Migne Reading Room
PL 3 · cols. 1537–1558
Pontius diaconus, Vita et passio S. Caecilii Cypriani, cum prolegomenis G. Lumper
Editors' preface
CIRCA ANNUM DOMINI CCLVII.
ABOUT THE YEAR OF THE LORD 257.
SANCTUS PONTIUS
SAINT PONTIUS
DIACONUS CARTHAGINENSIS.
DEACON OF CARTHAGE.
PROLEGOMENA AUCTORE D. GOTHOFR. LUMPER.
PROLEGOMENA BY D. GOTTFRIED LUMPER.
(Hist. theolog. critic. SS. PP. l. XIII, pag. 45-51.)
(Theological-Critical History of the Holy Fathers, book XIII, pages 45–51.)
ARTICULUS PRIMUS.
ARTICLE ONE.
De sancto Pontio, auctore Vitae sancti Cypriani.
On Saint Pontius, author of the Life of Saint Cyprian.
I. Divus Hieronymus inter auctores ecclesiasticos recenset Pontium, qui sanctissimi praesulis Carthaginiensis Cypriani viri admirandi, non solum martyrii acta, sed etiam reliqua ipsius vitae gesta, ex quo saltem Christi fidem amplexus est, litteris consignavit, cujus diaconus fuerat. Hieronymo concinit Honorius Augustodunensis. Nonnulli viri docti, et inter alios Rigaltius videntur dubitasse, num hoc opus esset suppositium: et certe fatendum est, inquit Dupinius, tanta cum eloquentiae affectatione scriptum esse, ut in falsitatis suspicionem venire posset, nisi illud Hieronymus pro genuino agnovisset. Sed post hujus docti Patris testimonium de eo non videtur posse dubitari.
I. The divine Jerome counts among the ecclesiastical authors Pontius, who committed to writing not only the acts of the martyrdom of Cyprian, the most holy prelate of Carthage, a man to be wondered at, but also the remaining deeds of his life, at least from the time he embraced the faith of Christ; he had been his deacon. Honorius of Autun agrees with Jerome. Some learned men, and among others Rigault, seem to have doubted whether this work was spurious; and certainly it must be admitted, says Dupin, that it is written with so great an affectation of eloquence that it could fall under suspicion of forgery, had not Jerome acknowledged it as genuine. But after the testimony of this learned Father it does not seem possible to doubt about it.
II. Gente, ut videtur, Afer, diaconus Cypriani in Ecclesia Africana, ejusque in omnibus vitae certaminibus comes fuit. Amplius quidquam de eo non constat, quanquam acta Pontii, a Valerio, ut aiunt, ejus contubernali Cypriani itidem diacono consignata habentur apud Baluzium. Nomen ejus Martyrologio Romano est ascriptum die VIII Martii, et ex illis Actis profecisse Trithemium, Pontii gesta enarrantem, Fabricius ad Hieronymum monuit. Quandiu post S Cypriani martyrium superstes fuerit Pontius, nusquam legimus, inquiunt Bollandistae, nec quo mortis genere finierit vitam. Nemo consummatum martyrio, quod meminerimus, tradit. Nam ridiculum est,
II. By race, as it seems, an African, he was deacon of Cyprian in the African Church, and his companion in all the struggles of his life. Nothing more is known about him, although acts of Pontius, written down, as they say, by Valerius, his fellow-lodger and likewise a deacon of Cyprian, are to be found in Baluze. His name is entered in the Roman Martyrology on 8 March, and Fabricius, on Jerome, has pointed out that Trithemius, in recounting the deeds of Pontius, drew upon those Acts. How long Pontius survived the martyrdom of St Cyprian, we read nowhere, say the Bollandists, nor by what kind of death he ended his life. No one, so far as we remember, records that he was consummated by martyrdom. For it is absurd,
Editors' notes and page, col. 1537
Footnotes
(1) ‹anchor: inter auctores ecclesiasticos› · call in col 1537
Pontius diaconus Cypriani, usque ad diem passionis ejus, eum ipso exsilium sustinens egregium volumen Vitae et Passionis Cypriani reliquit. Hieron., in Cat. de vir. illustr., cap 68.
"Pontius, deacon of Cyprian, sharing exile with him up to the day of his passion, left an excellent volume on the Life and Passion of Cyprian." Jerome, in the Catalogue On Illustrious Men, ch. 68.
(printed under page 820)
(2) ‹anchor: Honorius Augustodunensis› · call in col 1537
Honorius, de Luminar. eccles., lib. I cap. 69.
Honorius, On the Luminaries of the Church, book I, ch. 69.
(printed under page 820)
(3) ‹anchor: inquit Dupinius› · call in col 1537
Dupin. Biblioth. Auct., pag. 278, edit. Lat. Colon.
Dupin, Library of Authors, p. 278, Latin edition of Cologne.
(printed under page 820)
(4) ‹anchor: habentur apud Baluzium› · call in col 1537
Baluz. tom. II Miscellan., pag. 124, anno 1679.
Baluze, Miscellanea, vol. II, p. 124, year 1679.
(printed under page 820)
(5) ‹anchor: die VIII Martii› · call in col 1537
Conf. Acta SS. Bolland. ad diem VIII Martii, tom. I, pag. 750 et seqq.
Compare the Bollandists' Acta Sanctorum for 8 March, vol. I, p. 750 ff.
(printed under page 820)
(6) ‹anchor: Fabricius ad Hieronymum› · call in col 1537
Fabricius, Biblioth. eccles., pag. 153, ait : Ex illis Actis hausit Trithemius, quando scripsit, Pontium reliqua sua praedicatione et industria duos Philippos imperatores ad Christum convertisse.
Fabricius, Ecclesiastical Library, p. 153, says: "From those Acts Trithemius drew when he wrote that Pontius, by his preaching and his diligence besides, converted the two Philips, the emperors, to Christ."
(printed under page 820)
(7) ‹anchor: inquiunt Bollandistae› · call in col 1537
Bollandistae, loc. cit. pag. 751.
The Bollandists, in the place cited, p. 751.
(printed under page 820)
Page
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- old-edition numerals: 1479 after ‹nec›
- other: misprint kept as printed (Q2a): "suppositium" (for supposititium)
pergunt iidem, quod Jacobus Philippus Bergomensis in Supplemento Chronicorum, libro VIII, ad annum 259, in hunc modum scribit: « Pontius autem ipsius Cypriani presbyter, vir sufficienter eruditus, et divinis declamationibus egregie doctus, tempestate hac post Cypriani mortem in Gallias veniens, apud Cymellam urbem martyrii palmam adeptus est. Ipse enim sua praedicatione et industria duos Philippos imperatores ad Christum converterat, et inter caetera, ut praemissum est, egregium volumen de vita et passione magistri et patris sui Cypriani post se reliquit. Et cum sanctus habitus sit, ejus festum II Idus Maii celebratur. » Qua narratione confunditur hic Pontius diaconus cum altero Pontio martyre, cujus agitur XIV Maii memoria; quod post Aubertum Miraeum adnotarunt Ruinartius et Ceillierius.
the same men go on, that Jacopo Filippo of Bergamo, in the Supplement to the Chronicles, book VIII, at the year 259, writes in this manner: “Pontius, moreover, a presbyter of Cyprian himself, a man sufficiently learned and excellently skilled in divine discourses, coming into Gaul at this time after the death of Cyprian, gained the palm of martyrdom at the city of Cimiez. For by his preaching and industry he had converted the two emperors Philip to Christ, and among other things, as was said before, he left behind him an excellent volume on the life and passion of his master and father Cyprian. And since he has been held a saint, his feast is celebrated on the second day before the Ides of May.” In this account this Pontius the deacon is confused with another Pontius, a martyr, whose memory is kept on 14 May; which Ruinart and Ceillier have noted, after Aubertus Miraeus.
ARTICULUS II.
ARTICLE II.
Pontii diaconi Scripta..
The Writings of Pontius the Deacon.
III. Exstat hujus Pontii de Vita et Passione S. Cypriani narratio, quae eo fidelior et certior, ut verbis Ruinartii utar, habenda, quod ei ut plurimum interfuerat, et quae coram positus viderat, et audierat, ab eo referantur. Sic enim ipse, Cypriani comes individuus, narrationem suam claudit: « Inter gaudium passionis et remanendi dolorem, in partes divisus animus, et angustum nimis pectus affectus duplices onerant. Multum ab nimis multum de ejus gloria exsulto: plus tamen doleo, quod remansi. » Ut proinde Pontii libellus, quem cultissimum volumen appella Scaliger vel eo
III. There survives this Pontius’s account of the Life and Passion of St Cyprian, which, to use Ruinart’s words, is to be held the more faithful and certain because he had been present at most of it, and the things that he had seen and heard when present in person are what he relates. For thus he himself, Cyprian’s inseparable companion, closes his narrative: “Between joy at the passion and grief at remaining behind, my mind divided into parts, and two feelings weigh down a breast too narrow. Much, exceedingly much, I exult in his glory; yet I grieve more that I have remained behind.” So that consequently the little book of Pontius, which Scaliger call[s] a most polished volume, even by that
Editors' notes and page, col. 1538
Footnotes
(8) ‹anchor: Maii celebratur› · call in col 1538
Eodem modo loquitur Trithemius de S. Pontio in Catalogo, cap. 42.
Trithemius speaks in the same way about St Pontius in his Catalogue, ch. 42.
(printed under page 820)
(9) ‹anchor: Aubertum Miraeum› · call in col 1538
Estque alius a S. Pontio martyre Gallicano, in idem Martyrologium relato XIV Maii, apud Fabric., Biblioth. eccles., lib. VI.
And he is other than St Pontius, the Gallican martyr, entered in the same Martyrology on 14 May; see Fabricius, Ecclesiastical Library, book VI.
(printed under page 820)
(10) ‹anchor: Ruinartius› · call in col 1538
Cave tamen, ne hunc cum Pontio martyre confundas, qui Philippos imperatores ad fidem Christi adduxisse dicitur, de quo plura apud Bollandianos ad diem XIV Maii. Ruinart. not. 62, in Act. Martyr. Sinc. et Select. pag. 188. edit. Veronens.
But take care not to confuse him with Pontius the martyr, who is said to have brought the emperors Philip to the faith of Christ; more on him in the Bollandists for 14 May. Ruinart, note 62, in the Genuine and Select Acts of the Martyrs, p. 188, Verona edition.
(printed under page 820)
(11) ‹anchor: Ceillierius› · call in col 1538
Ceillier. Hist génér. des Auteurs, tom. III, chap. 1, art. 7, pag. 223.
Ceillier, General History of the [Sacred] Authors, vol. III, ch. 1, art. 7, p. 223.
(printed under page 820)
(12) ‹anchor: Ruinartii utar› · call in col 1538
Ruinart. Act. Martyr, , p. m. 171.
Ruinart, Acts of the Martyrs, p. 171 in my copy.
(printed under page 820)
(13) ‹anchor: narrationem suam claudit› · call in col 1538
Pont. de Vit. et Pass. S. Cyprian., § 19.
Pontius, On the Life and Passion of St Cyprian, § 19.
(printed under page 820)
(14) ‹anchor: appella Scaliger› · call in col 1538
Scaling. Animadv. in Chronic. Euseb., p. 253.
Scaliger, Notes on Eusebius's Chronicle, p. 253.
(printed under page 820)
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saltem nomine plurimi ducendus videatur, quod ejus auctor testis αὐτόπτης fuerit, licet in rebus enarrandis stylo fortasse comptiori usus, quam ut historicum deceat.
account at least to be esteemed very highly, because its author was an eyewitness (αὐτόπτης), although in narrating events he used a style perhaps more ornate than becomes a historian.
IV. Atque ita quidem jure censuerunt de sancti hujus diaconi opusculo viri doctissimi, Baronius in primis, sic inquiens: « Eadem acta a nobis superius saepe recitata, atque fulciuntur testimonio Augustini eadem in sua tractatione in natali die S. Cypriani attexentis, quae itidem recensuit Pontius diaconus. Sed etsi nulla ab aliis suppeterent testimonia, ipsa sibi certam atque sinceram in omnibus suo candore fidem vindicant. » Haec maximus annalium Ecclesiae parens. Neque aliter Bollandiani. At Rigaltius levi admodum fundamento non solum subdubitare de Pontianae historiae fide, sed eam etiam elevare visus est. Scribit enim Pontium rhetoricae dictionis gratiam magis, quam narrationis historicae diligentiam fuisse consectatum: praeterea ipsum de gestis sanctissimi viri, quae sunt ejus epistolis comprehensa, nihil attigisse: atque illud praecipue queritur, ab eo fuisse omissum, quod de se ipso scribit S. Cyprianus; nimirum sanctum martyrem, cum rescisset se a frumentariis requiri, tantisper latuisse. Quin eo processit vir criticus, ut istiusmodi judicium proferre non dubitarit: « Hanc, » inquit. « de Cypriani martyrio narrationem, ut est brevissima, sic etiam esse antiquissimam arbitramur. Plurima Pontius pio erga suum episcopum affectu, rhetorica libertate ingeniose commentus est. Multa etiam alii pro captu quisque suo adjecerunt aliena saeculo, aliena personis, quaedam etiam detraxerunt valde bona; ut jam pauca supersint, quae praestare possimus sincera. » Haec ille, verbis utor Labbei, praepostero novitatis studio in detrimentum catholicae veritatis; quae falsissima arbitror, et sancti Hieronymi, qui egregium volumen, quale modo omnes Catholici eruditione praestantes agnoscunt, de Vita et Passione Cypriani ab eo relictum testatus est, auctoritati certissimae, atque omnium bonorum de Pontii sanctitate ac fide opinioni implacabiliter pugnantia. Est enim sincerissimum illud opusculum, ac primae inter antiqua veterum martyrum acta, sive vitas atque elogia dignationis. Quod si haec vita cuipiam cordato in suspicionem veniat, suspecta pariter erunt et alia acta quaevis
IV. And thus indeed have the most learned men justly judged concerning the little work of this holy deacon, Baronius above all, speaking thus: "The same acts have often been recited by us above, and are supported by the testimony of Augustine, who weaves into his discourse on the birthday of St. Cyprian the same things which the deacon Pontius likewise recounted. Yet even if no testimonies were supplied by others, by their own candour they claim for themselves a sure and sincere credit in all things." Thus far the greatest parent of the annals of the Church. And not otherwise the Bollandists. Yet Rigaltius, upon a very slight foundation, seemed not only to have some doubt concerning the credit of the Pontian history, but even to disparage it. For he writes that Pontius pursued the grace of rhetorical diction more than the diligence of historical narration; moreover, that concerning the deeds of the most holy man which are comprised in his epistles, he touched upon nothing; and he complains of this especially, that there was omitted by him what St. Cyprian writes concerning himself: namely, that the holy martyr, when he had learned that he was sought for by the imperial couriers (frumentarii), lay hid for a little while. Nay, the critical man went so far that he did not hesitate to put forward a judgement of this sort: "This narration," says he, "concerning the martyrdom of Cyprian, as it is very brief, so also we think to be very ancient. Very many things Pontius, out of pious affection towards his bishop, ingeniously devised with rhetorical liberty. Many things also others added, each according to his own capacity, foreign to the age, foreign to the persons, and some things also that were very good they took away; so that now few things remain which we can warrant genuine." Thus writes that man—I use the words of Labbe—through a preposterous zeal for novelty to the detriment of Catholic truth: which things I think most false, and implacably repugnant to the most sure authority of St. Jerome, who testified that an excellent volume—such as all Catholics excelling in erudition now acknowledge—Concerning the Life and Passion of Cyprian was left by him, and to the opinion of all good men concerning the holiness and good faith of Pontius. For that little work is most genuine, and of the first rank among the ancient acts, or lives and eulogies, of the old martyrs. And if this life should come into suspicion with any man of sense, equally suspected will be both any other acts whatsoever
Editors' notes and page, col. 1539
Footnotes
(15) ‹anchor: not visible in the crop› · call in col 1539
Baron. ad ann. 261, § 39.
Baronius, [Annals,] at the year 261, § 39.
(printed under page 821)
(16) ‹anchor: not visible in the crop› · call in col 1539
Bolland. Act. SS. MM. tom, I. Mart. p. 750, num. 4.
Bollandists, Acts of the Holy Martyrs, March vol. I, p. 750, no. 4.
(printed under page 821)
(17) ‹anchor: not visible in the crop› · call in col 1539
Rigalt. ad Cyprian. epist. 85, et in edit. Ox. 81.
Rigault on Cyprian, letter 85, and in the Oxford edition 81.
(printed under page 821)
(18) ‹anchor: Cyprianus› · call in col 1539
Cyprian. epist. 83, ed. Ox. 81.
Cyprian, letter 83, Oxford edition 81.
(printed under page 821)
(19) ‹anchor: proferre non dubitarit› · call in col 1539
Rigalt, post Praefat. in not, ad Acta Martyr., quae incipiunt : Cum S. Martyr. Cyprianus, etc.
Rigault, after the preface, in the notes on the Acts of the Martyrdom, which begin: "When the holy martyr Cyprian," etc.
(printed under page 821)
(20) ‹anchor: possimus sincera› · call in col 1539
Interpolata eadem mala librariorum admodum recentis aevi sedulitate etiam censuit, sed nullo prolato solito argumento Ernst. Salo. Cyprianus ad Hieronymum docuit.
Ernst Salomon Cyprian also judged, in his work on Jerome, that the same [text] was interpolated through the misplaced zeal of copyists of quite recent date, but he brought forward no argument, as usual.
(printed under page 821)
(21) ‹anchor: verbis utor Labbei› · call in col 1539
Labb., Dissert. hist. de Script. eccl., tom. II, p. 232.
Labbe, Historical Dissertation on the Ecclesiastical Writers, vol. II, p. 232.
(printed under page 821)
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et ipse sancti Augustini sermo de Cypriano venerandae antiquitatis eximium χειμήλιον. Hactenus vir doctus. Quae latius videas apud Bollandianos diducta.
and St. Augustine's discourse itself concerning Cyprian, a choice treasure (κειμήλιον) of venerable antiquity. Thus far the learned man. Which things you may see drawn out more at large in the Bollandists.
ARTICULUS III.
ARTICLE III.
De Actis Pontianae historiae subjectis, et quid curae in utrisque edendis adhibitum fuerit a viris doctis.
Concerning the Acts subjoined to the Pontian history, and what care has been employed by learned men in editing both.
Jam vero de Actis illis, quae Pontii opusculo passim adtexuntur, accipe Cl. Ruinartii judicium, inquit Gallandius cujus editionem typis excudendam curavimus. « Acta passionis S. Cypriani prout ea nunc habemus, duplicem ipsius coram proconsule confessionem continent, ex ipsis Actis publicis excerpta, quae a S. Augustino visa lectaque fuisse constat ex ejus sermone 309 novissimae editionis, cum is fere totus ex horum Actorum verbis contextus sit. Quanti vero ejusmodi Acta a fidelibus facta fuerint, illud argumento est, quod, Cypriano etiam superstite, jam primae ejus confessionis Acta in omnium manibus haberentur. Id, praeter Pontium, Nemesianus, aliique martyres in metallo constituti, asserunt in epistola, quae est inter Cyprianicas novae editionis LXXVII, Pamelli LXVIII, Quasi bonus, inquiunt, et verus doctor, quid nos discipuli secuti apud praesidem dicere debemus, prior apud Acta proconsulis pronuntiasti, et tuba canens Dei milites coelestibus armis instructos ad congressionis praelium excitasti. Haec porro Actis iis adjunctis, quae in extrema confessione, et ipsa morte contigerant, in unum fasciculum a fidelibus redacta, simul cum Pontii libello de Cypriani Vita ad nos usque pervenerunt; eaque omnia ipsius sancti Cypriani operibus praefixa sunt in editione Oxoniensi.
Now concerning those Acts which are everywhere woven onto the little work of Pontius, receive the judgement of the illustrious Ruinart, says Gallandi, whose edition we have caused to be printed: "The Acts of the Passion of St. Cyprian, just as we now have them, contain his twofold confession before the proconsul, excerpted from the public records themselves, which it is established were seen and read by St. Augustine from his Sermon 309 of the newest edition, since it is almost wholly woven together out of the words of these Acts. Now how highly Acts of that sort were esteemed by the faithful, this is a proof, that while Cyprian was still alive, the Acts of his first confession were already in the hands of all. This, besides Pontius, Nemesianus and the other martyrs set in the mine assert in the epistle which among the Cyprianic ones of the new edition is 77, and of Pamelius 68: As a good and true teacher, say they, what we your disciples following you ought to say before the governor, you first pronounced in the records of the proconsul, and sounding the trumpet you roused the soldiers of God equipped with heavenly arms to the battle of the engagement. Furthermore, these things, having had joined to them those Acts which had happened in his last confession and in his death itself, reduced into one bundle by the faithful, have come down even to us together with the little book of Pontius concerning the Life of Cyprian; and all those things are prefixed to the works of St. Cyprian himself in the Oxford edition.
« Utraque autem ad nonnullos codd. mss. rursus exacta hic denuo exhibemus; vitam quidem ad duos optimae notae, et antiquitatis venerandae codd. collatam, quorum unus sancti Petri Fossatensis annos 800 superat, alter vero ex Floriacensis monasterii celebris olim Bibliotheca annos 600, videtur praeferre: Acta vero proconsularia in plurimis quidem codicibus etiam antiquissimis reperta, sed in paucis pura et omnino sincera; quorum varietates si qua observatione digna occurrent, in notis apponemus. » Hactenus Vir. Cl. Ruinartius.
"Now both of these, examined again according to several manuscript codices, we exhibit here anew: the Life indeed collated with two codices of the best note and of venerable antiquity, of which one, of St. Peter des Fossés (Fossatensis, Saint-Maur-des-Fossés), exceeds eight hundred years, while the other, from the formerly famous library of the monastery of Fleury, seems to display six hundred years; and the Proconsular Acts, found indeed in very many codices, even the most ancient, yet in few pure and altogether genuine: the variants whereof, if any worthy of observation occur, we shall set down in the notes." Thus far the illustrious Ruinart.
Editors' notes and page, col. 1540
Footnotes
(22) ‹anchor: apud Bollandianos› · call in col 1540
Bolland. loc. cit.
Bollandists, in the place cited.
(printed under page 821)
(23) ‹anchor: inquit Gallandius› · call in col 1540
Galland. vet. Patr. Biblioth. tom. III, in Prolegom. cap. 10, pag. 30.
Gallandi, Library of the Ancient Fathers, vol. III, Prolegomena ch. 10, p. 30.
(printed under page 821)
(24) ‹anchor: excudendam curavimus› · call in col 1540
Ruinart. Act. Martyr. Sinc., pag. 171, et seq., § I.
Ruinart, Genuine Acts of the Martyrs, p. 171 ff., § 1.
(printed under page 821)
(25) ‹anchor: in editione Oxoniensi› · call in col 1540
Et in editione quoque Parisina Maurinorum, Vita et Acta consularia praemissa sunt ejusdem operibus a pag. 129 ad 148, in ed. Veneta 1748.
In the Maurists' Paris edition too, the Life and the consular Acts are set before his works, at pp. 129 to 148 in the Venice edition of 1748.
(printed under page 821)
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- running head: PONTII DIACONI 1540
- marginal letters: A et ipse sancti; B publicis excerpta, quae; C morte contigerant, in; D apponemus. » Hactenus
- old-edition numerals: 1481 after S. Cypriani; 1482 before redacta, simul
- other: editors' matter: et ipse... Ruinartius. (entire column)
VITA ET PASSIO S. CAECILII CYPRIANI EPISCOPI CARTHAGINENSIS ET MARTYRIS, PER PONTIUM DIACONUM CARTHAGINIENSEM.
THE LIFE AND PASSION OF ST CAECILIUS CYPRIAN, BISHOP OF CARTHAGE AND MARTYR, BY PONTIUS, DEACON OF CARTHAGE.
CAPUT PRIMUM.
CHAPTER ONE.
Auctor rationes scribendi exponit. Acta Martyrum olim diligenter litteris fuisse consignata perhibet.
The author sets out his reasons for writing. He states that the Acts of the Martyrs were formerly committed to writing with care.
Cyprianus, religiosus antistes ac testis Dei gloriosus, tametsi multa conscripsit, per quae memoria digni nominis supervivat; et si eloquentiae ejus ac Dei gratiae larga fecunditas ita se copia et ubertate sermonis extendit, ut usque in finem mundi fortasse non taceat: tamen, quia operibus ejus ac meritis etiam haec praerogativa debetur, ut exemplum suum in litteras digeratur, placuit summatim pauca conscribere: non quod aliquem vel gentilium lateant tanti viri vita, sed ut ad posteros quoque nostros incomparabile et grande documentum in immortalem memoriam porrigatur. Certe durum erat, ut, cum majores nostri plebeiis et catechumenis, martyrium consecutis tantum honoris, pro martyrii ipsius veneratione, dederint, ut de passionibus eorum multa, aut, prope dixerim, pene cuncta conscripserint, ut ad nostram quoque notitiam qui nondum nati fuimus pervenirent, Cypriani tanti sacerdotis et tanti martyris passio praeteriretur, qui et sine martyrio habuit quae doceret, et quae dum vixit gesserit, non paterent. Quae quidem tanta atque tam magna et mira sunt, ut magnitudinis contemplatione deterrear, ac imparem me esse confitear ad proferendum
Cyprian, devout bishop and glorious witness of God, although he wrote many things through which the memory of his worthy name survives, and although the generous fruitfulness of his eloquence and of the grace of God so extends itself in the abundance and richness of his speech that perhaps it will not fall silent even to the end of the world, nevertheless, because this privilege also is owed to his works and merits, that his example be set down in writing, I have resolved to write a few things in summary: not that the life of so great a man is hidden from anyone, even of the heathen, but that to our posterity too an incomparable and great pattern may be handed on to immortal memory. Surely it would be hard that, whereas our forefathers gave such honour, out of veneration for martyrdom itself, to lay people and catechumens who obtained martyrdom that they wrote down many things, or, I might almost say, nearly everything concerning their passions, so that these might come to the knowledge of us too who were not yet born, the passion of Cyprian, so great a priest and so great a martyr, should be passed over, who even without martyrdom had things to teach, and that the things he did while he lived should not be made known. These things indeed are so many and so great and so wonderful that I am deterred by the contemplation of their greatness, and confess that I am unequal to delivering
Editors' notes and page, col. 1541
Footnotes
Variae lectiones.
Variant readings.
¹ ‹anchor: litteras digeratur› · call in col 1541 Et ad exemplum sui litteris dirigatur Bod. 1. Sur. Imp. Dirigatur deest in Manut. cod. Foss.
"And that it be directed in writing for an example of himself": Bodleian 1, Surius's printing. "Dirigatur" is missing in Manutius and the Fossés manuscript.
² ‹anchor: aliquem› · call in col 1541 Vel. ex cod. Foss. Flor.
"Vel": from the Fossés and Fleury manuscripts.
³ ‹anchor: veneratione, dederint› · call in col 1541 Veneratione debuerint Bod. 1. Manut.
"Veneratione debuerint" ("ought ... out of veneration"): Bodleian 1, Manutius.
⁴ ‹anchor: docerent, et› · call in col 1541 Et quae dum vixit, gesserit. Haec desunt in Foss. Man.
"And what he did while he lived": these words are missing in the Fossés manuscript and Manutius.
⁵ ‹anchor: not visible in the crop› · call in col 1541 or 1542 Numerositas gloriosa Bod. 1. Foss. Flor.
"Glorious abundance": Bodleian 1, Fossés, Fleury.
⁶ ‹anchor: not visible in the crop› · call in col 1541 or 1542 Viribus facundiae Aod. 1.
"With the powers of eloquence": Bodleian 1 (printed "Aod.").
⁷ ‹anchor: not visible in the crop› · call in col 1542 Deficitur Flor.
"Deficitur" ("it fails"): Fleury.
⁸ ‹anchor: Ita utrimque› · call in col 1542 In utrumque Manut.
"In utrumque": Manutius.
⁹ ‹anchor: vos precibus› · call in col 1542 Nos auribus Manut Foss.
"Nos auribus" ("us ... with your ears"): Manutius, Fossés.
¹⁰ ‹anchor: utilitatem nisi saeculi› · call in col 1542 Vitae sed saeculi Bod. 1.
"Vitae sed saeculi" ("of life, but of the world"): Bodleian 1.
Variorum notae.
Notes of various editors.
(printed under page 822)
(1) ‹anchor: aliquem vel gentilium› · call in col 1541
Voculam vel ex codd. Fossat. et Floriac, restituimus, quae videtur ad emphasim necessaria. RUINART.
We have restored the little word "vel" from the Fossés and Fleury manuscripts; it seems needed for emphasis. RUINART.
(printed under page 822)
(2) ‹anchor: cum majores nostri› · call in col 1541
Majores nostri. Post Evangelium et apostolorum Acta, succedebant Christianorum qui deinceps sequebantur passiones breviter enarratae. Hujus generis vetusta illa acta Polycarpi martyris, quorum partem dedit Euseb. l. IV, totum vero exhibuit noster Armachanus : sic illa Perpetuae et Felicitatis, de quibus Tertullianus mentionem facit : necnon alia multa, quae interpolata fidem quam alias meruissent perdidere. In Deciana persecutione hoc munus Acta Carthaginensium martyrum describendi, Tertullo concreditum fuit. FELL.
"Our forebears." After the Gospel and the Acts of the Apostles came brief accounts of the passions of the Christians who followed afterwards. Of this kind are those ancient Acts of the martyr Polycarp, of which Eusebius gave a part in book IV, while our [bishop] of Armagh published the whole; so too those of Perpetua and Felicity, which Tertullian mentions; and many others besides, which, being interpolated, lost the credit they would otherwise have earned. In the Decian persecution this task of writing down the Acts of the Carthaginian martyrs was entrusted to Tertullus. FELL.
(printed under page 822)
(3) ‹anchor: cuncta conscripserint› · call in col 1541
Cuncta conscripserint. Videtur designare Acta SS. Perpetuae, etc., quae supra edidimus (t. III nostrae Biblioth., p. 14). Caeterum multa quidem aut pene cuncta de istis Martyribus scripta fuisse dicit Pontius. Sed is locus non ita interpretandus est, quasi omnium omnino martyrum Acta tempore Pontii conscripta fuissent : quem tamen locum sic intellexit Henricus Dodwellus Dissert. Cyprian. XI, num. 3. RUINART.
"Wrote down almost everything." He seems to mean the Acts of SS. Perpetua and the rest, which we published above (vol. III of our Library, p. 14). Pontius says, indeed, that much, or almost everything, was written about those martyrs. But the passage is not to be taken as if the Acts of absolutely all the martyrs had been written down by Pontius's time; yet that is how Henry Dodwell understood it, Cyprianic Dissertations XI, no. 3. RUINART.
(printed under page 822)
(4) ‹anchor: non paterent› · call in col 1541
Non paterent. Per modestiam Cypriani, notitia hominum subtracta. Sed haec in Manutii editione desiderantur. FELL.
"Were not known": withheld from men's knowledge through Cyprian's modesty. But these words are missing in Manutius's edition. FELL.
(printed under page 822)
Page
- running head: 1541 VITA S. CYPRIA
- marginal letters: A (in col. 1542); B (in col. 1542)
- old-edition numerals: 1483 before deterrear,
- other: the word proferendum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1542
- running head: 1541 VITA S. CYPRIANI. 1542
- marginal letters: A (none in this column; printed in the gutter beside the right column's "rendum digne"); B ‹durum erat, ut, cum majores nostri›; C (none in the text; a C stands in the footnote area); D (none)
- old-edition numerals: 1483 after ‹contemplatione› (Q2a: was given as 1482; col 1540 carries 1481 and 1482)
- other: the full-width title across the top of cols 1541–1542 is set once here. Variant calls 1–4 and note calls (1)–(4) removed; Variae lectiones and Variorum notae at the foot not set. "proferendum" split "profe-|rendum" across the break, set whole here. "lateant ... vita" as printed.
digne pro meritorum honore sermonem, nec posse sic prosequi facta tam grandia, ut quanta sunt, tanta videantur: nisi quod numerositas gloriarum sibimet ipsa sufficiens, alieno praeconio non eget. Accedit ad cumulum, quod et vos de eo multum, aut si fieri potest, totum desideratis audire, concupiscentes ardore flagranti vel facta ejus cognoscere, etsi interim viva verba tacuerunt. In qua parte si dixero nos opibus facundiae defici, minus dico. Facundia enim ipsa deficit digna facultate, quae desiderium vestrum pleno spiritu satiet. Ita utrimque graviter urgemur: siquidem ille nos virtutibus suis onerat, vos precibus fatigatis.
a speech worthy of the honour of his merits, and unable so to follow up such great deeds that they appear as great as they are; except that the multitude of his glories, sufficient in itself, needs no herald from another. It adds to the heap that you too desire to hear much about him, or, if it can be, everything, longing with burning ardour at least to know his deeds, even though his living words have meanwhile fallen silent. In which respect, if I say that we fall short in the resources of eloquence, I say too little. For eloquence itself falls short of a fitting capacity to satisfy your desire with full spirit. Thus we are heavily pressed from both sides: for he burdens us with his virtues, and you weary us with your entreaties.
CAPUT II.
CHAPTER II.
Quae a Cypriano post baptismum facta sunt, enarrat. Continentia necessaria. Aliae Cypriani virtutes.
He relates what was done by Cyprian after baptism. Continence necessary. Other virtues of Cyprian.
Unde igitur incipiam? unde et exordium bonorum ejus aggrediar, nisi a principio fidei, et nativitate coelesti? Siquidem hominis Dei facta non debent aliunde numerari, nisi ex quo Deo natus est. Fuerint licet studia, et bonae artes devotum pectus imbuerint, tamen illa praetereo. Nondum enim ad utilitatem nisi saeculi pertinebant. Postquam et sacras Litteras didicit, et mundi nube discussa, in lucem sapientiae spiritalis emersit, si quibus ejus
Where then shall I begin? Where shall I take up the beginning of his good deeds, if not from the beginning of his faith and his heavenly birth? For the deeds of a man of God ought not to be reckoned from any other point than from when he was born to God. Granted that there were studies, and that good arts imbued his devoted breast, yet I pass those over. For as yet they pertained to nothing but the profit of the world. After he had both learned the sacred Scriptures and, the cloud of the world having been dispersed, emerged into the light of spiritual wisdom, if in any of his
Editors' notes and page, col. 1542
Page
- running head: A S. CYPRIANI. 1542
- marginal letters: A rendum digne pro; B Quae a Cypriano
- old-edition numerals: (none)
- running head: 1541 VITA S. CYPRIANI. 1542
- marginal letters: A ‹rendum digne pro meritorum honore sermonem,›; B ‹Quae a Cypriano post baptismum facta sunt›; C (none in the text; a C stands in the footnote area); D (none)
- old-edition numerals: (none)
- other: variant calls 5–10 of the page's Variae lectiones stand in this column (Q3a, read on the page): ⁵ after ‹gloriarum›, ⁶ after ‹facundiae›, ⁷ after ‹deficit›, ⁸ after ‹utrimque›, ⁹ after ‹precibus›, ¹⁰ after ‹saeculi›; the variants are set in n1541 (whose anchors for 5–7 read "not visible in the crop").
interfui, si qua de antiqnioribus ejus operibus comperi, dicam: hanc tamen petens veniam, ut quidquid minus dixero (minus enim dicam necesse est), ignorantiae meae potius quam illius gloriae derogetur. Inter fidei suae prima rudimenta nihil aliud credidit Deo dignum, quam si continentiam tueretur. Tunc enim posse idoneum fieri pectus et sensum ad plenam veri capacitatem pervenire, si concupiscentiam carnis robusto atque integro sanctimoniae vigore calcaret. Quis unquam tanti miraculi meminit? Nondum secunda nativitas novum hominem splendore toto divinae lucis oculaverat, et jam veteres ac pristinas tenebras sola lucis paratura vincebat. Deinde, quod majus est, cum de lectione divina quaedam jam non pro conditione novitatis, sed pro fidei festinatione didicisset, statim rapuit quod invenit promerendo Deo profuturum. Distractis rebus suis ad indigentiam pauperum sustentandam, tota praedia pretio dispensans, duo bona simul junxit, ut et ambitionem saeculi sperneret, qua perniciosius nihil est, et misericordiam quam Deus etiam sacrificiis suis praetulit, quam nec ille (Matth. XIX, 20) qui legis omnia mandata servasse se dixerat, fecit, impleret; et praepropera velocitate pietatis, pene ante coepit perfectus esse quam disceret. Quis, oro, de veteribus hoc fecit? quis de antiquissimis in fide senibus, quorum mentes et aures per plurimos annos divina verba pulsaverant, tale aliquid impendit, quale adhuc rudis fidei homo, et cui nondum forsitan crederetur, supergressus vetustatis aetatem, gloriosis et admirandis operibus perpetravit? Nemo metit statim ut sevit: nemo vindemiam de novellis scrobibus expressit: nemo adhuc unquam de noviter plantatis arbusculis matura poma quaesivit. Ii illo omnia incredibilia cucurrerunt. Praevenit, si potest dici (res enim fidem non capit), praevenit, inquam, tritura sementem, vindemia palmitem, poma radicem.
actions, if I have ascertained anything concerning his earlier works, I shall tell it: asking this pardon nevertheless, that whatsoever I shall say too little (for I must needs say too little) may be detracted from my ignorance rather than from his glory. Amidst the first rudiments of his faith he believed nothing else worthy of God than if he should guard continence. For he judged that the breast could then become fit, and the understanding arrive at the full capacity of truth, if he trod underfoot the concupiscence of the flesh with the robust and unblemished vigour of holiness. Who ever remembers so great a miracle? Not yet had the second birth given eyes to the new man with the whole splendour of the divine light, and already by the mere preparation for the light he was conquering the old and former darkness. Next, what is greater, when from the divine reading he had learned certain things now not according to the condition of his newness, but according to the haste of his faith, he straightway seized upon what he found would profit for meriting the favour of God. Having sold off his property for sustaining the indigence of the poor, dispensing whole estates at their price, he joined two goods together at the same time, so that he both despised the ambition of the world, than which nothing is more pernicious, and fulfilled that mercy which God preferred even to His sacrifices, and which not even that man (Matt. 19:20) did who had said that he had kept all the commandments of the law; and with the over-hasty swiftness of piety, he almost began to be perfect before he learned. Who, I pray, of the ancients did this? Who of the most ancient old men in the faith, whose minds and ears the divine words had beaten upon through very many years, expended anything such as a man still rude in the faith, and one who perhaps was not yet believed, surpassing the age of antiquity, accomplished by glorious and admirable works? No one reaps immediately as soon as he has sown; no one has pressed out the vintage from newly dug trenches; no one has ever yet sought ripe fruits from newly planted saplings. In him all incredible things ran together. The threshing outran, if it can be said (for the thing does not admit of belief)—the threshing, I say, outran the sowing, the vintage the shoot, the fruits the root.
CAPUT III.
Chapter III.
Ad sacros ordines cito promovetur. Sanctos sibi imitandos jugiter proponit.
He is quickly promoted to sacred orders. He continually proposes the saints to himself for imitation.
Aiunt Apostoli litterae (I Tim. III, 6), debere neophytos praeteriri, ne stupore gentilitatis nondum fundatis sensibus adhaerente, aliquid in Deum novitas inerudita peccaret. Ille fuit primus et, puto,
The letter of the Apostle says (1 Tim. 3:6) that novices (neophyti) ought to be passed over, lest while the stupor of heathenism still cleaves to senses not yet grounded, uninstructed newness should sin in anything against God. He was the first and, I think,
Editors' notes and page, col. 1543
Footnotes
Variae lectiones.
Variant readings.
¹¹ ‹anchor: not visible in the crop› · call in col 1543 Si qua de antiquioribus comperi Poss. Flor. Sur. et quidem rectius.
"If I have learned anything about the older [men]": Fossés (printed "Poss."), Fleury, Surius — and indeed more correctly.
¹² ‹anchor: not visible in the crop› · call in col 1543 Capacitatem, si Foss. Manut.
"Capacitatem, si": Fossés, Manutius.
¹³ ‹anchor: not visible in the crop› · call in col 1543 Sanctimoniae tenore Bod. 1. Foss. Flor.
"In the course of holiness": Bodleian 1, Fossés, Fleury.
¹⁴ ‹anchor: not visible in the crop› · call in col 1543 Luci induorat Bod. 1.
"Luci induorat" (as printed): Bodleian 1.
¹⁵ ‹anchor: not visible in the crop› · call in col 1543 Indulgentiam multorum pauperum sustinendam Bod. 1.
"The indulgence of many poor to be sustained": Bodleian 1. [The numeral is blurred in the scan and may be misprinted ¹¹.]
¹⁶ ‹anchor: not visible in the crop› · call in col 1543 Tota pretia Manut. Pretio deest in Foss. Flor.
"Tota pretia": Manutius. "Pretio" is missing in Fossés and Fleury.
¹⁷ ‹anchor: omnia incredibilia› · call in col 1543 Incredibiliter Flor.
"Incredibiliter" ("incredibly"): Fleury.
¹⁸ ‹anchor: tritura sementem› · call in col 1543 Messis sementem Rom.
"Messis sementem" ("the harvest [outran] the sowing"): Roman edition.
¹⁹ ‹anchor: poma radicem› · call in col 1543 Ramus radicem Bod. 1.
"Ramus radicem" ("the branch [outran] the root"): Bodleian 1.
²⁰ ‹anchor: not visible in the crop› · call in col 1543 or 1544 Vel sacerdotum Foss Flor.
"Vel sacerdotum": Fossés, Fleury.
²¹ ‹anchor: not visible in the crop› · call in col 1543 or 1544 Statim emersit Bod. 1.
"Statim emersit" ("at once emerged"): Bodleian 1.
²² ‹anchor: cessit: quominus› · call in col 1544 Quoniam Edit.
"Quoniam": the editions.
²³ ‹anchor: memoriae Caecilii› · call in col 1544 Caeciliani Foss. Flor.
"Caeciliani": Fossés, Fleury.
Variorum notae.
Notes of various editors.
(printed under page 823)
(5) ‹anchor: nondum forsitan crederetur› · call in col 1543
Crederetur. Vix quippe sibi persuadere poterant tam ethnici quam ipsi fideles, Cyprianum Christianam religionem amplexum fuisse. RUINART.
"Would be believed." Pagans and the faithful alike could hardly persuade themselves that Cyprian had embraced the Christian religion. RUINART.
(printed under page 823)
Page
- running head: 1543 S. PONTII DIAC
- marginal letters: A (in col. 1544); B (in col. 1544); C (in col. 1544)
- old-edition numerals: 1484 after Distractis
- other: editors' matter: CAPUT III. Ad... proponit.
solus exemplo, plus fide posse quam tempore promoveri. Sed et si in apostolorum Actis (Act., VIII, 37) eunuchus ille describitur quia toto corde crediderat, a Philippo statim tinctus, non est similis comparatio. Ille enim et Judaeus erat, et de templo Domini veniens prophetam legebat Isaiam, et sperabat in Christo, etsi nondum eum venisse crediderat: hic de imperitis gentibus veniens, tam matura coepit fide, quanta pauci fortasse perfecerunt. Mora denique circa Dei gratiam nulla, nulla dilatio. Parum dixi: presbyterium et sacerdotium statim accepit. Quis enim non omnes honorum gradus crederet tali mente credenti? Multa sunt quae adhuc plebeius, multa quae jam presbyter fecit, multa quae ad veterum exempla justorum, imitatione consimili prosecutus. promerendo Dominum totius religionis obsequio praestitit. Nam et sermo illi de hoc fuerat usitatus, ut si quem praedicatum Dei laudatione legisset, suaderet inquiri propter quae facta Deo placuisset. Si Job (Job. I) Dei testimonio gloriosus, dictus est verus Dei cultor, et cui in terris nemo compararetur, faciendum docebat ille, quidquid Job ante fecisset: ut dum et nos paria facimus, simile in nos Dei testimonium provocemus. Contemptis ille dispendiis rei familiaris, in tantum exercitata virtute profecit, ut nec pietatis temporalia damna sentiret. Non illum penuria non dolor fregit, non uxoris suadela deflexit, non proprii corporis dira poena concussit. Permansit in suis sedibus fixa virtus, et altis radicibus fundata devotio nullo diaboli tentantis impetu cessit: quominus Deum suum fide grata, etiam inter adversa benediceret, Domus ejus patuit cuicunque venienti. Nulla vidua reversa est sinu vacuo; nullus indigens lumine, non illo comite directus est: nullus debilis gressu, non illo bajulo vectus est: nullus nudus auxilie de potentioris manu, non illo tutore protectus est. Haec debent facere, dicebat, qui Deo placere desiderant. Et sic per bonorum omnium documenta decurrens, dum meliores semper imitatur, etiam ipse se fecit imitandum.
the only example that more can be promoted by faith than by time. For even if in the Acts of the Apostles (Acts 8:37) that eunuch is described as straightway dipped by Philip because he had believed with his whole heart, the comparison is not like. For that man both was a Jew, and coming from the temple of the Lord was reading the prophet Isaiah, and hoped in Christ, although he had not yet believed that He had come: whereas this man, coming from the ignorant Gentiles, began with a faith as mature as few perhaps have perfected. In short, concerning the grace of God there was no delay, no postponement. I have said too little: he straightway received the presbyterate and priesthood. For who would not entrust all degrees of honours to one believing with such a mind? Many are the things which he did while still a plebeian (layman), many the things which he did when already a presbyter, many the things which, pursuing after the examples of the ancient righteous men with a like imitation, he performed for meriting the favour of the Lord by the service of all religion. For he had also had this customary discourse concerning this matter, that if he read of anyone commended by the praise of God, he advised that inquiry should be made on account of what deeds he had pleased God. If Job (Job 1), glorious by the testimony of God, was called a true worshipper of God, and one to whom no man on earth was compared, he taught that whatsoever Job had previously done ought to be done, so that while we also do the like things, we may call forth a like testimony of God upon ourselves. Despising the losses of his family estate, he advanced so far in practised virtue that he did not feel the temporal damages even of affection. Want did not break him, nor grief; the persuasion of his wife did not turn him aside; the dire punishment of his own body did not shake him. Virtue remained fixed in its seats, and devotion founded on deep roots yielded to no onset of the tempting devil, so that he should not bless his God with grateful faith even amidst adversities. His house stood open to every comer. No widow returned with an empty lap; no one lacking sight was not guided by him as a companion; no one weak in step was not carried by him as a bearer; no one naked of help was not protected from the hand of a more powerful man by him as a defender. These things, said he, ought they to do who desire to please God. And thus running through the examples of all good men, while he always imitates better men, he made himself also worthy to be imitated.
CAPUT IV.
Chapter IV.
Cyprianus a Caecilio ad fidem adductus.
Cyprian brought to the faith by Caecilius.
Erat sane illi etiam de nobis contubernium viri justi et laudabilis memoriae Caecilii et aetate tunc
Now he had indeed among us also the close companionship of a righteous man and of praiseworthy memory, Caecilius, both in age at that time
Editors' notes and page, col. 1544
Footnotes
(6) ‹anchor: non uxoris suadela› · call in col 1544
Uxoris suadela. Ex hoc loco deduxerat editor Anglus. Cyprianum uxorem habuisse : sed re attentius perspecta, advertit heic Pontium de Jobo, non de Cypriano loqui ut ipse lectorem monet in emendandis. In eumdem scopulum impegerat R. P. Ant. Pagi ad ann. 248, quod erratum vir haud minus sincerus quam eruditus in altera editione pariter correxit. RUINART.
"His wife's persuasion." From this passage the English editor had inferred that Cyprian had a wife; but on looking at the matter more closely he noticed that Pontius is speaking here of Job, not of Cyprian, as he himself warns the reader in his corrigenda. The Rev. Fr Antoine Pagi had struck the same rock at the year 248, an error which that man, no less honest than learned, likewise corrected in his second edition. RUINART.
(printed under page 823)
(7) ‹anchor: memoriae Caecilii› · call in col 1544
Caecilii. Codd. Fossat. et Floriac. Caeciliani. (continues)
"Caecilius." The Fossés and Fleury manuscripts have "Caecilianus." (continues)
(printed under page 823)
Page
- running head: PONTII DIACONI 1544
- marginal letters: A solus exemplo, plus; B totius religionis obsequio; C minus Deum suum
- old-edition numerals: 1465 (for 1485) after presbyter fecit,
- other: period after prosecutus. before promerendo; comma after benediceret, before Domus; oldnum 1485 misprinted as 1465; editors' matter: CAPUT IV. Cyprianus... adductus.
- other (Q3a): misprint kept as printed: auxilie (for auxilio) in ‹nullus nudus auxilie›. Variant calls ²⁰ after ‹sacerdotium› and ²¹ after ‹accepit› stand in this column (the variants are set in n1543, whose anchors for 20–21 read "not visible in the crop"). UNSURE at this resolution: the page may print ‹toniantis› for tentantis and ‹indigeas› for indigens; the file keeps tentantis and indigens; settle at higher zoom.
et honore presbyteri, qui eum ad agnitionem verae divinitatis a saeculari errore correxerat. Hunc toto honore atque omni observantia diligebat, obsequenti veneratione suspiciens, non jam ut amicum animae coaequalem, sed tanquam novae vitae parentem. Denique ille, demulsus ejus obsequiis, in tantum dilectionis immensae merito provocatus est, ut de saeculo excedens, arcessitione jam proxima commendaret illi conjugem ac liberos suos, ut quem fecerat de sectae communione participem postmodum faceret pietatis haeredem.
and in honour a presbyter, who had converted him from worldly error to the knowledge of the true Divinity. This man he loved with all honour and all respect, looking up to him with obedient veneration, no longer as a friend equal to his own soul, but as the parent of his new life. Finally that man, won over by his services, was so far moved by the merit of his immense love, that when departing from the world, as his summons was now at hand, he commended to him his wife and children, that him whom he had made a partaker in the fellowship of the sect he might afterwards make the heir of his affection.
CAPUT V.
Chapter V.
Adhuc neophytus, episcopatum assumere compulsus.
While still a novice, he is compelled to assume the episcopate.
Longum est ire per singula: cuncta ejus facta onerosum est enumerare. Ad probationem bonorum operum, solum hoc arbitror satis esse, quod judicio Dei et plebis favore, ad officium sacerdotii et episcopatus gradum adhuc neophytus et, ut putatur, novellus electus est. Quamvis in primis fidei suae adhuc diebus, et rudi vitae spiritualis aetate, sic generosa indoles reluceret; ut etsi nondum officii, spei tamen fulgore resplendens, imminentis sacerdotii totam fiduciam polliceretur. Non praeteribo etiam illud eximium, quemadmodum, cum in dilectionem ejus et honorem totus populus aspirante Domino prosiliret, humiliter ille secessit, antiquioribus cedens, et indignum se titulo tanti honoris existimans, ut dignus magis fieret. Magis enim dignus efficitur, qui quod meretur excusat. Quo tunc ardore plebs aestuans fluctuabat, spiritali desiderio concupiscens, ut exitus docuit, non tantum episcopum; in eo enim quem tunc latenti divinitatis praesagio taliter flagitabat non solummodo sacerdotem, sed et futurum etiam martyrem requirebat. Obsederat fores domus copiosa fraternitas, et per omnes aditus sollicita charitas circuibat. Potuisse fortasse tunc illi apostolicum illud evenire (II Cor. XI), quod voluit, ut per fenestram
It is long to go through each detail; it is burdensome to enumerate all his deeds. For the proof of his good works, I think this alone is enough, that by the judgement of God and the favour of the people, while still a novice and, as was thought, a beginner, he was elected to the office of the priesthood and the degree of the episcopate. Although still in the first days of his faith, and in the rude age of spiritual life, his noble nature so shone forth that, though not yet resplendent with the brightness of office, yet resplendent with that of hope, it promised the whole assurance of the approaching priesthood. I shall not pass over that eminent thing either, how, when the whole people under the inspiration of the Lord leaped forth into love and honour for him, he humbly withdrew, yielding to his seniors, and thinking himself unworthy of the title of so great an honour, so that he became the more worthy. For he is made the more worthy who excuses himself from what he deserves. With what ardour did the boiling people then surge to and fro, longing with spiritual desire, as the event taught, not only for a bishop: for in him whom they then demanded in such wise by a hidden presage of the Divinity, they sought not only a priest, but a future martyr also! A numerous brotherhood had besieged the doors of his house, and anxious charity went about through all the approaches. Perhaps that apostolic experience (2 Cor. 11:33) might then have happened to him, as he wished, to be let down through a window,
Editors' notes and page, col. 1545
Footnotes
Variae lectiones.
Variant readings.
²⁴ ‹anchor: not visible in the crop› · call in col 1545 Sectabatur Bod. 1.
"Sectabatur" ("he was following"): Bodleian 1.
²⁵ ‹anchor: not visible in the crop› · call in col 1545 Meritis Bod. 1.
"Meritis" ("by merits"): Bodleian 1.
²⁶ ‹anchor: not visible in the crop› · call in col 1545 Sancta Oxon.
"Sancta": Oxford edition.
²⁷ ‹anchor: totus populus› · call in col 1545 Inspirante Bod. 1.
"Inspirante" ("as [the Lord] inspired"): Bodleian 1.
²⁸ ‹anchor: Quo tunc› · call in col 1545 Quantum Bod. 1.
"Quantum": Bodleian 1.
²⁹ ‹anchor: tunc latenti› · call in col 1545 Latentem Foss. Flor.
"Latentem": Fossés, Fleury.
³⁰ ‹anchor: taliter flagitabat› · call in col 1545 Flagitabat, futurum Imp.
"Flagitabat, futurum": the printed editions.
³¹ ‹anchor: not visible in the crop› · call in col 1545 or 1546 Si tamen cum Flor.
"Si tamen cum": Fleury.
³² ‹anchor: not visible in the crop› · call in col 1545 or 1546 Similaret Edit. Flor.
"Similaret": the editions and Fleury.
³³ ‹anchor: not visible in the crop› · call in col 1545 or 1546 Suspensos anxio Oxon.
"Suspensos anxio": Oxford edition.
³⁴ ‹anchor: not visible in the crop› · call in col 1545 or 1546 Lenitate suspensos Manut.
"Lenitate suspensos": Manutius.
³⁵ ‹anchor: not visible in the crop› · call in col 1546 Quae illa Bod. 1.
"Quae illa": Bodleian 1.
³⁶ ‹anchor: not visible in the crop› · call in col 1546 Censura quam sobriae Bod. 1.
"Censura quam sobriae": Bodleian 1.
³⁷ ‹anchor: not visible in the crop› · call in col 1546 Ut advocaret Bod. 1.
"Ut advocaret": Bodleian 1.
³⁸ ‹anchor: not visible in the crop› · call in col 1546 Nec laetitia nimia Bod. 1.
"Nor with excessive gladness": Bodleian 1.
³⁹ ‹anchor: minus non est, quam› · call in col 1546 Quod ostendit aliter ambitiosa frugalitas Foss. Fragilitas Flor.
"Quod ostendit aliter ambitiosa frugalitas": Fossés. "Fragilitas": Fleury.
⁴⁰ ‹anchor: Quid autem› · call in col 1546 Quid faciat Bod. 1.
"Quid faciat": Bodleian 1.
Variorum notae.
Notes of various editors.
(printed under page 824)
(7) (continued) · call on page 823, col 1544
Ab eo, ut testatur Hieronymus in Catalogo, sanctus Cyprianus Caecilii nomen accepit. Ejus festum in Martyrol. Romano die III Junii recolitur. RUINART.
From him, as Jerome attests in the Catalogue, St Cyprian took the name Caecilius. His feast is kept in the Roman Martyrology on 3 June. RUINART.
(printed under page 824)
(8) ‹anchor: commendaret illi conjugem› · call in col 1545 (above the crop)
Commendaret illi conjugem. Antequam scilicet sacerdotio intiaretur : nisi si haec tutela, amica tantum commendatio est. Nam alias vetitum erat ne clericis tutela commendaretur, ut ex ipso Cypriano certum est, qui epistola I novae editionis, Pamel. 66, vetat ne pro Victore qui Geminium Faustinum presbyterum moriens tutorem constituerat, fiat oblatio, aut deprecatio aliqua nomine ejus in ecclesia frequentetur. Id enim, inquit, ab antecessoribus episcopis constitutum fuerat, ut si quis frater excedens ad tutelam vel curam clericum nominaret, non offerretur pro eo, nec sacrificium pro dormitione ejus celebraretur. Porro mirum est Baronium, ad an. 250 hunc locum sic intellexisse, quasi Cyprianus moriens Caecilio conjugem ac liberos commendarit : cum e contrario id fecerit Caecilius. Vide Pagium loco quem modo laudabamus. RUINART.
"Entrusted his wife to him": that is, before he was initiated into the priesthood — unless this guardianship is only a friendly commendation. For otherwise it was forbidden for a guardianship to be entrusted to clerics, as is certain from Cyprian himself, who in letter 1 of the new edition (Pamelius 66) forbids that for Victor, who on his deathbed had appointed the priest Geminius Faustinus guardian, "any offering be made, or any prayer be said in church in his name." For it had been laid down, he says, "by the bishops our predecessors, that if any brother at his departure named a cleric to a guardianship or charge, no offering should be made for him, nor the sacrifice celebrated for his falling asleep." Moreover it is strange that Baronius, at the year 250, understood this passage as if Cyprian, when dying, had entrusted his wife and children to Caecilius, when on the contrary it was Caecilius who did this. See Pagi in the place we just cited. RUINART.
(printed under page 824)
Page
- running head: 1545 VITA S. CYPRIA
- marginal letters: A (in col. 1546); B (in col. 1546); C (in col. 1546)
- old-edition numerals: 1486 before tantum dilectionis
deponeretur, si cum Apostolo etiam ordinationis honore similaretur. Erat videre caeteros omnes suspenso et anxio spiritu exspectare venturum, cum gaudio nimio excipere venientem. Invitus dico; sed dicam necesse est. Quidam illi restiterunt etiam ut vinceret: quibus tamen quanta lenitate, quam patienter, quam benevolenter indulsit quam clementer ignovit, amicissimos eos postmodum et inter necessarios computans, mirantibus multis. Cui enim posset non esse miraculo tam memoriosae mentis oblivio?
had he been made like to the Apostle in the honour of ordination also. One might see all the rest waiting with suspended and anxious spirit for him as he was about to come, and receiving him with excessive joy when he came. Unwillingly do I say it, yet say it I must: certain men resisted him, even that he might overcome; yet with how great gentleness, how patiently, how benevolently did he indulge them, how mercifully did he forgive them, reckoning them afterwards most friendly and among his intimate friends, while many wondered! For to whom could the forgetfulness of so retentive a mind not be a miracle?
CAPUT VI.
Chapter VI.
Episcopalibus virtutibus emicat.
He shines forth with episcopal virtues.
Exinde, quemadmodum se gesserit, quis referre sufficiat? quae illi pietas? qui vigor? misericordia quanta? quanta censura? Tantum sanctitatis et gratiae ex ore ejus lucebat, ut confunderet intuentium mentes. Gravis vultus et laetus; nec severitas tristis, nec comitas nimia; sed admista utrinque temperies: ut esset ambigere, vereri plus an diligi mereretur; nisi quod et veteri et diligi merebatur. Sed nec cultus fuit dispar a vultu, temperatus et ipse de medio. Non illum superbia saecularis inflaverat, nec tamen prorsus affectata penuria sordidarat: quia et hoc vestitus genus a jactantia minus non est, quam ostentata taliter ambitiosa frugalitas. Quid autem circa pauperes episcopus faceret, quos catechumenus diligebat? Viderint pietatis antistites, seu quos ad officium boni operis instruxit ipsius ordinis disciplina, seu quos sacramenti religio communis ad obsequium exhibendae dilectionis arctavit. Cyprianum de suo talem accepit cathedra, non fecit.
Thenceforth, how he bore himself, who would suffice to relate? What piety was his! What vigour! How great mercy! How great strictness of censure! So much of holiness and grace shone from his face that it confounded the minds of the beholders. His countenance was grave and joyful; neither was his severity gloomy, nor his affability excessive, but a tempered mingling of both: so that one might doubt whether he deserved more to be revered or to be loved, save that he deserved both to be revered and to be loved. Nor was his dress unlike his countenance, being itself also tempered from the mean. Worldly pride had not puffed him up, nor yet had an altogether affected penury made him squalid: because this kind of clothing also is no less from boasting than an ambitious frugality ostentatiously displayed in such wise. Moreover, what would he do as a bishop towards the poor, whom he loved when a catechumen? Let the prelates of piety see to it, whether those whom the discipline of the order itself has instructed unto the duty of good works, or those whom the common religion of the sacrament has bound unto the service of showing love: the chair received Cyprian such of his own self; it did not make him so.
CAPU1 VII.
Chapter VII.
Proscriptus et ad leonem postulatur, prudenter secedit.
Being proscribed and demanded for the lion, he prudently withdraws.
Statim denique pro talibus meritis etiam proscriptionis gloriam consecutus est. Nec enim aliud
Straightway, in short, in return for such merits he obtained the glory of proscription also. For neither did anything else
Editors' notes and page, col. 1546
Footnotes
(9) ‹anchor: not visible in the crop› · call in col 1546
Felicissimus scilicet, schismatis antesignanus cum aliis, quos Caldonius et alii Cypriani absentis vicarii excommunicarunt : epist. 42, Pamel. 39. Vide et epist. 41. Pamel. 38. RUINART.
That is, Felicissimus, the ringleader of the schism, with others whom Caldonius and the others who stood in for the absent Cyprian excommunicated: letter 42, Pamelius 39. See also letter 41, Pamelius 38. RUINART.
(printed under page 824)
(10) ‹anchor: catechumenus diligebat› · call in col 1546
Catechumenus diligebat. Statim post fidem susceptam res suas ad pauperum indigentiam sublevandam distraxisse notavit Pontius, supra num. 2. RUINART.
"Loved as a catechumen." Pontius noted above, at no. 2, that immediately after receiving the faith he sold off his property to relieve the needs of the poor. RUINART.
(printed under page 824)
Page
- running head: TA S. CYPRIANI. 1546
- marginal letters: A deponeretur, si cum; B sufficiat? quae illi; C menti religio communis
- old-edition numerals: 1487 before benevolenter indulsit
- other: misprints kept as printed: veteri (for vereri) in nisi quod et veteri et diligi; CAPU1 (for CAPUT) in the heading CAPU1 VII.; variant call printed 33 twice (at anxio and at lenitate; the second stands for 34)
- other (Q3a, read on the page): no call (9) is printed in this column (the only note call here is (10) after ‹diligebat›); the note's sense points to ‹Quidam illi restiterunt›, but the call may stand in col 1545 or be missing from the print: UNSURE. Variant calls ³¹ after ‹si›, ³² after ‹similaretur›, ³³ after ‹suspenso et›, ³³ (for ³⁴) after ‹lenitate›, ³⁵ after ‹illi›, ³⁶ after ‹censura›, ³⁷ after ‹confunderet›, ³⁸ after ‹nimia›, ³⁹ after ‹quam›, ⁴⁰ after ‹autem› stand in this column; the variants are set in n1545 (whose anchors for 31–38 read "not visible in the crop").
oportebat, quam ut eum qui intra secretam conscientiae latebram religionis et fidei toto honore florebat, etiam publice celebrata gentilium fama titularet. Potuisset quidem tunc pro velocitate qua semper omnia consecutus est, etiam martyrii circa eum debita corona properare; maxime cum et suffragiis saepe repetitis ad leonem postularetur: nisi per omnes ordines gloriarum transeundum illi esset, et sic ad summa veniendum: et nisi imminens ruina ope tam foecundi pectoris indigeret. Finge enim, tunc illum martyrii dignatione translatum. Quis emolumentum gratiae per fidem proficientis ostenderet? Quis virgines ad congruentem pudicitiae disciplinam et habitum sanctimonia dignum, velut frenis quibusdam lectionis Dominicae coerceret? Quis doceret poenitentiam lapsos, veritatem haereticos, schismaticos unitatem, filios Dei pacem et evangelicae precis legem? Per quem gentiles blasphemi repercussis in se iis quae nobis ingerunt, vincerentur? A quo Christiani mollioris affectus circa amissionem suorum, aut quod magis est, fidei parvioris consolarentur, spe futurorum? Unde sic misericordiam, unde patientiam disceremus? Quis livorem de venenata invidiae malignitate venientem, dulcedine remedii salutaris inhiberet? Quis martyres tantos exhortatione divini sermonis erigeret? Quis denique tot confessores, frontium notatarum secunda inscriptione signatos, et ad exemplum martyrii superstites reservatos, incentivo tubae coelestis animaret? Bene, bene tunc et vere spiritaliter contigit, quod vir necessarius tam multis et tam bonis rebus, a martyrii consummatione dilatus est. Vultis scire secessum illum non fuisse formidinem? ut nihil aliud excusem, ipse postmodum passus est quam passionem utique ex more vitaret, si et ante vitasset. Fuit vere formido illa, sed justa: formido quae Dominum timeret offendere: formido quae praeceptis Dei mallet obsequi, quam sic coronari. Dicata enim in omnibus Deo mens, et sic divinis admonitionibus mancipata credidit se nisi Domino, latebram tunc jubenti paruisset, etiam ipsa passione peccare.
behove than that the publicly celebrated report of the heathens also should give a title of honour to him who within the secret hiding-place of conscience flourished in the whole honour of religion and faith. Assuredly the due crown of martyrdom also could then have hastened around him, according to the swiftness wherewith he always obtained all things—especially since with oft-repeated votes he was demanded for the lion—had he not had to pass through all the ranks of glories, and thus come to the highest things, and had not the impending ruin stood in need of the help of so fruitful a breast. For imagine him then translated by the condescension of martyrdom! Who would have shown the benefit of grace advancing through faith? Who would have restrained the virgins unto a fitting discipline of chastity and a dress worthy of holiness, as though by certain bridles of the Lord's reading? Who would have taught penance to the lapsed, truth to heretics, unity to schismatics, peace and the law of evangelical prayer to the sons of God? Through whom would the blasphemous heathens have been overcome, with those things which they heap upon us beaten back upon themselves? By whom would Christians of softer affection regarding the loss of their own, or what is more, of smaller faith, have been consoled with the hope of things to come? Whence should we thus have learned mercy, whence patience? Who would have checked the envy coming from the poisoned malignity of jealousy with the sweetness of a salutary remedy? Who would have raised up so great martyrs by the exhortation of the divine word? Who finally would have animated with the incentive of the heavenly trumpet so many confessors marked with the second inscription of branded foreheads, and reserved alive as an example of martyrdom? Well, well then and truly spiritually did it happen that a man necessary for so many and so good things was delayed from the consummation of martyrdom. Do you wish to know that that withdrawal was not fear? To allege no other excuse, he himself afterwards suffered: which passion he certainly would according to custom have shunned, if he had shunned it before also. That was truly fear, yet a just fear: a fear which dreaded to offend the Lord; a fear which preferred to obey the commands of God rather than to be crowned thus. For a mind dedicated in all things to God, and thus bound over to the divine admonitions, believed that unless it had obeyed the Lord then commanding concealment, it would sin even by the passion itself.
CAPUT VIII.
Chapter VIII.
Idque accidit ex divinae Providentiae consilio.
And this happened by the counsel of divine Providence.
Puto denique etiam nunc aliqua de dilationis
In short, I think that even now some things ought to be discoursed concerning the advantage of his delay,
Editors' notes and page, col. 1547
Footnotes
Variae lectiones.
Variant readings.
⁴¹ ‹anchor: imminens ruina› · call in col 1547 Imminentes ruinae Bod. 1. Foss.
"Imminentes ruinae" ("impending ruins"): Bodleian 1, Fossés.
⁴² ‹anchor: pectoris indigeret› · call in col 1547 Pectoris indigerent Bod. 1.
"Pectoris indigerent": Bodleian 1.
⁴³ ‹anchor: quibusdam lectionis› · call in col 1547 Dilectionis dominicae Foss.
"Of the Lord's love": Fossés.
⁴⁴ ‹anchor: evangelicae precis› · call in col 1547 Evangelicae pacis Bod. 1.
"Of the Gospel peace": Bodleian 1.
⁴⁵ ‹anchor: gentiles blasphemi› · call in col 1547 Blasphemare soliti Bod. 1.
"Wont to blaspheme": Bodleian 1.
⁴⁶ ‹anchor: Christiani mollioris› · call in col 1547 Melioris Bod. 1.
"Melioris" ("of the better"): Bodleian 1.
⁴⁷ ‹anchor: quod magis est› · call in col 1547 Magis est, mortem ipsam pro fide passuri Bod. 1.
"Magis est, mortem ipsam pro fide passuri" ("it is more, being about to suffer death itself for the faith"): Bodleian 1.
⁴⁸ ‹anchor: dulcedine remedii› · call in col 1547 Dulcedine spiritalis Bod. 1. Salutem Bod. 1.
"Dulcedine spiritalis" ("with the sweetness of the spiritual [remedy]"): Bodleian 1. "Salutem": Bodleian 1.
⁴⁹ ‹anchor: spiritaliter contigit› · call in col 1547 Vere Dei providentia Bod. 1.
"Vere Dei providentia" ("truly by God's providence"): Bodleian 1.
⁵⁰ ‹anchor: Fuit vere› · call in col 1547 Vero Oxon.
"Vero": Oxford edition.
⁵¹ ‹anchor: et sic› · call in col 1547 Fides Oxon.
"Fides": Oxford edition.
⁵² ‹anchor: se nisi› · call in col 1547 Ne, si Bod. 1. Morel.
"Ne, si": Bodleian 1, Morel.
⁵³ ‹anchor: latebram tunc jubenti› · call in col 1547 Latebram hunc suggerenti non Bod. 1. Morel.
"Latebram hunc suggerenti non" ("[obeyed] not [the Lord] suggesting this hiding place"): Bodleian 1, Morel.
⁵⁴ ‹anchor: not visible in the crop› · call in col 1548 (not in col 1547, whose last call is ⁵³) Dicenda tametsi Bod. 1. Foss. Morel.
"Dicenda tametsi": Bodleian 1, Fossés, Morel.
⁵⁵ ‹anchor: not visible in the crop› · call in col 1548 (not in col 1547) Dum enim quae videntur postmodum subsecuta sentiamus, sequitur ut probemus secessum. Foss. Flor.
"For while we perceive what is seen to have followed afterwards, it follows that we approve the withdrawal": Fossés, Fleury.
⁵⁶ ‹anchor: not visible in the crop› · call in col 1548 (not in col 1547) Coelestis arte Bod. 1.
"Coelestis arte" ("by heavenly art"): Bodleian 1.
⁵⁷ ‹anchor: not visible in the crop› · call in col 1548 (not in col 1547) Inter medium Flor.
"Inter medium": Fleury.
⁵⁸ ‹anchor: not visible in the crop› · call in col 1548 (not in col 1547) Ecclesia illius Foss.
"Ecclesia illius": Fossés.
⁵⁹ ‹anchor: omnes, fugere› · call in col 1548 Flere Flor. Foss.
"Flere" ("to weep"): Fleury, Fossés.
⁶⁰ ‹anchor: peste morituro› · call in col 1548 Cum illa peste morituros Foss.
"Cum illa peste morituros": Fossés.
⁶¹ ‹anchor: respexit aliud› · call in col 1548 Illud Flor.
"Illud": Fleury.
⁶² ‹anchor: quo pati› · call in col 1548 Quod sibi fieri voluerit Sur. Oxon.
"Quod sibi fieri voluerit" ("what he would have done to himself"): Surius, Oxford edition.
⁶³ ‹anchor: Dei Pontifex› · call in col 1548 Episcopus et Dei Bod. 1.
"Episcopus et Dei": Bodleian 1.
⁶⁴ ‹anchor: bonis instituit› · call in col 1548 Instruit et docet Flor.
"Instruit et docet" ("instructs and teaches"): Fleury.
⁶⁵ ‹anchor: officia pietatis› · call in col 1548 Officia charitatis Bod. 1. Morel.
"Officia charitatis" ("the duties of charity"): Bodleian 1, Morel.
Variorum notae.
Notes of various editors.
(printed under page 825)
(11) ‹anchor: ad leonem postularetur› · call in col 1547 (above the crop)
Ad leonem postularetur. Id ipsum testatur Cyprianus epist. edit. Pamelii 55. Anglic. vero ad Cornelium Papam. Proscriptionis vero meminit epist. 66, alias 69, ad Pupianum. RUINART.
"Be demanded for the lion." Cyprian attests this himself in the letter numbered 55 in Pamelius's edition — in the English edition [the letter] to Pope Cornelius. He mentions the proscription in letter 66, otherwise 69, to Pupianus. RUINART.
(printed under page 825)
(12) ‹anchor: lectionis Dominicae› · call in col 1547
Lectionis Dominicae. Cod. Fossat. dilectionis. Hic libros a Cypriano scriptos designat Pontius. Secessus sui apologiam ipsemet scripsit ad Romanos, ep. 20, alias 15. RUINART.
"Of the Lord's reading." The Fossés manuscript has "of love." Here Pontius means the books written by Cyprian. He himself wrote a defence of his withdrawal to the Romans, letter 20, otherwise 15. RUINART.
(printed under page 825)
Page
- running head: 1547 S. PONTII DIAC
- marginal letters: A (in col. 1548); B (in col. 1548); C (in col. 1548)
- old-edition numerals: 1488 before venenata invidiae
- other: editors' matter: CAPUT VIII. Idque... consilio.
utilitate disserenda, tametsi jamdudum pauca perstrinximus. Per haec enim quae videntur postmodum subsecuta, sequitur ut probemus secessum illum non hominis pusillanimitate conceptum, sed sicuti est, vere fuisse divinum. Vastaverat Dei populum persecutionis infestae insolens atque acerba grassatio: et quia omnes decipere una fraude non poterat artifex hostis, quacunque miles incautus prodiderat latus nudum, dispari genere saeviendi, singulos diversa strage dejecerat. Debebat esse qui posset saucios homines, et varia expugnantis inimici arte jaculatos, adhibita medicinae coelestis medela pro qualitate vulneris, vel secare interim, vel fovere. Servatus est vir ingenii, praeter caetera, etiam spiritaliter temperati; qui inter resultantes collidentium schismatum fluctus, Ecclesiae iter medium, librato limite gubernaret. Nonne haec, oro, consilia divina sunt? Hoc fieri sine Deo potuit? Viderint qui putant posse fortuito ista contingere. Ecclesia illis clara voce respondet, dicens: Ego sine Dei nutu necessarios reservari non admitto, non credo.
although a little while ago we touched upon a few things. For through these things which seem to have followed afterwards, it follows that we prove that that withdrawal was not conceived by the pusillanimity of man, but, just as it is, was truly divine. The insolent and bitter raging of a hostile persecution had devastated the people of God; and because the crafty enemy could not deceive all by one fraud, wheresoever the incautious soldier had exposed his naked side, by a different kind of raging he had cast down each one with a diverse slaughter. There needed to be one who, applying the healing of heavenly medicine according to the nature of the wound, could in the meantime either cut or cherish the wounded men pierced by the varied art of the assaulting enemy. There was preserved a man of an intellect, beyond other things, spiritually tempered also, who amidst the rebounding waves of colliding schisms could steer the middle course of the Church along a balanced path. Are not these counsels, I pray, divine? Could this be done without God? Let those see to it who think that those things can happen by chance. The Church answers them with a clear voice, saying: I do not admit, I do not believe, that necessary men are reserved without the nod of God.
CAPUT IX.
Chapter IX.
Grassante dira peste, plebem suam ad succurrendum ea infectis, etiam ethnicis, efficaci oratione adducit.
While a dire pestilence rages, by an effectual discourse he leads his people to succour those infected with it, even the heathens.
Percurramus tamen caetera, si videtur. Erupit postmodum lues dira; et detestabilis morbi vastitas nimia, innumeros per diem populos a sua quemque sede abrupto impetu rapiens, continuitas per ordinem domos vulgi trementis invasit. Horrere omnes, fugere, vitare contagium, exponere suos impie: quasi cum illo peste morituro; etiam mortem ipsam aliquis posset excludere. Jacebant interim in tota civitate, non jam corpora, sed cadavera plurimorum, et misericordiam in se transeuntium contemplatione sortis mutuae flagitabant. Nemo respexit aliud praeterquam lucra crudelia. Nemo similis eventus recordatione trepidavit: nemo fecit alteri, quo pati voluit. Quid inter haec egerit Christi et Dei Pontifex, qui pontifices mundi hujus tanto plus pietate, quanto religionis veritate praecesserat, scelus est praeterire. Aggregatam primo in loco uno plebem de misericordiae bonis instituit, docens divinae lectionis exemplis, quantum ad promerendum Deum prosint officia pietatis.
Nevertheless let us run through the rest, if it seems good. There broke forth afterwards a dire plague; and the excessive devastation of a detestable disease, sweeping away countless peoples daily, each from his own home, by a sudden onset, invaded the continuous houses in succession of the trembling common people. All shrank back, fled, shunned the contagion, impiously exposed their own relatives, as though together with him who was about to die of the pestilence anyone could shut out death itself also. Meanwhile there lay throughout the whole city no longer the bodies, but the corpses of very many, and by the contemplation of a mutual lot demanded pity towards themselves from the passers-by. No one regarded anything else save cruel gains. No one trembled at the recollection of a like event; no one did to another what he wished to experience himself. What the Pontiff of Christ and of God—who had excelled the pontiffs of this world as much more in piety as he had in the truth of religion—did amidst these things, it is a crime to pass over. Having first gathered the people together in one place, he instructed them concerning the goods of mercy, teaching by examples of the divine reading how much the offices of piety avail for meriting the favour of God.
Editors' notes and page, col. 1548
Page
- running head: PONTII DIACONI 1548
- marginal letters: A utilitate disserenda, tametsi; B dium, librato limite; C nes, fugere, vitare
- old-edition numerals: 1489 before CAPUT IX.
- other: editors' matter: CAPUT IX. Grassante... adducit.
Tunc deinde subjungit non esse mirabile, si nostros tantum debito charitatis obsequio foveremus: eum perfectum posse fieri qui plus aliquid publicano vel ethnico fecerit: qui malum (Rom. XIII, 21) bono vincens, et divinae elementiae instar exercens, inimicos quoque dilexerit: qui pro persequentium se salute, sicuti Dominus monet et hortatur, orarit. Oriri (Matth. V, 45) Deus facit jugiter solem suum, et pluvias subinde nutriendis seminibus impertit; exhibens cuncta ista, non suis tantum, sed etiam alienis: et qui se Dei etiam filium esse profitetur, cur non exemplum patris imitatur? Responderet, inquit, nos decet natalibus nostris, et quos renatos per Deum constat, degeneres esse non congruit; sed probari potius in sobole traducem boni patris aemulatione bonitatis.
Then next he subjoins that it is not wonderful if we cherish our own people only with the due service of charity: that he can become perfect who does something more than the publican or the heathen; who overcoming evil (Rom. 12:21) with good, and practising a likeness of the divine clemency, loves his enemies also; who prays for the salvation of those who persecute him, just as the Lord admonishes and exhorts. God makes His sun continually to rise (Matt. 5:45), and from time to time bestows rains for nourishing the seeds, exhibiting all those things not to His own only, but to strangers also: and he who professes himself to be a son of God also, why does he not imitate the example of his Father? It becomes us, says he, to answer to our birth, and it is not fitting that those who it is established have been reborn through God should be degenerate, but rather that the offshoot of a good Father should be proved in the offspring by the emulation of His goodness.
CAPUT X.
Chapter X.
De eodem argumento
On the same subject.
Multa alia, et quidem magna, praetereo, quae temperandi voluminis ratio non patitur prolixiore sermone replicari: de quibus hoc tantum dixisse satis est. Quod si illa gentiles pro nostris audire potuissent, forsitan statim crederent. Quid Christiana plebs faceret, cui de fide nomen est? Distributa sunt ergo continuo pro qualitate hominum atque ordinum ministeria. Multi qui augustia paupertatis beneficia sumptus exhibere non poterant, plus sumptibus exhibebant, compensantes proprio labore mercedem divitiis omnibus chariorem. Et quis non sub tanto doctore properare inveniri in parte aliqua talis militiae, per quam placeret et Deo Patri, et judici Christo, et tam bono interim sacerdoti? Fiebat itaque exuberantium operum largitate, quod (Galat. VI, 10) bonum est apud omnes non ad solos domesticos fidei. Fiebat plus aliquid quam de Tobiae incomparabili pietate signatum est Ignoscat ille, et ignoscat iterum, et frequenter ignoscat; aut, ut verius dixerim, merito concedat, tametsi ante Christum plurimum licuit, plus aliquid licuisse post Christum: cujus temporibus plenitudo debetur (Tob. II). Necatos ille a rege et projectos sui tantum generis colligebat.
Many other things, and indeed great ones, I pass over, which the method of moderating the volume does not suffer to be unfolded in more prolix speech: concerning which it is enough to have said this only, that if the heathens could have heard those things before the rostra, perhaps they would straightway have believed. What would a Christian people do, whose name is from faith? Ministries therefore were forthwith distributed according to the quality of the men and the ranks. Many who through the straitness of poverty could not exhibit the benefits of expense, exhibited more than expenses, making up by their own personal labour a reward dearer than all riches. And who under so great a teacher would not hasten to be found in some part of such a warfare, whereby he might please both God the Father, and Christ the Judge, and in the meantime so good a priest? There was done therefore with an abundance of overflowing works that which is good towards all men (Gal. 6:10), not towards those only who are of the household of the faith. There was done something more than is recorded concerning the incomparable piety of Tobias. Let that man forgive, and let him forgive again, and let him frequently forgive; or, to speak more truly, let him deservedly grant that although very much was possible before Christ, something more has been possible after Christ, to Whose times fullness is due (Tob. 2). That man gathered up those of his own race only who had been slain by the king and cast out.
CAPUT XI.
Chapter XI.
Pellitur in exilium Curubin.
He is driven into exile at Curubis.
His tam bonis et tam piis actibus supervenit exsilium.
Upon these so good and so pious acts there supervened exile.
Editors' notes and page, col. 1549
Footnotes
Variae lectiones.
Variant readings.
⁶⁶ ‹anchor: eum perfectum› · call in col 1549 Eum enim perfectum Bod. 1.
"Eum enim perfectum": Bodleian 1.
⁶⁷ ‹anchor: qui plus aliquid› · call in col 1549 Boni Foss.
"Boni": Fossés.
⁶⁸ ‹anchor: exemplum patris› · call in col 1549 Oportet exemplum Bod. 1 Rom. Morel.
"Oportet exemplum": Bodleian 1, Roman edition, Morel.
⁶⁹ ‹anchor: patris imitatur› · call in col 1549 Imitetur Bod. 1.
"Imitetur": Bodleian 1.
⁷⁰ ‹anchor: in sobole traducem› · call in col 1549 Potius deberi in sobole traduci boni patris aemulationem bonitatis. Al.
"That rather the emulation of a good father's goodness ought to be handed on to his offspring": another reading.
⁷¹ ‹anchor: Multa alia› · call in col 1549 Et multa Bod: 1.
"Et multa": Bodleian 1.
⁷² ‹anchor: sermone replicari› · call in col 1549 Sermone iterari Bod. 1.
"Sermone iterari": Bodleian 1.
⁷³ ‹anchor: not visible in the crop› · call in col 1550 (no call ⁷³ stands in col 1549) Melioribus pessima Bod. 1.
"Melioribus pessima": Bodleian 1.
⁷⁴ ‹anchor: not visible in the crop› · call in col 1550 Interim civitate Bod. 1.
"Interim civitate": Bodleian 1.
⁷⁵ ‹anchor: not visible in the crop› · call in col 1550 Videret hoc. Bod. 1.
"Videret hoc": Bodleian 1.
⁷⁶ ‹anchor: not visible in the crop› · call in col 1550 Nobis patria minus chara, et commune nomen est ; qui Parentes ipsos Oxon. et edd. Vet. Et totus affectus est in parentes Morel.
"To us the fatherland is less dear, and the name is common; who [is a stranger to] his parents themselves": Oxford and the old editions. "And all his affection is towards his parents": Morel.
⁷⁷ ‹anchor: poena posset› · call in col 1550 Talis poena possent videri Oxon. 1. Si haec alias poena Morel.
"Talis poena possent videri": Oxford 1. "Si haec alias poena": Morel.
⁷⁸ ‹anchor: quia gloria est› · call in col 1550 Gloria est. Nolo Bod. 1.
"Gloria est. Nolo": Bodleian 1.
⁷⁹ ‹anchor: amoenitatem viroris› · call in col 1550 Amoenitatis vigorem Bod. 1.
"Amoenitatis vigorem" ("the vigour of pleasantness"): Bodleian 1.
⁸⁰ ‹anchor: rupes vastas silvarum› · call in col 1550 Vasta rupe sylvarum Rom.
"Vasta rupe sylvarum": Roman edition.
⁸¹ ‹anchor: inhospitas fauces› · call in col 1550 inhospitas cautes. Bod. 1. Morel.
"inhospitas cautes" ("inhospitable crags"): Bodleian 1, Morel.
⁸² ‹anchor: Absit, absit› · call in col 1550 Absit semel Oxon. Bod. 1.
"Absit semel": Oxford, Bodleian 1.
⁸³ ‹anchor: aliquid defuturum› · call in col 1550 Aliquid aestimet Bod. 1. Aliquid defuturum existimet Oxon.
"Aliquid aestimet": Bodleian 1. "Aliquid defuturum existimet": Oxford.
⁸⁴ ‹anchor: abest ut Dei› · call in col 1550 Ne dum Dei pontifex Bod. 1.
"Ne dum Dei pontifex": Bodleian 1.
Variorum notae
Notes of various editors.
(printed under page 826)
(13) ‹anchor: gentiles pro nostris› · call in col 1549 (the text prints "nostris"; the note's lemma reads "rostris")
Pro rostris. A rostris Romanis nomen datum locis, e quibus concio habebatur ad populum. RUINART.
"From the rostra." The name was given, from the Roman Rostra, to the places from which speeches were made to the people. RUINART.
(printed under page 826)
(14) ‹anchor: not visible in the crop› · call in col 1550
Exilium. Se ob nominis Christi confessionem relegatum dicit Cyprianus epist. 76 novae edit. Pamelio 77. RUINART.
"Exile." Cyprian says that he was banished for confessing the name of Christ, letter 76 of the new edition, 77 in Pamelius. RUINART.
(printed under page 826)
(15) ‹anchor: not visible in the crop› · call in col 1550
Acta. Jam diximus Acta primae confessionis etiam vivente Cypriano vulgata fuisse, quae laudant martyres epist. 77, alias 778. RUINART.
"The Acts." We have already said that the Acts of the first confession were published while Cyprian was still living; the martyrs praise them in letter 77, otherwise 778 [as printed]. RUINART.
(printed under page 826)
Page
- running head: 1549 VITA S. CYPRI
- marginal letters: A (in col. 1550); B (in col. 1550); C (in col. 1550); D (in col. 1550)
- old-edition numerals: 1490 before cuncta ista,
- other: missing periods after argumento and signatum est; editors' matter: CAPUT X. De... argumento, CAPUT XI. Pellitur... Curubin.; word split at end of column: ex- (exsilium)
- other: the word exsilium. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1550
- other: misprints kept as printed (Q2a): "Rom. XIII, 21" (for XII, 21; English gives Rom. 12:21); "Responderet" (for Respondere); "pro nostris" (for rostris, as note (13) reads); "augustia" (for angustia)
Hanc enim vicem semper repraesentat impietas, ut melioribus pejora restituat. Et quid sacerdos Dei, proconsule interrogante, responderit, sunt Acta quae referant. Excluditur interim e civitate, ille qui fecerat boni aliquid pro civitatis salute; ille qui laboraverat ne viventium oculi paterentur infernae sedis horrorem; ille, inquam, qui excubiis pietatis invigilans, proh nefas! ingrata bonitate providerat, ne omnibus tetram civitatis faciem relinquentibus, multos exsules deserta respublica, ac destituta patria sentiret. Sed viderit saeculum, cui inter poenas exilium computatur. Illis patria nimis chara, et commune nomen est cum parentibus: nos et parentes ipsos, si contra Dominum suaserint, abhorremus. Illis extra civitatem suam vivere gravis poena est: Christiano totus hic mundus una domus est. Unde, licet in abditum et abstrusum locum fuerit relegatus, admistus Dei sui rebus exsilium non potest computare. Adde quod Deo integre serviens, etiam propria in civitate peregrinus est. Dum enim se carnalibus desideriis continentia sancti Spiritus abstinet, conversationem prioris hominis exponens, etiam inter cives suos, aut, prope dixerim, inter parentes ipsos, vitae terrestris alienus est. Accedit quod, etsi haec alias poena posset videri, in hujusmodi tamen causis atque sententiis quas ad probandae virtutis experimenta perpetimur, non est poena, quia gloria est. Sed esto sane, nobis poena non sit exsilium. Illis ultimum crimen et pessimum nefas etiam ipsorum conscientia testis ascribat qui possunt innocentibus irrogare quod putant poenam. Nolo nunc describere loci gratiam, et deliciarum omnium paraturam interim transeo. Fingamus locum illum situ sordidum, squalidum visu, non salubres aquas habentem, non amoenitatem viroris, non viciniam littoris; sed rupes vastas silvarum inter inhospitas fauces desertae admodum solitudinis avia mundi parte summotum. Posset licet talis locus habere nomen exsilii, quo Cyprianus sacerdos Dei venerat; cui si hominum ministeria deficerent. vel alites ut Heliae, vel ut Danieli angeli ministrarent. Absit, absit ut credat aliquis cuilibet minimo, dummodo in confessione nominis constituto, aliquid defuturum. Tantum abest ut Dei pontifex
For impiety always pays back this recompense, that it returns worse things for better. And what the priest of God answered when the proconsul interrogated him, there are Acts to relate. Meanwhile there is shut out from the city that man who had done some good for the safety of the city; that man who had laboured lest the eyes of the living should suffer the horror of the infernal abode; that man, I say, who watching in the vigils of piety—O wickedness! with unrewarded goodness—had provided lest, while all were forsaking the foul face of the city, a deserted commonwealth and a destitute fatherland should feel the loss of many exiles. Yet let the world see to it, by which exile is reckoned among punishments. To them their fatherland is too dear, and they have a common name with their parents; we abhor even our parents themselves if they persuade against the Lord. To them it is a heavy punishment to live outside their own city; to the Christian this whole world is one house. Wherefore, although he has been banished into a hidden and abstruse place, being mingled with the things of his God he cannot reckon it exile. Add that he who serves God uprightly is a stranger even in his own city. For while by the continence of the Holy Spirit he abstains from carnal desires, laying aside the conversation of the former man, even among his own fellow-citizens, or, as I might almost say, among his parents themselves, he is a stranger to earthly life. Moreover, although elsewhere this might seem a punishment, yet in causes and sentences of this sort which we endure for the trials of proving virtue, it is not a punishment, because it is glory. Yet grant indeed that exile is not a punishment to us: let their own witnessing conscience also ascribe the utmost crime and the worst wickedness to those who can inflict upon the innocent what they think a punishment. I am unwilling now to describe the charm of the place, and in the meantime I pass over the provision of all delights. Let us imagine that place filthy in neglect, squalid to the sight, having no wholesome waters, no pleasantness of verdure, no neighbourhood of the shore, but removed among vast rocks of the woods, amidst the inhospitable jaws of an utterly deserted solitude, in a pathless part of the world. Could such a place, granted it were so, have the name of exile whereunto Cyprian the priest of God had come? To whom, if the ministries of men were lacking, either birds, as to Elias (1 Kgs. 17:6), or angels, as to Daniel (Dan. 14:33), would minister. Far be it, far be it that anyone should believe that anything will be lacking to the very least one, provided only he be set in the confession of the name! So far is it from being possible that that pontiff of God
Editors' notes and page, col. 1550
Page
- running head: TA S. CYPRIANI. 1550
- marginal letters: A silium (14). Hanc; B totus hic mundus; C centibus irrogare quod; D aliquid defuturum.
- old-edition numerals: 1491 before ac destituta
- other: period after deficerent. before vel alites; word split from preceding column: silium (exsilium); word split at end of column: pon- (pontifex)
- other: the word pontifex was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1551
ille qui misericordiae semper rebus institerat, horum omnium opibus indigeret.
who had always pressed on in the works of mercy, should stand in need of the resources of all these things.
CAPUT XII.
Chapter XII.
A multis invisitur. Coelesti visione recreatus de martyrio subeundo ejusque dilatione divinitus admonetur.
He is visited by many. Refreshed by a heavenly vision, he is admonished from on high concerning undergoing martyrdom and its delay.
Jam nunc, quod secundo posueram loco, cum gratiarum actione repetamus, provisum esse divinitus etiam pro animo tanti viri apricum et competentem locum, hospitium pro voluntate secretum, et quidquid apponi eis ante promissum est, qui regnum et justitiam Dei quaerunt. Atque, ut omittam frequentiam visitantium fratrum, ipsorum et ihde civium charitatem, quae repraesentabat omnia quibus videbatur esse fraudatus; admirabilem visitationem Dei non praeteribo, qua antistitem suum sic in exsilio esse voluit de secutura passione securum ut imminentis martyrii pleniore fiducia; non exsulem tantummodo Curubis sed et martyrem possideret. Eo enim die quo primum in exsilii loco mansimus (nam et me inter domesticos comites dignatio charitatis ejus delegerat exsulem voluntarium, quod utimam et in passione licuisset!): « Apparuit mihi inquit, nondum somni quiete sopito, juvenis ultra modum enormis: qui cum me quasi ad praetorium duceret, videbar mihi tribunali sedentis tum proconsulis admoveri. Is ut in me respexit, annotare statim coepit in tabula sententiam, quam non sciebam: nihil enim de me solita interrogatione quaesierat. Sed enim juvenis qui a tergo ejus stabat, admodum curiosus legit quidquid fuerat adnotatum. Et quia inde verbis proferre non poterat, nutu declarante monstravit, quid in litteris tabulae illius haberetur. Manu enim expansa et complanata ad spathae modum, ictum solitae animadversionis imitatus, quod volebat intelligi, ad instar liquidi sermonis expressit, Intellexi sententiam passionis futuram. Rogare coepi et petere continuo, ut dilatio mihi vel unius diei prorogaretur, donec res meas legitima ordinatione disponerem. Et cum preces fequenter iterassem, rursus in tabula coeperat nescio quid adnotare. Sensi tamen de vultus serenitate judicis
Now let us repeat with thanksgiving what I had set in the second place: that there was provided from on high, in accordance with the mind of so great a man, a sunny and suitable place also, a lodging retired according to his wish, and whatsoever has previously been promised to be added unto those who seek the kingdom and righteousness of God (Matt. 6:33). And to omit the multitude of the visiting brethren, and the charity of the citizens themselves of that place, which supplied all things whereof he seemed to have been deprived, I shall not pass over the admirable visitation of God whereby He willed His prelate in exile to be so assured concerning his future passion that, with a fuller confidence of approaching martyrdom, Curubis possessed not an exile only, but a martyr also. For on that day whereon we first abode in the place of exile (for the condescension of his charity had chosen me also among his household companions to be a voluntary exile—which would that it had been permitted in his passion also!): "There appeared to me," says he, "when not yet lulled to sleep by the quietness of slumber, a young man enormous beyond measure: who as he led me as though to the praetorium, I seemed to myself to be brought near to the tribunal of the proconsul then sitting. As soon as he looked back upon me, he straightway began to note down upon a tablet a sentence which I did not know: for he had inquired nothing of me by the accustomed interrogation. However, the young man who stood behind his back very curiously read whatsoever had been noted down. And because he could not utter it thence in words, he showed by an expressive gesture what was contained in the writing of that tablet. For with his hand spread out and flattened after the manner of a broadsword, imitating the stroke of the accustomed capital punishment, he expressed what he wished to be understood as clearly as plain speech. I understood that there would be a sentence of passion. I began forthwith to ask and beg that a delay of even one day might be granted to me, until I should arrange my affairs in legitimate order. And when I had frequently repeated my entreaties, he had begun again to note down I know not what upon the tablet. Nevertheless I perceived from the serenity of the judge's countenance
Editors' notes and page, col. 1551
Footnotes
Variae lectiones.
Variant readings.
⁸⁵ ‹anchor: not visible in the crop› · call in col 1551 Institerat, ullis bonorum opibus Bod. 1. Morel.
"Institerat [as printed], ullis bonorum opibus": Bodleian 1, Morel.
⁸⁶ ‹anchor: not visible in the crop› · call in col 1551 Sic. Bod. 1. Curubi Rigalt.
So Bodleian 1. "Curubi": Rigault.
⁸⁷ ‹anchor: admodum curiosus› · call in col 1551 Curiosus videre quidquid Morel.
"Curiosus videre quidquid" ("curious to see whatever"): Morel.
⁸⁸ ‹anchor: quidquid fuerat› · call in col 1551 Quidquid ageretur Bod. 1.
"Quidquid ageretur" ("whatever was being done"): Bodleian 1.
¹⁰ [sc. ⁸⁹] ‹anchor: quod volebat› · call in col 1551 Volebat inde agi Bod. 1.
"Volebat inde agi": Bodleian 1. [The call is printed ¹⁰ in the note line; the text has ⁸⁹.]
⁹⁰ ‹anchor: not visible in the crop› · call in col 1551 or 1552 Consessum esse quod petebatur Bod. 1.
"Consessum [sc. concessum] esse quod petebatur" ("that what was asked had been granted"): Bodleian 1.
⁹¹ ‹anchor: not visible in the crop› · call in col 1551 or 1552 Esset sola sententia Bod. 1.
"Esset sola sententia": Bodleian 1.
⁹² ‹anchor: not visible in the crop› · call in col 1551 or 1552 Adhuc multa trepidatione Bod. 1.
"Adhuc multa trepidatione" ("still with much trembling"): Bodleian 1.
⁹³ ‹anchor: not visible in the crop› · call in col 1551 or 1552 Nihil de Dei Bod. 1. Morel.
"Nihil de Dei": Bodleian 1, Morel.
⁹⁴ ‹anchor: not visible in the crop› · call in col 1551 or 1552 Et singula Morel.
"Et singula": Morel.
⁹⁵ ‹anchor: not visible in the crop› · call in col 1551 or 1552 Petit in crastinum Bod. 1. Morel.
"Petit in crastinum" ("he asks for the morrow"): Bodleian 1, Morel.
⁹⁶ ‹anchor: etsi non annum› · call in col 1552 Etsi annum Bod. 1. Morel.
"Etsi annum" ("although a year"): Bodleian 1, Morel.
⁹⁷ ‹anchor: si nunc sub› · call in col 1552 (no call visible in the crop) Si nunc sub Bod. 1. Morel.
"Si nunc sub": Bodleian 1, Morel.
⁹⁸ ‹anchor: quia illud› · call in col 1552 Qua illud plenius Bod. 1.
"Qua illud plenius": Bodleian 1.
Variorum notae.
Notes of various editors.
(printed under page 827)
(16) ‹anchor: not visible in the crop› · call in col 1551
Curubis. Urbs episcopalis provinciae proconsularis. RUINART.
"Curubis": an episcopal city of the proconsular province. RUINART.
(printed under page 827)
(17) ‹anchor: apparuit› · call in col 1551
Apparuit. Omnia fere quae sibi aut Ecclesiae contingere debebant, per visiones edocebatur Cyprianus quas saepius declarat. Vide epist. 11, alias 8, epistolam 66, alias 69, etc. In epist. 16, alias 10, praeter visiones refert etiam puerorum exstases per diem factas. Certe pauca sunt ex antiquioribus et sincerioribus martyrum Actis, in quibus ejusmodi visiones non habeantur. Vide dissertationem quartam Cyprianicam H. Dodwelli. RUINART.
"Appeared." Almost everything that was to befall him or the Church Cyprian was taught through visions, which he often makes known. See letter 11, otherwise 8; letter 66, otherwise 69; etc. In letter 16, otherwise 10, besides visions he also reports ecstasies of boys that happened by day. Certainly there are few of the older and more genuine Acts of the martyrs in which such visions are not found. See the fourth Cyprianic dissertation of H. Dodwell. RUINART.
(printed under page 827)
(18) ‹anchor: ad spathae modum› · call in col 1551
Complanata ad spathae modum. Veget. l. II, c. 15, in gravi armatura numerat gladios majores quos spathas vocant. FELL.
"Flattened like a broadsword." Vegetius, book II, ch. 15, counts among the heavy armour "the larger swords which they call spathae." FELL.
(printed under page 827)
(19) ‹anchor: res meas› · call in col 1551
Res meas. Supra num. 2 Cyprianus dicitur initio conversionis omnia sua praedia in usus pauperum distraxisse : unde hic locus de supellectili videtur intelligendus, aut certe de hortis qui ipsi restituti fuerant, infra num. 15, aut denique de rebus Ecclesiae, ex num. sequenti. RUINART.
"My affairs." Above, at no. 2, Cyprian is said to have sold off all his estates for the use of the poor at the start of his conversion; so this passage seems to be understood of household goods, or at any rate of the gardens that had been restored to him (below, no. 15), or finally of the Church's property, from the following number. RUINART.
(printed under page 827)
(20) ‹anchor: not visible in the crop› · call in col 1551 or 1552
Contortis post invicem digitis. Quod inhibitae actionis sive dilationis nota. Ita versus pollex damnationis signum, elatus absolutionis. FELL.
"With fingers twisted one after another": a sign that the proceedings were stayed or put off. So a turned thumb was the sign of condemnation, a raised one of acquittal. FELL.
(printed under page 827)
Page
- running head: 1551 S. PONTII DIAC
- marginal letters: A (in col. 1552); B (in col. 1552); C (in col. 1552)
- old-edition numerals: 1492 before gratiarum actione
mentem, quasi justa petitione commotam. Sed et ille juvenis, qui jamdudum de passionis indicio gestu potius quam sermone prodiderat, clandestino idemtidem nutu concessam dilationem quae ad crastinum petebatur, contortis post invicem digitis significare properavit. Ego quamvis non esset lecta sententia, etsi de gaudio dilationis acceptae laeto admodum corde gauderem; metu tamen interpretationis incertae sic tremebam, ut reliquiae formidinis cor exsultans adhuc toto pavore pulsarent. »
that his mind was moved as though by a just petition. Moreover that young man also, who a little while before had betrayed the token of my passion by gesture rather than by speech, hastened by a secret nod repeatedly to signify with his fingers twisted one behind another that the delay which was asked for until the morrow had been granted. I, although the sentence had not been read, even though I rejoiced with a very glad heart for the joy of the delay received, yet trembled so with fear of the uncertain interpretation, that the remnants of dread still beat with utter terror against my exulting heart."
CAPUT XIII.
Chapter XIII.
Quam visionem auctor interpretatur, et veridicam fuisse probat.
Which vision the author interprets, and proves to have been true.
Quid hac revelatione manifestius? quid hoc dignatione felicius? Ante illi praedicta sunt omnia quaecunque postmodum subsecuta sunt. Nihil de Dei verbis imminutum; nihil de tam sancta promissione mutilatum. Singula denique secundum quod ostensa sunt recognoscite. Dilationem petit crastini, cum de passionis sententia cogitaretur: postulans ut res suas die illo quem impetraverat, ordinaret. Hic dies unus significabat annum, quo ille post visionem acturus in saeculo fuerat. Nam, ut manifestius dicam, eo die post exactum annum coronatus est, quo hoc illi ante annum fuerat ostensum. Diem autem Domini, etsi non annum in divinis Litteris legimus, promissioni tamen futurorum debitum illud tempus accipimus. Unde nihil interest, si nunc sub diei significatione solus annus ostensus est, quia illud plenius debet esse quod majus est. Quod vero nutu potius, et non sermone explanatum est, repraesentationi temporis servabatur sermonis expressio. Solet enim tunc verbis quodcunque proferri, quoties quidquid profertur impletur. Nam et vero nemo cognovit quare hoc ei ostensum fuisset, nisi quia post eodem die quo id viderat, coronatus est. Medio nihilominus tempore imminens passio pro certo ab omnibus sciebatur: passionis tamen dies certus ab iisdem omnibus, quasi ignorantibus, tacebatur. Sane et in Scripturis tale aliquid invenio.
What is more manifest than this revelation? What happier than this condescension? All things whatsoever that followed afterwards were foretold to him beforehand. Nothing of the words of God was diminished; nothing of so holy a promise was mutilated. In short, recognize the several details according as they were shown. He asks for a delay of the morrow when sentence of passion was being meditated, demanding that he might set his affairs in order on that day which he had obtained. This one day signified the year which he was about to spend in the world after the vision. For, to speak more manifestly, he was crowned after a year had been completed on that very day whereon a year before this had been shown to him. Now although in the divine Letters we read that a day of the Lord is not a year, nevertheless we take that time as due to the promise of things to come. Wherefore it makes no difference if now under the signification of a day a single year was shown, because that ought to be fuller which is greater. And as for the fact that it was explained by gesture rather, and not by speech, the expression of speech was reserved for the actual presentation of the time. For whatsoever is uttered is wont then to be uttered in words, as often as whatsoever is uttered is fulfilled. For indeed no one knew wherefore this had been shown to him, save because afterwards on the same day whereon he had seen it, he was crowned. In the meantime nevertheless his impending passion was known for certain by all; yet the certain day of his passion was passed over in silence by all the same persons, as though ignorant of it. Assuredly in the Scriptures also I find something of such a sort.
Editors' notes and page, col. 1552
Page
- running head: PONTII DIACONI 1552
- marginal letters: A mentem, quasi justa; B gnatione felicius? Ante; C solus annus ostensus
- old-edition numerals: 1493 before laeto admodum
Nam (Luc. I, 59) Zacharias sacerdos, promisso sibi per angelum filio quia non crediderat, obmutuit; ita ut filii nomen scripturus potius quam relaturus, nutu tabulas postularet. Merito et hic, ubi Dei nuntius passionem antistitis imminentem nutu potius expressit, et fidem admonuit, et sacerdotem munivit. Dilationis autem petendae ratio de ordinatione rerum et de voluntatis dispositione veniebat. Quae vero res illi, aut quae voluntas ordinanda, nisi ecclesiastici status? Suprema idcirco accepta dilatio est, ut quidquid circa pauperum fovendorum curam supremo judicio disponendum fuerat, ordinaretur. Et puto propter nihil aliud, imo vero propter hoc tantum, etiam indulgentia ab ipsis ejecerant, et qui occisuri erant, admissa est; ut praesens et praesentes pauperes, novissimae dispensationis extremis, et, ut plenius dixerim, totis sumptibus relevaret. Ordinatis ergo tam pie rebus et sic pro voluntate dispositis, proximabat dies crastinus.
For (Luke 1:59) the priest Zacharias, because he had not believed when a son was promised to him by the angel, became dumb, so that being about to write rather than to utter the name of his son, he demanded tablets by a nod. Deservedly here also, where the messenger of God expressed the impending passion of the prelate by gesture rather, he both admonished his faith and fortified the priest. Moreover the reason for asking the delay came from the setting in order of his affairs and the disposition of his will. Now what affairs or what will had he to set in order, save those of the ecclesiastical state? Therefore the final delay was received that whatsoever needed to be disposed by his last judgement regarding the care of cherishing the poor might be set in order. And I think that on account of nothing else—nay rather, on account of this alone—indulgence was granted even by those very men who had cast him out, and who were about to slay him: that being present in person he might relieve the poor present before him with the last, and, to speak more fully, the whole expenses of his latest stewardship. When therefore his affairs had been so piously set in order and thus disposed according to his wish, the morrow drew near.
CAPUT XIV.
Chapter XIV.
Imminente persecutione, recusat fugere Cyprianus, suosque ad martyrium hortatur.
As persecution impends, Cyprian refuses to flee, and exhorts his people to martyrdom.
Jam de Xisto bono et pacifico sacerdote, ac propterea beatissimo martyre, ab Urbe nuntius venerat. Separabatur jamjamque carnifex veniens, qui devota sanctissimae victimae colla percuteret: et sic erant omnes dies illi quotidiana exspectatione moriendi, ut corona posset singulis ascribi. Conveniebant interim plures egregii et clarissimi ordinis et sanguinis, sed et saeculi nobilitate generosi: qui propter amicitiam ejus antiquam secessum subinde suaderent: et ne parum esset nuda suadela, etiam loca in quae secederet offerebant. Ille vero jam mundum, suspensa ad coelum mente, neglexerat, nec suadelis blandientibus annuebant. Fecisset fortasse tunc etiam quod a plurimis et fidelibus petebatur, si et divino imperio juberetur. Sed nec illa sublimis tanti viri gloria sine praeconio transeunda est: quia jam saeculo tumescente et de fiducia principum infestationem nominis anhelante, ille servos Dei, prout dabatur occasio, exhortationibus Dominicis instruebat, et ad calcandas passiones hujus temporis contemplatione
Already from the City tidings had come concerning Xystus, a good and peaceful priest, and therefore a most blessed martyr. At any moment now the executioner was expected to come to strike the devoted neck of the most holy victim; and thus all his days passed in the daily expectation of dying, so that a crown might be ascribed to each one of them. Meanwhile there assembled many of egregious and most illustrious rank and blood, and noble also by the nobility of the world, who on account of his old friendship repeatedly advised retirement; and lest bare advice should be too little, offered places also into which he might retire. Yet he, with his mind lifted up in suspense to heaven, had already neglected the world, nor did he consent to their flattering persuasions. Perhaps he would have done then also what was asked by very many, and those faithful men, if it had also been commanded by the divine authority. Yet neither is that sublime glory of so great a man to be passed over without heralding: that while the world was already swelling up, and out of confidence in the princes was breathing out the harrying of the Christian name, he, according as occasion was given, instructed the servants of God with the exhortations of the Lord, and animated them to tread underfoot the sufferings of this time by the contemplation
Editors' notes and page, col. 1553
Footnotes
Variae lectiones.
Variant readings.
⁹⁹ ‹anchor: filii nomen› · call in col 1553 De filii nomine Bod. 1. Morel.
"De filii nomine" ("concerning the son's name"): Bodleian 1, Morel.
¹ ‹anchor: quam relaturus› · call in col 1553 Relecturus Bod. 1.
"Relecturus": Bodleian 1.
² ‹anchor: supremo judicio› · call in col 1553 Suprema indicia Morel.
"Suprema indicia": Morel.
³ ‹anchor: ab ipsis ejecerant› · call in col 1553 Qui ejecerant, admissa est Bod. 1.
"Qui ejecerant, admissa est": Bodleian 1.
⁴ ‹anchor: pro voluntate dispositis› · call in col 1553 Sic Bod. 1. Morel. Volnntate disposita Rigalt.
So Bodleian 1 and Morel. "Volnntate [sc. voluntate] disposita": Rigault.
⁶ [sc. ⁵?] ‹anchor: not visible in the crop› · call in col 1554 Et de Dei indulgentia Bod. 1. Morel.
"Et de Dei indulgentia" ("and of God's indulgence"): Bodleian 1, Morel. [Printed with ⁶, the same numeral as the next variant; probably ⁵.]
⁶ ‹anchor: not visible in the crop› · call in col 1554 Occupari in passione vitaret Bod. 1. Morel.
"Occupari in passione vitaret": Bodleian 1, Morel.
⁷ ‹anchor: not visible in the crop› · call in col 1554 Et sereno, hilaritatem Morel.
"Et sereno, hilaritatem": Morel.
⁸ ‹anchor: devotione fidei gloriosum› · call in col 1554 Gloriosum pariter Bod. 1.
"Gloriosum pariter" ("glorious alike"): Bodleian 1.
Variorum notae.
Notes of various editors.
(printed under page 828)
(21) ‹anchor: amicitiam ejus antiquam secessum› · call in col 1553
Secessum. Aliquot diebus secessit, ne Uticam interficiendus perduceretur. At id enim Frumentarii a proconsule missi fuerant. Unde infra subitasse, id est accelerasse, dicitur princeps, putans Cyprianum revera effugere velle. Vide epistolam ultimam Oxon. 81, Pamelio 83. RUINART.
"Withdrawal." He withdrew for some days so as not to be taken to Utica to be killed; for that was what the frumentarii had been sent by the proconsul to do. Hence below the officer is said to have "hurried," that is, made haste, thinking that Cyprian really meant to escape. See the last letter, Oxford 81, Pamelius 83. RUINART.
(printed under page 828)
(22) ‹anchor: not visible in the crop› · call in col 1554
Princeps. De his ratio redditur in notitiis dignitatum imp. Rom. Erant summates et praecipui qui sub magistro officiorum militabant, describente Gothofred. Porro notum est milites divisos in velites, principes, triarios. FELL.
"Princeps" (the officer). An account of these is given in the Notitia Dignitatum of the Roman Empire. They were the chief and foremost men serving under the master of offices, as Godefroy describes. It is well known, moreover, that soldiers were divided into velites, principes and triarii. FELL.
(printed under page 828)
Page
- running head: 1553 VITA S. CYPRIA
- marginal letters: A (in col. 1554); B (in col. 1554); C (in col. 1554)
- old-edition numerals: 1494 before supremo judicio
- other: misprints kept as printed (Q2a): "Separabatur" (for Sperabatur; English "was expected"); "annuebant" (for annuebat; English singular)
superventurae claritatis animabat. Videlicet tanta illi fuit sacri cupido sermonis, ut optaret sic sibi passionis vota contingere, ut dum de Deo loquitur, in ipso sermonis opere necaretur.
of the brightness that was to come upon them. Namely, so great was his desire for sacred discourse, that he wished the vows of his passion so to befall him that, while speaking concerning God, he might be slain in the very work of discourse.
CAPUT XV.
Chapter XV.
Capitur. Plebs ante fores noctem excubat.
He is arrested. The people keep watch through the night before the doors.
Et hi erant quotidiani actus destinati ad placentem Deo hostiam sacerdotis, cum ecce, proconsulis jussu, ad hortos ejus (ad hortos, inquam, quos inter initia fidei suae venditos, et Dei indulgentia restitutos, pro certo iterum in usus pauperum vendidisset, nisi invidiam de persecutione vitaret cum militibus suis princeps repente subitavit. imo ut verius dixerim, subitasse se credidit. Unde enim posset tanquam improviso impetu mens semper parata subitari? Processit ergo jam certus expungi quod diu fuerat retardatum; processit animo sublimi et erecto, hilaritatem praeferens vultu et corde virtutem. Sed dilatus in crastinum, ad domum principis a praetorio revertebatur; cum subito per Carthaginem totam sparsus rumor increbuit, productum esse jam Thascium, quem, praeter celebrem gloriosa opinione notitiam, etiam de commemoratione praeclarissimi operis nemo non noverat. Concurrebant undique versus omnes ad spectaculum, nobis pro devotione fidei gloriosum, gentilibus et dolendum. Receptum eum tamen, et in domo principis constitutum una nocte continuit custodia delicata, ita ut convivae ejus et chari in contubernio ex more fuerimus. Plebs interim tota sollicita ne per noctem aliquid sine conscientia sui fieret, ante fores principis excubabat. Concessit ei tunc divina bonitas, vere digno, ut Dei populus etiam in sacerdotis passione vigilaret. Forsitan tamen quaerat aliquis quae causa fuerit a praetorio revertendi ad principem. Et volunt hoc, scilicet quidam de suo, tunc proconsulem noluisse. Absit ut in rebus divinutus gestis segnitiem sive fastidium proconsulis conquerar. Absit ut malum hoc intra conscientiam religiosae mentis admittam; ut de tam beatissimo martyre ructus hominis judicaret. Sed crastinus dies
And these were the daily acts of the priest destined to be a victim pleasing to God, when behold, by the command of the proconsul, to his gardens—to the gardens, I say, which, having been sold among the beginnings of his faith, and restored by the indulgence of God, he would for certain have sold again for the uses of the poor, had he not shunned ill-will from the persecution—the chief officer (princeps) with his soldiers suddenly came unexpectedly; nay, to speak more truly, believed that he had come unexpectedly. For how could a mind always prepared be surprised as though by an unforeseen onset? He went forth therefore now assured that what had long been delayed was being discharged; he went forth with a lofty and erect mind, displaying cheerfulness in his countenance and courage in his heart. Yet being put off until the morrow, he was returning from the praetorium to the house of the chief officer, when suddenly a rumour scattered throughout all Carthage grew strong, that Thascius had now been brought forth—whom, besides his famous acquaintance through glorious report, everyone knew from the recollection of his most noble work also. All flocked together from every side to the spectacle—to us glorious according to the devotion of faith, and to the heathens even mournful. Nevertheless, when he had been received and set in the house of the chief officer, a gentle custody held him for one night, so that we his guests and dear ones were in his company according to custom. Meanwhile the whole people, anxious lest anything should be done by night without their knowledge, kept watch before the doors of the chief officer. The divine goodness then granted to him, truly worthy as he was, that the people of God should keep vigil even in the passion of the priest. Yet perhaps someone may inquire what was the cause of his returning from the praetorium to the chief officer. And certain persons, namely of their own conjecture, will have it to be this, that the proconsul was at that time unwilling to hear him. Far be it from me that in things done from on high I should complain of the slothfulness or fastidiousness of the proconsul! Far be it from me to admit this evil within the conscience of a religious mind, that the belching (caprice) of a man should judge concerning so most blessed a martyr! But the morrow,
Editors' notes and page, col. 1554
Footnotes
(21) [sc. (23)] ‹anchor: commemoratione praeclarissimi› · call in col 1554
Commemoratione praeclari operis. Alludit ad martyrum festa, in quibus vigiliae agebantur. RUINART.
"By the commemoration of his famous deed." He alludes to the martyrs' feasts, on which vigils were kept. RUINART. [The note is printed (21); the call in the text is (23).]
(printed under page 828)
(24) ‹anchor: custodia delicata› · call in col 1554
Custodia delicata. Id est libera et minime dura. RUINART.
"Gentle custody": that is, free and not at all harsh. RUINART.
(printed under page 828)
(25) ‹anchor: passione vigilaret› · call in col 1554
Passione vigilaret. Ita vigiliae festos dies natalium martyrum praecedunt. FELL.
"Kept vigil at the passion." In the same way vigils precede the feast days of the martyrs' birthdays. FELL.
(printed under page 828)
(26) ‹anchor: ructus hominis› · call in col 1554
Ructus hominis. Hunc ructum Gallice caprice appellaremus. — Ructus proverbialiter hic positum est, pro arbitrio seu libito. Eadem voce usus est S. Cyprianus in epist. 62, ad Pomponium, ubi de (continues)
"A man's belch." In French we would call this "belch" a caprice. — "Ructus" is used proverbially here for whim or fancy. St Cyprian used the same word in letter 62, to Pomponius, where, of (continues)
(printed under page 828)
Page
- running head: TA S. CYPRIANI. 1554
- marginal letters: A superventurae claritatis animabat.; B mens semper parata; C interim tota sollicita
- old-edition numerals: 1495 after imo
ille quem ante annum dignatio divina praedixerat, vere crastinus esse debebat.
that day which a year before the divine condescension had foretold, needed truly to be the morrow.
CAPUT XVI.
Chapter XVI.
Postridie ad tribunal proconsulis ducitur.
On the following day he is led to the tribunal of the proconsul.
Illuxit denique dies alius, ille signatus, ille promissus, ille divinus; quem si tyrannus ipse differre voluisset, nunquam prorsus valeret: dies de conscientia futuri martyris laetus; et discussis per totum mundi ambitum nubibus, claro sole radiatus. Egressus est domum principis, sed Christi et Dei princeps, et agminibus multitudinis mistae ex omni parte vallatus est. Sic autem comitatui ejus infinitus exercitus adhaerebat, quasi ad expugnandam mortem manu facta veniretur. Eundi autem interfuit transitus stadii. Bene vero et quasi de industria factum, ut et locum congruentis certaminis praeteriret, qui ad coronam justitiae consummato agone currebat. Sed, ubi ad praetorium ventum est, nondum precedente proconsule, secretior locus datus est. Illic cum post iter longum nimio sudore madidatus sederet (sedile autem erat fortuito linteo tectum, ut et sub ictu passionis episcopatus honore frueretur), quidam ex tesserariis quondam Christianus res suas obtulit, quasi vellet ille vestimentis suis humidis sicciora mutare: qui videlicet nihil aliud in rebus oblatis ambiebat, quem si proficiscentis ad Deum martyris sudores jam sanguineos possideret. Cui ille respondit, et dixit: « Medelas adhibemus querelis, quae hodie forsitan non erunt. » Mirum, si contempsit laborem corpore, qui mortem mente contempserat! Quid plura? Subito proconsuli nuntiatus est. Producitur, admovetur, interrogatur de suo nomine; se esse respondit. Et hactenus verba.
At length there dawned another day—that marked, that promised, that divine day—which if the tyrant himself had wished to defer, he would never at all have had the power: a day joyful from the consciousness of the future martyr, and with the clouds scattered throughout the whole compass of the world, beaming with a bright sun. He went forth from the house of the chief officer, being himself a chief officer (princeps) of Christ and of God, and was walled about on every side by bands of a mixed multitude. Now an infinite army clave to his retinue in such wise as though they were coming with a band formed for taking death by storm. Moreover, as he went, his way lay past the stadium. And well, and as though on purpose, did it happen that he who was running to the crown of righteousness with his contest consummated should also pass by the place of a fitting struggle. Now when they had come to the praetorium, since the proconsul had not yet come forth, a more retired place was given him. While he sat there after the long journey drenched with excessive sweat (now the seat was by chance covered with a linen cloth, so that even under the stroke of passion he enjoyed the honour of the episcopate), one of the watchword-officers (tesserarii), formerly a Christian, offered his own clothes, as though he might wish to exchange his wet garments for drier ones: who namely canvassed for nothing else in the things offered than if he might possess the already bloody sweats of the martyr setting out to God. To whom he answered and said: "We apply remedies to complaints which today perhaps will no longer be." What wonder if he despised labour in body, who had despised death in mind? What more? Suddenly he was announced to the proconsul. He is brought forth, he is led near, he is interrogated concerning his own name; he answered that he was the man. And thus far his words.
CAPUT XVII.
Chapter XVII.
Lata sententia.
The sentence pronounced.
Legit itaque de tabula jam sententiam judex quam nuper in visione non legerat; sententiam
And so the judge now read from the tablet the sentence which lately in the vision he had not read—a sentence
Editors' notes and page, col. 1555
Footnotes
Variae lectiones.
Variant readings.
⁹ ‹anchor: not visible in the crop› · call in col 1555 or 1556 In aequali Gal.
"In aequali": Gallandi.
Variorum notae.
Notes of various editors.
(printed under page 829)
(26) (continued) · call on page 828, col 1554
viris qui cum virginibus dormierant, ait : Divina praecepta teneamus, nec patiamur errare fratres nostros, et pro arbitrio et ructu suo vivere. BOLLAND.
men who had slept with virgins, he says: "Let us hold to the divine commandments, and not allow our brothers to stray and live by their own whim and belch." BOLLANDISTS.
(printed under page 829)
(27) ‹anchor: not visible in the crop› · call in col 1555
Linteo tectum. Linteis episcoporum sedes cooperiri solebant, ut ex Paciano patet, qui epist. 2, ad Sympronianum Novatiano exprobrat, quod consecrante nullo linteatam sedem acceperit. Id etiam videtur innuere Augustinus epist. 23, ad Maximinum episcopum Donatistam, ubi ait nec absidas gradatas, nec cathedras velatas, cuiquam in Christi judicio profuturas. RUINART.
"Covered with linen." Bishops' seats were usually covered with linen cloths, as is clear from Pacian, who in letter 2, to Sympronianus, reproaches Novatian that "with no one consecrating him he took a linen-covered seat." Augustine too seems to hint at this in letter 23, to Maximinus the Donatist bishop, where he says that "neither stepped apses nor veiled chairs" will avail anyone at Christ's judgement. RUINART.
(printed under page 829)
(28) ‹anchor: quidam ex tesserariis› · call in col 1555
Tesserariis. Tesserarii, qui tesseras per militum contubernia nuntiant, vel ab excubitoribus exigunt. De his Vegetius, lib. II de Re militari, c. 7, ubi tessera dicitur praeceptum ducis, quo vel ad opus, vel ad bellum movetur exercitus. RUINART. — Tesserariis. Veget. l, II, cap. 7, dicit esse, qui tesseram per contubernia militum aut praetorianorum nuntiat. Tacit. lib. XVII, appellat Barbium Proculum, tesserarium speculatorem. FELL.
"Tesserarii": those who carry the watchword round the soldiers' tents, or demand it of the sentries. On them see Vegetius, On Military Matters, book II, ch. 7, where the tessera is called "the commander's order, by which the army is moved either to work or to battle." RUINART. — "Tesserarii": Vegetius, book II, ch. 7, says it is the man "who carries the watchword round the tents of the soldiers or of the praetorians." Tacitus, book XVII, calls Barbius Proculus "tesserarius speculator." FELL.
(printed under page 829)
(29) ‹anchor: jam sanguineos possideret› · call in col 1555
Possideret. Sic aliquas martyrum reliquias certatim rapere gestiebant Christiani. FELL.
"Might possess." Thus Christians were eager to vie with one another in snatching some relics of the martyrs. FELL.
(printed under page 829)
(30) ‹anchor: not visible in the crop› · call in col 1555 or 1556
Prophetare. Alludit ad Caipham, qui de Christi morte nescius prophetavit, Joan. XI, 59. RUINART.
"To prophesy." He alludes to Caiaphas, who unknowingly prophesied about the death of Christ, John 11:59 [as printed; 11:51]. RUINART.
(printed under page 829)
(31) ‹anchor: not visible in the crop› · call in col 1555 or 1556
Signifer fuerat. Non modo in Christiana militia antesignanus, sed ducis sui symbolo et charactere in corpore notatus, ad veteris militiae morem. Vid. Galat. VI, 17. Porro crucem, Domini vexillum, verbis annuntiatam, passione altius extulit, et felicius praedicabat. FELL.
"He had been a standard-bearer": not only a front-rank man in the Christian army, but marked in his body with his commander's sign and mark, after the custom of the old soldiery. See Galatians 6:17. Moreover, the cross, the Lord's standard, which he had proclaimed in words, he raised higher by his passion and preached more happily. FELL.
(printed under page 829)
Page
- running head: 1555 S. PONTII DIACONI VITA
- marginal letters: A (in col. 1556); B (in col. 1556); C (in col. 1556)
- old-edition numerals: 1496 before exercitus adhaerebat,
spiritalem non temere dicendam, sententiam episcopo tali et tali teste condignam; sententiam gloriosam, in qua dictus est sectae signifer et inimicus deorum, et qui suis futurus esset ipse documento, et quod sanguine ejus inciperet disciplina sanciri. Nihil hac sententia plenius, nihil verius. Omnia quippe quae dicta sunt, licet a gentili dicta, divina sunt. Nec mirum utique cum soleant de passione pontifices prophetare. Signiter fuerat qui de ferendo signo Christi docebat: inimicus deorum, qui idola destruenda mandabat: documento autem suis fuit, qui multis pari genere secuturis, prior in provincia martyrii primitias dedicavit. Sanciri etiam coepit ejus sanguine disciplina, sed martyrum; qui, doctorem suum imitatione gloriae consimilis aemulati, ipsi quoque disciplinam exempli sui proprio cruore sanxerunt.
not rashly to be called spiritual, a sentence worthy of such a bishop and such a witness; a glorious sentence, wherein he was called the standard-bearer of the sect, and an enemy of the gods, and one who would himself be an example to his followers, and that by his blood discipline would begin to be sanctioned. Nothing is fuller than this sentence, nothing truer. For all the things which were spoken, although spoken by a heathen, are divine. Nor certainly is it any wonder, since high priests are wont to prophesy concerning the passion (John 11:51). He had been a standard-bearer who taught concerning bearing the sign of Christ; an enemy of the gods, who commanded idols to be destroyed; moreover he was an example to his followers, who, when many were about to follow in like manner, was the first in the province to dedicate the first-fruits of martyrdom. Discipline also began to be sanctioned by his blood, yet the discipline of martyrs: who, emulating their teacher by the imitation of a like glory, themselves also sanctioned the discipline of their own example with their own blood.
CAPUT XVIII.
Chapter XVIII.
Capite plectitur.
He is beheaded.
Et cum exiret praetorii fores, ibat comes militum turba: et ne quid in passione deesset, centuriones et tribuni latus texerant. Ipse autem locus aequalis est, ubi pati contigit, ut arboribus ex omni parte densatis sublime spectaculum praebeat. Sed per enormitatem spatii longioris visu denegato per confusam nimis turbam, personae faventes in ramos arborum repserant, ne vel hoc illi negaretur, ut ad Zacchaei (Luc. XIX, 4) similitudinem de arboribus videretur. Sed, jam ligatis per manus suas oculis, moram carnificis urgere tentabat, cujus munus est ferrum; et labente dextera gladium vix trementibus digitis circuibat, donec ad perpetrandam pretiosi viri mortem, clarificationis hora matura, conturionis manum concesso desuper vigore firmatam, permissis tandem viribus expediret. O beatum Ecclesiae populum, qui episcopo suo tali, et oculis pariter et sensibus, et, quod est amplius, publicata voce compassus est; et, sicut ipso tractante semper audierat, Deo judice coronatus est! Quamvis enim non potuerit evenire quod optabant
And when he went out of the doors of the praetorium, a throng of soldiers went with him as his companion; and lest anything should be lacking in his passion, centurions and tribunes had covered his side. Now the place itself where it befell him to suffer is level, so that with trees set thick on every side it affords a lofty spectacle. Yet since through the vastness of the too great space sight was denied on account of the exceedingly confused throng, persons favouring him had crept up into the branches of the trees, lest even this should be denied to him, that after the likeness of Zacchaeus (Luke 19:4) he should be seen from the trees. And now, having bound his eyes with his own hands, he tried to hasten the delay of the executioner, whose office is the sword; and as the man's right hand failed, with trembling fingers he scarcely grasped about the sword, until for accomplishing the death of the precious man, when the hour of glorification was ripe, it released the hand of the centurion, strengthened with vigour granted from above, with power at length permitted. O blessed people of the Church, which together with such a bishop of theirs suffered alike both with eyes and with senses, and what is more, with publicly uttered voice; and, just as when he discoursed they had always heard, was crowned with God as Judge! For although what the common prayers wished could not come to pass—
Editors' notes and page, col. 1556
Footnotes
(30) ‹anchor: pontifices prophetare› · call in col 1556
Prophetare. Alludit ad Caipham, qui de Christi morte nescius prophetavit, Joan. XI, 59. RUINART.
"To prophesy." He alludes to Caiaphas, who prophesied unknowingly of the death of Christ, John 11:59 (so printed; the verse is 11:51). RUINART.
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(31) ‹anchor: Signiter fuerat› · call in col 1556
Signifer fuerat. Non modo in Christiana militia antesignanus, sed ducis sui symbolo et charactere in corpore notatus, ad veteris militiae morem. Vid. Galat. VI, 17. Porro crucem, Domini vexillum, verbis annuntiatam, passione altius extulit, et felicius praedicabat. FELL.
"He had been a standard-bearer." Not only a front-rank man in the Christian warfare, but marked in his body with his commander's badge and brand, after the custom of the old soldiery. See Gal. 6:17. Moreover the cross, the Lord's standard, which he had proclaimed in words, he raised higher by his passion, and preached it the more happily. FELL.
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(32) ‹anchor: Zacchaei similitudinem› · call in col 1556
Ad Zacchaei similitudinem. Nescio annon hic levis hallucinatio Pontio aut amanuensibus acciderit, voce Zacchaei pro Christi scripta : manifestum enim est hic alludi ad Luc. XIX, ubi Zacchaeus, adventante Christo. praecurrens ascendit in arborem sycomorum, ut videret eum. Nempe sic S. Cyprianus ab aliis qui in arbores conscenderant, visus fuisse hic dicitur. BOLLAND.
"After the likeness of Zacchaeus." I wonder whether a slight slip has not befallen Pontius or his copyists here, the word "Zacchaeus" being written for "Christ"; for it is plain that the allusion is to Luke 19, where Zacchaeus, as Christ approached, "ran ahead and climbed a sycamore tree to see him." That is, St Cyprian is said here to have been seen by others who had climbed into the trees. BOLLANDISTS.
(printed under page 829)
(a) ‹anchor: locus aequalis› · call in col 1556 · Variae lectiones
In aequali Gal.
"On level ground" (In aequali): Gallandi.
(printed under page 829)
Page
- running head: ACONI VITA S. CYPRIANI. 1556
- marginal letters: A spiritalem non temere; B exempli sui proprio; C trementibus digitis circuibat,
- old-edition numerals: 1497 before suum imitatione
- other: misprint kept as printed: Signiter (for Signifer, as the note's lemma reads) in Signiter fuerat; variant call a at aequalis (Variae lectiones: In aequali Gal.)
- other: misprint kept as printed: conturionis (for centurionis) in conturionis manum
vota communia, ut consortio paris gloriae simul plebs tota pateretur, quicunque sub Christi spectantis oculis, et sub auribus sacerdotis ex animo pati voluit, per idoneum voti sui testem, legationis quodammodo litteras ad deum misit.
that in the fellowship of an equal glory the whole people should suffer together at the same time—whosoever under the eyes of Christ beholding, and in the hearing of the priest, wished from his soul to suffer, through a fitting witness of his prayer sent, as it were, a letter of embassy to God.
CAPUT XIX.
Chapter XIX.
Primus martyr episcoporum Carthaginensium.
The first martyr of the bishops of Carthage.
Sic consummata passione perfectum est, ut Cyprianus qui bonorum omnium fuerat exemplum, etiam sacerdotales coronas in Africa pimus imbueret; quia et talis esse post apostolos prior caeperat. Ex quo enim Carthagini episcopatus ordo numeratur, nunquam aliquis, quamvis ex bonis et sacerdotibus, ad passionem venisse memoratur Licet semper Deo mancipata devotio, dicatis hominibus
When his passion had thus been consummated, it was brought to pass that Cyprian, who had been an example of all good men, was also the first in Africa to handsel the priestly crowns, because he had also been the first after the Apostles to begin to be such. For from the time since the order of the episcopate is reckoned at Carthage, no one, even from among good men and priests, is recorded to have come to passion. Although devotion bound over to God may always, for dedicated men,
Editors' notes and page, col. 1557
Footnotes
[Vita et passio S. Cypriani — the end of its notes, above the rule. Notes (33) and (34) stand in the left foot column; (34) ends at the top of the right foot column; (35), called in col 1558, follows there and is set in the notes of col 1558.]
(33) ‹anchor: vota communia› · call in col 1557
Vota communia. Confer Acta num. 5, ubi turba fratrum dicebat : Et nos cum ipso decollemur. RUINART.
"The common prayers." Compare the Acts, no. 5, where the crowd of the brethren said: "Let us too be beheaded with him." RUINART.
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(34) ‹anchor: sacerdotales coronas› · call in col 1557
Sarerdotales coronas. Non ex calvitie, sed illustri virtute quaesitas. Coronae regni rabbini tres alias addunt ; nimirum coronam legis, coronam sacerdotii, et coronam nominis boni : quo triplici diademate Cyprianus redimitur praefulgebat : et alteram martyrii addidit, Apostolus Afrorum videtur Simon Zelotes de quo Niceph., l. II, c. 40, dicitur : Αἰγύπτῳ Κυρήνῃ τε καὶ τῇ Ἀφρικῇ προσβαλών. Μαυριτανίαν τε καὶ ὅσον τῆς Λιβύης ἐστὶ, τῷ Εὐαγγελίῳ διαδραμὼν, etc. FELL.
"Priestly crowns" [printed "Sarerdotales"]: won not from baldness but from illustrious virtue. To the crown of the kingdom the rabbis add three others, namely the crown of the law, the crown of the priesthood and the crown of a good name: crowned with this threefold diadem Cyprian shone out, and he added another, that of martyrdom. The Apostle of the Africans seems to be Simon the Zealot, of whom Nicephorus, book II, ch. 40, says: "having touched at Egypt and Cyrene and Africa, and having run through Mauretania and all that is of Libya with the Gospel," etc. FELL.
(printed under page 830) [Acta proconsularia S. Cypriani episcopi et martyris — its variant readings and notes follow below the rule. They belong to the next unit (Acta proconsularia, R0559) and are not set here.] Variae lectiones.
Variant readings.
¹ ‹anchor: tertium consulibus› · call in col 1557 Tusco et Basso coss. Vet. Martyr. Saris. Gal. Foss. Nobilium imperatorum scripta ad me venerunt, ut hi qui caeremonias exsecrantur, diis immolare, et ad sacrificandum compellantur inviti. Act. Pass.
"In the consulship of Tuscus and Bassus": the old martyrology, Sarum, Gallandi, Fossés. "Writings of the noble emperors have come to me, that those who curse the ceremonies should be compelled against their will to offer to the gods and to sacrifice": the Acts of the Passion.
Variorum notae.
Notes of various editors.
(printed under page 830)
(1) ‹anchor: Imperatore Valeriano› · call in col 1557
Imperatore Valeriano. Actus passionis Cypriani secundum editiones Manutii et Morellii, egregiam fabulam prologi loco praemittit, quae seculum in quo nata est satis profitetur, et sic se habet : Cum gloriosum nomen Christi a gentilibus exosum, intentione maxima conaretur auferri. et esset persecutio apud urbem Romam : beatissimus Cornelius pontificatum praedictae urbis summis virtutibus praeditus tunc regebat ; comprehensusque a praeside diuturnis tormentis afflictus, gladio finivit temporalem vitam percepturus a Deo sine fine perpetuam. Sed, cum hoc odium fuisset etiam in Lybicis lerminis irrogatum, multi Christianorum populi, malentes transitoriam vitam amittere, et illa quae a Deo promissa sunt adipisci, diversis tormentis afflicti consummabantur. Ferunt etiam tunc a praeside clibarum calcis accensum. et in ore illius prunas cum thure exhibitas, praesidem dicere Christianis : Eligite e duobus unum, aut thura super his carbonibus offerte Jovi, aut in calcem demergimini. Tunc trecenti viri fide armati, se ictu rapidissimo, Christum Dei Filium Deum fatentes. jecerunt in ignem et inter vapores calcis pulverei sunt demersi ; quos sibi Crhistus consecravit. In his autem diebus cum talia gererentur, beatus antistes Cyprianus Carthaginensem regebat ecclesiam ; qui comprehensus (continues)
"When the Emperor Valerian." The Acts of Cyprian's passion, in the editions of Manutius and Morel, put a remarkable fable in place of a prologue, which plainly declares the age in which it was born. It runs thus: "When the glorious name of Christ, hated by the pagans, was being assailed with the utmost effort to blot it out, and there was persecution in the city of Rome, the most blessed Cornelius, endowed with the highest virtues, was then governing the pontificate of that city; and being seized by the governor and tormented with long tortures, he ended his temporal life by the sword, to receive from God the life that is everlasting without end. But when this hatred had been brought to bear in the Libyan territories [printed "lerminis"] too, many of the Christian people, preferring to lose a passing life and gain what God has promised, were made perfect after being afflicted with divers torments. They say too that a lime-kiln [printed "clibarum"] was then lit by the governor, and that at its mouth live coals with incense were set out, and the governor said to the Christians: 'Choose one of the two: either offer incense to Jove on these coals, or be plunged into the lime.' Then three hundred men armed with faith, confessing Christ the Son of God as God, threw themselves into the fire with the swiftest leap, and among the vapours of the lime were sunk into dust; and Christ [printed "Crhistus"] consecrated them to Himself. Now in these days, while such things were being done, the blessed bishop Cyprian was governing the church of Carthage; who, being seized (continues)
(printed under page 830)
Page
- other: Gemini marked a printed rule across the page here
- running head: 1557 ACTA PROCONSULARIA
- marginal letters: A (in col. 1558); B Licet semper Deo; C (in col. 1558)
- old-edition numerals: 1498 before sub Christi
- other: missing period after memoratur; full-width title across cols. 1557-1558 cut off at right edge not set (ACTA PROCONS..., SANCTI CY..., EPISCOPI ET MART...); editors' matter: CAPUT XIX. Primus... Carthaginensium., I. Prima... renuit.; words split at end of column: homi- (hominibus) and Septem- (Septembrium)
- other: misprints kept as printed: pimus (for primus) in in Africa pimus imbueret; caeperat (printed with the ae ligature, for coeperat) in post apostolos prior caeperat; in note (34) Sarerdotales, and redimitur (for redimitus)
- other: the column continues with I. Prima S. Cypriani (another unit); not set here
pro martyrio deputetur; Cyprianus tamen etiam ad perfectam coronam, Domino conssummante profecit: ut in civitate ipsa in qua taliter vixerat, et in qua prior fecerat multa praeclara, prior etiam sacerdotii coelestis insignia glorioso cruore decoraret. Quid hoc loco faciam? inter gaudium passionis et remanendi dolorem in partes divisus animus et angustum nimis pectus affectus duplices onerant. Dolebo quod non comes fuerim? Sed illius victoria triumphanda est. De victoria triumphabo? sed doleo quod comes non sim. Verum vobis tamen et simpliciter confitendum est, quod et vos scitis in hac me fuisse sententia. Multum ac nimis multum de gloria ejus exsulto; plus tamen doleo quod remansi.
be reckoned as martyrdom; Cyprian nevertheless advanced even to the perfect crown, the Lord bringing it to completion, so that in the very city in which he had lived in such a way, and in which he had been first to do many illustrious things, he should also be first to adorn the insignia of the heavenly priesthood with glorious blood. What shall I do at this point? Between joy at his passion and grief at remaining behind, my mind is divided in two, and a twofold feeling weighs upon a breast far too narrow. Shall I grieve that I was not his companion? But his victory must be celebrated in triumph. Shall I triumph in his victory? But I grieve that I am not his companion. Yet I must confess to you, and plainly, what you also know: that I was of this mind. Much, and very much, do I exult in his glory; yet I grieve more that I have remained behind.
<!-- other: below the full-width band ACTA PROCONSULARIA SANCTI CYPRIANI EPISCOPI ET MARTYRIS, this column carries the opening of the Acta proconsularia ("brium, 1499 Carthagine in secretario ... quibus praeceperunt eos") with its Variae lectiones and Variorum notae: next unit (anthology reading R0559), not set here. The Variorum notae on (35) above the band are pass 2 apparatus. -->
Editors' notes and page, col. 1558
Footnotes
(35) ‹anchor: comes non sim› · call in col 1558
Comes non sim. Pontii festum recolunt vetera martyrologia, sicut et hodiernum Romanum, die 8 Martii. Cave tamen ne hunc cum Pontio martyre confundas, qui Phillippos imperatores ad fidem Christi adduxisse dicitur, de quo plura apud Bollandianos ad diem 14 maii. Altare in honorem S. Pontii dedicari curavit S. Rusticula saeculo VII, abbatissa Arelatensis ; ut in ejus Vita refert Floréntius presbyter. At qainam fuerit ille Pontius non explicat. RUINART.
"That I am not his companion." The old martyrologies, as also the present Roman one, keep the feast of Pontius on 8 March. But beware of confusing him with the martyr Pontius who is said to have brought the emperors Philip [printed "Phillippos"] to the faith of Christ, of whom there is more in the Bollandists for 14 May. St Rusticula, abbess of Arles, had an altar dedicated in honour of St Pontius in the seventh century, as the priest Florentius relates in her Life. But he does not explain who that Pontius was. RUINART.
(printed under page 830)
(2) ‹anchor: in secretario› · call in col 1558
In secretario. Gloss. Graec. σέκρετον δικαστήριον, χαρτοφυλάκιον, σέκρετον συνέδριον. Hesych. FELL.
"In the secretarium" (the private judgement chamber). The Greek glossary: "secretum: court of justice, record office; secretum: council chamber." Hesychius. FELL.
(printed under page 830)
Page
- running head: [ACTA PR]ONSULARIA S. CYPRIANI. 1558 (left part of the head cut off in the image; the full head is presumably ACTA PROCONSULARIA S. CYPRIANI.)
- marginal letters: A ‹nibus pro martyrio deputetur›; B ‹beside the line after "quod remansi." (end of the Life, just above the Variorum notae)›; C ‹brium, 1499 Carthagine (Acta proconsularia, below the band: not set here)›; D (none)
- old-edition numerals: (none) in the part set here; 1499 after ‹brium,› stands in the Acta proconsularia below the band
- other: misprints kept as printed: conssummante (for consummante) in Domino conssummante profecit; in note (35) qainam (for quinam), Phillippos (for Philippos), Floréntius (accent as printed)