is the fall of Zion? Be consoled because of the grief of Jerusalem. For you see that our holy things have been defiled, and the name that has been named over us has almost been profaned, and those of ours have suffered insult, and our priests have been burned, and our Levites have gone into captivity, and our women have been defiled, and our virgins have suffered violence, and our just men have been carried off, and our little ones betrayed, and our young men have been enslaved, and our strong men have been made weak. And, what is greatest of all, the seal of Zion, since it has been unsealed from its glory, is now also delivered into the hands of those who hate us. Do you therefore shake off your great sorrow, and lay aside from you the multitude of griefs; that the Mighty One may be favourable to you again, and the Most High may give you rest, a respite from griefs (ibid. 10:20, 24)."

70. Cessabunt igitur lacrymae, parendum est enim remediis salutaribus, quia debet aliquid inter fidos et perfidos interesse. Fleant ergo qui spem resurrectionis habere non possunt, quam non sententia Dei eripit, sed fidei inclementia. Intersit inter Christi servulos, idolorumque cultores; ut illi fleant suos, quos in perpetuum existimant interiisse: illi nullas habeant lacrymarum ferias, nullam tristitiae requiem consequantur, qui nullam putant requiem mortuorum. Nobis vero quibus mors non naturae, sed vitae istius finis est; quoniam in melius ipsa natura reparatur, fletus omnes casus mortis abstergat.

70. Tears, then, will cease, for one must obey saving remedies, because there ought to be some difference between the faithful and the faithless. Let those weep, then, who cannot have the hope of resurrection, which not God's sentence takes away, but the harshness of unbelief. Let there be a difference between the little servants of Christ and the worshippers of idols; so that they may weep for their own, whom they think to have perished for ever: let those have no holiday from tears, let them obtain no rest from sorrow, who think there is no rest for the dead. But for us, to whom death is the end not of nature but of this life; since nature itself is restored for the better, let the event of death wipe away all weeping.

71. Certe si illi sibi aliqua solatia repererunt, qui finem sensus, defectumque naturae mortem arbitrati sunt; quanto magis nos, quibus meliora post mortem praemia bonorum factorum conscientia pollicetur! Habent gentiles solatia sua, quia requiem malorum omnium mortem existimant: et ut vitae fructu carent, ita etiam caruisse se putant omni sensu et dolore poenarum, quas in hac vita graves et assiduas sustinemus. Nos vero ut erectiores praemio, ita etiam patientiores solatio esse debemus; non enim amitti, sed praemitti videntur, quos non assumptura mors, sed aeternitas receptura est.

71. Surely, if they found some consolations for themselves who reckoned death to be the end of sensation and the failing of nature; how much more we, to whom the consciousness of good deeds promises better rewards after death! The Gentiles have their consolations, because they think death a rest from all evils: and as they lack the fruit of life, so they think they have also lacked all sensation and pain of the punishments which in this life we endure, heavy and unceasing. But we, as we ought to be more uplifted by the reward, so ought we also to be more patient through consolation; for they are seen not to be lost but sent on before, whom death is not going to take away, but eternity to receive.

72. Cessabunt ergo lacrymae: aut si cessare non poterunt, in communibus lamentis flebo te, frater, et sub dolore publico domesticos gemitus tegam. Nam cessare qui poterunt, cum ad omnem sonum nominis tui lacrymae subrepant, vel cum usus ipse recordationem excitat, vel cum affectus imaginem repraesentat, vel cum recordatio dolorem renovat? Quando enim dees, qui tantis officiis repraesen-

72. Tears, then, will cease: or if they cannot cease, I shall weep for you, brother, amid the common lamentations, and under the public grief I shall hide my household groans. For how will they be able to cease, when at every sound of your name tears steal upon me, or when habit itself stirs up remembrance, or when affection brings back your image, or when remembrance renews grief? For when are you absent, who by so many services are made present

Editors' notes and page, col. 1369

Footnotes

(printed under page 688)

(85) ‹anchor: not visible in the foot image› · call not visible

Ita mss. et edit., nisi quod Rom. edit. sola præfert, « et nomen quod invocatum est : » sequenti autem versu eadem edit. cum vet. edit. ac mss. nonnullis, « et juvenes nostri, » ubi mss. longe plurimi habent, « et illi nostri, » forte legendum, et filii nostri.

So the manuscripts and editions, except that the Roman edition alone offers "and the name which is invoked"; in the next line the same edition, with the old editions and some manuscripts, has "and our young men," where by far the most manuscripts have "et illi nostri" (and those of ours); perhaps one should read "and our sons." [the closing quotation mark after illi nostri is faint]

(printed under page 688)

(86) ‹anchor: not visible in the foot image› · call not visible

Quidam mss., « Ades enim, et semper offerris. »

Some manuscripts: "For you are present, and are always offered [to me]."

(printed under page 688)

(87) ‹anchor: not visible in the foot image› · call not visible

Videtur Ambrosius respicere ad Platonis locum in Apologia Socratis non longe a fine, ubi mortem lucrum esse disputans eam placidissimo somno assimilat. Hinc eamdem comparationem verisimile est cum alios mutuatos esse, tum Ciceronem lib, de Senectute, sicut et prima Quæst. Tuscul.

Ambrose seems to have in view the passage of Plato in the Apology of Socrates not far from the end, where, arguing that death is a gain, he likens it to a most peaceful sleep. It is likely that others borrowed the same comparison from there, and especially Cicero in the book On Old Age, as also in the first Tusculan Disputation.

(printed under page 688)

(88) ‹anchor: not visible in the foot image› · call not visible

Ita cuncti mss. ac vet. edit., nisi quod pro « vergente, » in quibusdam mss. legitur, « urgente ; » at Rom. edit. proprio marte sic immutavit, « urgente jam in diem quodam noctis occasu ; » sed audacior est ea correctio, quam ut a nobis admitti queat.

So all the manuscripts and the old editions, except that for "vergente" (declining) some manuscripts read "urgente" (pressing); but the Roman edition, on its own authority, altered it thus: "with a certain setting of the night now pressing on into day"; but that correction is too bold for us to admit.

(printed under page 688)

Page

running head: (not visible in the images)
marginal letters: A ‹69. Sed ecce dicentem›; B ‹titiam, et depone abs te›; C ‹71. Certe si illi sibi›; D ‹sonum nominis tui›
old-edition numerals: 1133 after ‹gemitus› (§72)
other: "nominatum" (§69) read through blur (scan suggests "nominatam"), UNSURE; "excute" likewise. "(Ibid., 20, 24)" set as printed. Footnotes (85)–(87) excluded; call (85) after "est" removed. Column ends mid-word "repraesen-"; next column not yet seen.

PL 16:1370

taris? Ades, inquam, et semper offunderis, et toto te animo ac mente complector, aspicio, alloquor, osculor, comprehendo vel in ipsa quiete nocturna, vel in luce clara; cum revisere et consolari dignaris moerentem. Denique ipsae jam noctes quae quasi molestiores, vivente te, videbantur; quod mutui conspectus copiam denegarent: ipse jam somnus colloquiorum nostrorum dudum interruptor inamabilis, dulcis esse jam coepit; quia te mihi reddidit. Non igitur miseri, sed beati, quorum nec praesentia deficit, nec cura minuitur, et augetur gratia. Etenim somni similis imago mortis.

-ted to me? You are here, I say, and you are always before my eyes, and with my whole soul and mind I embrace you, I look on you, I speak to you, I kiss you, I hold you, whether in the very quiet of night or in clear light; when you deign to visit and console me in my mourning. In short, the very nights, which while you lived seemed as it were more irksome because they denied us the opportunity of seeing each other: sleep itself, once the unlovely interrupter of our conversations, has now begun to be sweet; because it has given you back to me. They are not wretched, then, but blessed, whose presence does not fail, nor is care [for them] lessened, and grace is increased. For the image of death is like sleep.

73. Quod si in quiete nocturna vinculis adhuc corporeis inhaerentes, et quasi inter carceraria religatae claustra membrorum, possunt tamen animae altiora et discreta perspicere: quanto magis spectant haec, cum jam puro aethereoque sensu nulla corporeae labis impedimenta patiuntur! Meritoque mihi conquerenti, vergente quodam jam in occasum die, quod non reviseres quiescentem, totus omni tempore individuus adfuisti; ita ut illo perfusus sopore membrorum, cum ego vigilarem tibi, tu viveres mihi, dicerem: Quid est mors, frater? Nam certe nullis a me separabare momentis; ita enim ubique praesto eras, ut quam in istius vitae usu habere nostri copiam nequibamus, nunc nobis semper et ubique praesto sit. Nam tunc utique omnia praesto esse non poterant; nec enim complexiones nostrae, conspectusque et osculorum corporalium suavitates locis omnibus et omnibus temporibus suppetebant. Animorum imagines semper nobiscum erant, etiam quando non eramus una: quae ne nunc quidem occiderunt, assiduoque advolant, quo majore desiderio, eo majore copia.

73. But if in the quiet of night souls, still clinging to the bonds of the body and as it were bound within the prison bars of the limbs, can nevertheless discern higher and hidden things: how much more do they behold these when, with a sense now pure and ethereal, they suffer no hindrances of bodily stain! And rightly, when on a certain day already declining towards its setting I complained that you did not visit me as I rested, you were present wholly, inseparable, the whole time; so that, steeped in that slumber of the limbs, while I was awake for you and you were alive for me, I said: What is death, brother? For surely you were not separated from me for any moments; for you were so present everywhere that the opportunity of each other which we could not have in the course of this life is now present to us always and everywhere. For then, surely, all things could not be present; for our embraces, and the sight of one another, and the sweetness of bodily kisses were not available in all places and at all times. The images of our souls were always with us, even when we were not together: and not even now have they perished, and they fly to us constantly, in greater abundance the greater the longing.

74. Teneo igitur te, frater, nec mihi te aut mors aut tempus avellet. Ipsae dulces lacrymae sunt, ipsi fletus jucundi, quibus restinguitur ardor animi, et quasi relaxatus evaporat affectus. Neque enim sine te esse possum, aut tui non meminisse unquam, aut meminisse sine lacrymis. O amari dies, qui interruptam copulam proditis! O flebiles noctes, quae tam bonum consortem quietis, et individuum mihi comitem perdidistis! Quas ederetis cruces, nisi se offunderet imago praesentis, nisi visiones animi repraesentarent, quem species corporis denegaret!

74. I hold you, then, brother, and neither death nor time will tear you from me. The tears themselves are sweet, the weeping itself is pleasant, by which the burning of the mind is quenched, and affection, as if released, breathes itself out. For I cannot be without you, nor ever not remember you, nor remember you without tears. O bitter days, which disclose a bond broken! O tearful nights, which have lost so good a partner of rest and a companion inseparable from me! What torments you would bring forth, did not the image of one present offer itself, did not the visions of the mind make present him whom the bodily form denied!

75. Jamjam, frater animo meo charissime, quanquam tu immaturo decesseris obitu; beatus tamen, quia ista non sustines, nec amissum fratrem moerere compelleris, quem absentem diu ferre non poteras, sed recursu celeri revisebas. Quod

75. Now indeed, brother dearest to my soul, although you have departed by an untimely death, yet you are blessed, because you do not endure these things, nor are you compelled to mourn a lost brother, whom you could not bear to have long absent, but visited again by a swift return. But

Editors' notes and page, col. 1370

Page

running head: (not visible in the images)
marginal letters: A ‹taris? Ades, inquam›; B ‹altiora et discreta perspicere›; C ‹suppetebant. Animorum imagines›; D ‹quam tu immaturo decesseris›
old-edition numerals: 1134 after ‹revisebas.› (§75)
other: column opens with the end of "repraesen-|taris" from col. 1369. Footnote calls (86), (87), (88) removed; foot holds the end of (87) and (88), excluded. "inamabilis" read through blur ("mamab'lis"), UNSURE.

PL 16:1371

si tunc solitudinis mox taedia repellere, moestitiam fraternae mentis allevare properabas; quanto nunc crebrius afflictum animum debes revisere, et ex te conceptum, per te lenire moerorem!

if then you hastened soon to drive away the weariness of solitude and to relieve the sadness of your brother's mind; how much more often ought you now to revisit a soul afflicted, and by your own means to soothe the sorrow conceived from you!

76. At mihi tamen dat aliquas officii usus inducias, et obsequii sacerdotalis intentio abducit animum: sanctae vero sorori quid fiet, quae licet divino metu pietatem temperet; rursus tamen ipsum pietatis dolorem studio religionis accendit, strata humi et totum gremio sui complexa tumulum, laborioso fessa incessu, tristis affectu, dies noctesque moerorem integrat? Nam licet fletum plerumque sermone suspendat, in oratione renovat: et quamvis Scripturarum memoria consolationes scientibus praecurrat; flendi tamen desiderium precandi assiduitate compensat, lacrymarum ubertatem tunc praecipue, quando nemo interrumpere possit, instaurans. Ita quod miserearis, habes: quod reprehendas, non habes: flere enim in oratione virtutis est. Et quanquam istud familiare virginibus, quibus mollior sexus, tenerior affectus, contuitu communis fragilitatis in lacrymas etiam sine domestici sensu doloris exuberat; tamen cum major causa moerendi est, finis moeroribus excluditur.

76. Yet to me the practice of my office gives some truce, and attention to priestly duty draws my mind away: but what will become of our holy sister, who, although she tempers her affection by the fear of God, yet again kindles that very grief of affection by zeal of devotion, lying on the ground and embracing the whole tomb in her bosom, wearied by toilsome walking, sad in feeling, renewing her sorrow day and night? For although she often checks her weeping in conversation, she renews it in prayer: and although the remembrance of the Scriptures runs ahead with consolations for those who know them, yet she makes up for her desire to weep by constancy in praying, renewing the abundance of tears above all at the time when no one can interrupt. So you have something to pity, nothing to blame: for to weep in prayer belongs to virtue. And although this is familiar to virgins, whose sex is softer and affection more tender, [so that] at the sight of common frailty it overflows into tears even without the sense of a domestic grief; yet when the cause of mourning is greater, an end is shut out from sorrows.

77. Deest igitur consolandi via, quia suppetit excusandi gratia. Neque enim possis prohibere, quod doceas: praesertim cum religionis astruat lacrymas, non doloris; et communis seriem deplorationis metu pudoris obtexat. Consolare ergo qui potes adire animum, penetrare mentem. Cernat te esse praesentem, sentiat non esse defunctum: ut cujus secura de merito, ejus functa solatio, discat pro eo non graviter dolere, qui se admonuerit non esse dolendum.

77. The way of consoling is therefore lacking, because the grace of excusing is at hand. For you could not forbid what you teach: especially since she sets forth tears of devotion, not of grief; and veils the course of the common lamentation through fear of shame. Do you then console her, you who can approach the soul and enter the mind. Let her see that you are present, let her perceive that you are not dead: so that, being secure about his merit and enjoying his consolation, she may learn not to grieve heavily for one who has warned her that he is not to be grieved for.

LIBER SECUNDUS. DE FIDE RESURRECTIONIS.

BOOK II. ON FAITH IN THE RESURRECTION.

1. Superiore libro aliquid indulsimus desiderio, ne tanquam ferventi plagae austeriora adhibita medicamenta exasperarent magis quam lenirent dolorem: simul quia fratrem saepius allocuti sumus, et oculis tenebamus, absurdum non fuit relaxare paulisper affectum naturae, qui lacrymis magis pascitur, fletibus delinitur, stupore defi-

1. In the former book we gave some indulgence to longing, lest harsher remedies applied, as it were, to a burning wound should inflame rather than soothe the pain: at the same time, because we spoke often to our brother and held him before our eyes, it was not absurd to relax for a little the affection of nature, which is fed rather by tears, soothed by weeping, by stupor is

Editors' notes and page, col. 1371

Footnotes

(printed under page 689)

(89) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « in oratione revocat. . . precandi assiduitatem lacrymarum ubertate. »

Some manuscripts: "recalls in prayer. . . the constancy of praying by the abundance of tears."

(printed under page 689)

(90) ‹anchor: dolendum› · call in col 1371

Nonnulli mss., « qui se admoverit non dolenti. »

Some manuscripts: "who has drawn near to one not grieving."

(printed under page 689)

(91) ‹anchor: not visible in the foot image› · call not visible

Hinc intelligas apertam fuisse Satyri cadaveris faciem.

From this you may understand that the face of Satyrus's body was uncovered.

(printed under page 689)

(92) ‹anchor: not visible in the foot image› · call not visible

Cognati demortuo ter « vale » ideo conclamabant : ut non modo testarentur affectum suum, sed præterea ut si forte spiritus, qui putabatur exclusus, adhuc in eo delitesceret, istis vocibus excitaretur.

Kinsmen cried "farewell" three times over the dead for this reason: not only to bear witness to their affection, but also so that, if perhaps the spirit, thought to be shut out, still lay hidden in him, it might be roused by these cries.

(printed under page 689)

(93) ‹anchor: not visible in the foot image› · call not visible

Iidem mss., « desiderabilem domum, hospitii consortium. . . cupientem deseras. »

The same manuscripts: "the longed-for home, the fellowship of lodging. . . you should forsake one who desires."

(93*) [mark as printed: 93 with a raised sign] ‹anchor: not visible in the foot image› · call not visible Et hic quoque testimonium redditur catholicorum precibus pro mortuorum subsidio et liberatione offerri solitis.

Here too witness is borne to the prayers of Catholics customarily offered for the help and deliverance of the dead.

(printed under page 689)

Page

running head: (not visible in the images)
marginal letters: A ‹si tunc solitudinis›; B ‹praecurrat; flendi tamen›; C ‹metu pudoris obtexat›; D ‹1. Superiore libro aliquid›
old-edition numerals: (none)
other: column opens with the end of a sentence begun at "Quod" (col. 1370). READING ORDER: the full-width caption "LIBER SECUNDUS. / DE FIDE RESURRECTIONIS." spans cols 1371–1372 below the footnotes; Book I ends at the top of col. 1372 (§§78–80), so this file's caption and Book II §1 follow col. 1372's upper part in reading order; the caption is set once here, where Book II begins, its right half read from col. 1372's image. "relaxare" read with "non fuit" printed as "nonfuit" (no space), set with the space. Footnote calls (89), (90) removed; footnotes (89)–(92) and (94) excluded. Column ends mid-word "defi-", completed as "defigitur" at the foot of col. 1372.

PL 16:1372

78. Sed quid ego te morer, frater? quid exspectem, ut nostra tecum commoriatur, et quasi consepeliatur oratio? Licet ipsa species et exanimis corporis forma soletur, oculosque manens gratia et permanens figura demulceat; nihil, inquam, moror, procedamus ad tumulum. Sed prius ultimum coram populo vale dico, pacem praedico, osculum solvo. Praecede ad illam communem omnibus et debitam, sed jam mihi prae caeteris desiderabilem domum. Para hospiti consortium: et quemadmodum hic omnia nobis fuere communia, ita illic quoque jus dividuum nesciamus.

78. But why should I delay you, brother? Why should I wait for our speech to die with you and, as it were, be buried with you? Although the very appearance and form of the lifeless body consoles, and the grace that remains and the lasting shape soothe the eyes; I delay nothing, I say: let us go forward to the tomb. But first, before the people, I say my last farewell, I proclaim peace, I give the kiss. Go before to that home common to all and owed by all, but now to me desirable above all others. Prepare a fellowship for your guest: and as here all things were common to us, so there too let us know nothing of divided right.

79. Ne, quaeso, cupientem tui diu differas, properantem exspecta, festinantem adjuva, et si diutius morari tibi videbor, accerse. Neque enim unquam prolixius abuimus a nobis, tu tamen solebas revisere. Nunc quoniam tu redire jam non potes, nos ad te ibimus: aequum est ut officium rependamus, subeamus vicem. Nunquam nobis fuit vitae conditio discretior: semper aut sanitas aut aegritudo communis; ut cum alter aegresceret, alter in morbum incurreret: et cum alter revalesceret, uterque consurgeret. Quomodo jus nostrum amisimus? Et nunc consortium aegritudinis fuit, quomodo mortis consortium non fuit?

79. Do not, I beg, long put off one who longs for you; wait for one who hastens, help one who hurries, and if I seem to you to linger too long, summon me. For we were never away from each other for long, and yet you used to visit again. Now, since you can no longer return, we shall go to you: it is fair that we repay the service, that we take our turn. Never was the condition of life more separate for us: health or sickness was always shared; so that when one fell ill, the other fell into sickness: and when one recovered, both rose up. How have we lost our right? And now there was a partnership in sickness; how was there no partnership in death?

80. Tibi nunc, omnipotens Deus, innoxiam commendo animam, tibi hostiam meam offero: cape propitius ac serenus fraternum munus, sacrificium sacerdotis. Haec mei jam libamina praemitto, in hoc ad te pignore venio, non pecuniae, sed vitae pignore: ne me diutius residere facias tanti foenoris debitorem. Non mediocris est fraterni amoris usura, nec vilis naturae sors, quam cumulant incrementa virtutis. Possum ferre, si cito cogar exsolvere.

80. To Thee now, almighty God, I commend a guiltless soul, to Thee I offer my victim: receive, propitious and serene, a brother's gift, the sacrifice of a priest. These libations of myself I now send before; on this pledge I come to Thee, a pledge not of money but of life: do not make me remain too long the debtor of so great a loan. Not small is the interest of a brother's love, nor mean the capital of nature, which the increase of virtue heaps up. I can bear it, if I am soon compelled to pay it off.

gitur. Mollis enim et tenera species est forma pietatis, nihil insolens amat, nihil immite, nihil durum: ferendo autem magis probatur patientia, quam resistendo.

fixed. For the form of affection is of a soft and tender appearance; it loves nothing insolent, nothing harsh, nothing hard: but patience is proved rather by bearing than by resisting.

2. Ergo quia dudum dies mortis inter lacrymabiles aspectus debuit animum declinare fraternum, quia totum tenebat; nunc quoniam die septimo

2. Therefore, because a while ago the day of death, amid tearful sights, had to bend a brother's mind, since it held [him] wholly; now, since on the seventh day

Editors' notes and page, col. 1372

Footnotes

(94) ‹anchor: animum declinare fraternum› · call in col 1372

Mss. aliquot, « animum inclinare fraternum. »

Some manuscripts: "to bend [inclinare] a brother's mind."

(printed under page 689)

Page

running head: (not visible in the images)
marginal letters: A ‹78. Sed quid ego te morer›; B ‹tius morari tibi videbor›; C ‹sacerdotis. Haec mei›; D ‹gitur. Mollis enim et tenera›
old-edition numerals: 1135 after ‹incurreret:› (§79)
other: §§78–80 end Book I; then the full-width caption LIBER SECUNDUS / DE FIDE RESURRECTIONIS (set once, in c1371, before Book II §1). The paragraph from "gitur." completes "defi-|gitur" of Book II §1 at the foot of col. 1371, so in reading order it follows c1371's last paragraph. "abuimus" (§79) as printed. Footnote calls (91), (92), (93), (93'), (94) removed; footnotes excluded. Column ends with "die septimo", sentence continuing in col. 1373.

PL 16:1373

ad sepulcrum redimus, qui dies symbolum futurae quietis est, a fratre paululum ad communem humani generis cohortationem juvat derivare mentem intentionemque transfundere; ita ut neque toti sensibus defigamur in fratre, ne obrepat affectus: neque tantae exsules pietatis et gratiae eum, quem diligimus, deseramus, et vere ipsi nobis tanti doloris augeamus injuriam, si hodie nobis et in sermone moriatur.

we return to the tomb, which day is a symbol of the rest to come, it is good to turn the mind a little from our brother to an exhortation common to the human race, and to transfer our attention; so that we are neither fixed in all our senses upon our brother, lest affection steal upon us: nor, exiles from such great affection and grace, desert him whom we love, and truly increase for ourselves the injury of so great a grief, if today he should die for us in our speech also.

3. Unde, proposuimus, fratres charissimi, solari nos communi usu, nec durum putare, quidquid universos maneret; et ideo mortem non esse lugendam: primum, quia communis sit, et cunctis debita: deinde, quia nos saeculi hujus absolvat aerumnis: postremo, quia somni specie ubi ab istius mundi labore requietum sit, vigor nobis vivacior refundatur. Quem dolorem non soletur resurrectionis gratia? quem non excludat moerorem, si credas nihil perire morte; imo ipsius mortis celeritate fieri, ut plus perire non possit? Erit ergo, fratres charissimi, ut in adhortatione communi, etiam fratri nostrum pendamus affectum; nec ab eo longius deviasse videamur, si per resurrectionis spem, et futurae gloriae suavitatem, etiam in sermone nobis hodie reviviscat.

3. Hence we have proposed, dearest brethren, to console ourselves by the common lot, and not to think hard whatever awaits all; and therefore that death is not to be mourned: first, because it is common and owed by all: next, because it frees us from the hardships of this world: lastly, because, after the likeness of sleep, when rest has been taken from the labour of this world, a livelier vigour is poured back into us. What grief would the grace of the resurrection not console? What sorrow would it not shut out, if you believe that nothing perishes by death; nay rather, that by the very swiftness of death it comes about that one can perish no further? So it will be, dearest brethren, that in a common exhortation we pay our affection to our brother also; nor shall we seem to have strayed far from him if, through the hope of resurrection and the sweetness of the glory to come, he lives again for us today, in our speech too.

4. Ordiamur igitur ab eo, ut lugendum nobis nostrorum obitum non esse doceamus. Quid enim absurdius, quam ut id quod scias omnibus esse praescriptum, quasi speciale deplores? Hoc est animum supra conditionem extollere, legem non recipere communem, naturae consortium recusare, mentem carnis inflari, et carnis ipsius nescire mensuram. Quid absurdius, quam nescire qui sis, affectare quod non sis? Aut quid imprudentius, quam quod futurum scias, id cum acciderit, ferre non posse? Natura ipsa nos revocat, et ab hujuscemodi moeroribus quadam sui consolatione subducit. Quis est enim tam gravis luctus, aut tam acerbus dolor, in quo non interdum relaxetur animus? Habet hoc natura, ut quamvis homines in tristibus rebus sint, tamen si modo homines sunt, a moerore mentem paulisper abducant.

4. Let us begin, then, by showing that the death of our own is not to be mourned by us. For what is more absurd than to bewail as if it were peculiar to you what you know is appointed for all? This is to lift the mind above its condition, not to accept the common law, to refuse the fellowship of nature, to be puffed up with the mind of the flesh, and not to know the measure of the flesh itself. What is more absurd than not to know what you are, and to aspire to what you are not? Or what more imprudent than to be unable to bear, when it has happened, what you know will happen? Nature herself calls us back, and by a certain consolation of her own withdraws us from sorrows of this kind. For what mourning is so heavy, or what grief so bitter, in which the mind is not at times relaxed? Nature has this property, that although men are in sad circumstances, yet, if only they are men, they draw the mind away from sorrow for a little.

Editors' notes and page, col. 1373

Footnotes

(printed under page 690)

(95) ‹anchor: not visible in the foot image› · call not visible

His verbis non solum indicatur hanc orationem habitam esse die septimo a sepultura ejusdem Satyri, verum etiam eumdem diem in funeribus peculiari quadam ratione coli solitum. Quod etiamnum tam circa illum, quam circa tertium, nonum ac tricesimum aliquatenus retinetur. Sed de hoc in Orat. de obit Theod.

These words show not only that this oration was delivered on the seventh day after the burial of the same Satyrus, but also that this same day was customarily kept in funerals in a particular way. This is still retained to some extent, both for that day and for the third, ninth and thirtieth. But on this, see the Oration on the Death of Theodosius.

(printed under page 690)

(96) ‹anchor: not visible in the foot image› · call not visible

Plerique mss., « et in sermone moriamur. »

Most manuscripts: "and let us die in speech."

(printed under page 690)

(97) ‹anchor: not visible in the foot image› · call not visible

Non pauci mss., « ab istiusmodi labore. »

Not a few manuscripts: "from labour of this kind."

(printed under page 690)

(98) ‹anchor: not visible in the foot image› · call not visible

Quidam mss., « consortium refutare. »

Some manuscripts: "to refuse fellowship." [quotation marks faint]

(printed under page 690)

(99) ‹anchor: not visible in the foot image› · call not visible

Herodotus, quem Cicero in « Consolatione de filiæ obitu » laudat, populos apud quos obtinebat ea consuetudo, memorat lib. V, cui licet adjicias Val. Maximum lib. II, cap. 6, Solinum, Pomp. Melam, et alios. Vide similiter Tullium sub finem primæ Tusc. Quæst., ubi eamdem illius rei causam, quæ ab Ambrosio hic subjicitur, ex Euripidis versibus promit.

Herodotus, whom Cicero praises in the "Consolation on his daughter's death," records in book V the peoples among whom that custom prevailed; to him you may add Valerius Maximus book II, ch. 6, Solinus, Pomponius Mela, and others. See likewise Cicero near the end of the first Tusculan Disputation, where he brings out of verses of Euripides the same reason for that thing which Ambrose gives here.

(printed under page 690)

(1) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « in hoc vitæ cursu ; » unus, « in hunc vitæ cursum ; » alii nonnulli, « in hoc vitæ solum. » Sed rectius alii, et omnes edit., « in hoc vitæ salum, » id est, in hoc mare ; « salum » enim dicitur vel a ζάλη, seu ζάλος, quod est aqua fluctuans : vel σάλος, quo et mare et jactatio significatur.

Some manuscripts: "in this course of life"; one, "into this course of life"; some others, "in this soil of life." But more correctly the others, and all the editions: "in this salum of life," that is, in this sea; for salum is said either from ζάλη [the Greek word is blurred], or ζάλος, which is surging water; or from σάλος, by which both the sea and tossing are signified.

(printed under page 690)

(2) ‹anchor: not visible in the foot image› · call not visible

« Natales dies defunctorum, » intellige non tantum martyrum, de quibus Cyprianus epist. passim et alii plurimi meminerunt ; sed etiam aliorum Christianorum, quorum obitus quotannis precibus atque sacrificiis celebrari consueverant, ut discere ex Tertulliano lib. de Monog. cap. 10, Denique natales dies ac natalitia præterquam quod martyribus accommodabantur, quo sensu in Paulini carminibus de sancto Felice non semel posita sunt, aptabantur etiam aliis rebus. Sic Ambrosius lib. VIII, in Luc., num. 73, et epist. IV, ad Felicem Com., num. 2, sacerdotii initi natalem dicit : quo ultimo loco etiam nonnihil a nobis observatum est.

"The birthdays of the dead": understand not only of the martyrs, whom Cyprian in his letters passim [word blurred] and very many others mention, but also of other Christians, whose deaths were customarily celebrated every year with prayers and sacrifices, as one may learn from Tertullian, On Monogamy ch. 10. Finally, "birthdays" and "natalicia," besides being applied to the martyrs (in which sense they occur more than once in Paulinus's poems on Saint Felix), were also fitted to other things. So Ambrose, On Luke book VIII, no. 73, and Letter IV, to Felix of Como, no. 2, speaks of the "birthday" of a priesthood entered upon; on which last passage we too have made some observation.

(printed under page 690)

Page

running head: (not visible in the images)
marginal letters: A ‹ad sepulcrum redimus›; B ‹tius mundi labore requietum›; C ‹mentem carnis inflari›; D (beside the footnotes, no text line)
old-edition numerals: 1136 after ‹futurae› (§3)
other: column opens mid-sentence, continuing "nunc quoniam die septimo" from col. 1372. Footnote calls (95)–(98) removed; footnotes (95)–(99) and (1) excluded. Left edge of the scan crops some initial letters (e.g. "a moerore", "tristibus"); read by context, not misprints.

PL 16:1374

5. Fuisse etiam quidam feruntur populi, qui ortus hominum lugerent, obitusque celebrarent. Nec imprudenter: eos enim qui in hoc vitae salum venissent, moerendos putabant: eos vero qui ex istius mundi procellis et fluctibus emersissent, non injusto gaudio prosequendos arbitrabantur. Nos quoque ipsi natales dies defunctorum obliviscimur, et eum quo obierunt diem celebri solemnitate renovamus.

5. There are even said to have been certain peoples who mourned the births of men and celebrated their deaths. Nor unwisely: for they thought those who had come into this sea of life were to be mourned; but those who had emerged from the storms and waves of this world they judged worthy to be escorted with a joy not unjust. We too ourselves forget the birthdays of the dead, and renew with a solemn festival the day on which they died.

6. Non est ergo gravis subeundus moeror secundum naturam; ne aut excellentiorem aliquam naturae exceptionem nobis arrogare videamur, aut communem recusare. Etenim mors aequalis est omnibus, indiscreta pauperibus, inexcepta divitibus. Et ideo licet per unius peccatum, in omnes tamen pertransivit (Rom. v, 18); ut quem generis non refugimus auctorem, non refugiamus et mortis: et sit nobis sicut per unum mors, ita per unum etiam resurrectio; nec recusemus aerumnam, ut perveniamus ad gratiam: «Venit» enim, ut legimus, «Christus salvum facere, quod perierat (Luc. xix, 10):» «et» «ut non solum vivorum, sed etiam mortuorum dominetur (Rom. xiv, 6).» Lapsus sum in Adam, de paradiso ejectus in Adam, mortuus in Adam; quomodo revocet, nisi me in Adam invenerit, ut in illo culpae obnoxium, morti debitum, ita in Christo justificatum (S. Aug. De peccato orig., cap. 41)? Si ergo debitum est mortis, solutio debet esse tolerabilis. Sed hic locus posterioribus partibus reservandus.

6. Heavy sorrow, therefore, is not to be undergone according to nature; lest we seem either to claim for ourselves some more excellent exemption from nature, or to refuse the common one. For death is equal for all, making no distinction for the poor, no exception for the rich. And therefore, although through the sin of one, yet it passed through to all (Rom. 5:18); so that we who do not disown the author of our race may not disown [the author] of death either: and that, as death [came] to us through one, so also resurrection through one; nor let us refuse the hardship, that we may come to the grace: for "Christ came," as we read, "to save what had perished (Luke 19:10):" "and" "that He might be Lord not only of the living but also of the dead (Rom. 14:9)." I fell in Adam, I was cast out of paradise in Adam, I died in Adam; how should He call me back, unless He has found me in Adam, so that, as in him I was liable to guilt and owed to death, so in Christ I am justified (Augustine, On Original Sin, ch. 41)? If, then, death is a debt, the payment ought to be bearable. But this topic is to be kept for later parts.

7. Nunc propositum et asserere mortem graviori non debere esse moerori, quod cum natura ipsa respuat. Denique Lyciorum feruntur esse praecepta, quae viros jubeant mulierum vestem induere, si moerori indulgeant; eo quod mollem et effeminatum judicaverint in viro luctum. Deforme est enim eos qui pro fide, pro religione, pro patria, pro aequitate judicii, atque intentione virtutis obvium morti debent pectus offerre, moerere in alio gravius, quod in se, si causa exegerit, sit expetendum. Nam quemadmodum potes in te non refugere, quod

7. Now it is our purpose also to maintain that death ought not to be a matter for heavier sorrow, since nature itself rejects it. In fact, there are said to be laws of the Lycians which order men to put on women's clothing if they give way to sorrow; because they judged mourning in a man soft and effeminate. For it is unseemly that those who ought to offer their breast to meet death for the faith, for religion, for their country, for the equity of a judgement, and in the pursuit of virtue, should mourn more heavily in another what, if the cause required it, would be desirable in themselves. For how can you not shun in yourself what

Editors' notes and page, col. 1374

Footnotes

(3) ‹anchor: Lyciorum› · call in col 1374

Hujusce legis, quæ in Lycia minoris Asiæ provincia circa lugendi modum observabatur, mentio reperitur apud Val. Maximum lib. II, cap. 6, atque Plutarchum lib. de Consolat. ad Apollon.

Mention of this law, observed in Lycia, a province of Asia Minor, concerning the manner of mourning, is found in Valerius Maximus book II, ch. 6, and in Plutarch's book Consolation to Apollonius.

(printed under page 690)

Page

running head: (not visible in the images)
marginal letters: A ‹5. Fuisse etiam quidam›; B ‹tamen pertransivit (Rom.›; C ‹7. Nunc propositum›; D (beside the footnotes, no text line)
old-edition numerals: 1137 after ‹enim,› (§6)
other: the second Romans reference is blurred; read "xiv, 6" (scan could suggest "xix"), UNSURE; the verse quoted is Rom. 14:9. A comma-like speck after "dies" in §5 not set, UNSURE. "mortem" (§7) read through blur. Footnote calls (99), (1), (2), (3) removed; foot holds the end of (1), and (2), (3), excluded. Column ends with "quod", sentence continuing in col. 1375.

PL 16:1375

impatientius alii doleas accidisse? Depone moerorem, si potes: include, si non potes.

do you grieve more impatiently that it has befallen another? Lay aside your sorrow, if you can; shut it in, if you cannot.

8. Aut absorbendus omnis, aut premendus est dolor. Cur enim moestitiam tuam non ratio potius quam dies leniat? Non quod oblitteratura est temporis series, melius prudentia mitigabit. Quin etiam hoc ipsum irreligiosum puto erga ipsorum memoriam, quos dolemus amissos, ut oblivisci eorum malimus quam consolatione mulceri; aut cum horrore reminisci, quam meminisse cum gratia: recordationem timere, quorum imago debeat esse voluptati: diffidere potius quam sperare de meritis defunctorum: poenae addictos, quam immortalitati debitos, quos dilexeris, aestimare.

8. Grief must either be swallowed up entirely or held down. For why should not reason rather than time soften your sadness? What the course of time is going to blot out, prudence will better assuage. Nay more, I think this very thing irreverent towards the memory of those whom we mourn as lost: that we should prefer to forget them rather than be soothed by consolation; or to recall them with dread rather than remember them with thankfulness; to fear the remembrance of those whose image ought to be a delight; to despair rather than hope of the merits of the departed; to reckon those whom you have loved as consigned to punishment rather than destined for immortality.

9. Sed dicis: Quos diligebamus, amisimus. Nonne haec nobis cum ipso mundo elementisque communia sunt; quia ad tempus credita in perpetuum tenere non possumus? Gemit terra sub aratris, imbribus caeditur, tempestate concutitur, stringitur frigore, sole torretur: ut fructus annuos feta parturiat: et cum se vario flore vestierit, proprio exuitur et spoliatur ornatu. Quantos haec raptores habet? Nec fructum suum queritur amissum, quem ideo generavit, ut amitteret: nec imposterum negat, quem sibi meminit auferendum.

9. But you say: "Those whom we loved, we have lost." Are not these things common to us with the world itself and the elements, that what has been entrusted to us for a time we cannot hold for ever? The earth groans under the ploughs, is beaten by the rains, shaken by the storm, nipped by the cold, scorched by the sun, so that, made fruitful, it may bring forth its yearly fruits; and when it has clothed itself with varied flowers, it is stripped and despoiled of its own adornment. How many plunderers it has! Yet it does not complain that its fruit is lost, which it brought forth for this very purpose, that it might lose it; nor does it refuse for the future what it remembers is to be taken from it.

10. Coelum ipsum non semper stellarum micantium globis fulget, quibus quasi quibusdam insignitur coronis. Non semper ortu lucis albescit, radiis solis irrutilat: sed assiduis vicibus ille quidam mundi vultus gratissimus, humenti noctium caligat horrore. Quid gratius luce? quid sole jucundius? quae quotidie occidunt; decessisse tamen haec nobis non moleste ferimus, quia eum redire praesumimus. Doceris in his quam in tuis debeas exhibere patientiam. Si superiora tibi occidunt, nec dolori sunt; cur si occiderint humana, doleantur?

10. The heaven itself does not always shine with the orbs of glittering stars, with which it is adorned as with certain crowns. It does not always grow white with the rising of the light and glow red with the rays of the sun; but in constant alternation that most lovely face, as it were, of the world is darkened by the damp gloom of the nights. What is more lovely than light? What more pleasant than the sun? Yet these set daily; and still we do not take it ill that they have departed from us, because we are confident that he returns. You are taught by these things what patience you ought to show in the case of your own. If higher things set for you and are no cause of grief, why, if human things have set, should they be grieved for?

11. Sit tamen patiens dolor, sit in tristibus modus, qui exigitur in secundis. An si immoderate gaudere non convenit, lugere convenit? Non enim mediocre malum est immoderatio doloris, aut metus mortis. Quantos ad laqueum impulit, armavit ad gladium, ut in eo ipso amentiam suam proderent, mortem non ferentes, et mortem appetentes: et quod pro malo fugerent, pro remedio asciscerent? Qui quoniam consentaneum naturae suae

11. Let grief, however, be patient; let there be in sorrows the measure that is required in prosperity. Or, if it is not fitting to rejoice immoderately, is it fitting to mourn so? For no small evil is immoderate grief, or the fear of death. How many has it driven to the noose, armed for the sword, so that in that very act they betrayed their madness, not bearing death and yet seeking death, and adopting as a remedy what they fled from as an evil? These, since … in accord with their nature

Editors' notes and page, col. 1375

Footnotes

(4) ‹anchor: not visible in the foot image› · call not visible

Hanc sententiam Nannius autumat deformatam esse ex illis Terentianis in Heauton. : « Aut ego profecto ingenio egregie ad miseriam natus sum ; aut illud falsum est, quod vulgo audio dici, diem adimere ægritudinem hominibus. » Item ex istis Ciceronianis lib. XII, ad Atticum epist. 5 : « Consolutionum autem multæ viæ, sed illa rectissima : impetret ratio, quod dies impetratura est. »

Nannius holds that this thought is shaped from those words of Terence in the Heautontimorumenos: "Either I was surely born with a nature singularly made for misery, or that is false which I commonly hear said, that time takes away men's grief." Likewise from these words of Cicero, To Atticus book XII, letter 5: "There are many ways of consolation [printed Consolutionum], but this is the straightest: let reason obtain what time is going to obtain."

(printed under page 691)

(5) ‹anchor: mortem appetentes› · call in col 1375

Non inepte cum hoc loco concinit, quod Martialis voluntariam Fannii mortem vituperans, epigrammati hunc finem ponit : / Hic, rogo, non furor est, ne moriare, mori ?

What Martial says fits this passage not unaptly, when, censuring the voluntary death of Fannius, he puts this end to the epigram: / "Is this not madness, I ask, to die so as not to die?"

(printed under page 691)

(6) ‹anchor: not visible in the foot image› · call not visible

Cicero lib. III Tuscul. Quæst. illam mulierum in luctibus intemperantiam vocat « varia et detenabilia genera lugendi, pædores, muliebres lacerationes, genuorum, pectoris, feminum, capitis percussiones « et his similia describens et condemnans. At vix quisquam in turpitudinem illam gravius aut vehementius invectus est, quam Chrysostomus hom. 61 in cap. XI Joannis, hom. 4 in cap. II ad Hebræos, et hom. 3 in cap. I ad Philippenses. Atqui nihildum tale viderant aut audierant, quale in regionum haud pridem detectarum Relationibus memoratur, nimirum barbaras Narsingani regni feminas cum mariti cadavere turmatim aut vivas humari, aut cremari pro dignitate conjugis.

Cicero, Tusculan Disputations book III, calls that intemperance of women in mourning "various and detestable [printed detenabilia] kinds of mourning, squalor, womanish lacerations, the beating of knees [printed genuorum], breast, thighs and head," describing and condemning these and the like. But scarcely anyone inveighed against that shamefulness more gravely or vehemently than Chrysostom, Homily 61 on John ch. XI, Homily 4 on Hebrews ch. II, and Homily 3 on Philippians ch. I. And yet they had not yet seen or heard of anything such as is recorded in the Accounts of regions not long since discovered: namely, that the barbarian women of the kingdom of Narsinga, in troops, are either buried alive or burned with their husband's corpse, according to the husband's rank.

(printed under page 691)

(7) ‹anchor: not visible in the foot image› · call not visible

Plerique mss., « mutasti consortium immortalium. »

Most manuscripts: "you have exchanged [it for] the fellowship of the immortals."

(printed under page 691)

Page

running head: 1375 S. AMBRO[SII …] (right-hand part of the head cut off at the image edge)
marginal letters: A ‹impatientius alii doleas›; B ‹munia sunt; quia ad tempus›; C ‹caligat horrore. Quid gratius›; D ‹gladium, ut in eo ipso›
old-edition numerals: 1138 after ‹occidunt;›
other: footnote calls (4) after ‹leniat›, (5) after ‹appetentes› removed; footnotes (4)–(6) at the page foot not set. 'eum redire' printed (sing., referring to the sun) kept as printed. Column ends mid-sentence at ‹naturae suae›.

PL 16:1376

ferre ne perpeti nequiverunt, contrarium voto incidunt, ut ab his in perpetuum separentur, quos sequi desideraverint. Sed haec rara; quoniam natura ipsa revocat, etsi praecipitet amentia.

have been unable to bear and endure, they fall into the contrary of their wish, so that they are separated for ever from those whom they desired to follow. But these cases are rare, since nature itself calls back, even if madness hurls headlong.

12. Illud vero frequens in mulieribus, ut clamores publicos serant, quasi metuant ne earum ignoretur aerumna: ut illuviem vestis affectent, quasi in ea sit sensus dolendi: ut impexum sordibus immadident caput: ut postremo, quod plerisque in locis vulgo fieri solet, discisso amictu, diloricata veste, secreti pudoris nuda prostituant, quasi ipsum lenocinentur pudorem, quia pudoris sui praemia perdiderunt. Sic procaces oculi provocantur, ut concupiscant, ut amare incipiant membra nudata: quae si non aspicerent, non amarent. Atque utinam sordidata illa tegumenta corporis non speciem, sed mentem obnuberent! Latet plerumque sub tristi amictu mentis lascivia, et deformis horror vestis obtexitur; ut secreta petulantium legantur animorum.

12. But this is frequent among women: that they sow public outcries, as though they feared that their distress might go unknown; that they affect filthiness of dress, as though the feeling of grief lay in it; that they soak their uncombed heads in dirt; and lastly, as is commonly done in many places, that with mantle torn and garment rent open they prostitute the bare parts of secret modesty, as though they were pandering their very modesty, because they have lost the rewards of their modesty. Thus wanton eyes are provoked to desire, to begin to love the bared limbs, which, if they did not see them, they would not love. And would that those soiled coverings of the body veiled not the appearance but the mind! Wantonness of mind often lies hidden under a mournful mantle, and is covered over with an unsightly roughness of dress, so that the secrets of shameless souls may be read.

13. Satis pie virum luget, quae servat pudorem, non deserit fidem. Haec bene defunctis officia impenduntur, ut vivant in mentibus, in affectibus perseverent. Non amasit virum, quae exhibent castitatem: non est viduata conjugio, quae non mutavit nomen mariti. Nec tu perdidisti haeredem, quae adjuvas cohaeredem: sed pro successore corruptibilium, mutasti consortem immortalium. Habes qui tibi repraesentet haeredem: solve pauperi, quod debetur haeredi: ut non solum maternae aut paternae senectutis, sed etiam vitae propriae sit supers⟨t⟩es. Plus successori tuo relinquis, si portio ejus non ad luxum praesentium proficiat, sed ad pretium futurorum.

13. She mourns her husband piously enough who keeps her modesty and does not forsake her faith. These are the duties well rendered to the departed: that they live in our minds and abide in our affections. She has not lost her husband who shows chastity; she is not widowed of her marriage who has not changed her husband's name. Nor have you lost an heir, you who help a co-heir; but in place of a successor to things corruptible you have gained in exchange a partner in things immortal. You have one who may stand for an heir to you: pay to the poor what is owed to the heir, so that he may be the survivor not only of his mother's or father's old age but also of his own life. You leave more to your successor if his portion goes not to the luxury of things present but to the price of things to come.

14. Sed desideramus amissos. Duo sunt enim quae maxime angunt, aut desiderium eorum, quos amiserimus, sicut meo exemplo metior: aut quod eos vitae suavitate privatos, ereptos laboris sui fructibus arbitremur. Tenera enim amoris est titillatio, quae improvisum affectum excitat, ut sedandi magis, quam excludendi doloris facultas relinquatur: simul quia pium videtur desiderare quod amiseris, et specie virtutis adolescit infirmitas.

14. But we long for those we have lost. For there are two things that distress us most: either longing for those whom we have lost, as I measure by my own example; or that we think them deprived of the sweetness of life and snatched from the fruits of their labour. For love's stirring is tender, and rouses an unforeseen affection, so that power is left rather to soothe grief than to shut it out; at the same time, because it seems dutiful to long for what you have lost, weakness grows up under the appearance of virtue.

15. Sed cur tu putes patientiorem illam esse debere, quae dilectum ad peregrina dimiserit, et mili-

15. But why should you think that she ought to be more patient who has sent away her beloved to foreign parts, and to mili[tary service]

Editors' notes and page, col. 1376

Footnotes

(8) ‹anchor: arbitremur› · call in col 1376

Tullius lib. I Tusc. Quæst. : « Qui est, qui suorum mortem primum non eo lugeat, quod eos orbatos vitæ commodis arbitretur ? Tolle hanc opinionem, luctum sustuleris, » etc.

Cicero, Tusculan Disputations book I: "Who is there who does not mourn the death of his own first of all for this reason, that he thinks them bereft of the good things of life? Take away this opinion, and you will have taken away mourning," etc.

(printed under page 691)

Page

running head: [AMBR]OSII. 1376 (left part of the head cut off at the image edge)
marginal letters: A ‹ferre ne perpeti nequiverunt›; B ‹non speciem, sed mentem›; C ‹paternae senectutis›; D ‹rare quod amiseris›
old-edition numerals: 1139 after ‹Tenera enim›
other: 'ferre ne perpeti' printed as seen (sense wants 'ferre ac perpeti'?); kept, translated as 'bear and endure'. UNSURE. 'quae exhibent' (plural) printed, kept. 'supers⟨t⟩es': the t is broken/lost in the type. Footnote calls (6), (7), (8) removed; footnotes (end of 6), (7), (8) at the page foot not set (fn 7: plerique mss. 'mutasti consortium immortalium'). Column ends mid-word ‹mili-›; completion of the word not seen (next column's top not yet read); English bracket supplies it provisionally.

PL 16:1377

tiae gratia, vel susceptae administrationis officio, vel negotiandi usu transfretasse compererit; quam te qui non fortuito arbitrio dereliqueris, aut studio pecuniae, sed lege naturae? At recuperandi tibi interclusa spes: qu⟨a⟩si cuiquam certa sit redeundi. Et plerumque dubia plus fatigant, ubi periculi metus integer, graviusque est timere, ne acciderit, quam tolerare quod jam noveris accidisse. Aliud enim summam formidinis coacervat, aliud finem exspectat doloris.

[mili]tary service, or has learned that he has crossed the sea in the duty of an office undertaken, or in the business of trading, than you, who have been left not by a chance decision nor for the love of money, but by the law of nature? "But the hope of recovering him is shut off from you." As if anyone were certain of returning! And for the most part uncertainties weary us more, where the fear of danger is undiminished, and it is heavier to fear lest something has happened than to bear what you know has already happened. For the one heaps up the sum of dread; the other awaits the end of grief.

16. An dominis jus est, quo decreverint, transferre mancipia, Deo non est? Sed non suppetit exspectare remeantem; suppetit tamen praecedentem sequi. Et certe brevis vitae usus nec illi multum videtur eripuisse, qui ante praecessit: nec te differre diutius, qui remanseris.

16. Have masters the right to transfer their slaves where they have decided, and has God not? "But it is not possible to wait for him to return." Yet it is possible to follow him who has gone before. And surely the brief use of life seems neither to have taken much from him who has gone on before, nor to put off long you who have remained.

17. Quod si desiderium tuum mitigare non possis; nonne tamen videtur indignum pro desiderii tui studio rerum ordinem velle converti? Amantium ardentiora utique desideria sunt, et tamen necessitatis contuitu temperantur: et si dolent deseri. Lugere tamen non solent: destituti amare impatientius erubescunt. Ita patientia desiderii plus probatur.

17. But if you cannot soften your longing, does it not nevertheless seem unworthy to wish the order of things overturned for the eagerness of your longing? The longings of lovers are certainly more ardent, and yet they are tempered by regard for necessity; and though they grieve to be forsaken, yet they are not wont to mourn; when left behind they blush to love too impatiently. Thus patience in longing is the more approved.

18. Quid autem de his loquar, qui defunctos putant vitae suavitate privari? Nulla potest esse jucunditas inter has vitae nostrae amaritudines aut dolores, quae vel ex corporis ipsius infirmitate, vel extrinsecus accidentium incommoditate generantur. Anxii enim semper, et ad ipsa laetiorum vota suspensi, quodam fluctuamus incerto, sperantes dubia pro certis, incommoda pro secundis, caduca pro solidis: nihil habentes potestatis in arbitrio, nihil firmitatis in voto. At si aliquid contra voluntatem acciderit, perditos nos putamus, plusque adversorum dolore frangimur, quam secundorum fructu potimur. Quibus igitur carent bonis, qui magis eripiuntur incommodis?

18. And what am I to say of those who think the departed are deprived of the sweetness of life? There can be no pleasantness amid these bitternesses and pains of our life, which arise either from the infirmity of the body itself or from the troublesomeness of things that befall from without. For, always anxious, and hanging in suspense even upon our very wishes for happier things, we waver in a kind of uncertainty, hoping for doubtful things as certain, for hurtful things as favourable, for perishable things as solid; having no power in our choice, no firmness in our wish. And if anything happens against our will, we think ourselves undone, and we are broken more by the pain of adversities than we enjoy the fruit of prosperity. Of what goods, then, are they deprived who are rather rescued from hurts?

19. Valetudo, credo bona plus adjuvat quam affligit mala: aut opulentia plus delectat quam egestas afficit: aut filiorum magis amabilis gratia quam lugubris amissio: aut adolescentia jucundior quam senectus tristior. Quam plerumque suorum taedet votorum et optati poenitet; ut doleat impetratum, quod non impetrare metuebat. Exsilia vero, et caeterarum poenarum acerbitates, quae potest compensare patria? quae voluptates? Quae etiam cum adsunt, debilitantur tamen, aut non utendi affectu, aut amittendi metu.

19. Good health, I suppose, helps more than bad health afflicts; or wealth delights more than want distresses; or the charm of children is more lovable than their loss is mournful; or youth is more pleasant than old age is sad. How often a man wearies of his own wishes and regrets what he desired, so that he grieves at having obtained what he feared not to obtain! And exiles, and the bitternesses of other punishments, what fatherland can make up for them? What pleasures? And these too, even when they are present, are nevertheless weakened, either by the disposition not to use them or by the fear of losing them.

20. Esto tamen: maneat inoffensus, immunis a doloribus, perpes in voluptatibus vitae cursus

20. Be it so, however: let the course of life remain unimpeded, free from pains, continuous in pleasures;

Editors' notes and page, col. 1377

Footnotes

(9) ‹anchor: not visible in the foot image› · call not visible

Mss. prope ad unum, « quam dolere quod jam, » etc.

The manuscripts almost to a man: "than to grieve that already," etc.

(printed under page 692)

(10) ‹anchor: not visible in the foot image› · call not visible

Ita omnes edit. ; mss. autem magno numero, « qua non creaverint. »

So all the editions; but the manuscripts in great number: "which they did not create."

(printed under page 692)

(11) ‹anchor: not visible in the foot image› · call not visible

Complures mss., « etsi dolent discedere. »

Many manuscripts: "even if they grieve to depart."

(printed under page 692)

(12) ‹anchor: not visible in the foot image› · call not visible

Ergastulum est, inquit Nannius, ubi servi vincti tenentur πρὸς τὰ ἔργα, id est, ad opera facienda.

"An ergastulum," says Nannius, "is where slaves are kept in chains πρὸς τὰ ἔργα, that is, for doing work."

(printed under page 692)

(13) ‹anchor: not visible in the foot image› · call not visible

Rom. edit. sola, « Quod exemplum. » Infra vero ubi eadem edit. cum vet. ac mss. aliquot, « velut sepulto quiete corpore, » Amerb. et mss., « quieti corpore ; » ibi major numerus mss. tantum exhibet, « velut sepulti ad altiora. »

The Roman edition alone: "Which example." But below, where the same edition with the old ones and some manuscripts has "as with the body buried in rest," Amerbach and manuscripts "at rest in body," there the greater number of manuscripts gives only "as buried, to higher things."

(printed under page 692)

Page

running head: (not in the image)
marginal letters: A ‹tiae gratia, vel susceptae›; B ‹nec te differre diutius›; C ‹suspensi, quodam fluctuamus›; D ‹impetratum, quod non impetrare›
old-edition numerals: 1140 after ‹cursus›
other: opening 'tiae' completes 'mili-' at the foot of col. 1376 (militiae). 'qu⟨a⟩si': the a is damaged/lost in the type. Footnote calls (9) after ‹jam›, (10) after ‹decreverint›, (11) after ‹deseri› removed; footnotes (9)–(12) at the page foot not set (fn 12 belongs to a call in the facing column 1378). 'deseri (11). Lugere' printed with a full stop; kept. Column ends at ‹cursus› with the sentence continuing.

PL 16:1378

humanae; quid tamen commodi consequi potest anima in istiusmodi corporis inclusa compagibus, et quibusdam membrorum angustiis coarctata? Si caro nostra carcerem fugit, si detestatur omne quidquid evagandi facultatem negat, quae utique parvis ultra se audiendi videndique excurrere videtur sensibus: quanto magis anima nostra corporeum istud evadere gestit ergastulum, quae motu aereo libera, nescimus quo vadat, aut unde veniat (Joan. III, 8)!

of human life; yet what advantage can the soul gain, shut up in the framework of such a body and confined in the narrow straits, as it were, of the limbs? If our flesh flees a prison, if it detests everything whatever that denies it the power of roaming abroad, though it seems to run out beyond itself only by the small senses of hearing and seeing, how much more does our soul long to escape this bodily workhouse, the soul which, free with airy motion, we know not whither it goes, or whence it comes (John 3:8)!

21. Scimus tamen quod corpori supervivat, et ea, jam depositis proprii sensus repagulis expedita, libero cernat obtutu, quae ante sita in corpore non videbat. Quod exemplo dormientium possumus aestimare (quorum animi velut sepulto quieti corpore, ad altiora se subrigunt, et renuntiant corpori) rerum absentium, vel etiam coelestium visiones. Ergo si mors carnis et saeculi nos absolvit aerumnis, utique malum non est, quae libertatem restituit, excludit dolorem.

21. We know, however, that it outlives the body, and that, now set free, the bars of its own sense laid aside, it beholds with unhindered gaze the things which before, while placed in the body, it did not see. This we can judge from the example of sleepers (whose minds, the body being as it were buried in rest, raise themselves to higher things, and report to the body) the visions of things absent, or even of heavenly things. Therefore if death releases us from the distresses of the flesh and of the world, it is certainly not an evil, since it restores liberty and shuts out grief.

22. Hinc igitur nobis adoriendus disputandi locus mortem malum non esse, quia aerumnarum omnium malorumque perfugium est, et fida statio securitatis, ac portus quietis. Nam quid in hac vita non experimur adversi? Quas non procellas tempestatesque perpetimur? quibus non exagitamur incommodis? cujus parcitur meritis?

22. Hence, then, we must take up the head of argument that death is not an evil, because it is the refuge from all distresses and evils, the trusty station of safety, and the harbour of rest. For what adversity do we not experience in this life? What storms and tempests do we not endure? By what troubles are we not harassed? Whose merits are spared?

23. Sanctus patriarcha Israel profugus patria, fratre, parentibus, domum mutavit exsilio (Gen. XXVIII, 5), stuprum filiae (Gen. XXXIV, 5), generi necem flevit (Ibid. 30), tamen pertulit (Gen. LII, 2), sepulturam defunctus amisit; transferri enim ossa sua, ne vel mortuus requiesceret, obsecravit (Gen. LVIII, 21).

23. The holy patriarch Israel, a fugitive from his fatherland, brother and parents, exchanged his home for exile (Gen. 28:5); he wept for the violation of his daughter (Gen. 34:5) and the slaughter of his kinsmen by marriage (ibid. 30), yet he bore it (Gen. 52:2 [sic]); when dead he lost his burial place, for he begged that his bones be carried away, so that he might not rest even in death (Gen. 58:21 [sic]).

24. Sanctus Joseph odia fratrum, insidias invidorum, servulorum obsequia, mercatorum imperia (Gen. XXXVII, 4 et seq.), dominae petulantiam, mariti inscitiam, carceris quoque est expertus aerumnam (Gen. XXXIX, 12 seq.).

24. Holy Joseph experienced the hatred of his brothers, the plots of the envious, the subjection of a slave, the commands of merchants (Gen. 37:4ff.), the wantonness of his mistress, the ignorance of her husband, and also the misery of prison (Gen. 39:12ff.).

25. Sanctus David filios amisit duos: unum incestum (II Reg. XIII, 29), alterum parricidam (II Reg. XVIII, 14). Hos habuisse pudoris est, doloris est perdidisse. Amisit et tertium, quem amabat, parvulum. Hunc viventem adhuc flevit, mortuum non desideravit. Sic enim legimus quod, aegrotante †puero, deprecabatur David Dominum pro eo, et jejunavit, et in cilicio jacuit, et astantibus majoribus natu, ut excitarent eum de terra, nec surgendum sibi, nec coenandum putavit (II Reg. XII, 18, 19). Ubi vero defunctum puerum comperit, surrexit de terra, lavit illico, unctus est, vestimenta

25. Holy David lost two sons: one incestuous (2 Sam. 13:29), the other a parricide (2 Sam. 18:14). To have had these was a matter of shame; to have lost them, of grief. He lost a third also, a little one, whom he loved. This one he wept for while he was still living; when dead he did not long for him. For thus we read that, when the boy was sick, David besought the Lord for him, and fasted, and lay in sackcloth, and when the elders stood by to raise him from the ground, he thought he ought neither to rise nor to eat (2 Sam. 12:18–19). But when he learned that the boy was dead, he rose from the ground, washed at once, was anointed, [changed his] garments

Editors' notes and page, col. 1378

Footnotes

(14) ‹anchor: dominæ petulantiam› · call in col 1378

Mss. non pauci, « reginæ petulantiam, regis inscitiam. »

Not a few manuscripts: "the queen's wantonness, the king's ignorance."

(printed under page 692)

Page

running head: (not in the image)
marginal letters: A ‹humanae; quid tamen›; B ‹corpore, ad altiora›; C ‹necem flevit›; D ‹non desideravit›
old-edition numerals: (none)
other: footnote calls (12) after ‹ergastulum›, (13) after ‹exemplo›, (14) after ‹petulantiam› removed; footnotes (13), (14) not set (fn 12 printed under col. 1377). The parenthesis '(quorum … corpori)' is set exactly as printed. 'tamen pertulit' has no object printed; translated 'yet he bore it' without supplement (some editions may read 'famem pertulit'). 'puero' marked †: the scan looks like 'pueco'; probably damaged type. Column ends mid-sentence at ‹vestimenta›; the English '[changed his]' anticipates the verb in col. 1379 — check when 1379 is set.

PL 16:1379

mutavit, adoravit Dominum, cibum sumpsit (Ibid. 20). Cum haec miranda pueris suis viderentur, respondit eis recte se, infante vivente, jejunasse et plorasse, quia jure arbitrabatur Dominum posse misereri, nec dubitandum quod vitam posset servare viventis, qui posset vivificare defunctos: jam vero, obita morte, quid jejunaret, qui jam non posset reducere mortuum exanimemque revocare: « Ego, inquit, ibo ad eum: ipse autem non revertetur ad me (Ibid. 23). »

changed his garments, worshipped the Lord, took food (ibid. 20). When these things seemed astonishing to his servants, he answered them that he had rightly fasted and wept while the infant was living, because he rightly judged that the Lord could have mercy, and that it was not to be doubted that He who could give life to the dead could preserve the life of the living; but now that death had come, why should he fast, who could no longer bring back the dead or recall the lifeless? "I," he said, "shall go to him, but he will not return to me" (ibid. 23).

26. O maximum solatium desiderantis! O verum sapientis judicium! O miram sapientiam servientis! ut nemo sibi adversi aliquid accidisse indigne ferat, et contra meritum suum se queratur afflictum. Quis enim tu es, qui de tuo merito ante pronunties? Cur praevenire desideras cognitorem? Cur eripis sententiam judicaturo? Nec sanctis istud permissum est, nec a sanctis impune unquam est usurpatum. David se propterea flagellatum suo carmine confitetur: « Ecce ipsi peccatores et abundantes in saeculo, obtinuerunt divitias. Ergo sine causa justificavi cor meum, et lavi inter innocentes manus meas: et fui flagellatus tota die, et index meus in matutinum (Psal. LXXII, 12). »

26. O greatest solace of one who longs! O true judgement of a wise man! O wonderful wisdom of a servant! that no one should take it ill that some adversity has befallen him, and complain that he has been afflicted against his deserts. For who are you, to pronounce beforehand on your own deserts? Why do you desire to forestall the judge? Why do you snatch the sentence from him who is to judge? This has not been permitted to the saints, nor has it ever been assumed by the saints with impunity. David confesses in his song that he was scourged for this: "Behold, these sinners, prospering in the world, have obtained riches. Then in vain have I justified my heart and washed my hands among the innocent; and I was scourged all the day, and my reproof [was] in the morning" (Ps. 72:12–14).

27. Petrus quoque quamvis plenus fide devotionis, tamen quia nondum conscius nostrae infirmitatis praesumptive dixerat Domino: Animam meam pro te ponam (Joan. XIII, 37), tentationem praesumptionis antequam tertio gallus cantaret incurrit (Joan. XVIII, 27). Licet illa tentatio documentum fuerit ad salutem, ut discamus non contemnere carnis infirmitatem, ne contemnando tentemur. Si Petrus tentatus est, quis praesumat, quis astruat se non posse tentari? Atque haud dubie pro nobis tentatus est Petrus, ut in fortiore non esset tentamenti periculum: sed in illo disceremus quemadmodum in persecutionibus resistentes, etsi vitae studio tentaremur, tentationis tamen aculeum patientiae lacrymis vinceremus.

27. Peter too, although full of the faith of devotion, yet because, not yet aware of our weakness, he had said presumptuously to the Lord, I will lay down my life for Thee (John 13:37), fell into the temptation of his presumption before the cock crowed the third time (John 18:27). Yet that temptation was a lesson unto salvation, that we may learn not to despise the weakness of the flesh, lest by despising it we be tempted. If Peter was tempted, who would presume, who would assert that he cannot be tempted? And without doubt Peter was tempted for our sake, so that the danger of temptation might not be in the stronger one; but that in him we might learn how, resisting in persecutions, even if we were tempted by love of life, we might yet overcome the sting of temptation by the tears of patience.

28. Idem tamen David, ne quem fortassis Scripturarum tenacem moveat factorum diversitas: idem, inquam, David parricidam mortuum flevit, qui non fleverat innocentem. Denique cum ploraret et lugeret, dixit: « Filius meus Abessalon, filius meus Abessalon, quis dabit mihi mortem pro te

28. Yet the same David, lest the difference of his deeds should perhaps disturb someone who holds fast to the Scriptures: the same David, I say, wept for the parricide when dead, who had not wept for the innocent one. In fact, when he was weeping and mourning, he said: "My son Absalom, my son Absalom, who will grant me death for you

Editors' notes and page, col. 1379

Footnotes

(15) ‹anchor: not visible in the foot image› · call not visible

Pauci mss., « sapientis incidium. »

A few manuscripts: "sapientis incidium" [incidium as printed; the sense is unclear].

(printed under page 693)

(16) ‹anchor: not visible in the foot image› · call not visible

Omnes edit. ac mss. nonnulli, « et vindex meus ; » alii mss. aliquot, quibus accedit Psalt. Rom. Quinc., « et judex meus ; » Remig. cum Vulg., « et castigatio mea, » in quo non discrepat ab Hebr. ubi legitur, « et increpatio mea ; » cæteri denique mss. cum Rom. psalt. comm. : et index meus, καὶ ὁ ἔλεγχός μου. Quod autem Rom. edit. cum paucis mss. pro « in matutinum, » posuit « in matutinis, » illic a mss. longe pluribus, ab ant. edit. nec non etiam ab Aug. lectione aberravit.

All the editions and some manuscripts: "and my avenger"; some other manuscripts, joined by the Roman Psalter of the Quincuplex: "and my judge"; the St. Remi codex with the Vulgate: "and my chastisement," in which it does not differ from the Hebrew, where one reads "and my rebuke"; finally, the rest of the manuscripts with the common Roman Psalter: et index meus (and my exposer), καὶ ὁ ἔλεγχός μου. As for the Roman edition, with a few manuscripts, putting "in matutinis" (in the mornings) for "in matutinum" (unto the morning), there it departed from by far the most manuscripts, from the old editions, and also from Augustine's reading.

(printed under page 693)

(17) ‹anchor: not visible in the foot image› · call not visible

Augustinus lib. IV, contra Jul., cap. 12, eadem propemodum citat e lib. III, Ciceronis de Republ. unde Ambrosius etiam hunc locum videtur imitatus.

Augustine, Against Julian book IV, ch. 12, quotes almost the same words from book III of Cicero's On the Republic, from which Ambrose too seems to have imitated this passage.

(printed under page 693)

(18) ‹anchor: not visible in the foot image› · call not visible

Ita edit. mss., exceptis quibusdam Paris. edit. in quibus, « nobis posterior » et mss. nonnullis, qui legunt, « nostri posterior » Remig., « non posterior fuit. » Haud incommode potest nihilominus communis lectionis hic sensus esse, ut Salomon qui dicitur profanis sapientibus antiquior, idem tamen multis nostrorum posterior sit, ut puta Job, Moyse et aliis. Quod autem ad auctorem cui ab ethnicis memorata sententia tribuitur, Aristoteles Plutarcho teste, eam, in Eudemo sive lib. de Anima, Sileno adjudicat. Idem quoque tradit Cicero lib. I Tuscul. Quæst. et in lib. de Consolatione. Vide quoque Theognidis in hanc rem epigramma ; Sophoclem in Œdip. Colon ; Lactantium lib. III, cap. 18, et Ausonium Ecloga de Vita humana.

So the editions [and] manuscripts, except certain Paris editions, in which "later than us," and some manuscripts, which read "later than ours"; the St. Remi codex: "was not later." The sense of the common reading can nonetheless quite fittingly be that Solomon, who is said to be older than the profane sages, is nevertheless later than many of ours, for instance Job, Moses and others. As for the author to whom the pagans attribute the saying mentioned, Aristotle, on Plutarch's testimony, assigns it to Silenus, in the Eudemus or the book On the Soul. Cicero reports the same in Tusculan Disputations book I and in the book On Consolation. See also Theognis's epigram on this matter; Sophocles in Oedipus at Colonus; Lactantius book III, ch. 18; and Ausonius, the Eclogue on Human Life.

(printed under page 693)

Page

running head: 1379 S. AMBR[OSII …] (right-hand part cut off at the image edge)
marginal letters: A ‹mutavit, adoravit Dominum›; B ‹cognitorem? Cur eripis›; C ‹fuerit ad salutem›; D ‹meus Abessalon, quis dabit›
old-edition numerals: 1141 after ‹ad me (Ibid. 23). »› (before the numeral 26.)
other: opening 'mutavit' completes the clause from col. 1378 ('vestimenta mutavit'); 1378's English '[changed his] garments' is confirmed. Footnote calls (15) after ‹judicium›, (16) after ‹index meus› removed; footnotes (15)–(17) at the page foot not set (fn 17 belongs to the facing column 1380). 'index meus' as printed (fn 16 discusses vindex/judex/index). 'pro te' in David's lament addresses his son, so 'thee' is kept as the scriptural second person; may be changed to 'you' per the Thou-only-for-God rule. 'contemnando' read from the scan; may be 'contemnendo' with a worn e — UNSURE. Column ends mid-quotation at ‹pro te›.

PL 16:1380

(II Reg. XVIII, 33)? » Non solus ergo fletur Abessalon, fletur parricida, fletur Ammon (II Reg. XIII, 36). Non solum fletur incestus, sed etiam vindicatur: alter contemptu regni, alter fratris exsilio. Fletur sceleratus, non fletur dilectus. Quae causa? quae ratio? Non mediocris igitur in prudentibus deliberatio, sapientibus confirmatio; magna enim prudentiae in tanta factorum diversitate constantia, una fides. Et illos mortuos flevit, et flendum infantem mortuum non putavit; illos enim sibi periisse credebat, hunc resurrecturum sperabat.

(2 Sam. 18:33)?" So it is not Absalom alone who is wept for: the parricide is wept for, Amnon is wept for (2 Sam. 13:36). The incestuous one is not only wept for but also avenged: the one by the contempt of the kingdom, the other by his brother's exile. The wicked one is wept for; the beloved one is not wept for. What is the cause? What the reason? Here, then, is no small matter for deliberation among the prudent, and for confirmation to the wise; for great is the constancy of prudence amid so great a difference of deeds, and the faith is one. He both wept for those when dead, and did not think the infant was to be wept for when dead; for those he believed were lost to him, this one he hoped would rise again.

29. Sed de resurrectione posterius, nunc ad proposita revertamur. Praemisimus enim etiam sanctos viros gravia in hoc mundo, et multa perpessos sine suffragatione meritorum, cum aerumna laborum. Unde regressus ad se David, in posterioribus dicit: Memento, Domine, « quia pulvis sumus; homo tanquam foenum, dies ejus (Psal. CII, 15); » et alibi: « Homo vanitati similis factus est, dies ejus sicut umbra praetereunt (Psal. CXLIII, 4). » Quid enim nobis miserius, qui tanquam spoliati et nudi projicimur in hanc vitam, corpore fragili, corde lubrico, imbecillo animo, anxii ad sollicitudines, desidiosi ad labores, proni ad voluptates?

29. But of the resurrection later; now let us return to what we set out to do. For we said before that even holy men have suffered grievous things in this world, and many things without the support of their merits, with the distress of labours. Hence David, coming back to himself, says in later passages: Remember, O Lord, "that we are dust; man, his days are as grass" (Ps. 102:14–15); and elsewhere: "Man is become like to vanity; his days pass away like a shadow" (Ps. 143:4). For what is more wretched than we, who are cast into this life as if stripped and naked, with a frail body, a slippery heart, a feeble mind, anxious in cares, sluggish in labours, prone to pleasures?

30. Non nasci igitur longe optimum, secundum sancti Salomonis sententiam. Ipsum enim etiam ii qui sibi visi sunt in philosophia excellere secuti sunt. Nam ipse illis anterior, nostris posterior, ita in Ecclesiaste locutus est: « Et laudavi ego omnes defunctos qui jam mortui sunt, magis quam viventes, quicunque vivunt usque adhuc. Et optimus super hos duos, qui nundum natus est, et qui non vidit hoc opus malum, quod factum est sub sole. Et vidi ego universum laborem, et omnem virtutem operis hujus; quia emulatio viro ab altero ejus. Et quidem hoc vanitas, et praesumptio spiritus (Eccle. IV, 2, 4). »

30. Not to be born, then, is far the best, according to the judgement of holy Solomon. For even those who seemed to themselves to excel in philosophy followed him. For he, earlier than they and later than our own, spoke thus in Ecclesiastes: "And I praised all the departed who are already dead more than the living, whoever are living until now. And better than these two is he who is not yet born, and who has not seen this evil work that is done under the sun. And I saw all labour and all the excellence of this work, that a man is envied by his neighbour. And this indeed is vanity and presumption of spirit" (Eccl. 4:2–4).

31. Et quis hoc dixit, nisi ille qui sapientiam poposcit et impetravit (Sap. VII, 7), ut sciret compositionem orbis terrarum, et virtutem elementorum, anni cursus, et stellarum dispositiones, non ignoraret naturas animalium, et iras colligeret bestiarum, vim ventorum, et cogitationes hominum deprehenderet? Quem igitur non latuerunt coelestia quemadmodum laterent mortalia? Qui cogitationem mulieris investigavit sibi infantem vindicantis

31. And who said this, if not he who asked for wisdom and obtained it (Wis. 7:7), so as to know the structure of the world and the power of the elements, the courses of the year and the arrangements of the stars, to be ignorant not of the natures of animals, to gather the furies of beasts, and to discern the force of the winds and the thoughts of men? How, then, should mortal things be hidden from him from whom heavenly things were not hidden? He who searched out the thought of the woman who claimed the infant for herself

Editors' notes and page, col. 1380

Page

running head: [A]MBROSII. 1380 (left part of the head cut off at the image edge)
marginal letters: A ‹(II Reg. XVIII, 33)?›; B ‹Memento, Domine›; C ‹mus super hos duos›; D ‹nem mulieris investigavit›
old-edition numerals: 1142 after ‹nobis›
other: footnote calls (17) after ‹qui›, (18) after ‹posterior› removed; footnotes (17) and (18), printed at the foot of page 693, are set in n1379 with the page's other footnotes. Opening '(II Reg. XVIII, 33)? »' closes the quotation begun at the foot of col. 1379. Psal. CII, 15 as printed; the English gives Ps. 102:14–15 because the quotation spans both verses (Vulgate) — revert to 102:15 if the reference must match the print exactly. Column ends mid-sentence at ‹vindicantis›.

PL 16:1381

alienum (III Reg. III, 27), qui naturas animalium, quas non acceperat, divina tamen gratia aspirante cognovit (Sap. VII, 20): hic de suae conditione naturae, quam in se expertus est, errare aut mentiri potuit?

another's (1 Kgs. 3:27), he who, by the breath of divine grace, came to know the natures of animals which he had not received (Wis. 7:20): could this man err or lie about the condition of his own nature, which he had experienced in himself?

32. Sed non solus hoc sensit, etsi solus expressit. Legerat sanctum dixisse Job: « Hereat dies ille, in quo natus sum (Job. III, 3); » et cognoverat nasci malorum omnium esse principium: et ideo diem quo natus est, perire optavit, ut tolleretur origo incommodorum: et optavit perire diem generationis suae, ut diem resurrectionis acciperet. Audierat etiam Salomon dixisse patrem suum: « Notum fac mihi, Domine, finem meum, et numerum dierum meorum, ut sciam quid desit mihi (Psal. XXXVIII, 5). » Noverat enim David non posse id quod perfectum est, hic comprehendi, et ideo ad ea quae sunt futura, properabat. Nunc enim ex parte scimus, et ex parte cognoscimus: tunc autem id quod perfectum est, poterit comprehendi, cum revelata facie nobis speculandae majestatis aeternitatisque divinae coeperit relucere non umbra, sed veritas (I Cor. XIII, 9-12).

32. But he was not alone in feeling this, though he alone expressed it. He had read that holy Job said: "Let that day perish on which I was born" (Job 3:3); and he had recognized that to be born is the beginning of all evils; and therefore Job wished the day on which he was born to perish, so that the origin of troubles might be taken away; and he wished the day of his begetting to perish, that he might receive the day of resurrection. Solomon had also heard his father say: "Make known to me, O Lord, my end, and the number of my days, that I may know what is wanting to me" (Ps. 38:5). For David knew that what is perfect cannot be grasped here, and therefore he hastened towards the things that are to come. For now we know in part and we understand in part; but then what is perfect will be able to be grasped, when, with unveiled face, not the shadow but the truth of the divine majesty and eternity, which we are to contemplate, shall begin to shine upon us (1 Cor. 13:9–12).

33. Nemo tamen festin⟨a⟩ret ad finem, nisi vitae istius fugeret incommoditatem. Et ideo etiam David quare ad finem festinet, exposuit dicens: « Ecce veteres posuisti dies meos, et habitudo mea tanquam nihil ante te: veruntamen universa vanitas, omnis homo vivens (Psal. XXXVIII, 6). » Quid igitur moramur fugere vanitatem? aut quid nos delectat in hoc saeculo vane conturbari, thesaurum pecuniarum condere, et ignorare cui congregamus haeredi? Petamus amoveri a nobis plagas, eripi nos ex insipienti saeculo, carere peregrinatione diuturna, ad illam redire patriam et naturalem domum. In hac enim terra advenae sumus atque peregrini (Ephes. II, 19): remigrandum eo, unde descendimus; ambiendum et obsecrandum non perfunctorie, sed obnixe, ut a dolis et ab iniquitate loquacium liberemur. Et ille qui remedium noverat, prolongatum tamen suum ingemit incolatum, et cum peccatoribus et iniquis se habitare deplorat (Psal. CXIX, 5). Quid ego faciam, qui et peccatum habeo, et ignoro remedium?

33. Yet no one would hasten to the end unless he were fleeing the troublesomeness of this life. And so David too explained why he hastens to the end, saying: "Behold, Thou hast made my days old, and my state is as nothing before Thee; and indeed all things are vanity, every man living" (Ps. 38:6). Why then do we delay to flee vanity? Or what delights us in being vainly troubled in this world, in storing up a treasure of money and not knowing for what heir we gather it? Let us ask that the stripes be removed from us, that we be snatched out of a foolish world, that we be quit of a long sojourning, and return to that fatherland and natural home. For in this land we are strangers and sojourners (Eph. 2:19): we must migrate back to the place from which we came down; we must entreat and beseech, not perfunctorily but earnestly, that we may be set free from the deceits and the iniquity of the talkative. Even he who knew the remedy nevertheless groans that his sojourn has been prolonged, and laments that he dwells with sinners and the wicked (Ps. 119:5). What shall I do, who both have sin and do not know the remedy?

34. Jeremias quoque quod generatus sit, et

34. Jeremiah too, that he had been begotten, and

Editors' notes and page, col. 1381

Footnotes

(printed under page 694)

(19) ‹anchor: not visible in the foot image› · call not visible

Rom. edit. cum paucis mss., « et substantia mea » vet. edit. ac mss. multo plures, « et habitudo mea. » Græce, καὶ ὑπόστασίς μου, id est, natura, constitutio, etc.

The Roman edition with a few manuscripts: "and my substance"; the old editions and many more manuscripts: "and my condition." In Greek, καὶ ὑπόστασίς μου, that is, nature, constitution, etc.

(printed under page 694)

(20) ‹anchor: remigrandum› · call in col 1381

Nonnulli mss., remigandum ; melius alii, atque edit., remigrandum.

Some manuscripts: remigandum (we must row back); better, others and the editions: remigrandum (we must move back home).

(printed under page 694)

(21) ‹anchor: not visible in the foot image› · call not visible

Mss. complures, « neque profuit mihi quidquam ; » alii, et omnes edit. proprius ad prophetæ verba,... « mihi quisquam. » Totum vero locum nonnihil diverse citat Philo Judæus lib. de Confus. Ling. in hunc modum Ὦ μῆτερ, οἷόν με ἔτεκες ; ἄνθρωπον μάχης, καὶ ἄνθρωπον ἀηδίας πάσης τῆς γῆς ; οὐκ ὠφέλησα, οὐδὲ ὠφέλησάν με.

Many manuscripts: "nor has anything profited me"; others, and all the editions, nearer [printed proprius, for propius] to the prophet's words,... "[nor has] anyone [profited] me." Philo the Jew, however, quotes the whole passage somewhat differently, in the book On the Confusion of Tongues, in this way: "O mother, what a man you bore me, a man of strife and a man of displeasure to all the earth! I did not profit, nor did they profit me."

(printed under page 694)

(22) ‹anchor: not visible in the foot image› · call not visible

Cicero Tusc. Quæst. sententiam hanc Platoni acceptam refert, et revera in hujus Phædono illa reperias, quæ in Tusculana citantur ab Oratore. Attamen non primum auctorem istius effati Platonem esse, sed Pythagoram discimus ex Hieronymi Apologia adv. Rufin. lib. III.

Cicero, in the Tusculan Disputations, credits this thought to Plato, and indeed you will find in his Phaedo [printed Phædono] the words the Orator quotes in the Tusculan. Yet we learn from Jerome's Apology against Rufinus, book III, that the first author of that saying was not Plato but Pythagoras.

(printed under page 694)

(23) ‹anchor: not visible in the foot image› · call not visible

Mss. aliquot, « corporis atque animæ successio, » quidam succisio, meliuscule : at aliorum, et omnium edit. vera lectio est, quam retinemus. Mortis autem definitio, quam indicat sanctus antistes, ita proponitur in Platonis Gorgia : Ὁ θάνατος τυγχάνει ὤν, ὡς ἐμοὶ δοκεῖ, οὐδὲν ἄλλο ἢ δυοῖν πραγμάτοιν διάλυσις, τῆς ψυχῆς καὶ τοῦ σώματος. Cui definitioni haud absimiles in Phædonis pluribus locis inveniuntur.

Some manuscripts: "the succession of body and soul"; some, succisio (cutting apart), a little better; but the true reading, that of the others and of all the editions, is the one we keep. The definition of death that the holy bishop points to is set out thus in Plato's Gorgias: "Death, as it seems to me, happens to be nothing other than the separation of two things, the soul and the body." Definitions not unlike this are found in many places of the Phaedo.

(printed under page 694)

(24) ‹anchor: not visible in the foot image› · call not visible

Triplex mortis esse genus definierat Ambrosius noster lib. de Bono Mortis, cap. 9, nec non in Luc. lib. VII., num. 35, quibus cum locis et hunc componere lectori non erit injucundum.

Our Ambrose had defined death as of three kinds in the book On the Good of Death, ch. 9, and also in On Luke book VII, no. 35; it will not be unpleasant for the reader to compare this passage with those.

(printed under page 694)

Page

running head: 1381 DE EXCESSU FRATRIS S[ATYRI …] (right-hand part cut off at the image edge)
marginal letters: A ‹alienum (III Reg. III, 27)›; B ‹(Psal. XXXVIII, 5). Noverat›; C ‹bari, thesaurum pecuniarum›; D (beside the footnotes; no text line)
old-edition numerals: 1143 after ‹moramur›
other: 'festin⟨a⟩ret': the a is a damaged sort. Footnote calls (19) after ‹habitudo mea›, (20) after ‹remigrandum› removed; footnotes (19)–(22) at the page foot not set (fn 21, 22 belong to the facing column 1382). 'Hereat' as seen in the scan (initial letter looks like H); UNSURE whether a misprint or a damaged P. The English of §32 'Job wished' supplies the subject for clarity without brackets; the Latin's subject of 'optavit' is Job. Column ends mid-sentence at ‹et›; text runs on in col. 1382.

PL 16:1382

ipse deplorat his verbis, dicens: « Heu me, mater! ut quid me perperisti virum causam dicentem judicii in omni terra? Non profui, neque profuit mihi quisquam: virtus mea defecit (Jerem. XV, 10). » Si igitur sancti viri vitam fugiunt, quorum vita etsi nobis utilis, sibi tamen inutilis aestimatur, quid nos facere oportet, qui nec aliis prodesse possumus, et nobis vitam hanc quasi foenebrem pecuniam usurario quodam cumulo gravescentem onerari in dies peccatorum aere sentimus?

himself laments it in these words, saying: "Woe is me, mother! Why did you bear me, a man pleading a cause of judgement in all the earth? I have not profited, nor has anyone profited me; my strength has failed" (Jer. 15:10). If, then, holy men flee life, whose life, though useful to us, is yet reckoned useless to themselves, what ought we to do, who cannot be of profit to others, and who feel this life, like money lent at interest growing heavier with a kind of usurious accumulation, being loaded day by day for us with the debt of sins?

35. « Quotidie morior, » Apostolus dicit (I Cor. XV, 31). Melius utique, quam illi, qui meditationem mortis philosophiam esse dixerunt: illi enim studium praedicarunt, hic usum ipsum mortis exercuit. Et illi quidem propter se: Paulus autem ipse perfectus moriebatur, non propter suam, sed propter nostram infirmitatem. Quid autem est mortis meditatio, nisi quaedam corporis et animae segregatio, quia mors ipsa non aliud quam corporis atque animae secessio definitur? Sed hoc secundum communem opinionem.

35. "I die daily," says the Apostle (1 Cor. 15:31). Better, surely, than those who said that philosophy is the meditation of death; for they proclaimed the pursuit, but he practised the very exercise of death. And they indeed did so for their own sake; but Paul, himself perfect, was dying not for his own weakness but for ours. And what is the meditation of death but a certain separating of body and soul, since death itself is defined as nothing other than a parting of body and soul? But this is according to common opinion.

36. Secundum Scripturas autem triplicem esse mortem accipimus. Una est cum morimur peccato, Deo vivimus (Rom. VI, 10). Beata igitur mors, quae culpae refuga, Domino dedita, a mortali nos separat, immortali nos consecrat. Alia mors est vitae hujus excessus, qua mortuus est patriarcha Abraham, patriarcha David, et sepulti sunt cum patribus suis, cum anima nexu corporis liberatur. Tertia mors est, de qua dictum est: « Dimitte mortuos sepelire mortuos suos (Matth. VIII, 22). » Ea morte non solum caro, sed etiam anima moritur: « Anima enim quae peccaverit, ipsa morietur (Ezech. XVIII, 4). » Moritur enim Domino, non naturae infirmitate, sed culpae. Sed haec mors non perfunctio hujus est vitae, sed lapsus erroris.

36. According to the Scriptures, however, we understand that death is threefold. One is when we die to sin and live to God (Rom. 6:10). Blessed, then, is the death which, fleeing from guilt and devoted to the Lord, separates us from what is mortal and consecrates us to what is immortal. Another death is the departure from this life, by which the patriarch Abraham died, the patriarch David, and they were buried with their fathers, when the soul is set free from the bond of the body. The third death is that of which it is said: "Leave the dead to bury their dead" (Matt. 8:22). By that death not only the flesh but the soul also dies: "For the soul that sins, it shall die" (Ezek. 18:4). For it dies to the Lord, not through the weakness of nature but through that of guilt. But this death is not the completion of this life but the fall of error.

37. Una ergo est mors spiritalis, alia naturalis, tertia poenalis. Sed non quae naturalis, eadem poenalis; non enim pro poena Dominus, sed pro remedio dedit mortem. Denique Adae peccanti praescriptum est aliud pro poena, aliud pro remedio; pro poena, cum dicitur: « Quoniam audisti vocem uxoris tuae, et manducasti de ligno, de quo praeceperam tibi ab eo solo ne manducares, maledicta terra in operibus tuis: in tristitia manducabis

37. So one death is spiritual, another natural, the third penal. But the death that is natural is not the same as the penal; for the Lord gave death not as a punishment but as a remedy. In fact, to Adam when he sinned one thing was prescribed as a punishment, another as a remedy: as a punishment, when it is said: "Because you have listened to the voice of your wife, and have eaten of the tree of which alone I had commanded you not to eat, cursed is the earth in your works; in sorrow you shall eat

Editors' notes and page, col. 1382

Footnotes

(25) ‹anchor: hujus est vitæ› · call in col 1382

Nonnulli mss., « non perfunctoria hujus est vitæ. »

Some manuscripts: "is not a perfunctory [thing] of this life."

(printed under page 694)

Page

running head: [FRAT]RIS SUI SATYRI LIB. II. 1382 (left part cut off at the image edge)
marginal letters: A ‹ipse deplorat his verbis›; B ‹perfectus moriebatur›; C ‹Ea morte non solum caro›; D (beside the footnotes; no text line)
old-edition numerals: 1144 after ‹aliud› (in 'aliud pro remedio')
other: footnote calls (21) after ‹quisquam›, (22) after ‹dixerunt›, (23) after ‹secessio›, (24) after ‹accipimus›, (25) after ‹vitae› removed; footnotes (21)–(24) are set in n1381 with the page's other footnotes, (25) here. 'perperisti' read from the scan, UNSURE (worn type possible). The scan's e often looks like o ('mator', 'esso', 'Deniquo', 'romedio'); these are set as e (mater, esse, Denique, remedio), judged as worn type, not misprints — UNSURE. Column ends with a word split at the break: ‹manduca-›/‹bis› (Gen. 3:17), set whole here as 'manducabis' after the top of col. 1383 was read (Q1).

PL 16:1383

fructum ejus omnibus diebus vitae tuae. Spinas et tribulos germinabit tibi, et edes pabulum agri. Cum sudore vultus tui manducabis panem tuum, donec revertaris in terram, de qua assumptus es (Gen. III, 17-19). »

of its fruit all the days of your life. Thorns and thistles it shall bring forth for you, and you shall eat the grass of the field. In the sweat of your face you shall eat your bread, until you return to the earth from which you were taken" (Gen. 3:17–19).

38. Habes poenarum ferias, quia adversus spinas saeculi hujus et sollicitudines mundi, voluptatesque divitiarum, quae Verbum excludunt, poenam includunt (Luc. VIII, 12); mors pro remedio data est, quasi finis malorum. Non enim dixit: Quoniam audisti vocem mulieris, reverteris in terram; haec enim esset poenalis sententia, quemadmodum est illa: « Maledicta terra: spinas et tribulos germinabit tibi; » sed dixit: « Manducabis panem tuum in sudore, donec revertaris in terram. » Vides mortem magis metam esse nostrarum poenarum, qua cursus hujus vitae inciditur?

38. You have a respite from punishments, because against the thorns of this world and the cares of the world and the pleasures of riches, which shut out the Word and shut in punishment (Luke 8:12), death was given as a remedy, as it were an end of evils. For He did not say: Because you have listened to the voice of the woman, you shall return to the earth; for that would be a penal sentence, as is this: "Cursed is the earth: thorns and thistles it shall bring forth for you"; but He said: "You shall eat your bread in sweat, until you return to the earth." Do you see that death is rather the limit of our punishments, by which the course of this life is cut short?

39. Ergo mors non solum malum non est, sed etiam bonum est. Denique pro bono quaeritur, sicut scriptum est: « Quaerent homines mortem, et non invenient eam (Apoc. IX, 6). » Quaerent enim illi qui dicturi sunt montibus: « Cadite super nos, et collibus: Operite nos (Luc. XXIII, 30). » Quaeret etiam anima illa, quae peccat. Quaerit dives ille positus in inferno, qui vult digito Lazari refrigerari linguam suam (Luc. XVI, 24).

39. So death is not only not an evil, but is even a good. Indeed, it is sought as a good, as it is written: "Men shall seek death and shall not find it" (Rev. 9:6). For they shall seek it who are to say to the mountains: "Fall upon us," and to the hills: "Cover us" (Luke 23:30). That soul too which sins shall seek it. The rich man set in hell seeks it, who wishes his tongue to be cooled by the finger of Lazarus (Luke 16:24).

40. Videmus itaque quod et mors haec lucrum est, et vita poena est. Unde et Paulus ait: « Mihi vivere Christus est, et mori lucrum (Philipp. I, 21). » Quid est Christus, nisi mors corporis, spiritus vitae? Et ideo commoriamur cum eo, ut vivamus cum eo. Sit quidam quotidianus usus in nobis, affectusque moriendi; ut per illam, quam diximus, segregationem a corporeis cupiditatibus anima nostra se discat, extrahere, et tanquam in sublimi locata, quo terrenae adire libidines, et eam sibi glutinare non possint, suscipiat mortem imaginem, ne poenam mortis incurrat. Repugnat enim lex carnis legi mentis, et eam legi erroris addicit, sicut Apostolus revelavit, dicens: « Video enim legem carnis meae repugnantem leges mentis meae, et captivantem me in lege peccati (Rom. VII, 23). » Omnes impugnamur, omnes sentimus: sed non omnes liberamur. Et ideo infelix ego homo, nisi remedium quaeram.

40. We see, therefore, that death too is gain, and life is punishment. Whence Paul also says: "To me to live is Christ, and to die is gain (Phil. 1:21)." What is Christ, but the death of the body, the spirit of life? And therefore let us die together with Him, that we may live with Him. Let there be in us a certain daily practice and disposition of dying, so that through that separation from bodily desires of which we have spoken our soul may learn to draw itself out and, set as it were on high, where earthly lusts cannot approach and glue it to themselves, may take up the image of death, lest it incur the penalty of death. For the law of the flesh wars against the law of the mind, and hands it over to the law of error, as the Apostle revealed, saying: "For I see the law of my flesh warring against the laws of my mind, and taking me captive in the law of sin (Rom. 7:23)." We are all assailed, we all feel it, but not all are set free. And therefore I am an unhappy man, unless I seek a remedy.

41. Sed quod remedium? « Quis me liberavit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum (Ibid. 24, 25). » Habemus

41. But what remedy? "Who has delivered me from the body of this death? The grace of God through Jesus Christ our Lord (Rom. 7:24–25)." We have

Editors' notes and page, col. 1383

Footnotes

(26) ‹anchor: legi mentis› · call in col 1383

Nonnulli mss., « legi Dei. »

Some manuscripts: "to the law of God."

(printed under page 695)

Page

other (Q1, 2026-10-01): the imported file began at §40, so the top of the column (‹fructum ejus› … end of §39, the close of Gen. 3:17–19 and §§38–39) was missing; set from the page images c1383_1/_2, with ‹bis› of 'manducabis' joined to col. 1382. 'ferias' (§38) read from the lean image, first letters faint — UNSURE. §39 'Quærent homines mortem, et': the lean image shows 'Qnærent' and what may be a full stop after 'mortem'; set as 'Quaerent' and a comma, judged worn or damaged type — UNSURE. No footnote calls in the added text.
other (Q3, 2026-10-01): footnotes (27) and (28), also printed under page 695, have their calls in col. 1384 (‹jura naturae›, ‹sicut semen istorum›); moved to n1384.

PL 16:1384

medicum, sequamur remedium. Remedium nostrum Christi gratia est, et corpus mortis corpus est nostrum. Ergo peregrinemur a corpore, ne peregrinemur a Christo; etsi in corpore sumus, tamen quae sunt corporis nec sequamur, nec deseramus jura naturae, sed dona gratiae praeoptemus: « Dissolvi enim, et cum Christo esse multo melius: permanere autem in carne magis necessarium propter vos (Philipp. I, 33, 24). »

a physician; let us follow the remedy. Our remedy is the grace of Christ, and the body of death is our body. Let us therefore be exiles from the body, lest we be exiles from Christ; though we are in the body, let us nevertheless neither follow the things that are of the body nor forsake the rights of nature, but let us prefer the gifts of grace: "For to be dissolved and to be with Christ is much better; but to remain in the flesh is more necessary for your sake (Phil. 1:23–24)."

42. Sed non omnibus necessarium, Domine Jesu: non mihi, qui nulli utilis sum; nam mihi lucrum est mori, ne plura peccem. Lucrum mihi est mori, qui ipso libro quo alios consolor, quasi vehementiore monitore ad desiderium amissi fratris impellor quoniam me ejus non sinit oblivisci. Nunc magis amo, et vehementius desidero. Desidero cum loquor, desidero cum relego; et ideo hoc potius scribendum arbitror, ne quando ab ejus recordatione divellar. Quod non contra Scripturas facio, sed cum Scripturis sentio; ut patientius doleam, impatientius desiderem.

42. But it is not needful for all, Lord Jesus: not for me, who am of use to no one; for it is gain for me to die, lest I sin the more. It is gain for me to die, I who, by this very book in which I console others, am driven, as by a more vehement reminder, to the longing for my lost brother, since it does not let me forget him. Now I love more, and long the more vehemently. I long for him when I speak, I long for him when I read this over again; and therefore I think it should the rather be written, lest I ever be torn away from remembrance of him. This I do not do against the Scriptures, but I feel with the Scriptures; that I may grieve the more patiently, [and] long for him the more impatiently.

43. Praetitisti mihi, frater, ne mortem timerem, atque utinam moriatur anima mea in anima tua! hoc enim sibi Balaam pro maximo bono optat, donatus Spiritu prophetandi: «Moriatur, inquit, anima mea in animis justorum, et fiat semen meum sicut semen istorum (Num. XXIII, 10). » Et vere hoc secundum prophetiam optat; qui enim viderat ortum Christi, vidit ejus triumphale, vidit mortem, vidit in eo perennem hominum resurrectionem; et ideo mori non timet resurrecturus. Non moriatur ergo anima mea in peccato, neque peccatum in se recipiat; sed moriatur in anima justi: ut ejus recipiat aequitatem. Denique cui moritur in Christo fit ejus gratiae particeps in lavacro.

43. You have done this for me, brother, that I should not fear death; and would that my soul might die in your soul! For this is what Balaam wished for himself as the greatest good, having been given the Spirit of prophecy: "Let my soul, he says, die in the souls of the just, and let my seed be as their seed (Num. 23:10)." And truly he wishes this in accordance with prophecy; for he who had seen the rising of Christ saw His triumph, saw His death, saw in Him the everlasting resurrection of men; and therefore, being destined to rise again, he does not fear to die. Let not my soul, then, die in sin, nor take sin into itself; but let it die in the soul of the just man, that it may receive his equity. In short, whoever dies in Christ becomes a partaker of His grace in the washing [of baptism].

44. Non ergo formidabilis mors, nec amara egentibus, nec gravior divitibus, nec injusta senioribus, nec ignava fortibus, nec perpetua fidelibus, nec improvisa sapientibus. Quam multi enim vitam solo mortis titulo consecrarunt. Quantos vivere puduit, mori profuit! Morte unius plerumque accepimus maximos populos liberatos: morte imperatoris fugatos exercitus hostium, quos vivus vincere nequivisset.

44. Death, then, is not fearsome, nor bitter to the needy, nor heavier for the rich, nor unjust for the old, nor cowardly for the brave, nor everlasting for the faithful, nor unforeseen for the wise. For how many have consecrated their life by the title of death alone! How many for whom it was a shame to live, it profited to die! By the death of one man we have often learned that the greatest peoples were freed; by the death of a commander the armies of the enemy were put to flight, whom he could not have conquered while alive.

45. Morte martyrum religio defensa, cumulata fides, Ecclesia roborata est: vicerunt mortui, victi persecutores sunt. Itaque quorum vitam nescimus,

45. By the death of the martyrs religion was defended, faith was heaped up, the Church was strengthened: the dead were victors, the persecutors were the vanquished. And so, those whose life we do not know,

Editors' notes and page, col. 1384

Footnotes

(27) ‹anchor: jura naturae› · call in col 1384

Mss. aliquot, « non desideremus jura naturæ. »

Some manuscripts: "let us not long for the rights of nature."

(printed under page 695)

(28) ‹anchor: sicut semen istorum› · call in col 1384

Vet. edit. ac plures mss., « sicut semen justorum ; » rectius tamen edit. Rom. et alii mss., ut in contextu. Etenim ubi Hebr. et Vulg., » et fiant novissima mea eorum similia ; » LXX interpr. efferunt, καὶ γένοιτο τὸ σπέρμα μου ὡς σπέρμα τούτων.

The old editions and most manuscripts: "like the seed of the just"; more correctly, however, the Roman edition and other manuscripts, as in the text. For where the Hebrew and the Vulgate have "and let my last end be like theirs," the Seventy translators [printed interpr.] render: "and may my seed be as the seed of these."

(printed under page 695)

(29) ‹anchor: recipiat› · call in col 1384

Mss. aliquot, « neque peccati in se recipiat iniquitatem. »

Some manuscripts: "nor take into itself the iniquity of sin."

(printed under page 695)

(39) [so printed; the call in the text is (30)] ‹anchor: gravior divitibus› · call in col 1384

Omnes edit. ac mss. non pauci, « nec gratiosa divitibus, » quod quidem licet per se verum sit, ab hoc tamen loco prorsus alienum. Optime igitur Benign., Remig. et alii codices, quanquam non multi, « nec gravior divitibus. »

All the editions and not a few manuscripts: "nor pleasing to the rich," which, though true in itself, is altogether foreign to this passage. Best, then, the codices of St. Bénigne, St. Remi and others, though not many: "nor heavier for the rich."

(printed under page 695)

(31) ‹anchor: improvisa sapientibus› · call in col 1384

Nannius in eorum numerum, qui vitæ suæ turpitudinem honesta morte velaverunt, Catonis filium et Othonem imperatorem refert : de quorum etiam posteriore Ausonii versus, ac Suetonii testimonium promit. Sed alios addere potuisset haud paucos, qui sibi, ut Ambrosius indicat, famam facti sanguine redemerunt, quosque passim in litterarum monimentis offendas. Quod autem subjicitur de populis unius morte liberatis, adire licet, Exposit. in Luc. lib. VI, num. 108, et nostram ad eum locum notationem.

Nannius counts among those who veiled the shame of their life by an honourable death the son of Cato and the emperor Otho; for the latter of whom he also brings forward verses of Ausonius and the testimony of Suetonius. But he could have added not a few others who, as Ambrose indicates, bought themselves fame with blood shed by their own deed, and whom you may meet everywhere in the records of literature. As for what follows about peoples freed by the death of one man, one may consult the Exposition of Luke book VI, no. 108, and our note on that passage.

(printed under page 695)

Page

misprint (Q3, 2026-10-01): §41 the page prints 'Philipp. I, 33, 24' for 1:23–24; kept in the source, the English gives the correct reference.
misprint (Q3, 2026-10-01): §43 the page prints 'Prætitisti' (for 'Praestitisti'); kept in the source, translated as 'praestitisti'.
other (Q3, 2026-10-01): footnotes (27) and (28) moved here from n1383; their calls are in this column.

PL 16:1385

horum mortem celebramus. Unde et David prophetice gloriatus in suae mentis excessu: « Pretiosa, inquit, in conspectu Domini mors sanctorum ejus (Psal. CXV, 15). » Mortem maluit praeferre, quam vitam. Ipsa mors martyrum praemium vitae est. Morte etiam inimicorum odia solvuntur.

we celebrate their death. Whence David too, glorying prophetically in the ecstasy of his mind, says: "Precious in the sight of the Lord is the death of His saints (Ps. 115:15)." He chose to set death before life. The very death of the martyrs is the reward of life. By death also the hatreds of enemies are dissolved.

46. Quid plura? Unius morte mundus redemptus est. Potuit enim Christus non mori, si voluisset; sed neque refugiendam mortem quasi ignavam putavit, neque melius nos quam moriendo servasset. Itaque mors ejus vita est omnium. Morte ejus signamur, mortem ejus orantes annuntiamus, mortem ejus offerentes praedicamus; mors ejus victoria est, mors ejus sacramentum est, mors ejus annua solemnitas mundi est. Quid praeterea de ejus morte dicamus, cum divino probemus exemplo, quia immortalitatem mors sola quaesivit, atque ipsa se mors redemit? Non igitur moerenda mors, quae causa salutis est publicae: non fugienda mors, quam Dei Filius non dedignatus est, non refugit. Non solvendus ordo naturae; quod enim commune est omnibus, exceptum in singulis esse non potest.

46. What more [need be said]? By the death of One the world was redeemed. For Christ could have not died, had He willed; but He neither thought death something to be fled from as though cowardly, nor could He have saved us better than by dying. And so His death is the life of all. We are signed with His death; praying, we announce His death; offering, we proclaim His death; His death is victory, His death is a sacrament, His death is the yearly solemnity of the world. What more should we say of His death, since we prove by a divine example that death alone sought out immortality, and that death redeemed itself? Death, then, is not to be mourned, since it is the cause of the common salvation; death is not to be fled, which the Son of God did not disdain [and] did not flee. The order of nature is not to be undone; for what is common to all cannot be excepted in individuals.

47. Et mors quidem in natura non fuit, sed conversa est in naturam; non enim a principio Deus mortem instituit, sed pro remedio dedit. Et consideremus ne videatur esse contrarium. Nam si bonum est mors, cur scriptum est, « quia « Deus mortem non fecit, sed malitia hominum mors introivit in orbem terrarum (Sap. I, 13; II, 24)? » Revera enim mors divino operi necessaria non fuit, cum in paradiso positis bonorum omnium jugis successus afflueret; sed praevaricatione damnata in labore diuturno, gemituque intolerando vita hominum coepit esse miserabilis, debuitque dari finis malorum, ut mors restitueret, quod vita amiserat. Immortalitas enim oneri potius quam usui est, nisi aspiret gratia.

47. And death indeed was not in nature, but was turned into nature; for God did not establish death from the beginning, but gave it as a remedy. And let us consider this, lest it seem to be contrary. For if death is a good, why is it written that "God did not make death, but by the malice of men death entered into the world (Wis. 1:13; 2:24)"? Truly, death was not necessary to the divine work, since for those placed in paradise an unbroken succession of all good things flowed in abundance; but when, condemned for the transgression, the life of men began to be wretched in long-continued labour and unbearable groaning, it was fitting that an end of evils be given, so that death might restore what life had lost. For immortality is a burden rather than a benefit, unless grace breathes upon it.

48. Et si bene discutias, non naturae mors ista est, sed malitiae; manet enim natura, malitia moritur. Resurgit quod fuit, atque utinam ut jam peccandi liberum, ita vacuum culpae prioris! Sed hoc ipsum indicio est mortem non esse naturae, quia iidem erimus, qui fuimus. Itaque aut peccatorum nostrorum supplicia pendemus, aut bene gestorum gratiam consequemur. Resurget enim natura eadem, jam stipendiis mortis honoratior. Denique « mortui qui in Christo sunt, resurgent primi; deinde et nos qui vivimus, inquit, simul cum illis rapiemur in nubibus obviam Christo in aera: et ita semper cum

48. And if you examine it well, this death belongs not to nature but to malice; for nature remains, malice dies. What was rises again; and would that, as it is now free from sinning, so it were empty of its former guilt! But this very thing is a sign that death does not belong to nature, since we shall be the same as we were. And so we shall either pay the penalties of our sins or obtain the reward of our good deeds. For the same nature will rise again, now more honoured for its service under death. Thus "the dead who are in Christ shall rise first; then we too who are alive," he says, "shall be caught up together with them in the clouds to meet Christ in the air; and so for ever

Editors' notes and page, col. 1385

Footnotes

(32) ‹anchor: signamur› · call in col 1385

Hoc loco et usum frontis ac pectoris cruce consignandorum indicatum voluit, et a precibus sacrificium non ambigue distinxit. Sed utrumque frequens esse apud Ambrosium saepius ante observavimus.

In this place he meant to indicate the custom of signing the forehead and breast with the cross, and he plainly distinguished the sacrifice from the prayers. But we have often observed before that both are frequent in Ambrose.

(printed under page 696)

(33) ‹anchor: nisi aspiret gratia› · call in col 1385

Alludere videtur ad fabulam Tithoni, qui [?] cum ei Tethyos beneficio concessum esset immortalitatis donum, vitae tantum fastidium cepit, ut mallet in vile animaculum transformari, quam diutius humanis molestiis; atque aerumnis esse obnoxium.

He seems to allude to the fable of Tithonus, who, when the gift of immortality had been granted him by the kindness of Tethys, conceived such a weariness of life that he preferred to be changed into a lowly little creature rather than be any longer subject to human troubles and hardships.

(printed under page 696)

Page

other (Q3, 2026-10-01): §45 'in suae mentis excessu:' and 'maluit' replace the file's 'in supremo exceptae passionis,' and 'malunt'; read from the lean image c1385_1, where the letters are faint but the word shapes are clear.
other (Q3, 2026-10-01): §48 from 'Et si bene discutias' to 'et ita semper cum' (the foot of the column, c1385_2/_3) was missing and has been set from the lean images; faint in places ('mortui' after 'Denique «' especially) — check on a sharper render.
UNSURE (Q3, 2026-10-01): §46 the lean image looks like 'delignatus'; the file's †dedignatus† is left as it was, pending a sharper render.
other (Q4, 2026-10-01): on the sharper six-band render, §46 'dedignatus' is confirmed (the second d's bowl is faint; the ascender shows) and the daggers are removed. §48 re-read whole and confirmed, 'mortui' included. Note (32): 'utrumque' and 'ante' confirmed, query marks removed. Note (33): the page prints a semicolon after 'molestiis'; added as printed.
UNSURE (Q4, 2026-10-01): §45 'suae' (only 'su' legible) and 'maluit' (the letters after 'malu' could be 'it' or 'nt'; the singular fits David) — kept as Q3 set them. §46 'ignavam': the render's ending looks closer to '-um'; kept pending the high-resolution page. Note (33) 'qui [?]' (could be 'quia') and note (32) 'ac' (the 'c' is not visible; the sense needs it) — left.

PL 16:1386

Domino erimus (I Thess. IV, 15, 16). Illi primi, viventes autem secundi. Illi cum Jesu, viventes per Jesum. Illis dulcior vita post requiem, viventibus etsi grata compendia, tamen ignota remedia.

we shall be with the Lord (1 Thess. 4:15–16). They are first, but the living second. They are with Jesus, the living are through Jesus. To them life after rest is sweeter; to the living, though the short ways are welcome, the remedies are yet unknown.

49. Nihil est igitur quod in morte timeamus, nihil quod debeamus dolere; sit† aut naturae repetenti vita, quae accepta est, rependatur, aut petenti impendatur officio, in quo religionis cultus, aut virtutis usus est. Neque enim quisquam sibi, ut sic maneret, optavit. Joanni promissum aestimatum est, sed non est creditum. Verba tenemus, sententiam derivamus. Ipse in libro negat sibi, quod non moreretur, esse promissum: ne quem vana spes exemplo moveret†. Quod si id velle spes insolens; quanto insolentius, quod non praeter modum acciderit, ultra modum dolere?

49. There is therefore nothing that we should fear in death, nothing that we ought to grieve over; let life, which was received, either be paid back to nature when she demands it again, or be spent, when she asks for it, in the duty in which there is the worship of religion or the exercise of virtue. For no one has ever wished for himself to remain thus. To John it was thought to have been promised, but it was not believed. We hold the words, we draw off the meaning. He himself in his book denies that it was promised him that he should not die, lest a vain hope should move anyone by his example. But if to wish this is an insolent hope, how much more insolent is it to grieve beyond measure over what has not happened beyond measure?

50. Gentiles plerumque se consolantur viri, vel de communitate aerumnae, vel de jure naturae, vel de immortalitate animae. Quibus utinam sermo constaret, ac non miseram animam in varia portentorum ludibria formasque transfunderent! Quid igitur nos facere oportet, quorum stipendium resurrectio est? cujus gratiam quoniam negare plerique non possunt, fidem abnuunt. Et ideo eam non uno argumento aliquo, sed pluribus modis, ut possumus, astruamus.

50. Gentile men for the most part console themselves either with the commonness of the affliction, or with the law of nature, or with the immortality of the soul. Would that their discourse on this held firm, and that they did not pour the wretched soul over into the various mockeries and shapes of monsters! What then ought we to do, whose wages is the resurrection? Since most cannot deny its grace, they refuse it faith. And therefore let us establish it, not by some one argument, but in several ways, as far as we can.

51. Et quidem omnia aut usu, aut ratione, aut exemplo, aut eo quia decorum sit ea esse, ideo esse creduntur; et ad fidem singula suffragantur. Usus, quia movemur: ratio, quia quod movet, virtutis alterius convenit aestimari: exemplum, quia generavit ager fruges, et ideo generaturum esse praesumimus: decorum, quia et ubi fructum non putamus, decere tamen credimus, ut virtutis opera minime deseramus.

51. And indeed all things are believed to be, either by experience, or by reason, or by example, or because it is fitting that they should be; and each of these lends its support to faith. Experience, because we are moved; reason, because what moves is fitly judged to belong to another power; example, because the field has brought forth fruits, and therefore we presume it will bring them forth; fittingness, because even where we do not expect fruit, we yet believe it fitting that we should by no means abandon the works of virtue.

52. Singula igitur singulis astruuntur. Tribus tamen evidentius colligitur resurrectionis fides, quibus omnia comprehenduntur: ratione, universitatis exemplo, testimonio rei gestae, quia plurimi surrexerunt. Ratio evidens est, quia cum omnis vitae nostrae usus in corporis animaeque consortio sit, resurrectio autem aut boni actus praemium habeat, aut poenam improbi; necesse sit corpus resurgere, cujus actus expenditur. Quomodo enim in judicium vocabitur anima sine corpore, cum de suo et corporis contubernio ratio praestanda sit?

52. Particular things, then, are established by particular means. Yet faith in the resurrection is gathered more evidently from three things, in which all are comprehended: from reason, from the example of the universe, from the testimony of the thing done, since very many have risen. The reason is evident: since the whole conduct of our life lies in the partnership of body and soul, and the resurrection holds either the reward of good action or the punishment of wicked, it must be that the body rises, whose actions are weighed. For how will the soul be called to judgement without the body, when account must be rendered of its own and the body's companionship?

53. Resurrectio omnibus attributa est: sed ideo difficile creditur, quia non nostrum meritum, sed Dei munus est. Prima igitur resurrectionis fides usus est mundi, rerumque status omnium,

53. Resurrection has been granted to all; but it is believed with difficulty for this reason, that it is not our merit but God's gift. The first ground of faith in the resurrection, then, is the course of the world and the state of all things,

Editors' notes and page, col. 1386

Footnotes

(34) ‹anchor: not visible in the page-foot image› · call in col 1386

In psal. CXVIII, serm. 20, num. 12, quosdam de [d…, illegible] morte dubitasse ita memorat, ut se de illa certum fuisse liquido prodat.

In his exposition of Psalm 118, sermon 20, number 12, he records that some had doubted about the [illegible] death in such a way as to make it clear that he himself had been certain of it.

(printed under page 696)

(35) ‹anchor: not visible in the page-foot image› · call in col 1386

Hic paucis contrahitur, quidquid profani auctores de mortis expetendae [?] ferendaeve causis tradidere. Qua de re consuli possunt Cicero lib. I Tusc. Quaest. et in Consolatione super obitu filiae; Plutarchus de Consol. ad Apoll., aliique.

Here is drawn together in a few words whatever the pagan authors handed down on the reasons for seeking or bearing death. On this matter one may consult Cicero, Tusculan Disputations book I and the Consolation on the death of his daughter; Plutarch, Consolation to Apollonius; and others.

(printed under page 696)

(36) ‹anchor: sed Dei munus est› · call in col 1386

Mss. aliquot, « quia supra nostrum meritum Dei munus est. »

Some manuscripts: "because the gift of God is above our merit."

(printed under page 696)

Page

running head: (not visible in the supplied images)
marginal letters: A ‹Domino erimus (I Thess.›; B ‹insolens; quanto insolentius›; C ‹quia movemur: ratio›; D ‹judicium vocabitur anima›
old-edition numerals: 1147 after ‹moveret›
other: scan very blurred. UNSURE: 'sit' (§49, could be 'cum'); 'moveret' (§49, letters indistinct); 'acciderit' (§49). Footnote calls (34) after Joanni, (35) after animae, (36) after munus est omitted; footnotes 34–36 at page foot not set.

PL 16:1387

generationum series, successionum vices, obitus ortusque signorum, diei et noctis occasus, eorumque quotidie tanquam rediviva successio. Temperamenti quoque genitalis hujus terrae aliter ratio subesse non posset, nisi humoris ipsius quo omnia terrena generantur, quantum diurni solis aestus excoqueret, tantum rore nocturno dispositio divina repararet. Nam quid de fructibus loquar? Nonne tibi videntur occidere, cum decidunt: resurgere, cum revirescunt? Quod satum est, resurgit: quod mortuum est, resurgit; et in eadem genera, in easdem species reformatur. Hos terra primum reddidit fructus, in his primum natura nostra speciem resurrectionis imitata est.

the series of generations, the alternations of successions, the setting and rising of the stars, the going down of day and night, and their daily succession, as though come back to life. Nor could the reckoning of this earth's fertile tempering otherwise hold, unless divine disposition restored by the dew of night as much of that very moisture by which all earthly things are brought forth as the heat of the sun by day had burnt away. For why should I speak of fruits? Do they not seem to you to die when they fall, and to rise again when they grow green once more? What is sown rises again; what is dead rises again; and it is re-formed into the same kinds, into the same species. These fruits the earth first gave back; in these our nature first imitated the form of the resurrection.

54. Quid dubitas de corpore corpus resurgere? Granum seritur, granum resurgit: pomum decidit, pomum resurgit; sed flore granum induitur, folliculoque vestitur: « Et hoc mortale oportet induere immortalitatem, et hoc corruptibile induere incorruptionem (I Cor. XV, 53). » Flos resurrectionis immortalitas est, flos resurrectionis incorruptio est. Quid enim uberius quiete perpetua? quid locupletius securitate diuturna? Hic est multiplex fructus, cujus proventu pullulat fecundior hominum natura post mortem.

54. Why do you doubt that a body rises again from a body? A grain is sown, a grain rises again; a fruit falls, a fruit rises again; but the grain is clothed with a flower and dressed in a husk: "And this mortal must put on immortality, and this corruptible put on incorruption" (1 Cor. 15:53). The flower of the resurrection is immortality, the flower of the resurrection is incorruption. For what is more abundant than perpetual rest? What richer than lasting security? This is the manifold fruit by whose increase the nature of men sprouts more fruitful after death.

55. Sed miraris quemadmodum putrefacta solidentur, dispersa coeant, absumpta reparentur, non miraris quemadmodum semina vapore et compressu terrae soluta viridescant. Nam utique etiam ipsa terreno coalitu putrefacta solvuntur, et cum occaecata et mortua soli genitalis succus animaverit, quodam calore vitali spiritum quemdam herbae viridantis exhalant. Deinde paulatim teneram spicae adolescentis aetatem culmo erigit, et vaginis quibusdam natura tanquam sedula mater includit; ne pubescentem glacies adurat aspera, atque a nimio solis defendat ardore; frugem quoque ipsam adhuc quasi primis erumpentem cunabulis, mox adultam ne pluvia decutiat, ne aura dispergat, ne avium minorum morsus interimat, vallo aristarum sepire consuevit.

55. But you wonder how things rotted are made solid, things scattered come together, things consumed are restored; you do not wonder how seeds, loosened by the warmth and pressure of the earth, grow green. For they too, surely, rotted by their union with the earth, are dissolved; and when the sap of the fertile soil has quickened them, blinded and dead, by a certain vital heat they breathe out a kind of breath of greening grass. Then, little by little, nature raises on the stalk the tender age of the growing ear and, like a careful mother, encloses it in certain sheaths, that harsh frost may not burn it as it ripens, and she may defend it from the excessive heat of the sun; and the grain itself, still as it were bursting from its first cradle, and soon full-grown, she is wont to fence with a rampart of beards, lest the rain beat it down, lest the wind scatter it, lest the bite of the smaller birds destroy it.

56. Quid igitur miraris si homines, quos acceperit, terra restituat; cum seminum corpora quaecunque susceperit, vivificet, erigat, vestiat, muniat, atque defendat? Desine ergo dubitare quod depositum generis humani terrae fides reddat, quae commendata

56. Why then do you wonder if the earth restores the men whom it has received, when whatever bodies of seeds it has taken up it quickens, raises, clothes, fortifies and defends? Cease then to doubt that the good faith of the earth will give back the deposit of the human race, it which [restores] the seeds entrusted

Editors' notes and page, col. 1387

Footnotes

(37) ‹anchor: not visible in the page-foot image› · call in col 1387

Vet. edit. « occata soli ; Rom., « occata et mortua » soli; omnes mss. e contrario, occaecata, etc. Minime male: fit enim frumenti occasione, ut ipsum quasi tenebris occaecatum atque oppressum, sub gleba moriatur. Infra vero pro « herbae viridantis, » quod est in cunctis edit. ac mss. quibusdam, alii mss. multo plures efferunt, « herbae viridantes, » quidam, virides. Caeterum hujus loci cum iis, quae lib. III Hexaem. cap. 8, num. 34, traduntur de germinatione herbarum, studiosis non erit ingrata comparatio.

The old edition: "harrowed (into the soil)"; the Roman: "harrowed and dead" in the soil; all the manuscripts, on the contrary, "blinded," etc. Not at all badly: for it comes about by the occasion [harrowing?] of the grain that, as though blinded and overwhelmed by darkness, it dies under the clod. Below, however, instead of "of the greening grass," which is in all the editions and some manuscripts, other manuscripts, far more numerous, give "the greening grasses," and some, "green." For the rest, students will not find unwelcome a comparison of this passage with what is taught in Hexaemeron book III, chapter 8, number 34, on the sprouting of plants.

(printed under page 697)

(38) ‹anchor: not visible in the page-foot image› · call in col 1387

Allusio fit ad Virgilii versum e lib. II Georg. : Pars autem posito surgunt de semine, etc.

The allusion is to Virgil's line from Georgics book II:

(printed under page 697)

(39) ‹anchor: not visible in the page-foot image› · call in col 1387

Mss. aliquot, « exemplo sumendum arbi- (continues)

Some manuscripts: "I think it is to be taken by example." (continues)

(continued) tror. »

(printed under page 697)

Page

running head: (not visible in the supplied images)
marginal letters: A ‹generationum series›; B ‹Granum seritur›; C ‹maverit, quodam calore vitali›; D ‹(beside the gap above the footnotes, after 'tum generis humani')›
old-edition numerals: 1148 after ‹Et hoc mortale›
other: footnote call (37) after 'occaecata' omitted; footnotes 37–39 at page foot not set. Last word printed 'com-' and completed from the top of col. 1388 ('mendata'); the English of the sentence completes in col. 1388.

PL 16:1388

sibi semina usurario quodam fenore multiplicata restituat. Nam quid de generibus arborum loquar, quae posito surgunt de semine, fluctusque resolutos rediviva fecunditate resuscitant, et formae veteri atque imagini suae reddunt, multasque aetates quaedam arborum corpora reparata transmittunt, ut ipsa durando vincant saecula? Putrescere videmus acinum, vitem resurgere: surculus inseritur, arbor renascitur. An de reparandis arboribus divina est providentia, de hominibus nulla cura? Et qui ea quae ad usus hominum dedit, perire non passus est; hominem perire patietur, quem ad imaginem sui fecit?

to it multiplied as with a kind of usurer's interest. For why should I speak of the kinds of trees which spring up from the seed laid down, and with a fruitfulness come back to life raise up again the fruits [that had] fallen away, and restore them to their old form and likeness; and certain bodies of trees, renewed, pass through many ages, so that by enduring they outlast the centuries themselves? We see the grape-stone rot, the vine rise again; a shoot is grafted, the tree is born again. Is there divine providence for restoring trees, and no care for men? And will He who did not suffer to perish the things He gave for the uses of men suffer man to perish, whom He made after His own image?

57. Sed incredibile tibi videtur, ut mortui reviviscant: « Insipiens tu ipse quod seminas, nonne prius moritur, ut vivificetur (Ibid. 36)? » Sere quemlibet fructum arentem, resuscitatur. Sed habet succum. Et nostrum corpus habet sanguinem suum, habet humorem suum. Hic nostri succus est corporis. Unde illud quoque explosum arbitror, quod arentem surculum quidam reviviscere negant, idque ad praejudicium carnis derivare nituntur. Non enim caro arida, cum caro omnis e limo sit, limus in humore, humor e terris. Denique multa gignentia quamvis jugi serenitate humo arida arenosaque nascuntur; quoniam ipsa sibi terra humorem sufficit. Num igitur in hominibus terra degenerat, quae omnia regenerare consuevit? Unde claret non esse dubitandum quod secundum naturam magis, quam contra naturam est; ex natura enim est resurgere nascentia omnia, contra naturam est interire.

57. But it seems incredible to you that the dead should come to life again. "Foolish man, what you yourself sow, does it not first die, that it may be quickened?" (1 Cor. 15:36). Sow any dry fruit you please: it is raised up again. But it has sap. Our body too has its own blood, has its own moisture. This is the sap of our body. Hence I think that argument too is hissed off the stage, by which some deny that a dry shoot comes to life again, and strive to turn this to the prejudice of the flesh. For flesh is not dry, since all flesh is of clay, clay is in moisture, moisture is from the earth. In fact many growing things spring up, even in continual fair weather, from dry and sandy ground, since the earth itself supplies moisture to itself. Does the earth then fall short of its kind in men, which is wont to regenerate all things? Hence it is clear that we must not doubt what is according to nature rather than against nature; for it is of nature that all things that are born should rise again; it is against nature that they should perish.

58. Sequitur illud quod gentiles plerumque perturbat, quomodo fieri possit ut quos mare absorbuerit, ferae dilaceraverint, bestiae devoraverint, terra restituat. Quo ita demum veniatur necesse est, ut non de fide resurrectionis, sed de parte dubitetur. Esto enim ut laceratorum corpora non resurgant, resurgunt caeteri: nec resurrectio destruitur, si conditio excipitur. Miror tamen cur vel de his dubitandum putent, quasi non omnia quae ex terris sunt, in terram redeant, et in terram resolvantur (Eccle. III, 20). Mare quoque ipsum quaecunque corpora humana demerserit, vicinis exspuit unda plerumque littoribus. Quod ni ita esset, difficile, credo, Deo foret dispersa

58. There follows that which mostly troubles the gentiles: how it can come about that the earth restores those whom the sea has swallowed, wild beasts have torn apart, beasts have devoured. One must needs come at last to this, that it is not the faith of the resurrection that is doubted, but a part of it. For grant that the bodies of the mangled do not rise again: the rest rise; nor is the resurrection destroyed if one condition is excepted. Yet I wonder why they think there should be doubt even about these, as if all things which are from the earth did not return into the earth and were not dissolved into the earth (Eccl. 3:20). The sea too, whatever human bodies it has sunk, for the most part spits out with its wave on the neighbouring shores. And if it were not so, it would be difficult, I suppose, for God [to gather] the scattered

Editors' notes and page, col. 1388

Footnotes

(40) ‹anchor: not visible in the page-foot image› · call in col 1388

Ita vet. edit. ac plures mss., Rom. autem edit. ac mss. nonnulli, « humo arido, arenosoque, » quomodo etiam legendum contendit Nannius, adducta Prisciani auctoritate. At contra Latinius reponendum censebat, « humi arido arenosoque, » cui lectioni ms. nullus suffragatur, licet habeatur in quibusdam, « humi arida, arenosaque. »

So the old edition and several manuscripts; but the Roman edition and some manuscripts read "on dry and sandy ground (humo arido, arenosoque)," which Nannius also argues is the reading, citing the authority of Priscian. Latinius, on the other hand, thought one should restore "humi arido arenosoque," a reading no manuscript supports, though some have "humi arida, arenosaque."

(printed under page 697)

(41) ‹anchor: not visible in the page-foot image› · call in col 1388

Mss. non pauci, « Non igitur id hominibus terra denegat; » quidam, denegaret.

Not a few manuscripts: "The earth therefore does not deny this to men"; some, "would deny."

(printed under page 697)

(42) ‹anchor: ferae dilaceraverint› · call in col 1388

Codex Remig., « aves dilaceraverint. » Et non multo post idem ms. cum aliis aliquot, « quod ita demum inveniatur. »

The Remigius codex: "birds have torn apart." And a little after, the same manuscript with some others: "which is thus at length found."

(printed under page 697)

(43) ‹anchor: nec resurrectio destruitur› · call in col 1388

Haud pauci mss., « non resurgant, caeterum nec resurrectio destruitur, » commodo sensu.

Not a few manuscripts: "do not rise again, yet the resurrection is not destroyed," with a fitting sense.

(printed under page 697)

(44) ‹anchor: Deo foret› · call in col 1388

Quidam mss., « difficile Deo non foret. »

Some manuscripts: "it would not be difficult for God."

(printed under page 697)

Page

running head: (not visible in the supplied images)
marginal letters: A ‹mendata sibi semina›; B ‹prius moritur, ut vivificetur›; C ‹est; ex natura enim›; D ‹(beside the gap above the footnotes, after 'ita esset')›
old-edition numerals: 1149 after ‹humorem sufficit.›
other: column opens with the second half of 'com-mendata', set whole in col. 1387, so the setting here begins at 'sibi'. Footnote calls (38) after 'resuscitant', (39) after 'arbitror', (40) after 'arenosaque', (41) after 'degenerat', (42) after 'dilaceraverint', (43) after 'destruitur', (44) after 'foret' omitted; footnotes 39 (end, 'tror.') to 44 at page foot not set. 'fluctusque' (§56) as read; possibly 'fructusque' — UNSURE, English follows 'fructus'. Column ends mid-sentence at 'dispersa'.

PL 16:1389

connectere, dissipata sociare; cui mundus obtemperat, muta obsequuntur elementa, servit natura: quasi non majoris miraculi sit limum animare quam jungere?

limbs to connect, the things broken apart to unite — He Whom the world obeys, Whom the mute elements serve, Whom nature serves: as if it were not a greater miracle to give life to clay than to join it together!

59. Avis in regione Arabiae, cui nomen est phoenix, redivivo suae carnis humore reparabilis, cum mortua fuerit, reviviscit: solos non credimus homines resuscitari? Atqui hoc relatione crebra, et scripturarum auctoritate cognovimus memoratam avem quingentorum annorum spatia vitalis usus habere praescripta, eamque cum sibi finem vitae adesse praesaga quadam naturae suae aestimatione cognoverit, thecam sibi de thure et myrrha et caeteris odoribus adornare, completoque opere pariter ac tempore, intrare illis, atque emori: ex cujus humore oriri vermem, paulatimque eum in avis ejusdem figuram concrescere, usumque formari, subnixam quoque remigio pennarum, renovatae vitae officia munere pietatis ordiri. Nam thecam illam, vel tumulum corporis, vel incunabulum resurgentis, in qua deficiens occidit, et occidens resurgit, ex Aethiopia in Lycaoniam vehit: atque ita resurrectione avis hujus, locorum incolae completum quingentorum annorum tempus intelligunt. Ergo isti avi quingentesimus resurrectionis annus est, nobis millesimus: illi in hoc saeculo, nobis in consummatione mundi. Plerique etiam opinantur quod avis haec rogum sibi ipsa succendat, et rursus de favillis suis et cineribus reviviscat.

59. A bird in the region of Arabia, whose name is the phoenix, renewable by the moisture of its own flesh come back to life, lives again when it has died: do we alone not believe that men are raised up? And yet we have learnt by frequent report and by the authority of writings that the bird mentioned has the span of five hundred years appointed for the use of its life; and that when, by a certain foreboding instinct of its nature, it knows that the end of its life is at hand, it furnishes for itself a case of frankincense and myrrh and other perfumes, and, its work and its time completed together, enters it and dies; that from its moisture a worm arises, which little by little grows together into the shape of the same bird and is formed for use, and, supported also by the oarage of its feathers, begins the duties of its renewed life with an office of piety. For that case, whether the tomb of the body or the cradle of the one rising, in which failing it dies and dying rises again, it carries from Ethiopia into Lycaonia; and so by the resurrection of this bird the inhabitants of those places understand that the time of five hundred years has been completed. For that bird, then, the year of resurrection is the five-hundredth, for us the thousandth; for it in this age, for us at the consummation of the world. Many too suppose that this bird itself kindles a pyre for itself and comes to life again from its embers and ashes.

60. Sed fortasse natura discretior, fidei quoque discretionem videatur afferre: in originem principiumque hominis procreandi mens nostra redeat. Viri estis, feminae estis, quae humana sunt, non ignoratis: et si qui ignoratis, ex nihilo putatis esse, quod nascimur. Quam ex parvo quanti exsurgimus! Et si non exprimimus, intelligitis tamen quid velimus, vel potius quid nolimus

60. But perhaps a more discerning nature may seem to bring discernment to faith also: let our mind go back to the origin and beginning of the begetting of man. You are men, you are women; what is human you do not ignore; and if any of you do not know it, you think that our being born is from nothing. From how small a thing how great we rise up! And if we do not express it, you understand nevertheless what we mean, or rather what we do not wish

Editors' notes and page, col. 1389

Footnotes

(45) ‹anchor: not visible in the page-foot image› · call in col 1389

Rom. edit., « et scriptorum auctoritate ; » caeterae, ac mss. omnes, « et scripturarum auctoritate. » Non tamen existimandum est Ambrosium « quae apud auctores vel ethnicos vel certe ecclesiasticos de phoenice legerat, ea Scripturis sacris imputare, » quemadmodum cavillatur Dallaeus lib. II de Usu Patrum cap. 3. Nam cum lib. V Hexaem. cap. 23, num. 79, phoenicem declarans figuram esse resurrectionis, de Scriptura nihil plane dicat; quod tamen apud christianos, quibus scribebat, maximum habuisset momentum : hic ubi agit adversus ethnicos, cur Scripturae divinae mentionem faceret apud eos nullam auctoritatem habiturae? Scripturarum igitur vocem adhibet, ut auctorum sive profanorum, sive ecclesiasticorum designet scripta, eaque cum relatione crebra, id est, vocali sermocinatione componat. Neque vero mirum videri debet, si phoenicis exemplo ad probandam corporum resurrectionem usi fuerint veteres Patres, Tertullianus lib. de Resurr. cap. 13, Cyrillus Hier. catech. 18, Clemens Rom. Epist. I ad Corinth., Basilius hom. 8 in Hexaem., Epiphanius in Ancorat. num. 85 et in Phisiolog. cap. 11, pluresque alii; nam cum de eadem ave, ut poetas omittamus, historici catervatim scripserint, ut puta Herodotus in Euterpe, Corn. Tacitus Annal. lib. VI, Plinius lib. II Nat. Hist. cap. 2, et alii, quorum nonnulli visam etiam signato tempore et loco esse testati sunt; prudenter sane pii illi viri ad explicandam asserendamque resurrectionem, rem captu in primis difficilem, communi persuasione uti voluerunt. Caeterum jam in fabularum numerum phoenix reponitur, ut videre est apud recentiores scriptores Ornithologiae. Sed illud apud eos a debita sanctis Patribus veneratione plane alienum, quod eos qui credant phoenicem exsistere, contra Scripturae auctoritatem sentire pronuntiant.

The Roman edition: "and by the authority of writers"; the others, and all the manuscripts: "and by the authority of the scriptures." Yet it must not be thought that Ambrose "attributes to the sacred Scriptures what he had read about the phoenix in authors either pagan or at any rate ecclesiastical," as Daillé carps in book II of On the Use of the Fathers, chapter 3. For since in Hexaemeron book V, chapter 23, number 79, where he declares the phoenix a figure of the resurrection, he says nothing whatever about Scripture, though that would have carried the greatest weight with the Christians for whom he was writing, why here, where he is dealing with pagans, would he mention divine Scripture, which would have no authority with them? He uses the word "scriptures," then, to denote the writings of authors, whether profane or ecclesiastical, and sets them beside "frequent report," that is, spoken conversation. Nor should it seem strange that the ancient Fathers used the example of the phoenix to prove the resurrection of bodies: Tertullian, On the Resurrection chapter 13; Cyril of Jerusalem, Catechesis 18; Clement of Rome, First Epistle to the Corinthians; Basil, Homily 8 on the Hexaemeron; Epiphanius in the Ancoratus number 85 and in the Physiologus chapter 11; and many others. For since historians, to say nothing of the poets, wrote of this bird in crowds, for example Herodotus in Euterpe, Cornelius Tacitus Annals book VI, Pliny Natural History book II [sic] chapter 2, and others, some of whom even testified that it had been seen at a stated time and place, those holy men very prudently chose to use a common belief to explain and affirm the resurrection, a thing above all hard to grasp. For the rest, the phoenix is now placed among the fables, as may be seen in the more recent writers on ornithology. But it is plainly foreign to the reverence due to the holy Fathers that those writers declare that whoever believes the phoenix exists thinks against the authority of Scripture.

(printed under page 698)

(47) ‹anchor: quanti exsurgimus› · call in col 1389

Rom. edit. et mss. aliquot, « cum ex parvo tanti exsurgamus. »

The Roman edition and some manuscripts: "since from something small we rise up so great."

(printed under page 698)

Page

running head: 1389 DE EXCESSU FRATRIS (rest of the head beyond the image edge)
marginal letters: A ‹connectere, dissipata sociare›; B ‹pariter ac tempore›; C ‹et rursus 1150 de favillis›; D ‹(in the footnote area, beside 'imputare, quemadmodum cavillatur')›
old-edition numerals: 1150 after ‹et rursus›
other: §59 'solus non credimus' read as 'solos' — UNSURE (blurred; may be printed 'solos' or 'solus'). Footnote calls (45) after 'auctoritate', (46) after 'millesimus', (47) after 'exsurgimus' omitted; footnote 45 (long, editors' prose on the phoenix) at page foot not set. Column ends mid-sentence at 'nolimus'.

PL 16:1390

dicere. Unde hoc caput, et vultus iste mirabilis, cujus artificem non videmus, opus videmus, in varia officia ususque formatur? Unde forma erectior, status excelsior, faciendi vis, sentiendi vivacitas, gradiendi facultas? Ignota certe nobis sunt naturae organa, sed nota ministeria. Et tu semen fuisti, et tuum corpus semen est resurrecturi. Audi Paulum, et disce quia semen es: « Seminatur in corruptione, surget in incorruptione: seminatur in ignobilitate, surget in gloria: seminatur in infirmitate, surget in virtute: seminatur corpus animale, surget corpus spiritale (I Cor. XV, 42-44). » Et tu ergo seminaris ut caetera, quid miraris si resurges ut caetera? Sed illa credis, quia vides: ista non credis, quia non vides: « Beati qui non viderunt, et crediderunt (Joan. XX, 29). »

to say. Whence is this head, and this wonderful countenance, whose maker we do not see, whose work we see, formed for various duties and uses? Whence the more upright form, the loftier stance, the power of doing, the liveliness of feeling, the faculty of walking? The instruments of nature are certainly unknown to us, but their services are known. You too were a seed, and your body is the seed of one who will rise again. Hear Paul, and learn that you are a seed: "It is sown in corruption, it will rise in incorruption; it is sown in dishonour, it will rise in glory; it is sown in weakness, it will rise in power; it is sown an animal body, it will rise a spiritual body" (1 Cor. 15:42–44). You then are sown like the rest: why do you wonder if you will rise like the rest? But those things you believe because you see them; these you do not believe because you do not see them: "Blessed are they who have not seen, and have believed" (John 20:29).

61. Tamen antequam tempus veniat, nec illa creduntur; non enim omne tempus accommodum ad resuscitanda semina. Alio triticum seminatur, alio nascitur: alio vitis inseritur, alio gemmantia sarmenta pubescunt, luxuriat pampinus, uva formatur: alio plantatur olea, alio velut alvo gravis et onusta prole baccarum, fructus sui ubertate curvescit. Ante vero quam suum cuique tempus adveniat, fetura restrictior est: nec generationis aetatem habet in potestate generandi ipsa, quae generat. Nunc informem situ, nunc fetu nudam, nunc virentem floribus, nunc arentem ipsam omnium cernas parentem. Quae utique vellet omnibus se vestire temporibus, nec unquam aurea segetum aut viridantia pratorum indumenta deponere: ipsa sui egens, et proventuum suorum, quae in alios transfuderit, indotata compendiis.

61. Yet before the time comes, not even those things are believed; for not every time is suited to raising seeds up again. At one time wheat is sown, at another it springs up; at one time the vine is grafted, at another the budding shoots grow, the vine-leaf runs riot, the grape is formed; at one time the olive is planted, at another, heavy as it were in the womb and laden with its offspring of berries, it bends with the abundance of its fruit. But before its own time comes to each, the bearing is more restrained; nor does she who brings forth have the season of bringing forth in her own power of bringing forth. Now you may see the very parent of all things shapeless with neglect, now bare of offspring, now green with flowers, now parched. Surely she would wish to clothe herself at all seasons, and never to lay aside the golden garments of the crops or the green ones of the meadows: she herself is in want, and is left undowered of the gains of her own produce, which she has poured out upon others.

62. Ergo et nostram resurrectionem etsi non credis fide, non credis exemplo, usu es crediturus. Et aliis quidem fructibus, ut viti, oleae, pomisque diversis anni aetas extrema habilis maturandis:

62. So then, even if you do not believe our resurrection by faith, do not believe it by example, you will believe it by experience. And for some fruits indeed, such as the vine, the olive and various apples, the last season of the year is suited to ripening them:

Editors' notes and page, col. 1390

Footnotes

(46) ‹anchor: not visible in the page-foot image› · call in col 1390

Eodem sensu hic loqui videtur Ambrosius noster, quo scripsit Augustinus, lib. XX de Civit. Dei, cap. 7, « aut certe mille annos pro annis omnibus hujus saeculi posuit, ut perfecto numero notaretur ipsa temporis plenitudo. » Favet quidem huic expositioni, quod infra num. 63 [?] subjicitur, « Mundi tempora annus unus est, » etc. Si quis tamen malit in opinione Chiliastarum haec dicta esse, adeat quae nos priore tomo in Exposit. Psal. I, num. 54 [?], annotavimus.

Our Ambrose seems to speak here in the same sense in which Augustine wrote, City of God book XX, chapter 7: "or else he put a thousand years for all the years of this age, so that the very fullness of time might be marked by a perfect number." This interpretation is indeed supported by what is added below at number 63: "The times of the world are one year," etc. If anyone nevertheless prefers to think these words were said in the opinion of the Chiliasts, let him consult what we noted in the previous volume on the Exposition of Psalm I, number 54.

(printed under page 698)

(48) ‹anchor: not visible in the page-foot image› · call in col 1390

Non pauci mss., « sed nota mysteria. »

Not a few manuscripts: "but known mysteries."

(printed under page 698)

(49) ‹anchor: not visible in the page-foot image› · call in col 1390

Nonnulli mss., « onustate [?] curvescit. »

Some manuscripts: "is bowed down with its load [?]."

(printed under page 698)

(50) ‹anchor: not visible in the page-foot image› · call in col 1390

Iidem mss., « nunc informem situ, nunc fecundam; nunc virentem floribus, nunc carentem. »

The same manuscripts: "now shapeless with neglect, now fruitful; now green with flowers, now without them."

(printed under page 698)

Page

running head: [FRA]TRIS SUI SATYRI LIB. II. 1390
marginal letters: A ‹dicere. Unde hoc caput›; B ‹quia vides: ista non credis›; C ‹dam, nunc virentem floribus›; D ‹(in the footnote area, beside 'dere est apud recentiores scriptores')›
old-edition numerals: (none)
other: footnote calls (48) after 'ministeria', (49) after 'curvescit', (50) after 'arentem' omitted; footnotes (end of 45; 46–50) at page foot not set. 'artificem' read through a blurred patch. Column ends mid-sentence at 'maturandis:'.

PL 16:1391

nobis quoque mundi consummatio tanquam extremus anni finis accommodam resurgendi praescripsit aetatem. Et bene in consummatione mundi resurrectio mortuorum est; ne post resurrectionem in hoc malum nobis esset saeculum recidendum. Ideo enim Christus est passus, ut nos ex hoc malo saeculo liberaret; ne iterum nos hujus saeculi tentamenta subruerent et obesset renasci, si renasceremur ad culpam.

for us too the consummation of the world, as the last end of the year, has appointed the season suited to rising again. And rightly is the resurrection of the dead at the consummation of the world, lest after the resurrection we should have to fall back into this evil age. For Christ suffered to this end, that He might set us free from this evil age; lest the temptations of this age should overthrow us again, and it should harm us to be born again, if we were born again to guilt.

63. Et rationem igitur resurrectionis, et tempus tenemus: rationem, quia in omnibus sibi fetibus aeque natura respondet, nec in sola hominum successione degenerat: tempus, quia omnia in anni fine generantur. Mundi tempora annus unus est. Et quid mirum si annus unus est, quando dies una est? Una enim die Dominus operarios conduxit ad vineam, dicens: « Quid hic statis tota die otiosi (Matth. XX, 6)? »

63. We hold, then, both the reason of the resurrection and its time: the reason, because nature answers to herself equally in all her offspring, and does not fall short of her kind in the succession of men alone; the time, because all things are brought forth at the end of the year. The times of the world are one year. And what wonder if it is one year, when it is one day? For in one day the Lord hired labourers for the vineyard, saying: "Why do you stand here all the day idle?" (Matt. 20:6).

64. Causae originum semina sunt. Semen esse corpus humanum gentium Doctor asseruit (I Cor. XV, 12). Est ergo substantia resurgendi, quando est series seminandi. Quod si substantia aut causa non esset, arduum quisquam putaret Deo unde vellet, vel quomodo vellet, homines regenerare, qui mundum ex nulla materia, nulla substantia esse jussit, et factus est? Coelum aspice, terram intuere. Unde stellarum ignes? unde orbis solis et radii? unde lunae globus? unde montium vertices, dura saxorum, nemorosa silvarum? unde vel diffusus aer, vel infusae vel superfusae aquae? Sed si haec omnia Deus fecit ex nihilo: « Ipse enim (Psal. CXLVIII, 5) dixit et facta sunt: ipse mandavit, et creata sunt, » cur miremur renasci posse, quod fuerit; cum videamus natum esse, quod non fuit?

64. Seeds are the causes of origins. That the human body is a seed the Teacher of the gentiles has asserted (1 Cor. 15:42). There is therefore a substance for rising again, since there is a sequence of sowing. But even if there were no substance or cause, would anyone think it hard for God to regenerate men from whatever He willed, or in whatever way He willed, He Who commanded the world to be out of no matter, no substance, and it was made? Look at the heaven, gaze at the earth. Whence the fires of the stars? Whence the orb and rays of the sun? Whence the globe of the moon? Whence the peaks of the mountains, the hardness of the rocks, the leafiness of the woods? Whence the outspread air, or the waters poured in or poured over? But if God made all these out of nothing — "For He spoke, and they were made; He commanded, and they were created" (Ps. 148:5) — why should we wonder that what has been can be born again, when we see that what was not has been born?

65. Illud mirum, quod cum resurrectionem non credant, tamen ne genus pereat hominum, clementi quadam benignitate prospiciunt; et ideo transire ac demigrare in corpora dicunt animas, ne mundus intereat. Sed quid sit difficilius, ipsi asserant, transire animas an redire: sua repetere, an nova quaerere.

65. This is a wonder: that although they do not believe in the resurrection, yet with a certain merciful kindness they take care that the human race should not perish; and therefore they say that souls pass over and migrate into bodies, lest the world should come to an end. But let them themselves declare which is the more difficult, for souls to pass over or to return; to seek their own again, or to seek new ones.

66. Sed illi dubitent, qui non didicerunt: nos vero qui legimus legem, prophetas, apostolos, Evangelium, dubitare fas non est. Quis enim dubitet, cum legit: « Et in tempore illo salvabitur omnis plebs tua, quae scripta est in libro: et multi

66. But let those doubt who have not learnt; for us who read the Law, the prophets, the apostles, the Gospel, it is not lawful to doubt. For who would doubt when he reads: "And at that time all Thy people shall be saved, which is written in the book; and many

Editors' notes and page, col. 1391

Footnotes

(51) ‹anchor: resurrectionem non credant› · call in col 1391

Duo sunt quam diversissima immortalitatem animarum credere, et corporum resurrectionem. Primam partem multi philosophi tenuerunt, quorum omnium ducem exsitisse Pherecydem, a quo eam sententiam Pythagoras, Plato, aliique hauserint, litteris prodidere Tullius lib. I Tusc. Quaest. non longe ab initio, Lactantius lib. VII de Vita Beata, num. 8, Augustinus epist. 137, ad Volus., nume. 11, et multi alii. Quod autem ad secundam veritatem, cum illam ii soli haberent cognitam, qui verum Deum non ignorabant, ethnici philosophi de animae a corporeis vinculis absolutae statu gravissime inter se dissidebant. Celeberrima eorum fuit opinio, qui e corporibus in alia corpora demigrare animas existimabant. Hanc edoctum ab Aegyptiis Pythagoram fuisse auctor est Herodptus in Euterpe : Platonem vero eidem quoque amentiae nomen dedisse Ambrosius hoc libro, et Augustinus lib. X de Civit. Dei, cap. 30, testificantur. Multi tamen nobiliorem animae post solutionem corporis conditionem attribuerunt, qua de re consule Ciceronem lib. de Somnio Scip., atque alibi, Plutarchum lib. V de Placitis Philosoph. cap. 7, imo Platonem ipsum in Phaedone, et alibi.

To believe in the immortality of souls and to believe in the resurrection of bodies are two things as different as can be. Many philosophers held the first, and that the leader of them all was Pherecydes, from whom Pythagoras, Plato and others drew that opinion, is recorded in writing by Tully, Tusculan Disputations book I not far from the beginning, by Lactantius, book VII On the Blessed Life, number 8, by Augustine, letter 137 to Volusianus, number 11, and by many others. As for the second truth, since it was known only to those who were not ignorant of the true God, the pagan philosophers disagreed most sharply among themselves about the state of the soul released from the bonds of the body. The most celebrated opinion was that of those who held that souls migrate from bodies into other bodies. Herodotus, in Euterpe, is the authority that Pythagoras was taught this by the Egyptians; and that Plato too lent his name to the same madness is attested by Ambrose in this book and by Augustine, City of God book X, chapter 30. Many, however, assigned the soul a nobler condition after its release from the body; on which consult Cicero, On the Dream of Scipio and elsewhere, Plutarch, On the Opinions of the Philosophers book V, chapter 7, and indeed Plato himself in the Phaedo and elsewhere.

(printed under page 699)

Page

running head: 1391 S. AMBRO[SII] (rest beyond the image edge)
marginal letters: A ‹nobis quoque mundi›; B ‹vineam, dicens›; C ‹CXLVIII, 5) dixit et facta sunt›; D ‹(beside the gap above the footnotes, after 'omnis plebs tua')›
old-edition numerals: 1151 after ‹in consummatione mundi›
other: §64 reference read 'XV, 12' (first digit blurred; may be 42); English gives 1 Corinthians 15:42 — UNSURE whether the page prints 12 (a misprint) or 42. Footnote call (51) after 'credant' omitted; footnote 51 at page foot not set. Column ends mid-quotation at 'et multi'; the quotation is Daniel 12:1–2, referenced in col. 1392.

PL 16:1392

dormientium in terrae fossis, una apertione exsurgent, hi in vitam aeternam, et hi in opprobrium et in confusionem perpetuam: et intelligentes splendebunt ut splendor firmamenti, et ex justis multi sicut stellae in saecula (Dan. XII, 1 seq.)? Bene itaque dormientium dixit quietem, ut intelligas mortem non esse perpetuam, quae somni vice initur ad tempus, et ad tempus excluditur; melioremque profectum vitae ejus ostendit, quae futura post mortem est, quam ejus quae ante mortem moerore ac dolore transigitur. Siquidem illa stellis comparatur, haec aerumnae addicitur.

of those sleeping in the pits of the earth shall rise up at one opening, these to life eternal, and those to reproach and to everlasting confusion; and they that understand shall shine as the brightness of the firmament, and many of the just as the stars for ever" (Dan. 12:1 ff.)? Rightly, then, did he speak of the rest of the sleeping, that you may understand that death is not perpetual, which is entered upon for a time in the manner of sleep, and for a time is shut out; and he shows that the progress of that life which is to be after death is better than that of the life which is passed before death in grief and pain. For the one is compared to the stars; the other is given over to affliction.

67. Nam quid illa contexam, quae alio loco scripta sunt: « Suscitabis me, et confitebor tibi (Psal. CXVII, 28)? » Quid etiam illud, quod Job sanctus vitae istius expertus injurias, et adversa omnia patientia virtutis exsuperans, compensationem sibi malorum praesentium de resurrectione promisit dicens: « Suscitabis corpus meum hoc, quod multa mala passum est (Job. XIX, 26)? » Isaias quoque resurrectionem populis annuntians, Dominici se nuntium dixit esse responsi: sic enim habes: « Os enim Domini locutum est, et dicent die illa (Isa. XXV, 8, 9). » Quid igitur os Domini locutum sit populos esse dicturos, in posterioribus declaratur, ubi scriptum est: « Propter timorem tuum, Domine, in utero accepimus et parturivimus spiritum salutis tuae, quem effudisti super terram. Cadent qui inhabitant terram, resurgent qui in monumentis sunt (Isa. XXVI, 18); » ros enim qui abs te, sanitas est illis, terra vero impiorum peribit. Ambula, populus meus, et intra in recessus tuos. Abscondere aliquantulum, donec transeat ira Dei.

67. For why should I weave in those words which are written in another place: "Thou wilt raise me up, and I will confess to Thee" (Ps. 117:28)? Why, too, that which holy Job, who had experienced the injuries of this life and overcame all adversities by the patience of virtue, promised himself from the resurrection as a recompense for present evils, saying: "Thou wilt raise up this body of mine, which has suffered many evils" (Job 19:26)? Isaiah also, announcing the resurrection to the peoples, said that he was the messenger of the Lord's answer; for so you have it: "For the mouth of the Lord has spoken, and they shall say in that day" (Isa. 25:8–9). What, then, the mouth of the Lord has said that the peoples will say is declared in the later passages, where it is written: "Because of Thy fear, O Lord, we have conceived in the womb and have brought forth the spirit of Thy salvation, which Thou hast poured out upon the earth. They that dwell on the earth shall fall; they that are in the tombs shall rise again" (Isa. 26:18); for the dew that is from Thee is health to them, but the land of the ungodly shall perish. Go, My people, and enter into your chambers. Hide yourself a little while, until the wrath of God pass by.

68. Quam bene recessus esse signavit tumulos mortuorum, quibus pauxillulum abscondimur; ut in judicium Dei, quod pro nostris sceleribus jus debitae indignationis assumet, tolerabilius transire possimus! Vivit igitur qui absconditur et quiescit, quasi e medio se subtrahens et recedens; ne eum arctioribus laqueis mundi hujus involvat aerumna, quibus repositam resurrectionis esse laetitiam, sanitatemque corporum solutorum divino rore reparabilem: coelestia oracula propheticis vocibus pollicentur. Et bene ros significatur, quo genitalia omnia terrarum semina suscitantur. Quid igitur mirum

68. How well he marked the tombs of the dead as chambers, in which we are hidden for a very little while, so that we may pass more tolerably into the judgement of God, which for our crimes will take up the right of a deserved indignation! He lives, then, who is hidden and is at rest, as it were withdrawing himself from the midst and retiring, lest the affliction of this world entangle him in tighter snares — he for whom the heavenly oracles promise, with prophetic voices, that the joy of the resurrection is laid up, and the health of bodies dissolved restorable by the divine dew. And rightly is dew named, by which all the fertile seeds of the earth are raised up. What wonder, then,

Editors' notes and page, col. 1392

Footnotes

(52) ‹anchor: not visible in the page-foot image› · call in col 1392

Ita Gill. Rom. edit. et pars una mss., pars autem alia habent, « in terris defossi, » cujus loco Amerb. atque Eras. legunt, « in terrae fossus. » quod nove dictum non monuisset Nannius, si mss. consulere non neglexisset.

So Gillot, the Roman edition and one part of the manuscripts; the other part has "buried in the earth," in place of which Amerbach and Erasmus read "dug into the earth," which Nannius would not have remarked on as a novel expression had he not neglected to consult the manuscripts.

(printed under page 699)

(53) ‹anchor: not visible in the page-foot image› · call in col 1392

Rom. edit. sola, « patientiae virtute exsuperans. »

The Roman edition alone: "surpassing by the virtue of patience."

(printed under page 699)

Page

running head: [A]MBROSII. 1392
marginal letters: A ‹dormientium in terrae fossis›; B ‹vitae istius expertus injurias›; C ‹Ambula, populus meus›; D ‹(beside the gap above the footnotes, after 'omnia terrarum semina')›
old-edition numerals: 1152 after ‹ante mortem›
other: footnote calls (52) after 'fossis', (53) after 'exsuperans' omitted; footnotes (52)–(53) set above; footnote (51), which ends at the head of this foot, is set in n1391. Last word printed 'mi-' and completed from the top of col. 1393 ('rum'). §67 'promisit' (printed split 'pr…-|misit'): the lean image's second letter looks more like e than o, so the print may read 'premisit'; kept as 'promisit' — UNSURE, check at higher zoom.

PL 16:1393

si fatiscentis quoque corporis nostri cineres ac favillae pinguedine coelestis roris exuberant, et accepto humore vitali in compaginem suam membrorum nostrorum habitus reformantur?

if the ashes and embers of our body too, as it falls apart, grow abundant with the richness of the heavenly dew, and, the vital moisture received, the frames of our limbs are formed again into their own structure?

69. Docet etiam sanctus Ezechiel propheta, et plena expositione describit, quemadmodum arentibus vigor ossibus refundatur, sensus redeat, motus accedat, nervisque redeuntibus, corporis compago rigescat humani; quemadmodum nimis arida renatis ossa visceribus vestiantur, venarumque hiatus, et sanguinis rivulos extentae cutis velamen obducat. In ipsis, dum legimus, propheticis sermonibus humanorum videtur seges corporum rediviva consurgere, atque ipsa spatia diffusa camporum novis videas pullulare seminibus.

69. The holy prophet Ezekiel also teaches, and describes in full exposition, how vigour is poured back into the dry bones, sense returns, motion comes, and, the sinews returning, the frame of the human body grows firm; how bones exceedingly dry are clothed with flesh born again, and the covering of outstretched skin draws over the openings of the veins and the rivulets of blood. In the very words of the prophet, as we read, a crop of human bodies seems to rise up come back to life, and you might see the wide-spread expanses of the plains themselves sprouting with new seeds.

70. Quod si veteres sapientes satis hydri dentibus in regione Thebana inhorruisse armatorum segetem crediderunt: cum utique alterius naturae semina certum sit in naturam verti alteram nequivisse, nec partum suis discordem fuisse seminibus: ut ex serpente homines nascerentur, ut caro ex dentibus gigneretur: quanto magis utique credendum est, quaecunque sunt seminata, in suam naturam resurgere, nec a satione sua segetes discrepare, nec duris mollia, nec mollibus dura viviscere, nec in sanguinem venena converti; sed carnem de carne, os de ossibus, sanguinem de sanguine, humorem de humore reparari. Potestis ergo, gentiles, reformationem negare naturae, qui mutationem potestis asserere? Potestis non credere oraculis, non Evangelio, non prophetiis, qui fabulis inanibus creditis?

70. But if the wise men of old believed that, when the serpent's teeth were sown in the region of Thebes, a crop of armed men bristled up — although it is certain that the seeds of one nature could not be turned into another nature, nor the offspring be at variance with its seeds, so that men should be born from a serpent and flesh be begotten from teeth — how much more surely must it be believed that whatever has been sown rises again into its own nature, that crops do not differ from their sowing, that soft things do not come to life from hard, nor hard from soft, nor poisons turn into blood; but that flesh is restored from flesh, bone from bones, blood from blood, moisture from moisture. Can you then, gentiles, deny the re-forming of nature, you who can assert its transformation? Can you refuse to believe the oracles, the Gospel, the prophecies, you who believe empty fables?

71. Sed jam ipsum audiamus prophetam; sic enim ait: « Et facta est super me manus Domini, et eduxit me in spiritu Dominus, et posuit me in medio campo, et hic erat plenus ossibus humanis: et circumduxit me per gyrum eorum, et ecce ossa multa valde in facie campi, arida nimis. Et ait ad me: Fili hominis, si vivent ossa ista? Et dixi: Domine, tu scis. Et ait ad me: Prophetiza super ossa ista, et dices illis: Ossa arida haec, audite verbum Domini. Haec dicit Dominus ossibus istis: Ecce ego induco in vos spiritum vitae, et dabo in vos nervos, et adducam super vos viscera, et extendam super vos cutem, et dabo Spiritum meum in vos; et vivetis, et scietis quod ego sum Dominus. Et prophetavi sicut mandavit mihi. Et factum est cum prophetarem haec omnia, ecce factus est terrae motus magnus (Ezech. XXXVII, 1 et seq.). »

71. But now let us hear the prophet himself; for he says thus: "And the hand of the Lord came upon me, and the Lord led me out in the spirit, and set me in the midst of a plain, and it was full of human bones; and He led me round about them, and behold, very many bones on the face of the plain, exceedingly dry. And He said to me: Son of man, shall these bones live? And I said: Lord, Thou knowest. And He said to me: Prophesy over these bones, and you shall say to them: You dry bones, hear the word of the Lord. Thus says the Lord to these bones: Behold, I bring into you the spirit of life, and I will put sinews into you, and I will bring flesh upon you, and I will stretch skin over you, and I will put My Spirit into you; and you shall live, and you shall know that I am the Lord. And I prophesied as He had commanded me. And it came to pass, as I was prophesying all these things, behold, there was a great earthquake" (Ezek. 37:1 ff.).

72. Vide nunc quemadmodum et auditum in ossibus,

72. See now how he shows that there is both hearing in the bones,

Editors' notes and page, col. 1393

Footnotes

(54) ‹anchor: not visible in the page-foot image› · call in col 1393

« Visceribus » carnem significari alibi jam diximus, quo sensu eadem vox hic et infra semel atque iterum usurpatur.

We have already said elsewhere that "viscera" signifies the flesh, and in that sense the same word is used here and below more than once.

(printed under page 700)

(55) ‹anchor: not visible in the page-foot image› · call in col 1393

Non obscura allusio est ad haec Virg. carmina ex lib. II Georg. : Haec loca non tauri spirantes naribus ignem Invertere, satis immanis dentibus hydri, Nec galeis, densisque virum seges horruit hastis. Innuit porro Ambrosius ea quae a poetis memorantur de Cadmo Thebarum conditore, de quo [illegible] Ovid. lib. III Metamorph., fab. 1, et Nat. Comitem lib. VIII Mythol. cap. 23, et lib. IX, cap. 14. Paria quoque de Jasone canit Ovidius lib. VII, fab. 1, et alii, a quibus sermo [?] est de Argonautis, quibus additur Nat. Comes lib. VI, cap. 8.

There is a plain allusion to these lines of Virgil from Georgics book II:

(printed under page 700)

Page

running head: (not visible in the supplied images)
marginal letters: A ‹rum si fatiscentis›; B ‹70. Quod si veteres sapientes›; C ‹fabulis inanibus creditis›; D ‹num. Et prophetavi sicut›
old-edition numerals: 1153 after ‹hydri dentibus›
other: scan blurred in the upper half. Column opens with the second half of 'mi-rum', set whole in col. 1392, so the setting here begins at 'si'. Last word printed 'ossi-' and completed from the top of col. 1394 ('bus'). Footnote calls (54) after 'visceribus', (55) after 'crediderunt' omitted; footnotes 54–55 at page foot not set.

PL 16:1394

et motum prius ostendat esse, quam vitae spiritus refundatur. Nam et supra ossa arida jubentur audire, quasi sensum habeant audiendi: et hic accessisse eorum unumquodque ad suam compaginem prophetico sermone signatur, sic enim habes: « Et accedebant ossa, unumquodque ad suam compaginem. Et vidi, et ecce super illa nervi et viscera nascebantur, et ascendebat super ea cutis desuper, et spiritus in his non erat (Ibid. 7, 8). »

and motion, before the spirit of life is poured back. For above, too, the dry bones are commanded to hear, as though they had the sense of hearing; and here it is marked by the prophet's word that each of them came to its own joint; for so you have it: "And the bones came together, each one to its own joint. And I looked, and behold, sinews and flesh came into being upon them, and skin came up over them from above, and there was no spirit in them" (Ezek. 37:7–8).

73. Magna Domini gratia, quod futurae resurrectionis propheta testis adhibetur, ut nos quoque eum illius oculis videremus. Neque enim omnes testes adhiberi poterant, sed in uno omnes testes sumus: quia nec in virum sanctum cadit mendacium, nec in tantum error prophetam.

73. Great is the Lord's grace, in that a prophet is brought in as witness of the resurrection to come, so that we too might see it with his eyes. For not all could be brought in as witnesses; but in one we are all witnesses, since falsehood does not befall a holy man, nor error so great a prophet.

74. Nec minus verisimile debet videri, quia, jubente Deo, ossa in suam compaginem reformantur: cum utique innumera habeamus exempla, quibus natura rerum coelestibus est obsecuta praeceptis; ut terra pabulum gignere juberetur, et gigneret (Gen. I, 11); ut ad virgae tactum sitientibus populis petra vomeret aquam, atque aestu torridis miseratione divina undarent fluenta dura saxorum (Num. XX, 11). Virga in serpentem versa quid aliud indicavit (Exod. IV, 3), nisi volente Deo ex insensibilibus sensibilia posse generari? An vero incredibilius putas quod ossa, cum jubentur, accedunt (Ezech. XXXVII, 7); quam quod retrorsum fluenta vertuntur, maria fugiunt? Sic enim propheta testatur: « Mare vidit et fugit, Jordanis conversus est retrorsum (Psal. CXIII, 3). » Nec super hoc ambigi potest, quod duorum populorum alterius salute, alterius obitu comprobatum est, aquarum cursus stetisse frenatos eosdemque aliis circumfusos, aliis ad mortem refusos, ut alios mergerent, alios reservarent (Exod. XIV, 22). Quid in ipso Evangelio? Nonne ibi probavit Dominus, quod verbo unda mitescat, fugentur coeli nubila, cedant flabra ventorum, placidisque littoribus muta Deo famulentur elementa (Matth. VIII, 26)?

74. Nor ought it to seem less likely that, at God's command, bones are re-formed into their own structure, since we surely have countless examples in which the nature of things has obeyed heavenly commands: as when the earth was bidden to bring forth pasture, and brought it forth (Gen. 1:11); as when at the touch of a rod the rock poured out water for thirsting peoples, and by divine compassion the hard flints of the rocks flowed in streams for those parched with heat (Num. 20:11). The rod turned into a serpent (Exod. 4:3), what else did it show but that, God willing, sentient things can be brought forth from insentient? Or do you think it more incredible that bones come together when they are commanded (Ezek. 37:7) than that streams are turned back and seas flee? For so the prophet testifies: "The sea saw and fled; the Jordan was turned back" (Ps. 113:3). Nor can there be doubt about this, which was proved by the salvation of one of two peoples and the death of the other: that the courses of the waters stood still, reined in, and the same waters were poured round about some and poured back upon others to their death, so as to drown the one and preserve the other (Exod. 14:22). What of the Gospel itself? Did not the Lord prove there that at His word the wave grows calm, the clouds of heaven are put to flight, the blasts of the winds give way, and the mute elements, the shores at peace, serve God (Matt. 8:26)?

85. Sed persequamur caetera, ut quemadmodum spiritu vitae animentur defuncti, surgant jacentes, sepulcra reserentur, possimus advertere. « Et ait ad me: Prophetiza, fili hominis, et dic spiritui: Haec dicit Dominus: A quatuor ventis coeli veni, spiritus, et insuffla in mortuos istos, et vivant. Et prophetavi sicut mandavit mihi, et intravit in eos spiritus vitae, et vixerunt, et steterunt in pedibus suis congregatio nimis multa. Et locutus est Dominus ad me, dicens: Fili hominis, ossa haec

85. But let us follow out the rest, so that we may observe how the dead are quickened by the spirit of life, how those lying low rise up, how the tombs are unlocked. "And He said to me: Prophesy, son of man, and say to the spirit: Thus says the Lord: Come, spirit, from the four winds of heaven, and breathe upon these dead, and let them live. And I prophesied as He had commanded me, and the spirit of life entered into them, and they lived, and they stood upon their feet, an exceedingly great assembly. And the Lord spoke to me, saying: Son of man, these bones

Editors' notes and page, col. 1394

Footnotes

(56) ‹anchor: comprobatum est› · call in col 1394

Plerique mss., « alterius salus, alterius obitus comprobatur. » Non bene, nisi ante duas voces pro quod legere voluerimus quo, ubi facilis error librariorum esse potuit.

Most manuscripts: "the safety of the one, the death of the other, is proved." Not well, unless two words earlier we choose to read "quo" for "quod," where the copyists could easily have erred.

(printed under page 700)

(57) ‹anchor: ibi probavit› · call in col 1394

Mss. non pauci, « ut alios alliderent, » nonnulli, « laederent .. Nonne tibi probavit, » etc.

Not a few manuscripts: "so as to dash some down"; some: "harm . . . Did he not prove to you," etc.

(printed under page 700)

Page

running head: (not visible in the supplied images)
marginal letters: A ‹bus, et motum prius›; B ‹74. Nec minus verisimile›; C ‹versus est retrorsum›; D ‹prophetavi sicut mandavit mihi›
old-edition numerals: 1154 after ‹atque aestu›
other: scan blurred in the upper half. Column opens with the second half of 'ossi-bus', set whole in col. 1393, so the setting here begins at 'et motum'. §73 opening read 'Magna Domini gratia' through blur — UNSURE ('Magno … gradu'?). Footnote calls (56) after 'comprobatum est', (57) after 'probavit' omitted; footnotes (end of 55; 56–57) at page foot not set. Section numeral printed 85 where 75 is meant; set as printed.

PL 16:1395

omnis domus Israel. Ipsi enim dicunt: Arida facta sunt ossa nostra, periit spes nostra, interibimus. Propterea prophetiza et dic: Haec dicit Dominus: Ecce ego aperio vobis monumenta vestra, et educam vos de monumentis vestris in terram Israel, et scietis quod ego sum Dominus, cum aperiam sepulcra vestra, et educam de sepulcris populum meum, et dabo Spiritum meum in vobis, et vivetis, et ponam vos super terram vestram, et scietis quia ego sum Dominus: « locutus sum, et faciam, dicit Dominus (Ezech. XXXVII, 9-14). »

the whole house of Israel. For they say: Our bones are dried up, our hope has perished, we shall perish. Therefore prophesy and say: Thus says the Lord: Behold, I open your tombs to you, and I will lead you out of your tombs into the land of Israel, and you shall know that I am the Lord, when I open your graves and lead My people out of the graves, and I will give My Spirit in you, and you shall live, and I will set you upon your own land, and you shall know that I am the Lord: "I have spoken, and I will do it, says the Lord" (Ezek. 37:9–14).

76. Advertimus quemadmodum vitalis spiritus commercia resumantur, cognovimus quemadmodum dehiscentibus tumulis, mortui suscitentur. An vero mirandum est jussu Domini mortuorum sepulcra reserari, cum tota suis terminis uno tonitruo terra quatiatur, mare suis exundet finibus, idemque suarum cursus refrenet undarum? Denique ille qui credidit quia in momento, in ictu oculi, in novissima tuba (canet enim tuba) mortui resurgent (I Cor. XV, 52); cum primis rapietur in nubibus obviam Christo in aera (I Thess. IV, 16); qui non credidit, relinquetur, et perfidia sua subdet se ipse sententiae.

76. We have observed how the intercourse of the vital spirit is resumed; we have learned how, as the tombs gape open, the dead are raised. Or is it indeed to be wondered at that at the Lord's command the graves of the dead are unbarred, when the whole earth is shaken within its bounds by a single thunderclap, the sea overflows its limits, and the same sea checks the course of its waves? In short, he who has believed that in a moment, in the twinkling of an eye, at the last trumpet (for the trumpet shall sound) the dead shall rise (1 Cor. 15:52), shall be caught up with the first in the clouds to meet Christ in the air (1 Thess. 4:16); he who has not believed shall be left behind, and by his own unbelief shall subject himself to the sentence.

77. Ostendit tibi Dominus etiam in Evangelio, ut jam ad exempla veniamus, quemadmodum resurgas. Non enim unum Lazarum, sed fidem omnium suscitavit: quod tu si credas, cum legis, mens quoque tua, quae mortua fuerat, in illo Lazaro reviviscit. Quid enim sibi vult quod Dominus ad monumentum accessit, magna voce clamavit: « Lazare, exi foras (Joan. XI, 43)? nisi ut futurae resurrectionis specimen praestaret, exemplum ederet? Cur voce clamavit, quasi spiritu non soleat operari, quasi tacitus non soleat imperare? Sed ut illud ostenderet, quod scriptum est: « Quoniam in momento, in ictu oculi, in novissima tuba, et mortui resurgent incorrupti (I Cor. XV, 53); tubarum enim crepitus vocis metitur elatio. Et clamavit: « Lazare, exi foras. » Cur etiam nomen additur, nisi forte ne alius resuscitatus pro

77. The Lord shows you also in the Gospel, that we may now come to examples, how you shall rise again. For He raised not Lazarus alone, but the faith of all: and if you believe it, when you read, your mind too, which had been dead, comes to life again in that Lazarus. For what does it mean that the Lord went to the tomb and cried with a loud voice: "Lazarus, come forth" (John 11:43)? What but that He might give a pattern of the resurrection to come, and set forth an example? Why did He cry aloud with His voice, as if He were not wont to work by the spirit, as if He were not wont to command in silence? It was rather to show what is written: "For in a moment, in the twinkling of an eye, at the last trumpet, and the dead shall rise incorrupt" (1 Cor. 15:53); for the lifting of the voice measures the blast of the trumpets. And He cried: "Lazarus, come forth." Why is the name added as well, unless perhaps lest another, raised up in place

Editors' notes and page, col. 1395

Footnotes

(58) ‹anchor: not visible in the page-foot image› · call in col 1395

Ita mss. longe plurimi cum LXX interpr.; alii vero cod. et cunctae edit. cum Vulg., « quod ego Dominus locutus sum, et faciam. » Sequenti autem sensu pro « in artus resumatur, » quod exstabat in ant. edit., duo mss. legunt, « commercia reparentur, « caeteri, ac Rom. edit. ut in contextu.

So by far the most manuscripts, with the Septuagint translators; but other codices and all the editions, with the Vulgate: "that I the Lord have spoken, and will do it." In the following sentence, instead of "be taken up again into limbs," which stood in the old editions, two manuscripts read "the exchanges be restored"; the rest, and the Roman edition, as in the text.

(printed under page 701)

(59) ‹anchor: not visible in the page-foot image› · call in col 1395

Mss. quidam « vitales spiritus commercia rimentur. »

Some manuscripts: "the vital spirits search out their exchanges."

(printed under page 701)

(60) ‹anchor: not visible in the page-foot image› · call in col 1395

Omnes edit., « qui crediderit quia... in novissima tuba mortui resurgent, cum primis rapietur ; » mss. vero nobiscum faciunt, nisi quod in quibusdam omittitur, « canet enim tuba, » et habetur, « mortui resurgent primi, rapientur. » Non satis recte. At infra ubi Rom. edit., « et perfidiae subdet, » vet. ac mss. aliquot, « et perfidiae suae subdet ; » melius reliqui mss., « et perfidia sua, » etc.

All the editions: "who believes that ... at the last trumpet the dead shall rise, shall be caught up with the first"; but the manuscripts agree with us, except that in some "for the trumpet shall sound" is omitted, and there is "the dead shall rise first, they shall be caught up." Not quite rightly. Below, however, where the Roman edition has "and will subject to unbelief," the old edition and some manuscripts have "and will subject to his own unbelief"; better the remaining manuscripts: "and by his own unbelief," etc.

(printed under page 701)

(61) ‹anchor: resurrectionis specimen› · call in col 1395

Amerb. et mss. aliquot, « speciem praestaret ; » Remig. et Benign. « spem praestaret. »

Amerbach and some manuscripts: "should furnish an appearance"; the Remigius and Benignus manuscripts: "should furnish a hope."

(printed under page 701)

(62) ‹anchor: non soleat imperare› · call in col 1395

Pauci mss., « non soleat imperari. »

A few manuscripts: "is not wont to be commanded."

(printed under page 701)

(63) ‹anchor: tubarum enim crepitus› · call in col 1395

Mss. nonnulli, « resurgent in incorruptione ; tubarum enim strepitus. »

Some manuscripts: "shall rise in incorruption; for the din of the trumpets."

(printed under page 701)

Page

running head: 1395 S. AMBRO[SII] … (head cut at the image edge; column numeral partly cropped)
marginal letters: A ‹omnis domus Israel›; B ‹rum sepulcra reserari›; C ‹« Lazare, exi foras›; D (beside the footnotes; no text line of this column)
old-edition numerals: 1155 after ‹nisi ut›
other: footnotes (58)–(63) at page foot omitted; calls removed. Column ends mid-sentence at 'pro'. Opening quotation marks without closing (« Lazare, exi foras (Joan. XI, 43)? ; « Quoniam ...) set as printed. 'se ipse' read where the scan is blurred ('so').

PL 16:1396

alio videtur, aut fortuita magis resurrectio, quam imperata?

another, might seem [to have been raised], or the resurrection seem rather a chance than a thing commanded?

78. Audivit ergo defunctus, et exivit foras de monumento, ligatus pedes et manus institis, et facies ejus oraria colligata erat (Joan. XI, 44). Comprehende, si potes, quemadmodum clausis oculis iter carpat, vinctis pedibus gradum dirigat, inseparabili gressu, separabilique progressu. Manebant vincula, nec tenebant: tegebantur oculi, sed videbant. Videbat denique qui resurgebat, qui ambulabat, qui deserebat sepulcrum. Virtute enim divinae praeceptionis operante, natura suum non requirebat officium; et tanquam in excessu posita, non jam suo ordini, sed divino nutui serviebat. Rumpebantur prius mortis quam sepulturae vincula: agebatur priusquam parabatur incessus.

78. So the dead man heard, and came forth out of the tomb, bound feet and hands with bands, and his face was bound about with a napkin (John 11:44). Grasp, if you can, how with eyes shut he makes his way, with feet bound he directs his step, with a gait that could not part and a progress that parted. The bonds remained, and did not hold; the eyes were covered, yet they saw. In short, he saw who was rising again, who was walking, who was leaving the tomb. For since the power of the divine command was at work, nature did not look for its own function; and as though placed outside itself, it served no longer its own order but the divine will. The bonds of death were broken before those of burial: the going was performed before it was made ready.

79. Si miraris haec, disce quis imperaverit, ut mirari desinas. Jesus Christus Dei virtus; vita, lux, resurrectio mortuorum: virtus erexit jacentem, vita gressum extulit, lux fugavit tenebras, reparavit obtutum, resurrectio vivendi gratiam reformavit.

79. If you wonder at these things, learn Who gave the command, that you may cease to wonder. Jesus Christ is the power of God; the life, the light, the resurrection of the dead: the power raised up him who lay there, the life brought forth his step, the light put the darkness to flight and restored his sight, the resurrection renewed the grace of living.

80. Fortasse moveat quod Judaei lapidem tollunt, Judaei institas solvunt (Ibid. 41, 44) ne forte et tu sollicitus sis, quis lapidem de monumento tuo tollat (Marc. XVI, 3). Quasi vero qui spiritum refundere poterat, lapidem removere non poterat: aut vincula rumpere, qui vinctum fecerat ambulare: aut deoperire faciem, qui opertis oculis lumen infuderat: aut findere petram, qui poterat reformare naturam? Sed ut vel oculis suis crederent, qui credere mente nolebant, removent lapidem, vident cadaver, fetorem sentiunt, institas rumpunt. Non possunt negare defunctum, quem aspiciunt resurgentem, vident signa mortis, et vitae munera. Quid si dum conantur labore ipso emendantur? quid si dum audiunt, vel auribus suis credunt? quid si dum intuentur, vel oculis suis corriguntur? quid si dum rumpunt vincula, mentes suas solvunt? quid si dum Lazarus exuitur, populus liberatur? dum Lazarum abire permittunt. ipsi ad Dominum revertuntur? Denique multi qui

80. Perhaps it may trouble you that Jews take away the stone, Jews loose the bands (John 11:41, 44), lest perchance you too be anxious as to who will take away the stone from your tomb (Mark 16:3). As if He who could pour back the spirit could not remove a stone; or could not break bonds, He who had made a bound man walk; or could not uncover a face, He who had poured light into covered eyes; or could not split a rock, He who could refashion nature! But it was so that those who would not believe with the mind might at least believe their own eyes: they remove the stone, they see the corpse, they smell the stench, they break the bands. They cannot deny that he was dead whom they behold rising again; they see the signs of death and the gifts of life. What if, while they strive, they are amended by the very labour? What if, while they hear, they believe at least their own ears? What if, while they gaze, they are corrected at least by their own eyes? What if, while they break the bonds, they loose their own minds? What if, while Lazarus is unbound, the people is set free? While they let Lazarus go away, they themselves turn back to the Lord? In short, many who

Editors' notes and page, col. 1396

Footnotes

(64) ‹anchor: not visible in the page-foot image› · call in col 1396

Institae hoc loco fasciae sepulcrales sunt, quae dicuntur a Joanne κειρίαι, aut melius κηρίαι a nomine κὴρ mors sive factum. Ad eas a Divide allusum Nannius putat, ubi legimus : « Praevenerunt me laquei mortis : funes inferi circumdederunt me ; » his enim cadavera unguentis delibuta, ne corruptione solverentur, Judaei obligabant. Attamen per institas etiam communes fasciae intelliguntur ; imo et genus quoque vestis muliebris hujusmodi fascia seu limbo praetextum, sicuti observat idem Nannius, nec non Vossius ad eamdem vocem.

"Institae" here are grave-bands, which John calls keiriai, or better kēriai, from the noun kēr, death or fate. Nannius thinks David [printed "Divide"] alluded to them where we read: "The snares of death came upon me: the cords of hell compassed me about"; for with these the Jews bound up corpses anointed with ointments, so that they would not be dissolved by corruption. Yet "institae" can also mean ordinary bands; indeed also a kind of woman's garment bordered with such a band or hem, as the same Nannius observes, and Vossius too on the same word.

(printed under page 701)

(65) ‹anchor: not visible in the page-foot image› · call in col 1396

Pauci mss. « separet gressum. » Verum in recepta lectione non vitii quidquam, inquit Nannius, sed obscuritas magna. Est autem sensus : Quomodo vinctis pedibus iter dirigat, cruribus inter se revinctis, tamen quasi divaricatis, alterno motu pedum incedens. Ita ille.

A few manuscripts: "should part his step." But in the received reading, says Nannius, there is no fault, only great obscurity. The sense is: how with bound feet he could make his way, his legs tied together yet, as it were, spread apart, advancing by an alternate motion of the feet. So he.

(printed under page 701)

(66) ‹anchor: not visible in the page-foot image› · call in col 1396

Ita omnes edit. et mss. aliquot : alii vero plures. « via lux... via gressum extulit. »

So all the editions and some manuscripts; but more others: "the way, the light ... the way brought forth his step."

(printed under page 701)

Page

running head: [S. AMB]ROSII … 1396 (head cut at the image edge)
marginal letters: A ‹alio videtur, aut fortuita›; B ‹cula : agebatur priusquam›; C ‹turam? Sed ut vel oculis›; D (beside the footnotes; no text line of this column)
old-edition numerals: (none)
other: footnotes (63, continued)–(66) at page foot omitted; calls (64), (65), (66) removed. '(Ibid. 41, 44)' set as read; the first figure may be a blurred 'XI' (= John 11:41, 44). 'permittunt. ipsi' set with the full stop as printed (probably a comma intended). Column ends mid-sentence at 'qui'.

PL 16:1397

venerant ad Mariam, videntes quae facta sunt, crediderunt (Joan. XI, 45).

had come to Mary, seeing the things that were done, believed (John 11:45).

81. Nec hoc solum exemplum edidit Dominus noster Jesus Christus; sed alios quoque resuscitavit, ut nos vel exemplis uberioribus crederemus. Resuscitavit adolescentem fletu viduae matris inflexus, quando accessit et tetigit loculum, dicens: « Adolescens, tibi dico surge: et resedit qui erat mortuus, et coepit loqui (Luc. VII, 14-15). Statim ut audivit, statim resedit, statim locutus est. Alia ergo virtutis gratia, alius ordo naturae.

81. Nor did our Lord Jesus Christ set forth this example alone; but He raised others also, that we might believe at least through more abundant examples. He raised the young man, moved by the weeping of his widowed mother, when He came near and touched the bier, saying: "Young man, I say to you, arise: and he who was dead sat up and began to speak" (Luke 7:14–15). At once he heard, at once he sat up, at once he spoke. Different, then, is the grace of power, different the order of nature.

82. Nam quid de archisynagogi filia loquar, in cujus obitu flebant turbae, tibicines personabant? Etenim ad fidem mortis pompa funeris exhibetur. Quam cito ad vocem Domini convertitur spiritus, redivivum corpus erigitur, cibus sumitur, ut vitae testimonium crederetur.

82. For what shall I say of the daughter of the ruler of the synagogue, at whose death the crowds were weeping and the flute-players sounding? Indeed the pomp of the funeral is displayed to make the death credible. How quickly, at the voice of the Lord, the spirit turns back, the body come to life again is raised up, food is taken, that the testimony of life might be believed.

83. Et quid miremur ad vocem Dei refundi animam, redire ossibus viscera; cum meminerimus prophetici factu corporis mortuum suscitatum (IV Reg. XIII, 21)? Elias oravit, et defunctum suscitavit infantum (II Reg. XVII, 22): Petrus in nomine Christi Tabitham surgere atque ambulare praecepit, et redditam sibi pauperes gratulati crediderunt pro alimentis (Act. I, 39-41); et nos adhuc pro salute non credimus? Illi resurrectionem alienam suis lacrymis redemerunt, nos nostram nec Christi credimus passione? Qui cum emitteret spiritum, ut ostenderet pro nostra resurrectione se mortuum, seriem ipsam resurrectionis exercuit; simul enim ut « clamans iterum voce magna emisit spiritum; et terra mota est, et petrae scissae sunt, et monumenta aperta sunt, et multa corpora sanctorum dormientium resurrexerunt, et exeuntes de monumento post resurrectionem ejus venerunt in sanctam civitatem, et multis apparuerunt (Matth. XXVII, 51, 52). »

83. And why should we wonder that at the voice of God the soul is poured back and the flesh returns to the bones, when we remember that a dead man was raised by the touch of a prophet's body (2 Kgs. 13:21)? Elijah prayed, and raised the dead child (1 Kgs. 17:22); Peter in the name of Christ commanded Tabitha to rise and walk, and the poor, rejoicing that she was restored to them, believed for the sake of their sustenance (Acts 9:39–41); and do we still not believe for the sake of our salvation? They purchased another's resurrection with their tears; do we not believe in our own even through the passion of Christ? He, when He gave up the spirit, to show that He had died for our resurrection, carried out the very sequence of the resurrection; for as soon as "crying again with a loud voice He gave up the spirit, the earth also was moved, and the rocks were rent, and the tombs were opened, and many bodies of the saints who slept arose, and coming out of the tomb after His resurrection they came into the holy city, and appeared to many" (Matt. 27:51, 52).

84. Si haec facta sunt, cum emitteret spiritum, cur incredibilia putamus, cum redire coeperit ad judicium? praesertim cum haec resurrectio documentum illius resurrectionis, et futurae sit veritatis exemplum; minus autem exemplum est, quam veritas. Quis igitur in Domini passione monumenta aperuit, manum resurgentibus dedit, viam qua civitatem sanctam peterent, demonstravit? si nemo fuit, fuit utique vis divina, quae operarotur in corporibus mortuorum. Hominis tu quaeris auxilium, ubi opus Dei cernis?

84. If these things were done when He gave up the spirit, why do we think them incredible when He shall begin to return for judgement? Especially since this resurrection is a proof of that resurrection, and an example of the truth to come; and an example is less than the truth. Who, then, at the Lord's passion opened the tombs, gave a hand to those rising, showed the way by which they should make for the holy city? If there was no one, there was assuredly the divine power, which was at work in the bodies of the dead. Do you look for the help of man, where you see the work of God?

85. Non egent humanis divina ministeriis. Coelum Deus fieri jussit, et factum est: terram creari statuit, et creata est (Gen. I, 1). Quis humeris saxa convexit? quis congessit impensas? quis laboranti Deo suam operam ministravit? In mo-

85. Divine things have no need of human services. God commanded heaven to be made, and it was made; He decreed that the earth be created, and it was created (Gen. 1:1). Who carried stones together on his shoulders? Who heaped up the materials? Who furnished his labour to God as He worked? In a mo[ment]

Editors' notes and page, col. 1397

Footnotes

(67) ‹anchor: not visible in the page-foot image› · call in col 1397

Hunc locum plerique mss. contractum efferunt in hanc formam, « non credimus? Ipse etiam Dominus noster Jesus Christus seriem ipsam resurrectionis exercuit. Melius tamen alii, et cunctae edit. ut in textu.

Most manuscripts give this passage shortened into this form: "do we not believe? Our Lord Jesus Christ himself also carried out the very sequence of the resurrection." Better, however, the others and all the editions, as in the text.

(printed under page 702)

(68) ‹anchor: divina ministeriis› · call in col 1397

Omnes edit. ac pauci mss., « humanis divina mysteria ; reliqui mss., « humanis divina ministeriis, » quod cum sequentibus aptius cohaerere manifestum est.

All the editions and a few manuscripts: "divine mysteries [have no need] of human things"; the remaining manuscripts: "divine things have no need of human services," which plainly fits better with what follows.

(printed under page 702)

Page

running head: 1397 DE EXCESSU FRATRIS S[ATYRI] … (head cut at the image edge)
marginal letters: A ‹venerant ad Mariam›; B ‹redivivum corpus erigitur›; C ‹simul enim ut « clamans›; D ‹poribus mortuorum›
old-edition numerals: 1156 after ‹Dominus›
other: footnotes (67)–(68) at page foot omitted; calls removed. Column ends with 'mo-' split across the break (next column not seen); English completes it as 'mo[ment]' provisionally. '(II Reg. XVII, 22)' set as read (the passage is III Reg. = 1 Kings 17:22). '(Act. I, 39-41)' set as read; the numeral is blurred and is presumably IX (Acts 9:39–41). '« Adolescens' quotation opened without closing mark, as printed.

PL 16:1398

mento haec facta sunt. Vis scire quam brevi? Dixit, et facta sunt (Psal. CXLVIII, 5). Si dicto elementa consurgunt, cur dicto mortui non resurgunt? Qui licet mortui sint, tamen aliquando vixerunt, habuerunt spiritum sentiendi, habuerunt vires agendi; plurimumque refert capax animi non fuisse, et exanimum remansisse. Diabolus dixit: « Dic lapidi huic, ut fiat panis (Luc. IV, 3). » Confitetur, jubente Deo, converti posse naturam; tu non credis, jubente Deo, reformari posse naturam?

ment these things were done. Would you know how briefly? He spoke, and they were made (Ps. 148:5). If at a word the elements arise, why at a word do the dead not rise again? These, though they are dead, yet once lived, had the spirit of feeling, had the strength of acting; and it makes a great difference never to have been capable of a soul, and to have remained without a soul. The devil said: "Tell this stone to become bread" (Luke 4:3). He confesses that at God's command nature can be changed; do you not believe that at God's command nature can be refashioned?

86. De solis cursu coelique ratione philosophi disputant, et sunt qui putant his esse credendum, cum quid loquantur, ignorent. Neque enim coelum ascenderunt, axem dimensi, mundum oculis perscrutati sunt; quia nullus eorum cum Deo in principio fuit, nullus eorum de Deo dixit: « Cum pararet coelum, cum ipso eram, et eram cum eo componens, ego eram cui adgaudebat (Prov. VIII, 27, 30). » Si ergo illis creditur, non creditur Deo, qui ait: « Quemadmodum coelum novum, et terra nova, quae ego facio manere coram me, dicit Dominus, sic stabit nomen vestrum, et semen vestrum: et erit mensis ex mense, et sabbatum ex sabbato: et veniet omnis caro in conspectu meo, ut adorent in Jerusalem, dicit Dominus Deus: et exibunt, et videbunt membra hominum, qui praevaricati sunt in me. Nam vermis eorum non morietur, et ignis eorum non exstinguetur, et erunt im aspectum universae carni (Isai. LXVI, 22-24). »

86. Philosophers dispute about the course of the sun and the order of heaven, and there are those who think they should be believed, though they do not know what they are saying. For they have not ascended into heaven, measured the axis, searched out the world with their eyes; for none of them was with God in the beginning, none of them said of God: "When He was preparing heaven, I was with Him, and I was with Him setting things in order; I was he in whom He rejoiced" (Prov. 8:27, 30). If, then, they are believed, is God not believed, Who says: "As the new heaven and the new earth, which I make to remain before Me, says the Lord, so shall your name stand, and your seed: and it shall be month after month, and sabbath after sabbath: and all flesh shall come in My sight, to worship in Jerusalem, says the Lord God: and they shall go out and see the limbs of the men who have transgressed against Me. For their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh" (Isa. 66:22–24)?

87. Si terra renovatur et coelum, cur dubitemus hominem posse renovari propter quem terra facta et coelum est? Si praevaricator servatur ad poenam, cur justus non perpetuatur ad gloriam? Si vermis non moritur peccatorum, quemadmodum interibit caro justorum? Haec est enim resurrectio, sicut verbi ipsius sonus exprimit; ut quod cecidit, hoc resurgat: quod mortuum fuerit, reviviscat.

87. If the earth is renewed and heaven, why should we doubt that man can be renewed, for whose sake earth and heaven were made? If the transgressor is kept for punishment, why is the righteous not made to endure for glory? If the worm of sinners does not die, how shall the flesh of the righteous perish? For this is resurrection, as the very sound of the word expresses: that what has fallen should rise again; that what has died should live again.

88. Et haec est series et causa justitiae, ut quoniam corporis animique communis est actus (quia quae animus cogitavit, corpus effecit) utrumque in judicium veniat, utrumque aut poenae dedatur, aut gloriae reservetur. Nam propemodum absurdum videtur, ut cum animi legem lex carnis impugnet, et mens plerumque quod odit hoc faciat, quando inhabitans in homine peccatum carnis operatur; animus subdatur injuriae alienae reus culpae, caro quiete potiatur auctor aerumnae: et solus atteratur, qui non solus erravit; aut solus gloriam referat, qui non solus gratiae militavit.

88. And this is the order and ground of justice: that since the act is common to body and soul (for what the soul has thought, the body has accomplished), both should come to judgement, both should either be given over to punishment or be kept for glory. For it seems well-nigh absurd that, when the law of the flesh assails the law of the soul, and the mind often does what it hates, when sin dwelling in a man works the deeds of the flesh, the soul should be subjected to penalty, guilty of another's fault, while the flesh, the author of the trouble, enjoys rest; and that he alone should be worn down who did not err alone, or he alone carry off the glory who did not alone serve as a soldier of grace.

89. Plena, ni fallor, et justa ratio: sed ego rationem a Christo non exigo. Si ratione convincor, fidem abnuo. Credidit Abraham Deo (Gen. XV, 6), et nos credamus; ut qui sumus generis, etiam

89. A full and just reasoning, unless I am mistaken; but I do not demand reasoning from Christ. If I am convinced by reasoning, I renounce faith. Abraham believed God (Gen. 15:6); let us believe too, that we who are of his race may also

Editors' notes and page, col. 1398

Footnotes

(69) ‹anchor: not visible in the page-foot image› · call in col 1398

Mss. complures, « cui applaudebat ; » nonnulli et edit. adgaudebat.

Several manuscripts: "whom he applauded"; some, and the editions: "in whom he rejoiced."

(printed under page 702)

(70) ‹anchor: subdatur injuriae› · call in col 1398

« Subdatur injuriae, » hoc est, poenis ac suppliciis.

"Be subjected to injury," that is, to penalties and punishments.

(printed under page 702)

(71) ‹anchor: gratiae militavit› · call in col 1398

Nonnulli mss., « gloriae militavit. »

Some manuscripts: "served as a soldier for glory."

(printed under page 702)

Page

running head: [DE EXCESSU FRAT]RIS SUI SATYRI LIB. I. 1398 (head cut at the image edge)
marginal letters: A ‹mento haec facta sunt›; B ‹cipio fuit, nullus eorum›; C ‹hominem posse renovari›; D ‹caro quiete potiatur›
old-edition numerals: 1157 after ‹refert capax animi non fuisse,› (line start, before 'et exanimum')
other: column opens 'mento', completing 'mo-' at the end of col. 1397 (= momento). Footnotes (68, continued)–(71) omitted; calls (69), (70), (71) removed. 'Dixit, et facta sunt' printed in italic. 'im' read from a soft image; may be 'in'. Column ends mid-sentence at 'etiam'.

PL 16:1399

fidei sumus haeredes. Credidit et David, propter quod et locutus est (Psal. CXV, 10); et nos credamus, ut possimus loqui, scientes quoniam, « qui suscitavit Dominum Jesum Christum, et nos cum Jesu suscitabit (II Cor. IV, 14). » Hoc enim promisit, qui numquam mentitur, Deus (Tit. I, 2): hoc promisit veritas in Evangelio suo, dicens: « Haec est autem voluntas ejus qui misit me, ut omne quod dedit mihi, non perdam ex eo; sed resuscitem illud in novissimo die (Joan. VI, 39). » Nec satis putavit semel dixisse, sed etiam repetita expressione signavit; sic enim sequitur: « Haec est enim voluntas Patris mei, qui misit me, ut omnis qui videt Filium, et credit in eum, habeat vitam aeternam, et ego resuscitabo eum in novissimo die (Ibid. 40). »

be heirs of his faith. David also believed, and therefore he spoke (Ps. 115:10); let us also believe, that we may be able to speak, knowing that "He Who raised up the Lord Jesus Christ will raise us also with Jesus" (2 Cor. 4:14). For God, Who never lies, promised this (Titus 1:2); the Truth promised this in His Gospel, saying: "And this is the will of Him Who sent Me, that of all that He has given Me I should lose nothing, but should raise it up on the last day" (John 6:39). Nor did He think it enough to have said it once, but He sealed it by repeating the declaration; for thus it follows: "For this is the will of My Father Who sent Me, that everyone who sees the Son and believes in Him should have eternal life, and I will raise him up on the last day" (John 6:40).

90. Quis hoc dicit? Utique is qui mortuus plurima defunctorum corpora suscitavit. Si Deo non credimus, nec exemplo credimus? Non credimus quod promisit; quando etiam quod non promisit, effecit? Ipse autem quam causam moriendi habuisset, nisi habuisset et causam resurgendi? Etenim quoniam Deus mori non poterat, mori non poterat sapientia: resurgere autem non poterat, quod mortuum non erat; assumitur caro, quae mori posset; ut dum moritur, quod solet, quod mortuum fuerat, hoc resurgeret. Neque enim poterat esse nisi per hominem resurrectio; quoniam « sicut per hominem mors, ita et per hominem resurrectio mortuorum (I Cor. XV, 21). »

90. Who says this? He, assuredly, who when dead raised very many bodies of the departed. If we do not believe God, do we not believe even an example? Do we not believe what He promised, when He accomplished even what He did not promise? And what cause of dying would He Himself have had, unless He had had a cause of rising again too? For since God could not die, wisdom could not die; and what had not died could not rise again; flesh is taken up that could die, so that while that dies which is wont to die, what had died should rise again. For resurrection could not come except through man; since "as through man came death, so also through man the resurrection of the dead" (1 Cor. 15:21).

91. Ergo resurrexit homo, quoniam homo mortuus est: resuscitatus homo, sed resuscitans Deus. Tunc secundum carnem homo, nunc per omnia Deus: nunc enim secundum carnem jam non novimus Christum, sed carnis gratiam tenemus; ut ipsum primitias quiescentium, ipsum primogenitum ex mortuis noverimus. Primitiae utique ejusdem sunt generis atque naturae, cujus et reliqui fructus quorum pro laetiore proventu primitiva Deo munera deferuntur, sacrum munus pro omnibus, et quasi reparatae quaedam libamina naturae. Primitiae ergo quiescentium Christus. Sed utrum suorum quiescentium, qui quasi mortis exsortes dulci quodam sopore teneantur, ad omnium mortuorum? Sed « sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (I Cor. XV, 22). » Itaque sicut primitiae mortis in Adam, ita etiam primitiae resurrectionis in Christo.

91. Therefore man rose again, since man died: man was raised, but God was the One raising. Then man according to the flesh, now God in all things: for now we no longer know Christ according to the flesh, but we hold the grace of the flesh, that we may know Him as the firstfruits of those at rest, Him as the firstborn from the dead. Firstfruits are surely of the same kind and nature as the rest of the produce, for whose more joyful yield the first gifts are offered to God, a sacred gift on behalf of all, and as it were certain libations of a nature restored. Christ, then, is the firstfruits of those at rest. But is it of His own who are at rest, who, as though without share in death, are held in a kind of sweet sleep, or of all the dead? But "as in Adam all die, so also in Christ all shall be made alive" (1 Cor. 15:22). And so, as the firstfruits of death were in Adam, so too the firstfruits of the resurrection are in Christ.

92. Omnes resurgunt, sed nemo desperet, neque justus doleat commune consortium resurgendi;

92. All rise again; but let no one despair, nor let the righteous man grieve at the common fellowship of rising again;

Editors' notes and page, col. 1399

Footnotes

(72) ‹anchor: not visible in the page-foot image› · call in col 1399

Omnes edit., « repetita expressione firmavit ; » omnes mss., signavit.

All the editions: "he confirmed it by a repeated expression"; all the manuscripts: "sealed."

(printed under page 703)

(73) ‹anchor: not visible in the page-foot image› · call in col 1399

Vet. edit. ac mss. aliquot, « quoniam Dei mori non poterat sapientia. ; » Rom. edit. cum reliqui mss. ut in corpore.

The old edition and some manuscripts: "since the Wisdom of God could not die"; the Roman edition with the remaining manuscripts, as in the body of the text.

(printed under page 703)

(74) ‹anchor: pro laetiore proventu› · call in col 1399

Mss. aliquot, « quorum prolixiore proventu.

Some manuscripts: "for whose more abundant yield."

(printed under page 703)

Page

running head: 1399 S. AMBRO[SII] … (head cut at the image edge)
marginal letters: A ‹fidei sumus haeredes›; B ‹vitam aeternam, et ego›; C ‹tuus est : resuscitatus›; D ‹tur, ita et in Christo›
old-edition numerals: 1158 after ‹Haec est enim›
other: footnotes (72)–(75) at page foot omitted; calls (72), (74) removed, and the call after 'sapientia' printed '(83)' for (73) removed. Column ends at the semicolon after 'resurgendi', sentence continuing in col. 1400.

PL 16:1400

cum praecipuum fructum virtutis exspectet. « Omnes quidem resurgent, sed unusquisque, ut ait Apostolus, in suo ordine (Ibid. 23). » Communis est divinae fructus clementiae, sed distinctus ordo meritorum. Dies omnibus lucet, sol omnes populos fovet, pluvia possessiones omnium uberiore imbre fecundat.

since he awaits the special fruit of virtue. "All indeed shall rise again, but each one," as the Apostle says, "in his own order" (1 Cor. 15:23). The fruit of the divine clemency is common, but the order of merits is distinct. The day shines on all, the sun warms all peoples, the rain makes the estates of all fruitful with a richer shower.

93. Omnes nascimur, omnes resurgemus: sed in utroque vel vivendi, vel reviviscendi gratia dispar, diversa conditio. « In momento enim, in ictu oculi, in novissima tuba mortui resurgent incorrupti, et nos immutabimur (Ibid. 52). » Quin etiam in ipsa morte quiescunt alii, vivunt alii. Bona quies, sed vita melior. Denique Paulus ad vitam excitat quiescentem, dicens: « Surge, qui dormis, et exsurge a mortuis, et illuminabit tibi Christus (Ephes. V, 14). » Ergo hic excitatur, ut vivat, ut similis Pauli sit, ut possit dicere: « Quia nos qui vivimus, non praeveniemus eos qui dormierunt (I Thess. IV, 14). » Non enim communem hunc vivendi loquitur usum, spirandique commercium, sed meritum resurgendi. Nam cum dixisset: « Et mortui qui in Christo sunt, resurgent primi (Ibid. 15), » subjecit deinde: « Et nos qui vivimus, simul cum illis rapiemur in nubibus obviam Christo in aera (Ibid.). »

93. We are all born, we shall all rise again: but in both the grace, whether of living or of living again, is unequal, the condition different. "For in a moment, in the twinkling of an eye, at the last trumpet the dead shall rise incorrupt, and we shall be changed" (1 Cor. 15:52). Nay more, in death itself some rest, others live. Rest is good, but life is better. In short, Paul rouses to life the one at rest, saying: "Arise, you who sleep, and rise up from the dead, and Christ shall enlighten you" (Eph. 5:14). So this man is roused that he may live, that he may be like Paul, that he may be able to say: "For we who are alive shall not go before those who have fallen asleep" (1 Thess. 4:14). For he is not speaking of this common practice of living and the commerce of breathing, but of the merit of rising again. For when he had said: "And the dead who are in Christ shall rise first" (1 Thess. 4:15), he then added: "And we who are alive shall be caught up together with them in the clouds to meet Christ in the air" (ibid.).

94. Utique mortuus est Paulus, et passione venerabili vitam corporis cum immortali gloria commutavit: num fefellit ergo qui se viventem scripsit in nubibus obviam Christo esse rapiendum? Hoc enim de Enoch legimus (Gen. V, 24), aut Elia (IV Reg. II, 11): sed et tu rapieris in spiritu. Ecce currus Eliae, ecce ignes, etsi non videntur, parantur; ut justus ascendat, innocens transferatur, et tua vita mori nesciat. Denique apostoli mori nescierunt; unde et dictum est: « Amen, amen dico vobis, multi ex his astantibus non gustabunt mortem, donec videant Filium hominis venientem in regno suo (Matth. XVI, 28). » Vivit enim qui non habet, quod moriatur in eo, qui non habet ex Aegypto calceamentum aliquod aut vinculum: sed exuit illud priusquam corporis hujus deponat officium. Non solus itaque Enoch vivit, quia non solus est raptus: rapitur et Paulus obviam Christo.

94. Paul certainly died, and by a venerable passion exchanged the life of the body for immortal glory: did he then deceive, who wrote that he, while living, was to be caught up in the clouds to meet Christ? For this we read of Enoch (Gen. 5:24), or of Elijah (2 Kgs. 2:11); but you too shall be caught up in the spirit. Behold the chariot of Elijah, behold the fires: though they are not seen, they are being made ready, that the righteous may ascend, the innocent be carried across, and your life may know not how to die. In short, the apostles knew not how to die; whence it was also said: "Amen, amen, I say to you, many of those standing here shall not taste death until they see the Son of Man coming in His kingdom" (Matt. 16:28). For he lives who has nothing in him that may die, who has from Egypt no shoe or bond, but has put it off before he lays down the service of this body. So Enoch does not live alone, since he was not caught up alone: Paul too is caught up to meet Christ.

95. Vivunt etiam patriarchae; neque enim aliter Deus Abraham, Deus Isaac, et Deus Jacob, nisi mortui viverent, diceretur; Deus enim mortuorum non est, sed viventium (Luc. XX, 38). Vivemus et nos, si gesta moresque majorum voluerimus imitari. Miramur patriarcharum praemia, imitemur

95. The patriarchs too live; for otherwise He would not be called the God of Abraham, the God of Isaac and the God of Jacob, unless the dead were living; for He is not the God of the dead but of the living (Luke 20:38). We too shall live, if we will imitate the deeds and ways of our forebears. We wonder at the rewards of the patriarchs; let us imitate

Editors' notes and page, col. 1400

Footnotes

(75) ‹anchor: not visible in the page-foot image› · call in col 1400

« Quies et vita, poenarum immunitas et thronus in regno » ubique apud Ambrosium eodem sensu intelligenda sunt, quo accipi debere in epist. 71, ad Horont., admonuimus. Et certe frustra sunt, qui ex hujuscemodi locutionibus opinionem de medio inter gloriam ac poenas statu affingunt sancto Antistiti : namque infinitis locis immortalitatem suppliciis ἀμέσως [?] opponit, ut in hac ipsa oratione num. 8 « poenae addictis immortalitati debitos. » Quod quidem si Joan. Dallaeus attentius considerasset, easdem loquendi formulas minore invidia traduxisset lib. II de Usu Patrum, cap. 4.

"Rest and life, freedom from punishment and a throne in the kingdom" are everywhere in Ambrose to be understood in the same sense in which, as we pointed out on letter 71, to Horontianus, they must be taken. And those are certainly mistaken who from expressions of this kind fasten on the holy bishop an opinion of a middle state between glory and punishment: for in countless places he sets immortality directly against punishments, as in this very oration, number 8: "owed to immortality, though they had been consigned to punishment." Had Jean Daillé considered this more attentively, he would have censured these same forms of speech with less ill will in book II of On the Use of the Fathers, chapter 4.

(printed under page 703)

Page

running head: [S. AM]BROSII. 1400 (head cut at the image edge)
marginal letters: A ‹cum praecipuum fructum›; B ‹tam excitat quiescentem›; C ‹sit in nubibus obviam›; D ‹Deus Abraham, Deus Isaac›
old-edition numerals: 1159 after ‹Et mortui qui in›
other: footnote (75, continued) at page foot omitted; call (75) after 'vita melior' removed. 'Dies' read where the scan is blurred. Column ends mid-sentence at 'imitemur'.

PL 16:1401

obsequia. praedicamus gratiam, sequamur obedientiam, non escis inducti, saeculi laqueos incidamus. Arripiamus opportunitatem temporis, praescriptum legis, clementiam vocationis, desiderium passionis. Exierunt de terra sua patriarchae, et nos exeamus proposito de corporis potestate; nos exeamus proposito, illi exsilio: sed exsilium non putarunt, quod devotio obiret, non necessitas imperaret. Illi terram solo mutarunt, nos terram coelo mutemus; illi habitatione, nos spiritu. Illis illuminatum stellis coelum ostenderit sapientia, nostri cordis oculos illuminet. Sic typus veritati, et veritas concurrit typo.

their obedience. We proclaim grace; let us follow obedience, lest, led on by baits, we fall into the snares of the world. Let us seize the opportunity of the time, the precept of the law, the clemency of the calling, the desire of the passion. The patriarchs went out from their own land; let us too go out, by our resolve, from the power of the body; we by resolve, they by exile: but they did not think it exile, since devotion undertook it, not necessity commanded it. They exchanged land for soil; let us exchange earth for heaven; they in dwelling, we in spirit. Wisdom showed them the heaven lit with stars; let it enlighten the eyes of our heart. So the figure runs together with the truth, and the truth with the figure.

96. Abraham paratus excipiendis hospitibus (Gen. XVIII, 2), fidelis Deo, impiger ministerio, promptus officio, Trinitatem in typo vidit, hospitalitatem religione cumulavit, tres suspiciens, unum adorans, et personarum distinctione servata, unum tamen Dominum nominabat, tribus honorificentiam muneris deferens, et unam significans potestatem. Loquebatur enim in eo non doctrina, sed gratia: et melius credebat ille, quod non didicerat, quam nos qui didicimus. Nemo enim typum falsaverat veritatis, et ideo tres videt, sed unitatem veneratur. Tres mensuras similaginis promit, unum immolat vitulum, satis credens unum esse sacrificium, trium munus: unam hostiam, trium gratiam. Nam in quatuor regibus (Gen. XIV, 1 et seq.) quis non intelligat quod materialis elementa naturae, praefiguratae Dominicae passionis indicio, et omnia sibi mundana subjecerit? Fidelis in bello, abstemius in triumpho, qui donis non hominum ditescere, sed Dei mallet.

96. Abraham, ready to receive guests (Gen. 18:2), faithful to God, tireless in service, prompt in duty, saw the Trinity in a figure; he heaped up hospitality with religion, looking up at three, adoring one, and keeping the distinction of the Persons, he yet named one Lord, offering to three the honour of his gift and signifying one power. For it was not learning that spoke in him, but grace: and he believed better what he had not learned than we who have learned. For no one had falsified the figure of the truth, and therefore he sees three, but worships the unity. He brings out three measures of fine flour, he sacrifices one calf, believing it enough that the sacrifice is one, the gift of three: one victim, the favour of three. For in the case of the four kings (Gen. 14:1 ff.) who would not understand that he subjected to himself the elements of material nature, and all things of the world, by the token of the Lord's passion prefigured? Faithful in war, abstemious in triumph, he would rather grow rich by the gifts not of men but of God.

97. Generare se posse filium senex credidit, immolare posse se filium pater judicavit (Gen. XXII, 11): nec patrius trepidavit affectus, cum senis dexteram pietatis adjuvaret; sciebat enim acceptiorem Deo filium immolatum esse, quam sanum. Ergo adduxit ad sacrificium filium dilectissimum, et quem sero susceperat, cito obtulit: nec paterni nominis appellatione revocatur, cum ille patrem vocaret, hic filium. Chara quidem nominum pignora, sed amabiliora Dei praecepta. Itaque licet compaterentur corda, vota durabant. Distrinxit super filium gladium paterna manu, et patrio percussit affectu, ne periret poena: trepidavit, ne ictus erraret, dextera deficeret. Sensit pietatis affectum, sed non omisit devotionis negotium: et properabat obsequium, etiam cum audiret oraculum. Unde nos quoque Deum omnibus, quos diligimus,

97. As an old man he believed he could beget a son; as a father he judged he could sacrifice his son (Gen. 22:11): nor did his fatherly affection tremble, since the old man's right hand was helped by piety; for he knew that a son sacrificed was more acceptable to God than a son kept safe. So he brought his most beloved son to the sacrifice, and the son he had received late he offered quickly: nor is he called back by being addressed with a father's name, when the one called him father and he called the other son. Dear indeed are the pledges that names bring, but more lovable are the commands of God. And so, though their hearts suffered together, their vows held firm. He drew the sword over his son with a father's hand, and struck with a father's love, lest the penalty be lost: he trembled lest the blow go astray, lest his right hand fail. He felt the affection of piety, but did not abandon the business of devotion: and he was hastening his obedience even when he heard the oracle. Hence we too [should set] God before all whom we love,

Editors' notes and page, col. 1401

Footnotes

(76) ‹anchor: not visible in the page-foot image› · call in col 1401

Nonnulli mss., « Ostendit sapientia, nostri cordis oculos illuminet ejusdem sapientiae vera cognitio, »

Some manuscripts: "Wisdom has shown; may the true knowledge of that same wisdom enlighten the eyes of our heart."

(printed under page 704)

(77) ‹anchor: not visible in the page-foot image› · call in col 1401

Ita omnes edit. ac plures mss.; alii vero exhibent, « trinum munus : unam hostiam trium gratiarum. » At post paucos versus, ubi nos cum Rom. edit. cunctisque mss., « abstemius in triumpho, » unum tamen excipimus in quo, « ac strenuus [?] in triumpho, » in ant. edit. habebatur, « abstinens in triumpho. »

So all the editions and more manuscripts; but others give: "a threefold gift: one victim of three graces." A few lines later, where we, with the Roman edition and all the manuscripts, read "abstemious in triumph" (except one, in which "and vigorous [?] in triumph"), the old edition had "abstaining in triumph."

(printed under page 704)

(78) ‹anchor: amabiliora Dei praecepta› · call in col 1401

Rom. edit., « sed ampliora praecepta ; reliquae, ac mss., sed amabiliora praecepta ; » Benig., « Dei praecepta. »

The Roman edition: "but the commandments are greater"; the others, and the manuscripts: "but the commandments are more lovable"; the Benignus manuscript: "the commandments of God."

(printed under page 704)

(79) ‹anchor: percussit affectu, ne periret poena: trepidavit› · call in col 1401

Nonnulli mss., « et patrio percussus affectu, pene trepidavit, » etc.

Some manuscripts: "and struck by a father's love, he almost trembled," etc.

(printed under page 704)

Page

running head: 1401 DE EXCESSU FRATRIS S[ATYRI] … (head cut at the image edge)
marginal letters: A ‹obsequia. praedicamus gratiam›; B ‹litatem religione cumulavit›; C ‹in triumpho, qui donis›; D ‹ictus erraret, dextera›
old-edition numerals: 1160 before ‹97. Generare›
other: footnotes (76)–(79) at page foot omitted; calls (76) after 'illuminet', (77) after 'gratiam', (78) after 'praecepta', (79) after 'trepidavit' removed. Scan is faint and blurred throughout: UNSURE readings 'non escis' (perhaps 'ne'), 'ostenderit', 'et melius' (prints like 'ci'), 'ne periret poena', 'quam sanum'. Column ends mid-sentence at 'diligimus,'; the English bracket supplies the verb completed in col. 1402.

PL 16:1402

praeferamus, patri, fratribus, matri, ut possit nobis servare dilectos, sicut in Abraham uberiorem remuneratorem, quam ministrum videmus.

should prefer to father, brothers, mother, that He may preserve our loved ones for us, as in Abraham's case we see Him a more generous rewarder than [Abraham was] a servant.

98. Obtulit quidem filium pater, sed Deus non sanguine, sed pietate placatur. Ovem pro homine demonstravit in ligno, ut et filium patri redderet, nec periret hostia sacerdoti. Itaque nec Abraham parricidio cruentatus est, nec Deus sacrificio defraudatus. Vidit propheta, nec affectavit jactantiam, nec tenuit pertinaciam: ovem pro homine mutavit. Quo magis ostenditur, quam religiose obtulerit, quem tam libenter recepit. Et tu si Deo munus tuum offeras, non amittis. Sed avari sumus. Deus unicum Filium morti pro nobis obtulit (Rom. VIII, 32), nos nostros negamus. Vidit hoc Abraham, et agnovit mysterium, salutem nobis in ligno futuram: nec latuit in uno eodemque sacrificio aliud esse quod videretur offerri, aliud quod posset occidi.

98. The father indeed offered his son, but God is appeased not by blood but by devotion. He pointed out a ram in place of the man on the wood, so as both to give the son back to the father and not to let the priest lose his victim. And so Abraham was neither stained with the blood of his child, nor was God cheated of a sacrifice. The prophet saw, and did not affect ostentation nor hold on stubbornly: he exchanged the ram for the man. By this it is the more shown how devoutly he offered him whom he received back so gladly. You too, if you offer your gift to God, do not lose it. But we are grasping. God offered His only Son to death for us (Rom. 8:32); we refuse our own. Abraham saw this and recognized the mystery, that salvation would come to us on the wood: nor was it hidden from him that in one and the same sacrifice one thing was what seemed to be offered, another what could be slain.

99. Imitemur ergo Abrahae devotionem, imitemur Isaac bonitatem, imitemur castimoniam. Bonus plane et pudicus vir, devotus Deo, castus uxori: qui injuriam non reddidit, excludentibus cessit, poenitentes eosdem recepit, nec protervus contumaciae, nec durus gratiae. Litium fugitans, cum recederet: facilis veniae, cum reciperet: profusior bonitate, cum ignosceret. Petebatur societatis consortium, adjunxit convivium voluptatis.

99. Let us therefore imitate the devotion of Abraham, let us imitate the goodness of Isaac, let us imitate his chastity. A good and modest man indeed, devoted to God, chaste towards his wife: who did not return injury, gave way to those who shut him out, received them back when they repented, neither insolent towards stubbornness nor hard in favour. Shunning quarrels when he withdrew; ready to pardon when he took them back; the more lavish in goodness when he forgave. A partnership of alliance was sought from him; he added the conviviality of a feast.

100. Imitemer etiam in Jacob typum Christi, sit ejus in nobis aliqua similitudo factorum. Erimus consortes, si fuerimus imitatores. Matri obedivit, fratri cessit, socero servivit, mercedem de lucris, non de gregis divisione quaesivit. Non avara divisio ubi lucrativa portio. Nec illa otiosa significatio, scala de coelo (Gen. XXVIII, 12), quod per crucem Christi angelorum atque hominum futura consortia viderentur. Cui obstupefactum est femur (Gen. XXXII, 25), ut in femore suo agnosceret generationis haeredem, et obstupefactio femoris passionem prophetaret haeredis.

100. Let us imitate also the figure of Christ in Jacob; let there be in us some likeness of his deeds. We shall be sharers if we are imitators. He obeyed his mother, gave way to his brother, served his father-in-law, sought his wage from the increase, not from a division of the flock. That was no grasping division where the portion was gainful. Nor was that sign idle, the ladder from heaven (Gen. 28:12), for it was seen that through the cross of Christ there would be fellowship of angels and men. His thigh was numbed (Gen. 32:25), that in his own thigh he might recognize the heir of his line, and the numbing of the thigh might foretell the passion of the heir.

101. Videmus igitur coelum patere virtuti, nec hoc esse paucorum: « Multi enim venient ab Oriente, et ab Occidente, et Aquilone et Austro, et recumbent in regno Dei (Matth. VIII, 11), » delectationem perpetuae quietis sepultis animorum motibus exprimentes, Sequamur Abraham moribus, ut nos recipiat in gremium suum, et tanquam Lazarum suae humilitatis haeredem (Luc. XVI, 23) propriis circumfusum virtutibus pio foveat amplexu. Non enim nos in gremio corporali, sed in quodam bono-

101. We see, then, that heaven lies open to virtue, and that this is not for a few: "For many shall come from the East and from the West, and from the North and the South, and shall recline in the kingdom of God" (Matt. 8:11), expressing the delight of everlasting rest once the movements of the soul are laid to sleep. Let us follow Abraham in our ways, that he may receive us into his bosom, and, like Lazarus, the heir of his humility (Luke 16:23), may cherish us in a loving embrace, surrounded by our own virtues. For not in a bodily bosom, but in a kind of [bosom of] good

Editors' notes and page, col. 1402

Footnotes

(80) ‹anchor: not visible in the page-foot image› · call in col 1402

Eadem Rom. edit., « ut posset nobis servari dilectus ; » vet. autem, ac mss. invicem consentiunt, nisi quod illae praeferunt, « nos servari, » ubi nos cum mss., « nobis servari. »

The same Roman edition: "so that the beloved could be kept for us"; the old editions and the manuscripts agree with each other, except that the editions show "that we be kept," where we, with the manuscripts, read "be kept for us."

(printed under page 704)

(81) ‹anchor: in gremio corporali› · call in col 1402

Haud absimili modo quod per Abrahae sinum (continues)

In a not dissimilar way, that by Abraham's bosom (continues)

(printed under page 704)

Page

running head: [DE EXCESSU FRAT]RIS SUI SATYRI LIB. II. 1402 (head cut at the image edge; col. 1398's head was read as LIB. I.)
marginal letters: A ‹praeferamus, patri, fratribus›; B ‹agnovit mysterium›; C ‹fratri cessit, socero›; D ‹recipiat in gremium suum›
old-edition numerals: 1161 before ‹101. Videmus›
other: footnotes (78, continued)–(81) at page foot omitted; calls (80) after 'dilectos' and (81) after 'corporali' removed. Upper third of the scan is very faint: UNSURE readings 'remuneratorem', 'pietate', 'pertinaciam', 'Imitemer' (could be a faint 'Imitemur'). 'exprimentes, Sequamur' set with the comma as seen. Column ends with 'bono-' split across the break (next column not yet seen when written); English 'good' provisional.

PL 16:1403

rum factorum amictu sancti patriarchae probata Deo successio fovet. « Nolite, inquit, seduci, Deus non deridetur (Galat. VI, 7). »

deeds, clothed in them, does the succession of the holy patriarch, approved by God, cherish us. "Be not deceived," he says, "God is not mocked" (Gal. 6:7).

102. Advertimus quam grave sit sacrilegium resurrectionem non credere; si enim non resurgimus, ergo Christus gratis mortuus est, ergo Christus non surrexit (I Cor. XV, 13). Si enim nobis non resurrexit, utique non resurrexit, qui sibi cur resurgeret, non habebat. Resurrexit in eo mundus, resurrexit in eo coelum, resurrexit in eo terra; erit enim coelum novum et terra nova (Apoc. XXI, I). Sibi autem ubi erat necessaria resurrectio, quem mortis vincula non tenebant? Nam etsi secundum hominem mortuus, in ipsis tamen erat liber infernis.

102. We observe how grave a sacrilege it is not to believe in the resurrection; for if we do not rise again, then Christ died for nothing, then Christ has not risen (1 Cor. 15:13). For if He did not rise for us, He certainly did not rise at all, since He had no reason to rise for Himself. In Him the world rose again, in Him heaven rose again, in Him the earth rose again; for there shall be a new heaven and a new earth (Rev. 21:1). But where was resurrection necessary for Himself, Whom the bonds of death did not hold? For though He died as man, yet in the very regions below He was free.

103. Vis scire quam liber? « Factus sum sicut homo sine adjutorio, inter mortuos liber (Psal. LXXXVII, 5). » Et bene liber, qui se poterat suscitare, juxta quod scriptum est; « Solvite hoc templum, et in triduo resuscitabo illud (Joan. II, 19). » Et bene liber, qui alios descenderat redempturus. Factus est autem sicut homo, non specie utique, sed veritate formatus; quia et homo est, et quis cognoscet eum? Etenim » in similitudinem hominum factus, et specie inventus ut homo, humiliavit semetipsum, factus obediens usque ad mortem (Philipp. II, 7, 8) » ut per illam scilicet obedientiam ejus gloriam videremus, « gloriam quasi unigeniti a Patre » secundum Joannem sanctum (Joan. I, 14). Ita enim Scripturae figura servatur, ut et unigeniti gloria, et perfecti hominis natura servetur in Christo.

103. Would you know how free? "I have become as a man without help, free among the dead" (Ps. 87:5). And well [is He called] free, Who could raise Himself, according to what is written: "Destroy this temple, and in three days I will raise it up" (John 2:19). And well free, Who had gone down to redeem others. Now He was made as a man, formed not indeed in appearance but in truth; for He is both a man, and who shall know Him? For indeed, "made in the likeness of men, and found in appearance as a man, He humbled Himself, becoming obedient unto death" (Phil. 2:7, 8), that is, that through that obedience we might see His glory, "the glory as of the only-begotten from the Father," according to Saint John (John 1:14). For thus the figure of Scripture is kept, so that both the glory of the Only-begotten and the nature of perfect man are kept in Christ.

104. Itaque adjutore non eguit: neque enim eguit, cum faceret mundum; ut egeret, cum redimeret. Non legatus, non nuntius, sed ipse Dominus salvum fecit eum: « Ipse dixit, et facta sunt (Psal. XXXII, 9). » Ipse Dominus salvum fecit eum: ubique ipse, quia per ipsum omnia. Quis autem adjuvaret eum, in quo creata sunt omnia, et omnia in ipso constant (Coloss. I, 16, 17)? Quis adjuvaret eum, qui omnia in memento facit, et in novissima tuba mortuos suscitat (I Cor. XV, 52)? Non quia aut prima, aut secundo non possit, aut tertia: sed ordo servatur, non quo difficultas sero vincenda, sed legitimus numerus explicandus sit.

104. So He had no need of a helper: for He did not need one when He made the world, that He should need one when He redeemed it. Not an envoy, not a messenger, but the Lord Himself saved him: "He spoke, and they were made" (Ps. 32:9). The Lord Himself saved him: everywhere it is He Himself, since all things are through Him. And who would help Him in Whom all things were created, and in Whom all things hold together (Col. 1:16, 17)? Who would help Him Who does all things in a moment, and at the last trumpet raises the dead (1 Cor. 15:52)? Not that He could not do it at the first, or the second, or the third: but an order is kept, not because a difficulty is to be overcome late, but because the lawful number is to be unfolded.

105. Tempus autem, arbitror, de tubarum specie dicere, quoniam sermo propinquat ad finem: ut nostri quoque consummandi eloquii tuba sit signum. Septem tubas legimus in Apocalypsi Joannis,

105. But it is time, I think, to speak of the kind of the trumpets, since the discourse draws near its end: so that a trumpet may be the signal of our own speech too as it is brought to completion. We read of seven trumpets in the Apocalypse of John,

Editors' notes and page, col. 1403

Footnotes

(81) (continued) intelligere nos oporteat, Exposit. in psal. XXXVIII, num. 11, explicatum reperies, si locum adire non te pigeat.

(printed under page 705)

(82) ‹anchor: not visible in the page-foot image› · call in col 1403

Rom. edit. resecaverat « secundum Joannem sanctum, » quas voces ex aliis edit. ac mss. restituimus.

The Roman edition had cut out "according to Saint John," words we have restored from the other editions and the manuscripts.

(printed under page 705)

(83) ‹anchor: numerus explicandus sit› · call in col 1403

Ita vet. edit. ac mss. prope ad unum : at Rom. edit. cum uno vel altero mss. ; « numerus vindicandus sit. »

So the old edition and the manuscripts almost to a man; but the Roman edition, with one or two manuscripts: "the number is to be upheld."

(printed under page 705)

(84) ‹anchor: not visible in the page-foot image› · call in col 1403

Origenes Tract. 30 in Matth. de Scripturae tubis disserit, sed contractius ; tametsi locum e Numeris ab Ambrosio infra subjectum integrum referat. Potuit ergo Doctor noster, quae hic disputat, ex eo fonte derivata more suo amplificasse.

Origen, Tractate 30 on Matthew, discusses the trumpets of Scripture, but more briefly, although he quotes in full the passage from Numbers that Ambrose adds below. Our Doctor, then, may have drawn what he argues here from that source and enlarged it in his usual way.

(printed under page 705)

(85) ‹anchor: not visible in the page-foot image› · call in col 1403

Tuba Romani utebantur in militia, quemadmodum tympanis ac tibiis barbari : qua de re consule Just. Lipsium de Mil. Rom. lib. II, dial. 10.

The Romans used the trumpet in war, as the barbarians used drums and pipes; on this consult Justus Lipsius, On the Roman Army book II, dialogue 10.

(printed under page 705)

(86) ‹anchor: not visible in the page-foot image› · call in col 1403

Omnes edit., « scientes eas ; » mss. vero alii « conjicientes eas ; » alii « conscientes eas, » alii demum » consentientes eas ; » quae lectio videtur praeferenda.

All the editions: "knowing them"; but some manuscripts: "throwing them together"; others: "conscious of them"; others finally: "agreeing with them," which reading seems preferable.

(printed under page 705)

Page

running head: 1403 S. AMBRO[SII] … (head cut at the image edge)
marginal letters: A ‹rum factorum amictu›; B ‹LXXXVII, 5). » Et bene liber›; C ‹104. Itaque adjutore›; D ‹ut nostri quoque consummandi›
old-edition numerals: 1162 after ‹de tubarum›
other: column opens 'rum', completing 'bono-' at the end of col. 1402 (= bonorum). Footnotes (81, continued)–(84) at page foot omitted; calls (82) after 'a Patre' and (83) after 'explicandus sit' removed. Stray guillemet 'Etenim » in similitudinem' set as printed. Column ends mid-sentence at 'Joannis,'.

PL 16:1404

quas septem sumpsere angeli (Apoc. VIII, 2). Ubi habes quoniam septimus angelus tuba cecinit, et facta est vox magna de coelo dicens: « Factum est regnum hujus mundi Dei nostri, et Christi ejus, et regnabit in saecula saeculorum (Apoc. XI, 15). » Tuba quidem et pro voce accipitur, quia habes: « Quoniam ecce ostium apertum in coelo, et vox prima, quam audivi, sicut tubam loquentem mecum et dicentem: Ascende huc, et ostendam tibi quae oportet fieri (Apoc. IV, 1). » Legimus etiam: « Canite initio mensis tuba (Psal. LXXX, 4); » sed etiam alibi: « Laudate eum in sono tubae (Psal. CL, 3). »

which seven angels took up (Rev. 8:2). There you have it that the seventh angel sounded the trumpet, and there came a great voice from heaven, saying: "The kingdom of this world has become our God's and His Christ's, and He shall reign for ages of ages" (Rev. 11:15). A trumpet is indeed also taken for a voice, for you have: "For behold, a door opened in heaven, and the first voice which I heard, as of a trumpet speaking with me and saying: Come up hither, and I will show you the things that must come to pass" (Rev. 4:1). We read also: "Sound the trumpet at the beginning of the month" (Ps. 80:4); and elsewhere too: "Praise Him with the sound of the trumpet" (Ps. 150:3).

106, Ergo quid sibi velit tubarum significatio, omni virtute debemus advertere; ne quasi fabulam aniliter accipientes periclitemur, si indigna dogmate spiritali, nec convenientia Scripturarum eminentiae sentiamus. Nam cum legerimus bellum nobis esse non adversus carnem et sanguinem, sed adversus spiritalia nequitiae, quae sunt in coelestibus (Ephes. VI, 12); non carnalia utique arma, sed fortia Deo aestimare debemus (II Cor. X, 4). Non enim satis est tubam te videre, nec sonum ejus audire, nisi proprietatem sonitus intelligas. Etenim si incertam vocem det tuba, quomodo quis parabit se ad bellum? Unde oportet vocis tubae nos scire virtutem, ne videamur Barbari, cum tubas hujusmodi aut audimus, aut loquimur. Et ideo cum loquimur, oremus ut eas nobis spiritus sanctus interpretetur.

106. So we ought to consider with all our strength what the meaning of the trumpets is, lest, taking it like an old wives' tale, we be endangered by thinking things unworthy of spiritual doctrine and unbefitting the loftiness of the Scriptures. For since we have read that our warfare is not against flesh and blood, but against the spiritual forces of wickedness which are in the heavenly places (Eph. 6:12), we must reckon our arms not carnal indeed, but mighty to God (2 Cor. 10:4). For it is not enough for you to see the trumpet, nor to hear its sound, unless you understand the particular nature of the sound. For if the trumpet gives an uncertain sound, who shall prepare himself for battle? Hence we ought to know the force of the trumpet's voice, lest we seem barbarians when we either hear or speak of trumpets of this kind. And therefore, when we speak, let us pray that the Holy Spirit may interpret them for us.

107. Requiramus igitur in Scripturis veteribus quid de tubarum genere legerimus, consentientes eas solemnitates, quae Judaeis lege praescriptae sunt, superiorum esse umbram celebritatum, coelestiumque festorum. Hic enim umbra, illic veritas. Per umbram ad veritatem pervenire nitamur. Certe figura etiam alibi expressa est hoc modo: habes enim quia locutus est Dominus ad Moysen: « Loquere filiis Israel, dicens: Mense septimo, una mensis, erit vobis requies in memoriale tubarum, vocata sancta erit vobis. Omne opus servile non facietis, et accendetis holocaustum Domino (Levit. XXIII, 24). » In numeris autem: « Locutus est Dominus ad Moysen, dicens: Fac tibi duas tubas ductiles, argenteas facies eas, et erunt tibi ad evocandam synagogam, et promovenda castra: et tuba canes in illis, et colligetur omnis turba ad ostium tabernaculi testimonii. Si autem in una tuba cecineris, ad te venient omnes principes et duces

107. Let us inquire, then, in the old Scriptures what we have read about the kind of trumpets, agreeing that those solemnities which were prescribed by law to the Jews are a shadow of higher celebrations and heavenly feasts. For here is the shadow, there the truth. Let us strive through the shadow to reach the truth. Indeed the figure is expressed elsewhere too in this way: for you have it that the Lord spoke to Moses: "Speak to the children of Israel, saying: In the seventh month, on the first of the month, you shall have a rest, a memorial of trumpets; it shall be called holy for you. You shall do no servile work, and you shall kindle a whole burnt offering to the Lord" (Lev. 23:24). And in Numbers: "The Lord spoke to Moses, saying: Make yourself two trumpets of beaten work; you shall make them of silver, and they shall serve you for calling the assembly together and for moving the camp: and you shall sound with them, and the whole multitude shall be gathered to the door of the tabernacle of the testimony. But if you sound with one trumpet, all the princes and leaders shall come to you,

Editors' notes and page, col. 1404

Footnotes

(87) ‹anchor: vocata sancta› · call in col 1404

Rom. edit., « in memoriale tubarum, vocata sancta Domino, » vet. autem edit. non discrepant a mss. ac a sacris cod. nisi quod virgulam transponunt post vocem vocata, sed incongrue.

The Roman edition: "for a memorial of trumpets, called holy to the Lord"; the old editions do not differ from the manuscripts and the sacred codices, except that they move the comma to after the word "called," but inappropriately.

(printed under page 705)

Page

running head: [S. A]MBROSII. 1404 (head cut at the image edge)
marginal letters: A ‹quas septem sumpsere angeli›; B ‹spiritali, nec convenientia›; C ‹eas solemnitates›; D ‹tium tabernaculi testimonii›
old-edition numerals: (none)
other: footnotes (84, continued)–(87) at page foot omitted; calls (84) after 'significatio', (85) after 'Barbari', (86) after 'solemnitates', (87) after 'vocata sancta' removed. Column ends mid-quotation at 'duces' (Num. 10, reference printed in the next column).

PL 16:1405

Israel, et tuba canetis significationem primam, et promovebunt castra, et constituentur ad Orientem. Et tuba canetis significationem secundam, et promovebunt castra, et constituentur ad Libanum. Et tuba canetis significationem tertiam, et promovebunt castra, quae constituentur ad Boream. Et tuba canetis significationem quartam, et promovebunt castra, quae constituentur ad Aquilonem. Significationem tuba canent in promotu eorum. Et cum congregabitis synagogam, tuba canite, et non significationem. Et filii Aaron sacerdotes tubis canent, et erit vobis legitimum aeternum in progenies vestras. Si autem exieritis in bellum in terram vestram ad adversarios, qui resistunt vobis, significabitis tubis, et reminiscemini coram Domino, et liberationem habebitis a mortuis vestris. Et in diebus laetitiae vestrae, et in diebus festis vestris, et in neomeniis vestris concinite tubis, et in holocaustis et sacrificiis salutaribus vestris, et erit vobis in commemoratione vestra coram Domino, ait Dominus (Num. X, 1-10). »

Israel, and you shall sound the trumpet with the first signal, and they shall move the camps, and they shall be set towards the East. And you shall sound the trumpet with the second signal, and they shall move the camps, and they shall be set towards Lebanon. And you shall sound the trumpet with the third signal, and they shall move the camps, which shall be set towards the North. And you shall sound the trumpet with the fourth signal, and they shall move the camps, which shall be set towards the North wind. They shall sound a signal with the trumpet at their setting out. And when you gather the assembly, sound the trumpet, and not the signal. And the sons of Aaron, the priests, shall sound with the trumpets, and it shall be for you an everlasting ordinance throughout your generations. But if you go out to war in your land against the adversaries who resist you, you shall give the signal with the trumpets, and you shall be remembered before the Lord, and you shall have deliverance from your dead. And in the days of your gladness, and in your feast days, and in your new moons, sound together with the trumpets, and over your holocausts and your saving sacrifices, and it shall be for you for a remembrance before the Lord, says the Lord (Num. 10:1–10)."

108. Quid igitur, dies festos in potu et in epulis aestimabimus? Sed nemo nos in manducando dijudicet; novimus enim quia Lex spiritalis est (Rom. VII, 14): « Nemo ergo nos judicet in escis aliquibus aut in potu, aut in parte diei festi, aut neomeniis, aut sabbato quae sunt umbra futurorum, corpus autem Christi (Coloss. II, 16, 17). » Corpus itaque Christi requiramus, quod vobis quasi novissima tuba vox de coelo paterna monstravit, tunc cum dicebant Judaei, quia tonitruum factum est illi (Joan. XII, 28, 29): corpus Christi quod iterum tuba nobis novissima revelabit; quoniam « ipse Dominus in jussu archangeli, et in tuba Dei descendet de coelo: et mortui qui in Christo sunt, resurgent (I Thess. IV, 15); ubi enim corpus, illic et aquilae (Luc. XVII, 37): » ubi Christi corpus, ibi veritas.

108. What then, shall we reckon feast days to lie in drinking and in banquets? But let no one judge us in eating; for we know that the Law is spiritual (Rom. 7:14): "Let no one therefore judge us in any foods or in drink, or in respect of a feast day, or new moons, or the sabbath, which are a shadow of things to come, but the body is Christ's (Col. 2:16–17)." Let us therefore seek the body of Christ, which the Father's voice from heaven showed to you as if by the last trumpet, at the time when the Jews were saying that it had thundered to Him (John 12:28–29): the body of Christ, which the last trumpet will reveal to us again; since "the Lord Himself, at the command of the archangel and with the trumpet of God, shall descend from heaven: and the dead who are in Christ shall rise (1 Thess. 4:15); for where the body is, there also are the eagles (Luke 17:37)": where the body of Christ is, there is the truth.

108 bis. Septima igitur tuba hebdomadis requiem videtur significare, quae non solum in diebus et annis et periodis aestimatur (unde et jubilaeus sacratus est numerus), sed etiam annum septuagesimum comprehendit, quando in Hierusalem regressus est populus, qui septuaginta annis in captivitate duravit.

108 bis. The seventh trumpet, then, seems to signify the rest of the week, which is reckoned not only in days and years and periods (whence the jubilee too is a sacred number), but also embraces the seventieth year, when the people returned to Jerusalem, which had endured seventy years in captivity.

Editors' notes and page, col. 1405

Footnotes

(88) ‹anchor: not visible in the page-foot image› · call in col 1405

Eras. et Gill. edit., ad liba ; Rom., ad Austrum. Et utrique suffragantur sacri codices, quorum alii legunt παρεμβάλλουσαι λίβα, alii νότον. Non dubium tamen est quin lectio Amerb. et mss. bona sit nempe ad Libanum, infra enim. num. 115 eadem lectio habetur, et num. 119. Sponsus a Libano sponsam invitat. Rursus vero ubi nos cum vet. edit. et cunctis mss. « ad Boream ; » reposuerat, edit. « ad mare. » In hoc autem non tantum LXX ei patrocinantur, sed ipsemet Ambrosius infra num. 115, ubi tertiam tubae significationem mari accommodat. Verum tamen ab omnibus mss. et ant. edit. piget discedere. Adverte porro nec in Hebraeo, nec in ullis versionibus praeter LXX haberi quidquam de tertio et quarto tubarum signo, et pro eo quod est ubique in sacris litteris, « castra quae constituta sunt : » Ambrosium legisse, « castra quae constituentur. »

The editions of Erasmus and Gillot: "to the south-west wind (liba)"; the Roman: "to the south." Both have the support of sacred codices, some of which read "encamping towards the south-west (liba)," others "towards the south (noton)." There is no doubt, however, that the reading of Amerbach and the manuscripts is good, namely "to Lebanon"; for the same reading is found below at number 115, and at number 119: the Bridegroom invites the bride from Lebanon. Again, where we, with the old edition and all the manuscripts, read "to the north," the [Roman?] edition had substituted "to the sea." In this not only the Septuagint supports it, but Ambrose himself below at number 115, where he applies the third signal of the trumpet to the sea. Yet one is loath to depart from all the manuscripts and the old edition. Note further that neither in the Hebrew nor in any version except the Septuagint is there anything about the third and fourth trumpet signals, and that where the sacred text everywhere has "the camps that have been pitched," Ambrose read "the camps that shall be pitched."

(printed under page 706)

(89) ‹anchor: not visible in the page-foot image› · call in col 1405

Mss. nonnulli, « tuba canente, pro motu eorum... Aaron sacerdotis tuba canent. »

Some manuscripts: "with the trumpet sounding, for their moving ... [the sons] of Aaron the priest shall sound with the trumpet."

(printed under page 706)

Page

running head: 1405 DE EXCESSU FRATRIS S[ATYRI ...] (head cut by the crop at right)
marginal letters: A ‹Israel, et tuba canetis significationem primam›; B ‹concinite tubis, et in holocaustis›; C ‹tiam « ipse Dominus in jussu archangeli›; D ‹(footnote zone) sit nempe ad Libanum›
old-edition numerals: 1163 after ‹Libanum.›
other: the image crop clips the first letter or two of most lines at the left edge; those letters (e.g. I-srael, p-romovebunt, E-t, di-judicet, vii in Rom. vii) are supplied from the obvious word, not seen. In fn 88 the line 'edit. « ad mare. »' loses only its first letter to the crop; no 'Rom.' is printed before it, so the earlier '[Rom.?]' was removed from the footnote text (Q1); the English keeps '[Roman?]' as a gloss. 'a mortuis vestris' is as printed (footnote 90: Rom. edit. 'ab inimicis'). Last word 'dura-' completed as 'duravit' from the top of col. 1406. Footnote calls (88) after ‹Libanum›, (89) after ‹canent›, (90) after ‹mortuis vestris›, (91) after ‹sabbato› removed; footnotes (88)–(89) set above; (90)–(91), printed under col. 1406, are set in n1406 (which marks their calls as in col 1406; the calls are in this column).

PL 16:1406

In centesimis quoque et in millesimis sacri observatio numeri minime praeteritur, neque enim otiose Deus dixit: « Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal (III Reg. xix, 18). » Ergo umbra futurae quietis in diebus, mensibus, annis, mundi ipsius tempore figuratur, et ideo per Moysen mandatur filiis Israel, ut septimo mense, una mensis, singulis fiat requies in memoriale tubarum: nec servile aliquod opus, sed Deo sacrificium offeratur, eo quod in ipso fine hebdomadis, quasi mundi sabbato, spiritalia a nobis non carnalia opera flagitantur. Quod enim carnale, servile; quia animo caro servit. liberum vero innocentia facit, culpa vernaculum.

In the hundreds also and in the thousands the observance of the sacred number is by no means passed over, for not idly did God say: “I have left Me seven thousand men, who have not bowed the knee before Baal (III Kgs. 19:18).” Therefore the shadow of the rest to come is figured in days, months, years, in the time of the world itself, and therefore it is commanded through Moses to the children of Israel that in the seventh month, on the first of the month, there be rest for each one as a memorial of the trumpets: and that no servile work be offered, but sacrifice to God, because at the very end of the week, as it were the sabbath of the world, spiritual works, not carnal ones, are demanded of us. For what is carnal is servile, since the flesh serves the soul; but innocence makes one free, guilt a home-born slave.

109. Oportuit igitur per speculum et in aenigmate fieri spiritalia: « Nunc enim per speculum videmus, tunc autem facie ad faciem (I Cor. xiii, 12). » Nunc secundum carnem militamus, tunc spiritu videbimus divina mysteria. Et ideo verae legis character in nostris moribus exprimatur, qui in Dei ambulamus imagine; quoniam jam legis umbra transivit: umbra Judaeis carnalibus, imago nobis, veritas resurrecturis. Tria enim haec secundum legem esse cognovimus, umbram, imaginem, veritatem: umbram in lege, imaginem in Evangelio, veritatem in judicio. Sed Christi omnia, et in Christo omnia, quem nunc secundum veritatem videre non possumus: sed videmus quasi in quadam imagine futurorum, quorum umbram in lege perspeximus. Ergo Christus non umbra, sed imago Dei: non vacua imago, sed veritas. Et ideo per Moysen lex: quia umbra per hominem, figura per legem, per Jesum veritas (Joan. i, 17). Neque enim veritas aliunde, nisi ex veritate procederet.

109. It was fitting, then, that spiritual things should come about through a mirror and in an enigma: “For now we see through a mirror, but then face to face (1 Cor. 13:12).” Now we serve as soldiers according to the flesh, then we shall see the divine mysteries in the spirit. And therefore let the character of the true law be expressed in our conduct, who walk in the image of God; since the shadow of the law has now passed: the shadow for the carnal Jews, the image for us, the truth for those who are to rise again. For we have learned that according to the law there are these three: shadow, image, truth: the shadow in the law, the image in the Gospel, the truth in the judgement. But all things are Christ’s, and all things are in Christ, Whom we cannot now see according to the truth: but we see Him as it were in a certain image of things to come, whose shadow we have looked upon in the law. Therefore Christ is not a shadow, but the image of God: not an empty image, but the truth. And therefore the law was through Moses: for the shadow came through a man, the figure through the law, the truth through Jesus (John 1:17). For the truth could not proceed from elsewhere than from the Truth.

110. Si quis ergo hanc imaginem Dei videre desiderat, debet diligere Deum ut diligatur a Deo: et sit jam non servus, sed amicus, qui mandata Dei fecerit, ut possit introire in nubem, ubi est Deus (Exod. xxiv, 15). Ipse faciat sibi rationabiles tubas duas ductiles argento probato (Num. x, 1, 2), hoc est, pretioso verbo compositas et ornatas; quibus non raucum increpans, terribili sonitu murmur †intresperat, sed sublimes gratiae Deo continua jubilatione

110. If anyone, then, desires to see this image of God, he must love God so as to be loved by God: and let him be no longer a servant but a friend, who has done the commandments of God, so that he may be able to enter into the cloud where God is (Exod. 24:15). Let him make for himself two rational trumpets, of beaten work, of tried silver (Num. 10:1–2), that is, fashioned and adorned with precious speech; on which no hoarse blast makes a murmur clash in with terrible sound, but sublime thanks are poured out to God in continual jubilation

Editors' notes and page, col. 1406

Footnotes

(90) ‹anchor: not visible in the page-foot image› · call in col 1406

Rom. edit. sola, « et liberationem habebitis ab inimicis vestris ; » quod quidem ex Scripturis putavit emendandum, sed jam saepius observavimus exemplar quo utebatur sanctus Doctor, ab iis quae circumferuntur, in multis discrepasse.

The Roman edition alone: "and you shall have deliverance from your enemies," which it thought should be corrected from the Scriptures; but we have often observed that the copy the holy Doctor used differed in many places from those in circulation.

(printed under page 706)

(91) ‹anchor: not visible in the page-foot image› · call in col 1406

Mss. aliquot, « futurorum corpus autem Christi requiramus. » Infra vero ubi vet. edit. ac plures mss., « factum est illi : corpus Christi, » quidam mss., « factum est. Illic, unus, illud, corpus Christi ; » Rom. edit. e mss. quibusdam ita reposuit, « factum est illis, quia tonitruum factum est illis corpus Christi. »

Some manuscripts: "of things to come; but let us seek the body of Christ." Below, where the old edition and more manuscripts have "it was done to him: the body of Christ," some manuscripts have "it was done. There," one has "that," "the body of Christ"; the Roman edition, from certain manuscripts, restored it thus: "it was done to them, because the thunder became for them the body of Christ."

(printed under page 706)

(92) ‹anchor: not visible in the page-foot image› · call in col 1406

Nonnulli mss., « liberum innocentia faciat, culpa vernaculum ; » unus venalem. Est autem vernaculus servus domi natus.

Some manuscripts: "innocence makes him free, guilt a home-born slave"; one has "a slave for sale." A vernaculus is a slave born in the house.

(printed under page 706)

(93) ‹anchor: not visible in the page-foot image› · call in col 1406

Mss. non pauci, « carnalibus et imago, nobis veritas resurrecturis ; » melius tamen alii, et omnes edit. ut in textu ; quibus etiam verbis eamdem sententiam expressam reperies Enarr. in psal. XXXVIII, num. 25, et lib. I Offic. cap. 48, num. 248.

Not a few manuscripts: "for the carnal there is also an image, for us who are to rise, the truth"; better, however, the others and all the editions, as in the text; and you will find the same thought expressed in these very words in the Exposition of Psalm 38, number 25, and On the Duties book I, chapter 48, number 248.

(printed under page 706)

Page

running head: [FRAT]RIS SUI SATYRI LIB. II. 1406 (head cut by the crop at left)
marginal letters: A ‹vit. In centesimis quoque›; B ‹spiritu videbimus divina mysteria›; C ‹Jesum veritas (Joan. i, 17)›; D ‹(footnote zone) iis quae circumferuntur›
old-edition numerals: 1164 after ‹character›
other: the column opens with 'vit.', the end of 'duravit', set whole in col. 1405, so this column's text starts at 'In centesimis'. Last word 'jubila-' completed as 'jubilatione' from the top of col. 1407; the verb 'fundantur' that closes the clause is in col. 1407. UNSURE: 'intresperat' (line 'murmur in-|tresperat') is read from a blurred image; probably a corrupt form of 'interstrepat'; marked †. 'una mensis' as printed. Footnote call (92), (93) and footnotes 90-93 omitted.

PL 16:1407

fundantur. Talium enim tubarum sonitu mortui suscitantur, non crepitu utique aeris, sed verbo veritatis animati. Et fortasse duae istae tubae sunt, per quas divino spiritu Paulus increpuit dicens: « Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente (I Cor. xiv, 15); » alterum enim sine altero nequaquam videtur evocationem habere perfectam.

For at the sound of such trumpets the dead are raised, not indeed by the clang of brass, but quickened by the word of truth. And perhaps these are the two trumpets through which Paul sounded forth by the divine Spirit, saying: “I will pray with the spirit, I will pray also with the mind: I will sing with the spirit, I will sing also with the mind (1 Cor. 14:15)”; for the one without the other by no means seems to have a perfect summons.

111. Nec tamen omnium est utraque canere tuba, nec est omnium universam colligere synagogam, sed solis sacerdotibus, et ministris Dei canentibus ista praerogativa defertur (Num. x, 2 seq,); ut quicumque audierit, secutus eo fuerit, ubi est Dei gloria, et ad tabernaculum testimonii praematura intentione convenerit: et opera possit spectare divina, et legitimum illud aeternumque domicilium in suae posteritatis seriem promereri. Tunc enim bellum conficitur, hostis fugatur; quando Spiritus gratia concinit, et mentis industria.

111. Yet it is not for all to sound with both trumpets, nor is it for all to gather the whole assembly, but this prerogative is conferred only on the priests and the ministers of God when they sound (Num. 10:2 ff.); so that whoever has heard may follow thither where the glory of God is, and may come together to the tabernacle of the testimony with early-ripened intent: and may be able to behold the divine works, and to merit that lawful and everlasting dwelling for the line of his posterity. For then the war is finished and the enemy put to flight, when the grace of the Spirit and the diligence of the mind sound together.

112. Sunt et illae salutares tubae si corde credas, et ore confitearis: « Corde enim creditur ad justitiam ore autem confessio fit ad salutem (Rom. x, 10). » Hac igitur gemina tuba ad illam sanctam terram, resurrectionis scilicet gratiam, pervenitur; et ideo semper tibi concinant, ut semper audias Dei vocem: semper te angelorum prophetarumque oracula excitent atque commoveant, ut ad superiora festines.

112. Those too are saving trumpets, if you believe with the heart and confess with the mouth: “For with the heart one believes unto justice, but with the mouth confession is made unto salvation (Rom. 10:10).” By this twin trumpet, then, one reaches that holy land, namely the grace of the resurrection; and therefore let them always sound together for you, that you may always hear the voice of God: let the oracles of the angels and prophets always arouse and stir you, that you may hasten to the things above.

113. Hanc intentionem David versabat in pectore, cum dicebat: « Quoniam transibo in locum tabernaculi admirabilis, usque ad domum Dei; in voce exsultationis et confessionis, sonus epulantis (Psal. xli, 5). » Non enim soli hostes harum tubarum sonitu vincuntur: sed et delectationes, et dies festi, et neomeniae sine his esse non possunt. Nemo enim potest nisi divini hauriat promissa sermonis, et resultantibus credat oraculis, exsultare laetitia, dies festos aut neomenias agere, quibus se corporali gratia, et saeculari occupatione vacuatum, Christi repleri luce desideret. Sacrificia quoque ipsa Deo probata esse non possunt, nisi confessio vocis aspiret, quae sacerdotali oblatione ad obsecrandam Dei gratiam populos excitare consuevit.

113. This intent David was turning over in his breast when he said: “For I shall pass over into the place of the wonderful tabernacle, even to the house of God; with the voice of exultation and confession, the sound of one feasting (Ps. 41:5).” For not only are enemies overcome by the sound of these trumpets: but delights also, and feast days, and new moons cannot be without them. For no one can exult with gladness, or keep feast days or new moons, on which he may desire, emptied of bodily pleasure and worldly occupation, to be filled with the light of Christ, unless he drinks in the promises of the divine word and believes the oracles that resound. The sacrifices themselves, too, cannot be approved by God unless the confession of the voice breathes upon them, which is wont, at the priestly oblation, to rouse the peoples to beseech the grace of God.

114. Itaque simus praedicatores Domini, et laudemus cum in voce tubae (Psal. cl, 3), non exigua de virtute ejus et vilia sentientes, sed ea quae possint aurem mentis implere, et intimae conscientiae penetrare secretum; ut ea quae corpori conveniunt, divinitati non putemus aptanda: nec divinae magnitudinem potestatis humanis viribus metiamur,

114. Let us therefore be heralds of the Lord, and praise Him with the voice of the trumpet (Ps. 150:3), thinking nothing slight and mean of His power, but such things as can fill the ear of the mind and penetrate the secret place of the inmost conscience; so that we do not think that what befits the body is to be applied to the Godhead: nor measure the greatness of the divine power by human strength,

Editors' notes and page, col. 1407

Footnotes

(94) ‹anchor: not visible in the page-foot image› · call in col 1407

Mss. aliquot, « et secutus eos fuerit, » non satis recte.

Some manuscripts: "and shall have followed them," not quite rightly.

(printed under page 707)

(95) ‹anchor: not visible in the page-foot image› · call in col 1407

Vet. edit. ac plures mss., « ut ad superiora festines in locum tabernaculi admirabilis ; » Gill. unde lacuna suppleretur, in variis lectionibus indicavit, indeque locum Rom. edit. restituit, quam restitutionem e mss. nostris multi confirmant.

The old edition and more manuscripts: "that you may hasten to higher things, into the place of the wonderful tabernacle"; Gillot indicated in his variant readings where the gap could be filled from, and from there the Roman edition restored the passage, a restoration many of our manuscripts confirm.

(printed under page 707)

(96) ‹anchor: not visible in the page-foot image› · call in col 1407

Ita Rom. edit. et plerique mss., vet. autem edit., cum aliis mss., « anima mereatur a Christo. »

So the Roman edition and most manuscripts; but the old edition, with other manuscripts: "the soul may merit from Christ."

(printed under page 707)

Page

running head: 1407 S. AMBR[OSII.] (head cut by the crop at right)
marginal letters: A ‹tione fundantur. Talium enim›; B ‹ra possit spectare divina›; C ‹tore, cum dicebat›; D ‹114. Itaque simus praedicatores›
old-edition numerals: 1165 after ‹tubarum›
other: the column opens with 'tione', the end of 'jubilatione', set whole in col. 1406, so this column's text starts at 'fundantur.' UNSURE: 'laudemus cum in voce tubae' — the image appears to print 'cum'; translated as 'eum'. Footnote calls (94), (95) and footnotes 94-96 omitted.

PL 16:1408

ut quaeramus quomodo quis resurgat, aut quali corpore veniat, aut quemadmodum soluta coeant, lapsa reparentur; haec enim arbitrio Dei simul ut statuuntur, implentur. Nec sensibilis tubarum exspectatur auditus, sed invisibilis potentia magnificentiae coelestis operatur; Deo enim velle pro facto est: nec resurrectionis requirendus nisus, sed fructus nobis est expetendus. Quae proclivius celebrabitur, si exinaniti vitiis plenitudinem spiritalis mysterii consequamur, gratiamque renovata caro sumat a spiritu, et fulgorem lucis aeternae anima mutuetur a Christo.

so as to inquire how anyone rises again, or with what body he comes, or how things dissolved come together and things fallen are restored; for these things, by the will of God, are fulfilled as soon as they are decreed. No audible hearing of trumpets is awaited, but the invisible power of the heavenly majesty works; for with God to will is as good as done: nor is the effort of the resurrection to be inquired into, but its fruit is to be sought by us. And it will be celebrated the more readily if, emptied of vices, we attain the fullness of the spiritual mystery, and the renewed flesh takes grace from the spirit, and the soul borrows from Christ the brightness of eternal light.

115. Sed non solum singulorum, verum etiam universitatis sunt ista mysteria. Adverte enim juxta typum legis, ordinem gratiae. Cum tuba prima cecinerit, orientales congregat, quasi praecipuos et electos: cum secunda, suppares meritis, qui secundum libanum siti, dereliquerint ludibria nationum: cum tertia, eos qui tanquam in mari exagitati istius freto mundi, saeculi hujus fluctibus vacillaverint: cum quarta, illos qui duritiam mentium nequaquam satis potuerint eloquii spiritalis mollire praecepto; et ideo secundum boream vocati sunt, boreas enim secundum Salomonem durus est ventus.

115. But these mysteries belong not only to individuals but also to the whole. For observe, according to the type of the law, the order of grace. When the first trumpet has sounded, it gathers those of the east, as being the foremost and chosen: when the second, those nearly equal in merit, who, settled towards Lebanon, have forsaken the mockeries of the nations: when the third, those who, tossed as it were at sea in the strait of this world, have wavered on the waves of this age: when the fourth, those who could by no means sufficiently soften the hardness of their minds by the precept of spiritual speech; and therefore they are called towards the north, for the north wind, according to Solomon, is a hard wind.

116. Itaque licet momento resuscitentur omnes, omnes tamen meritorum ordine suscitantur. Et ideo primi resurgunt, qui maturo devotionis occursu, et quodam antelucano fidei exortu prodeuntes, solis aeterni radios receperunt. Quod vel de patriarchis juxta veteris seriem Testamenti, vel de apostolis juxta Evangelium jure memoraverim. Secundi autem, qui ritum gentium relinquentes, ab errore sacrilegio transierunt in Ecclesiae disciplinam. Et ideo illi primi ex patribus, isti secundi ex gentibus; ab illis enim lux fidei coepit, in istis usque ad mundi occasum suscepta duravit. Tertii suscitantur, et quarti, qui ab austro, et qui ab aquilone sunt. His quatuor terra distinguitur, his quatuor annus includitur, his quatuor mundus impletur, his quatuor Ecclesia congregatur. Omnes enim qui sacrosanctae Ecclesiae copulati, divini nominis appellatione censentur, praerogativam resurrectionis et delectationis aeternae gratiam consequentur; quoniam « venient ab Oriente et Occidente, ab Aquilone et Austro, et recumbent in regno Dei (Luc. xiii, 29). »

116. Therefore, although all are raised in a moment, yet all are raised in the order of their merits. And so those rise first who, coming forth with an early-ripened readiness of devotion and with a certain dawning of faith before daylight, received the rays of the eternal Sun. This I might rightly say either of the patriarchs according to the course of the Old Testament, or of the apostles according to the Gospel. And second those who, leaving the rite of the gentiles, passed over from sacrilegious error into the discipline of the Church. And so the former are first, from the fathers, the latter second, from the gentiles; for with the former the light of faith began, in the latter, once received, it has endured to the setting of the world. Third are raised, and fourth, those who are from the south and those who are from the north. By these four the earth is divided, by these four the year is enclosed, by these four the world is filled, by these four the Church is gathered. For all who, joined to the most holy Church, are reckoned by the title of the divine name will obtain the prerogative of the resurrection and the grace of eternal delight; since “they shall come from the East and the West, from the North and the South, and shall recline in the kingdom of God (Luke 13:29).”

117. Non enim exigua mundum suum Christus luce complectitur; quandoquidem « a summo coelo egressio ejus, et occursus ejus usque ad summum ejus: nec est qui se abscondat a caelore ejus (Psal. xviii, 7). » Omnes enim benignus illustrat, nec refutare levem, sed emendare vult: nec excludere

117. For Christ embraces His world with no scanty light; since “His going forth is from the height of heaven, and His circuit even to its height: nor is there anyone who can hide himself from His heat (Ps. 18:7).” For in His kindness He enlightens all, and wills not to reject the light-minded but to amend them: nor to shut out

Editors' notes and page, col. 1408

Footnotes

(97) ‹anchor: not visible in the page-foot image› · call in col 1408

Rom. edit. sola, « secundum austrum siti. At infra eadem edit. cum vet. ac mss. aliquot, « istius flatu mundi ; » ubi mss. plures potioresque, « istius freto mundi. »

The Roman edition alone: "situated towards the south." Below, the same edition with the old edition and some manuscripts: "by the blast of this world"; where more and better manuscripts have "by the strait (sea) of this world."

(printed under page 707)

(98) ‹anchor: qui ab austro› · call in col 1408

Omnes edit. ac plerique mss., « Tertii suscitantur, qui ab austro : » magis concinne. Remig. cod. Corb. et Benign. ut in contextu.

All the editions and most manuscripts: "Third are raised those who are from the south," more neatly. The Remigius, Corbie and Benignus codices, as in the text.

(printed under page 707)

Page

running head: [S.] AMBROSII. 1408 (head cut by the crop at left)
marginal letters: A ‹ut quaeramus quomodo quis resurgat›; B ‹prima cecinerit, orientales congregat›; C ‹apostolis juxta Evangelium›; D ‹in regno Dei (Luc. xiii, 29)›
old-edition numerals: 1166 before ‹impletur›
other: 'caelore' is printed with the ae ligature (cælore), spelled out per contract; translated as 'calore'. 'libanum' lowercase as printed. Footnote calls (96)-(98) and footnotes 96 (end)-98 omitted.

PL 16:1409

durum Ecclesia, sed mollire desiderat. Et ideo in Canticis canticorum eos Ecclesia, in Evangelio Christus invitat dicens: « Venite ad me, omnes qui laboratis, et onerati estis: et ego reficiam vos. Tollite jugum meum super vos, et discite a me quia mitis sum et humilis corde (Matth. xi, 28, 29). »

the hard, but desires to soften them. And therefore in the Song of Songs the Church, and in the Gospel Christ, invites them, saying: “Come to Me, all you who labour and are burdened: and I will refresh you. Take My yoke upon you, and learn from Me, for I am meek and humble of heart (Matt. 11:28–29).”

118. Ecclesiae quoque vocem invitantis agnosce; dicit enim: « Exsurge, aquilo, et veni, auster; perfla hortum meum, et defluant unguenta mea. Descendat frater meus in hortum suum, et edat fructum pomiferarum suarum (Cant. iv, 16; v, 1). » Sciens enim jam tunc etiam horum tibi fore opera fructuosa, Christo tuo fructum de talibus pollicebare: et quae primo te in cubiculum dixisti Regis inductam, diligens ubera super vinum, cum diligentem amares, luctantem quaereres, pericula pro religione contemneres.

118. Recognize also the voice of the Church inviting; for she says: “Arise, north wind, and come, south wind; blow through my garden, and let my ointments flow down. Let my brother come down into his garden, and eat the fruit of his fruit trees (Song 4:16; 5:1).” For knowing even then that the works of these too would be fruitful for you, you promised your Christ fruit from such: you who first said that you had been brought into the chamber of the King, loving His breasts above wine, when you loved Him Who loved you, sought Him as He wrestled, and despised dangers for religion’s sake.

119. Deinde a Libano, sponsa, rogaris ut venias, judicio Domini adhuc tota formosa, adhuc tota irreprehensibilis. Sic enim scriptum est: « Tota es formosa, proxima mea, et reprehensio non est in te. Ades huc a Libano, sponsa, ades huc a Libano (Cant. iv, 7, 8). »

119. Then, O bride, you are asked to come from Lebanon, by the Lord’s judgement still wholly fair, still wholly blameless. For thus it is written: “You are all fair, my nearest one, and there is no blame in you. Come hither from Lebanon, O bride, come hither from Lebanon (Song 4:7–8).”

120. Postea ipsa jam nullos aquae lapsus, jam nullos impetus descendentes a Libano pertimescens, aquilonem et austrum advocas, perflari cupiens hortum tuum, ut in aliis unguenta tua defluant, in aliis multiplices fecunditatis tuae fructus offeras Christo.

120. Afterwards, fearing now no fall of water, no torrents coming down from Lebanon, you yourself call upon the north wind and the south, desiring your garden to be blown through, so that in some your ointments may flow down, in others you may offer to Christ the manifold fruits of your fruitfulness.

121. Et ideo « beatus qui custodit verba prophetiae hujus (Apoc. xxii, 7), » quae nobis resurrectionem evidentioribus testimoniis revelavit dicens: « Et vidi mortuos magnos et pusillos stantes ante sedem, et libros aperuerunt: et alius liber apertus est, qui est vitae: et judicati sunt mortui de scriptis in libris, secundum facta sua. Et dedit mare mortuos, qui in ipso erant, et inferi dederunt mortuos, qui penes se erant (Apoc. xx, 12, 13). » Ne ergo dubites quemadmodum resurgant, quos inferi revomunt, mare reddidit.

121. And therefore “blessed is he who keeps the words of this prophecy (Rev. 22:7)”, which has revealed the resurrection to us by clearer testimonies, saying: “And I saw the dead, great and small, standing before the throne, and they opened the books: and another book was opened, which is the book of life: and the dead were judged from the things written in the books, according to their deeds. And the sea gave up the dead that were in it, and the underworld gave up the dead that were with it (Rev. 20:12–13).” Do not doubt, then, how those rise again whom the underworld vomits forth and the sea has given back.

122. Accipe etiam quando promittatur gratia futura justorum: « Et audivi, inquit, vocem magnam de throno dicentem: Ecce tabernaculum Dei cum hominibus, et habitabit cum illis, et ipsi populus ejus erunt, et ipse Deus cum illis erit illorum Deus. Et delebit omnem lacrymam de oculis eorum, et mors non erit amplius, neque luctus, neque clamor, neque dolor ultra erit (Apoc. xxi, 3, 4). »

122. Hear also when the future grace of the just is promised: “And I heard,” he says, “a great voice from the throne saying: Behold the tabernacle of God with men, and He will dwell with them, and they will be His people, and God Himself with them will be their God. And He will wipe away every tear from their eyes, and death shall be no more, nor mourning, nor crying, nor shall there be pain any more (Rev. 21:3–4).”

123. Compara nunc, si placet, atque contende vitam hanc cum illa vita, et elige, si potes, perpetuam corporis vitam in labore aerumnaque

123. Compare now, if you please, and set this life against that life, and choose, if you can, a perpetual life of the body in the toil and hardship

Editors' notes and page, col. 1409

Footnotes

(99) ‹anchor: not visible in the page-foot image› · call in col 1409

Rom. edit., « Et ideo eos in Evangelio Christus invitat. » Et infra, « vocem invitantis in Canticis canticorum agnosce. » Vet. autem edit. et cuncti mss. nobiscum faciunt, nisi quod pro agnosce in quibusdam legitur, vide.

The Roman edition: "And so Christ invites them in the Gospel." And below: "recognize the voice of the one who invites in the Song of Songs." But the old edition and all the manuscripts agree with us, except that in some "see" is read for "recognize."

(printed under page 708)

(1) ‹anchor: not visible in the page-foot image› · call in col 1409

Mss. aliquot, « et ad fructum » minus commode.

Some manuscripts: "and to the fruit," less fittingly.

(printed under page 708)

(2) ‹anchor: et judicati sunt› · call in col 1409

Plerique mss. « mortui descripti in libris » alii nonnulli, ac vet. edit., « mortui de scriptis in libris » Graece, ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις, quod eleganter edit. Rom. ex Vers. Vulg. reddidit, « ex his quae scripta erant in libris. »

Most manuscripts: "the dead written down in the books"; some others, and the old edition: "the dead from the things written in the books"; in Greek, "out of the things written in the books," which the Roman edition elegantly rendered from the Vulgate version: "from those things which were written in the books."

(printed under page 708)

(3) ‹anchor: not visible in the page-foot image› · call in col 1409

Irrepserat in mss. nonnullos, et inde in omnes edit. sequens lacinia, « contra sectas philosophorum, qui vel animam solam durare dicunt post corporis mortem, vel μετεμψύχωσιν credant. » Sed praeterquam quod in mss. multo pluribus ac potioribus non invenitur, ipsa series orationis hoc assutamentum aperte respuit. Consequenter autem pro, « quia ejus nos quod sumus, » codex Thuan. praefert, « quia ejus scimus. » Non satis recte.

The following patch had crept into some manuscripts, and from them into all the editions: "against the sects of the philosophers, who either say that the soul alone endures after the death of the body, or believe in metempsychosis." But besides not being found in far more and better manuscripts, the very sequence of the speech plainly rejects this sewn-on piece. Next, for "since what we are is his," the Thuanus codex has "since we know of him." Not quite rightly.

(printed under page 708)

Page

running head: (not in the crop)
marginal letters: A ‹durum Ecclesia, sed mollire›; B ‹gentem amares, luctantem quaereres›; C ‹« Et vidi mortuos magnos›; D ‹neque dolor ultra erit›
old-edition numerals: 1167 before ‹123. Compara›
other: the image crop clips the first letter or two of many lines at the left edge; those letters are supplied from the obvious word, not seen. UNSURE: 'quando promittatur' — blurred ('quanlo'); could be 'quanta' or 'quomodo'. '(Cant. iv, 16; v, 1)' — first letter of 'Cant.' blurred. Footnote calls (99), (1), (2) and footnotes 99, 1-3 omitted.

PL 16:1410

miserabili tantarum commutationum, votorumque taedio, fastidio voluptatum. Nonne si Deus ista perpetuare velit, illa deligeres? Nam si per se ipsa vita fugienda est, ut sit molestiarum fuga, requies aerumnarum; quanto magis ei requies est expetenda, cui futurae resurrectionis voluptas perpetua succedet; ubi nulla criminum series, nulla illecebra delictorum?

wretched with so many changes, with weariness of our wishes and disgust at pleasures. Would you not, if God willed to make these things perpetual, choose those others? For if life is to be fled of itself, that there may be a flight from troubles and a rest from hardships; how much more is that rest to be sought, to which the perpetual delight of the resurrection to come will succeed; where there is no train of crimes, no allurement of sins?

124. Quis in dolore tam patiens, qui non mortem oret? quis in infirmitate tam constans, ut non optet mori se potius quam debilem vivere? quis in moerore tam fortis, ut non desideret eo se vel moriendo defungi? Quod si ipsi nobis dum vivimus, displicemus, cum †vivendo quem praestitum esse noverimus, quanto amplius vitae nos taederet istius, si sine fine futuros nobis labores hujus corporis cerneremus? Quis est igitur qui se velit mortis exsortem? Aut quid gravius immortalitate miserabili? « Si in hac vita, inquit, in Christo tantum sperantes sumus, miserabiliores sumus omnibus hominibus (I Cor. xv, 19); » non quod in Christo sperare sit miserum, sed quia Christus sperantibus in se vitam alteram praeparaverit. Haec enim peccato obnoxia est, illa praemio reservata.

124. Who is so patient in pain as not to pray for death? Who so steadfast in infirmity as not to wish rather to die than to live disabled? Who so brave in grief as not to desire to be quit of it even by dying? But if we are displeasing to ourselves while we live, when we know [an end] to have been granted to living, how much more would we be weary of this life if we saw before us the labours of this body without end? Who is there, then, who would wish himself exempt from death? Or what is more grievous than a wretched immortality? “If in this life,” he says, “we are only hoping in Christ, we are more wretched than all men (1 Cor. 15:19)”; not that to hope in Christ is wretched, but because Christ has prepared another life for those who hope in Him. For this one is liable to sin, that one is reserved for reward.

124. bis. Ipsos cursus breves nostrarum aetatum quantum videmus nobis afferre fastidium? Puer adolescentiam desiderat, adolescens annos sibi majoris metitur aetatis, juvenis beneficio aevi florentis ingratus, senilem honorificentiam concupiscit. Ita omnibus ex natura venit velle mutari; quia ejus nos quod sumus, poenitet. Denique etiam ipsa post usum vota fastidio sunt: et quae mereri optavimus, cum meruerimus, abdicamus.

124 bis. How much weariness do we see that the very short courses of our ages bring us? The boy longs for youth, the youth measures himself by the years of a riper age, the young man, ungrateful for the benefit of his flourishing years, covets the honour of old age. Thus it comes to all by nature to wish to be changed; for we are dissatisfied with what we are. In short, even our very wishes, once enjoyed, become wearisome: and what we longed to obtain, when we have obtained it, we cast off.

125. Unde non immerito etiam sancti viri prolongatum incolatum suum saepe doluerunt, doluit David (Psal. cxix, 5), doluit Jeremias (Jerem. xx, 17), doluit Elias (III Reg. xix, 4). Si sapientibus creditur, et hi in quibus divinus Spiritus loquebatur, ad meliora properabant: si reliquorum judicia sciscitamur, ut cognoscamus omnes in unam convenire sententiam; quanti mortem moerori, quanti mortem formidini praetulerunt? judicantes videlicet graviorem metum mortis esse quam mortem. Adeo suis malis mors non timetur, sed vitae miseriis antefertur! cum expetitur morientis exitus, et evitatur formido viventis.

125. Hence not without reason even holy men have often grieved that their sojourning was prolonged: David grieved (Ps. 119:5), Jeremiah grieved (Jer. 20:17), Elijah grieved (III Kgs. 19:4). If the wise are believed, these too, in whom the divine Spirit spoke, were hastening to better things: if we inquire into the judgements of the rest, so as to learn that all agree in one opinion; how many have preferred death to grief, how many death to dread? judging, namely, that the fear of death is heavier than death. So far is death not feared for its own evils, but preferred to the miseries of life! since the departure of the dying is sought, and the dread of the living is shunned.

126. Sed esto, huic vitae resurrectio praeferatur. Quid, philosophi ipsi genus post mortem aliquod repererunt, quo nos uti magis, quam resurgere delectabit! Et illi quidem qui dicunt animas

126. But be it so: let the resurrection be preferred to this life. What, have the philosophers themselves found any kind [of life] after death which it will delight us to enjoy more than to rise again! And those indeed who say that souls

Editors' notes and page, col. 1410

Footnotes

(4) ‹anchor: judicia sciscitamur› · call in col 1410

Mss. aliquot : Si sapientes creduntur et hi... si reliquorum judicio suscitamur, unus, suscitentur. »

Some manuscripts: "If the wise are believed, and these ... if we are roused by the judgement of the rest"; one: "be roused."

(printed under page 708)

Page

running head: (not in the crop)
marginal letters: A ‹miserabili tantarum commutationum›; B ‹si sine fine futuros nobis labores›; C ‹post usum vota fastidio sunt›; D ‹126. Sed esto, huic vitae›
old-edition numerals: 1168 before ‹Quid, philosophi›
other: the whole column image is badly blurred; read with care but several words are uncertain. UNSURE: 'cum †vivendo quem praestitum' — blurred and apparently corrupt (perhaps for 'vivendi finem praestitutum'); English supplies [an end]. 'ut sit molestiarum fuga' — 's' of 'sit' not clearly visible. 'quia ejus nos quod sumus' — the image looks like 'quin', but footnote 3 quotes the text as 'quia'. '124. bis.' printed with a point after 124. Last word 'ani-' completed as 'animas' from the top of col. 1411. Footnote calls (3), (4) and footnotes 3 (end)-4 omitted.

PL 16:1411

immortales esse, non satis mulcere me possunt, cum pro parte me redimunt. Nam quae potest esse gratia, ubi non totus evasi? quae vita, si in me opus Dei occidat? quae justitia, si naturae finis mors sit, erranti justove communis? quae veritas. ut quia ipsa se moveat, et semper moveatur anima, immortalis esse credatur? Quod nobis in corpore commune cum bestiis, ante corpus quid geratur incertum nec ex contrariis colligatur veritas, sed destruatur.

are immortal cannot sufficiently soothe me, since they redeem me only in part. For what grace can there be where I have not escaped whole? What life, if the work of God perishes in me? What justice, if death, the end of nature, is common to the erring and the just? What truth, that the soul should be believed to be immortal because it moves itself and is always in motion? That is what we have in the body in common with the beasts; what goes on before the body is uncertain; nor is truth gathered from contraries, but destroyed.

127. An vero illorum sententia placet, qui nostras animas, ubi ex hoc corpore emigraverint, in corpora ferarum,, variorumque animantium transire commemorant? At certe haec circeis medicamentorum illecebris composita esse ludibria poetarum ipsi philosophi disserere solent, nec tam illos qui perpessi ista simulentur, quem sensus eorum qui ista confinxerint, velut circeo poculo ferunt in varia bestiarum monstra conversos. Quid enim tam simile prodigii, quam homines credere in habitum ferarum potuisse mutari? Quanto majoris est prodigii gubernatricem hominis animam, adversam humano generi bestiarum suscipere naturam, capacemque rationis ad irrationabile animal posse transire, quam corporis effigies esse mutatas? Nos ipsi haec destruitis, qui docetis. Nam magis incantata carminibus portentosae hujus conversionis genera tradidistis.

127. Or does the opinion of those please you who relate that our souls, when they have departed from this body, pass into the bodies of wild beasts and of various living creatures? But surely the philosophers themselves are wont to argue that these are the mockeries of poets, composed with the allurements of Circean drugs; and they say that it is not so much those who are feigned to have suffered these things as the minds of those who invented them that have been turned, as if by Circe’s cup, into various monstrous shapes of beasts. For what is so like a portent as to believe that men could be changed into the form of wild beasts? How much greater a portent is it that the soul, the governor of man, should take on the nature of beasts, hostile to the human race, and that a soul capable of reason should be able to pass into an irrational animal, than that the shapes of bodies should be changed? You yourselves destroy what you teach. For you have handed down the kinds of this portentous transformation rather as things enchanted by spells.

128. Ludunt haec poetae, reprehendunt philosophi: et quae putant ficta de viventibus, haec arbitrantur vera de mortuis. Illi autem qui ista finxerunt, non suam probare fabulam, sed philosophorum errores irridere voluerunt: qui putant quod illa anima quae miti humilique proposito iracundiam vincere, patientiam assumere, cruore abstinere consueverat, eadem frementi motu leonis incensa irae impatiens, effrena rabie, sitire sanguinem, caedemque possit expetere: et illa quae populorum

128. The poets play with these things, the philosophers censure them: and what they think fictions about the living, these they judge to be true of the dead. But those who invented these things wished not to prove their own fable but to mock the errors of the philosophers: who think that the soul which, with a gentle and humble purpose, had been wont to overcome anger, to take on patience, to abstain from bloodshed, could, kindled with the roaring motion of a lion, impatient of wrath, with unbridled rage, thirst for blood and seek slaughter: and that the soul which

Editors' notes and page, col. 1411

Footnotes

(5) ‹anchor: not visible in the page-foot image› · call in col 1411

Per naturae finem intellige compositi naturalis dissolutionem, non autem ambarum quibus constat, partium interitum ; quandoquidem in eos philosophos disputat, a quibus animae immortalitas admittebatur, hoc est, in platonicos. Sed maxime ad Ciceronem videtur respicere, qui Tusc. Quaest. I explosis poetarum de suppliciis inferorum commentis, mortem timendam esse nemini hoc dilemmate colligit : « Quomodo igitur, aut cur mortem malum tibi videri dicis, quae aut beatos nos efficiet animis manentibus, aut non miseros sensu carentes ? »

By "the end of nature" understand the dissolution of the natural compound, not the destruction of both the parts of which it consists; for he is arguing against those philosophers who admitted the immortality of the soul, that is, against the Platonists. But he seems above all to have Cicero in view, who in Tusculan Disputations I, having exploded the poets' fictions about the punishments of the underworld, concludes by this dilemma that death is to be feared by no one: "How, then, or why do you say death seems to you an evil, when it will either make us happy if our souls survive, or not wretched if we lack sensation?"

(printed under page 709)

(6) ‹anchor: not visible in the page-foot image› · call in col 1411

Argumentum illud tanquam probandae animarum immortalitati efficacissimum Plato venditat in Phaedone, unde hoc ipsum Cicero in VI suum lib. de Repub. translatum a se commemorat Tuscul. I. Sanctus quoque Athanasius idem illud in Orat. cont. Idola proponit atque explicat.

Plato commends that argument in the Phaedo as most effective for proving the immortality of souls; and Cicero records in Tusculans I that he carried this very argument over into his own sixth book On the Republic. Saint Athanasius too sets out and explains the same argument in his Oration against the Idols.

(printed under page 709)

(7) ‹anchor: not visible in the page-foot image› · call in col 1411

Irenaeus lib. II adv. Haeres. cap. 59, primum auctorem hujus erroris Platonem facit. Et quidem negari nequit hunc philosophum in Phaedone, in Timaeo, et lib. X de Republ. secutum esse hanc opinionem, sed ab ipso eam ortum duxisse quae supra ad num. 55 observabamus, prorsus refellunt.

Irenaeus, Against Heresies book II, chapter 59, makes Plato the first author of this error. And indeed it cannot be denied that this philosopher followed this opinion in the Phaedo, in the Timaeus, and in book X of the Republic; but that it originated with him is flatly refuted by what we observed above at number 55.

(printed under page 709)

(8) ‹anchor: not visible in the page-foot image› · call in col 1411

Vet. edit., « velut Circeos populos ; » melius Rom. et mss. « velut circeo poculo. » Celebris porro fabula est de Circes filiae Solis beneficiis, de qua Homerus Odyss., M. ; Ovidius lib. XIV Metamorph. fab. 1 ; Augustinus lib. XVIII de Civit. Dei cap. 17, et alii.

The old edition: "like the peoples of Circe"; better the Roman edition and the manuscripts: "as by Circe's cup." The fable of the favours of Circe, daughter of the Sun, is well known: on it see Homer, Odyssey book M [12]; Ovid, Metamorphoses book XIV, fable 1; Augustine, City of God book XVIII, chapter 17; and others.

(printed under page 709)

Page

running head: (not in the crop)
marginal letters: A ‹mas immortales esse›; B ‹tarum ipsi philosophi disserere solent›; C ‹errores irridere voluerunt›; D ‹(footnote zone) male colligit: « Quomodo igitur›
old-edition numerals: (none)
other: the column opens with 'mas', the end of 'animas', set whole in col. 1410, so this column's text starts at 'immortales'. 'quae veritas. ut' and 'incertum nec' punctuated as printed. The double comma after 'ferarum' stands where the call (7) was. Footnote calls (5)-(8) and footnotes 5-8 omitted.

PL 16:1412

fremitus varios regali quodam consilio temperabat, et rationabili voce mulcebat; eadem se inter devia atque deserta †rubi luporum patiatur ululare; aut quae injusto sub onere gemens, duros aratri labores questu miserabili mugiebat: eadem postea in figuram hominis commutata, levi cornua quaerat in fronte: vel illa quam praepetes prius pennae usque ad alia coeli per sublime aeris alarum remigiis evehebant; eadem postea volatus jam non suos requirat, et se humani doleat corporis gravitate pigrescere.

used to temper the various roarings of peoples with a certain kingly counsel and to soothe them with the voice of reason should suffer itself to howl like wolves among pathless and desert places; or that the soul which, groaning under an unjust burden, bellowed with piteous complaint at the hard labours of the plough, should afterwards, changed into the figure of a man, seek horns on its smooth forehead: or that the soul which swift wings once bore aloft to the heights of heaven, through the upper air, with the oarage of its pinions, should afterwards seek flights no longer its own, and grieve that it grows sluggish with the weight of a human body.

129. Hinc fortasse et illum Icarum perdidistis, quod persuasionibus vestris inductus adolescens, prius avem se fuisse fortasse crediderat. Hinc etiam senes plerique decepti sunt, ut gravi immorerentur dolori, cygneis male creduli fabulis, dum putant modulis se mulcendo flebilibus albentem molli pluma mutare canitiem.

129. Hence perhaps you destroyed that Icarus too, because, a youth led on by your persuasions, he had perhaps believed that he had formerly been a bird. Hence also many old men have been deceived, so as to die in grievous pain, wrongly believing the fables of swans, while they think that by soothing themselves with mournful strains they change their whitening grey hair for soft plumage.

130. Haec quam incredibilia! quam deformia! Quanto illud est convenientius, ut credas secundum naturam, credas secundum usum fructuum caeterorum, credas secundum gestorum exempla, oracula prophetarum, Christi coeleste promissum. Quid vero praestantius quam ut opus Dei judices non perire, et secundum imaginem et similitudinem Dei factos transferri non posse in effigies bestiarum: cum utique ad similitudinem Dei non corporis sit imago, sed spiritus? Nam quemadmodum homo, cui subjecta sunt animantium genera caeterornm, in subjectum sibi animal meliore sui parte demigret? Non patitur hoc natura, et si pateretur natura, non pateretur gratia.

130. How incredible these things are! How unseemly! How much more fitting it is that you should believe according to nature, believe according to the experience of the other fruits, believe according to the examples of deeds done, the oracles of the prophets, the heavenly promise of Christ. What indeed is more excellent than to judge that the work of God does not perish, and that those made according to the image and likeness of God cannot be transferred into the shapes of beasts: since the image after the likeness of God is surely not of the body but of the spirit? For how should man, to whom the kinds of the other living creatures are subject, pass over with the better part of himself into an animal subject to him? Nature does not allow this, and if nature allowed it, grace would not.

131. Sed videro quid vos de vobis, gentes, opinionis habeatis; neque enim mirum debet videri, quod creditis vos in bestias posse mutari, qui bestias adoratis. Ego tamen malim de vestro merito melius judicetis, ut non inter coetus ferarum, sed inter angelorum consortia vos credatis futuros.

131. But I shall see to it what opinion you gentiles hold of yourselves; for it ought not to seem strange that you believe you can be changed into beasts, you who worship beasts. I, however, would rather that you judged better of your own worth, so as to believe that you will be, not among the herds of wild beasts, but in the fellowship of the angels.

Editors' notes and page, col. 1412

Footnotes

(9) ‹anchor: not visible in the page-foot image› · call in col 1412

Levi, ait Nannius, cui contrarium est asperum. Virg. de Proeti filiabus : Et saepe in levi quaesisset cornua fonte.

"Levi" (smooth), says Nannius, the opposite of which is "rough." Virgil on the daughters of Proetus:

(printed under page 709)

(10) ‹anchor: not visible in the page-foot image› · call in col 1412

Omnes edit. ac mss. nonnulli, « ut gravi immorentur dolori ; duo... « morerentur dolore ; » reliqui concinnius ut nos in textu. Porro per cygneas fabulas indicat Cygni propter Phaetontis consanguinei sui casum dolore confecti conversionem in avem sui nominis, de qua vide Ovidii lib. II Metamorph., fab. 4, non secus ac de Icari casu lib. VIII ejusdem, fab. 3.

All the editions and some manuscripts: "that they might linger in heavy grief"; two: "would die of grief"; the rest, more neatly, as we have it in the text. By "the swan fables" he means the change of Cycnus, worn out with grief at the fall of his kinsman Phaethon, into the bird that bears his name; on which see Ovid, Metamorphoses book II, fable 4, as also on the fall of Icarus, book VIII of the same, fable 3.

(printed under page 709)

(11) ‹anchor: not visible in the page-foot image› · call in col 1412

Ita vet. edit. ac mss. frequentissimi : at Rom. edit. et quidam alii mss., « sed ratio. »

So the old edition and very many manuscripts; but the Roman edition and some other manuscripts: "but reason."

(printed under page 709)

(12) ‹anchor: Sed videro› · call in col 1412

Rom. edit. et pauci mss., « Sed video, » vet. edit. cum mss. longe plurimis et probatissimis, « Sed videro. »

The Roman edition and a few manuscripts: "But I see"; the old edition with by far the most and best-approved manuscripts: "But I shall see."

(printed under page 709)

(13) ‹anchor: credatis futuros› · call in col 1412

Vet. edit. « credatis futuros, et animos ex hoc jam vitae anfractu... contendere. Et sic sanctorum sit pervenire, » Rom. edit. ultimam hanc (continues)

The old edition: "believe that you will be, and [your] souls from this winding of life now ... to strive. And so it is [the part] of the saints to arrive"; the Roman edition [removed?] this last (continues)

(printed under page 709)

Page

running head: [AMBR]OSII. 1412 (head cut by the crop at left)
marginal letters: A ‹fremitus varios regali›; B ‹tur dolori, cygneis male creduli›; C ‹131. Sed videro›; D ‹(footnote zone) (10) Omnes edit. ac mss. nonnulli›
old-edition numerals: 1169 after ‹eadem›
other: UNSURE: 'rubi luporum' — the image appears to print 'rubi'; sense wants 'ritu' or 'more'; marked †, translated 'like wolves'. UNSURE: 'alia coeli' — reads 'alia', probably for 'alta'; translated 'heights'. A stray mark between 'gravitate' and 'pigrescere' ignored. The column's text ends at '(13)' with §131 complete. Footnote calls (8 end)-(13) and footnotes 8 (end)-13 omitted.