PL 38 · cols. 1103–1106

Augustine, Sermones 217-233 (Classis II, de Tempore)

Sermons CCXXIX–CCXXXI

SERMO CCXXIX. De Sacramentis fidelium, feria II Paschae.

Sermon 229. On the Sacraments of the faithful, on the Monday of Easter.

FRAGMENTUM.

Fragment.

Quia passus est pro nobis, commendavit nobis in isto Sacramento corpus et sanguinem suum; quod etiam fecit et nos ipsos. Nam et nos corpus ipsius facti sumus, et per misericordiam ip⟨s⟩ius quod accipimus, nos sumus. Recordamini, et vos non fuistis, et creati estis. Ad aream Dominicam comportati estis: laboribus boum, id est annuntiantium Evangelium, triturati estis. Quando Catechumeni differebamini, in horreo servabamini. Nomina vestra dedistis; coepistis moli jejuniis et exorcismis. Postea ad aquam venistis, et conspersi estis, et unum facti estis: accedente fervore Spiritus sancti cocti estis; et panis dominicus facti estis. Ecce quod accepistis. Quomodo ergo unum videtis esse quod factum est, sic unum estote vos, diligendo vos, tenendo unam fidem, unam spem, individuam charitatem. Haeretici quando hoc accipiunt, testimonium contra se accipiunt: quia illi quaerunt divisionem, cum panis iste indicet unitatem. Sic et vinum in multis racemis fu⟨i⟩t, et modo in unum est. Unum est in suavitate calicis, post pressuram torcularis. Et vos post illa jejunia, post labores, post humilitatem et contritionem, jam in nomine Christi tanquam ad calicem Domini venistis: et ibi vos estis in mensa, et ibi vos estis in calice. Nobiscum vos estis. Simul enim hoc sumimus, simul bibimus: quia simul vivimus.

Because He suffered for us, He commended to us in this Sacrament His body and blood; which He also made us ourselves to be. For we too have been made His body, and through His mercy, what we receive, that we are. Remember: you too did not exist, and you were created. You were carried to the Lord's threshing floor: by the labours of oxen, that is, of those proclaiming the Gospel, you were threshed. When as catechumens you were held back, you were kept in the granary. You gave in your names; you began to be ground by fasts and exorcisms. Afterwards you came to the water, and you were moistened, and you were made one: with the heat of the Holy Spirit coming upon you, you were baked; and you were made the Lord's bread. Behold what you have received. Therefore, just as you see that what has been made is one, so be one yourselves, by loving one another, by holding one faith, one hope, undivided charity. Heretics, when they receive this, receive a testimony against themselves: because they seek division, whereas this bread signifies unity. So too the wine was in many grapes, and now it is in one. It is one in the sweetness of the cup, after the pressing of the winepress. And you, after those fasts, after the labours, after the humiliation and contrition, have now come in the name of Christ, as it were, to the Lord's cup: and there you are on the table, and there you are in the cup. You are with us. For together we take this, together we drink: because together we live.

SERMO CCXXX. In diebus Paschalibus, I. De versu Psalmi CXVII, 24, Hic est dies quem fecit Dominus.

Sermon 230. On the Easter days, 1. On the verse of Psalm 117:24, This is the day which the Lord has made.

Sicut Domino nostro cantavimus, ita illo adjuvante faciamus. Omnis enim dies a Domino factus est: non tamen sine causa de aliquo praecipue scriptum est, Hic est dies quem fecit Dominus. Legimus cum Deus conderet coelum et terram, quia dixit, Fiat lux; et facta est lux. Et vocavit Deus lucem, diem; et tenebras, noctem (Gen. I, 3, 5). Sed est alius dies certus nobis et praecipue commendandus, de quo dicit Apostolus: Sicut in die honeste ambulemus. Dies iste vulgaris quotidianus, oriente sole et occidente perficitur. Est alius dies, quo fulget verbum Dei in cordibus fidelium, et pellit tenebras, non oculorum, sed morum malorum. Ipsum ergo agnoscamus, in ipso gaudeamus. Audiamus Apostolum dicentem, « Filii enim lucis sumus, et filii diei: non

As we have sung to our Lord, so with His help let us act. For every day was made by the Lord: yet not without reason is it written of one in particular, This is the day which the Lord has made. We read that when God was founding heaven and earth, He said, Let there be light; and light was made. And God called the light, day; and the darkness, night (Gen. 1:3, 5). But there is another day, certain for us and especially to be commended, of which the Apostle says: Let us walk honestly as in the day. This common, everyday day is completed by the sun's rising and setting. There is another day, in which the word of God shines in the hearts of the faithful, and drives away darkness, not that of the eyes, but that of bad morals. Let us therefore acknowledge it, let us rejoice in it. Let us hear the Apostle saying, "For we are children of light, and children of the day: not

Editors' notes and page, col. 1103

Footnotes

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Sic in manuscriptis et apud Algerum. At in Beda vulgato legitur, et modo unum est.

So in the manuscripts and in Alger. But in the printed Bede one reads et modo unum est ("and now it is one").

(*) ‹anchor: not visible (Sermo CCXXIX)› · call in col 1103 * Hoc fragmentum in Bedae et Flori Collectione repertum, hic adjiciendum curavimus.

* This fragment, found in the Collection of Bede and Florus, we have taken care to add here.

() ‹anchor: SERMO CCXXX› · call in col 1103 Emendatus ad cl. r. t. vat. v. et Lov.

** Corrected against cl. r. t. vat. v. [the manuscripts so designated] and the Louvain edition.

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In Bedae et Flori Collectione repertum, ad 1 Cor. X.

Found in the Collection of Bede and Florus, on 1 Corinthians 10.

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Florus Bedam secutus sub hoc titulo citat. Sic postea quoque Algerus in libro 1 de Sacramento, capp. 3 et 19. Ejusdem argumenti sermonem habes non tantum supra in ipso die Paschae quartum, sed etiam infra in die Pentecostes postremum.

Florus, following Bede, cites it under this title. So too, later, does Alger in Book 1 On the Sacrament, chs. 3 and 19. You have a sermon on the same subject not only above, the fourth on Easter Day itself, but also below, the last for the day of Pentecost.

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Alias, de Diversis 89.

Formerly On Various Subjects 89.

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sumus noctis, neque tenebrarum (I Thess. V, 5). Sicut in die honeste ambulemus: non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et aemulatione; sed induite Dominum Jesum Christum, et carnis providentiam ne feceritis in concupiscentiis » (Rom. XIII, 13, 14). Hoc si facitis, toto corde cantatis, Hic est dies quem fecit Dominus. Quod enim cantatis, vos estis, si bene vivatis. Quam multi per hos dies inebriantur? Quam multi per hos dies, parum est quia inebriantur, insuper etiam turpiter crudeliterque rixantur? Tales non cantant, Hic est dies quem fecit Dominus. Respondet eis Dominus: Tenebrae estis; non ego feci vos. Si vultis esse dies quem fecit Dominus, bene vivite; et habebitis lucem veritatis, quae nunquam occasum faciet in cordibus vestris.

of the night are we, nor of darkness (1 Thess. 5:5). Let us walk honestly as in the day: not in revellings and drunkenness, not in beds and impurities, not in strife and rivalry; but put on the Lord Jesus Christ, and make no provision for the flesh in its lusts" (Rom. 13:13–14). If you do this, you sing with your whole heart, This is the day which the Lord has made. For what you sing, you are, if you live well. How many get drunk during these days? How many during these days (it is too little that they get drunk) even brawl besides, shamefully and cruelly? Such people do not sing, This is the day which the Lord has made. The Lord answers them: You are darkness; I did not make you. If you wish to be the day which the Lord has made, live well; and you will have the light of truth, which will never set in your hearts.

SERMO CCXXXI. In diebus Paschalibus, II. De resurrectione Christi secundum Marcum.

Sermon 231. On the Days of Easter, 2. On the Resurrection of Christ according to Mark.

CAPUT PRIMUM. — 1. Discipuli non credentes merito objurgati. Resurrectio Domini nostri Jesn Christi ex more legitur his diebus ex omnibus libris sancti Evangelii. In hac lectione animadvertimus, quomodo ipse discipulos suos prima membra sua, haerentes lateri suo objurgavit Dominus Jesus: quia quem dolebant occisum fuisse, non credebant vivum esse (Marc. XVI, 14). Patres fidei, nondum fideles: magistri, ut crederet totus orbis terrarum quod praedicaturi fuerant, et propter quod fuerant morituri, nondum credebant. Quem viderant mortuos suscitasse, non credebant resurrexisse. Merito ergo objurgabantur: ostendebantur sibi, ut innotescerent sibi qui essent per se ipsos, qui futuri essent per illum. Sic etiam Petrus demonstratus est sibi; quando Domini imminente passione praesumpsit, et veniente ipsa passione titubavit. Vidit se in se, doluit se in se, flevit se in se: conversus est ad eum qui fecerat se (Matth. XXVI, 33-35, 69-75). Ecce isti adhuc non credebant, cum jam viderent. Qualis illius dignatio, qui nobis dedit credere quod non videmus? Nos credimus eorum verbis, illi non credebant oculis suis.

Chapter I. — 1. The disciples, not believing, were rightly rebuked. The resurrection of our Lord Jesus Christ is read, according to custom, on these days from all the books of the holy Gospel. In this reading we have noticed how the Lord Jesus Himself rebuked His disciples, His first members, who clung to His side: because they did not believe Him to be alive Whom they were grieving to have been slain (Mark 16:14). Fathers of the faith, not yet faithful: teachers, that the whole world might believe what they were going to preach, and that for which they were going to die, they did not yet believe. Him Whom they had seen raise the dead they did not believe to have risen. Rightly therefore were they rebuked: they were shown to themselves, that they might come to know what they were through themselves, what they would be through Him. So too Peter was shown to himself; when, with the Lord’s passion impending, he was presumptuous, and when that passion came, he wavered. He saw himself in himself, he grieved over himself in himself, he wept over himself in himself: he turned to Him Who had made him (Matt. 26:33–35, 69–75). See, these men still did not believe, though they now saw. How great was the condescension of Him Who has granted us to believe what we do not see? We believe their words; they did not believe their own eyes.

CAPUT II. — 2. Sacramentum passionis et resurrectionis Christi quodnam sit. Mortis parens peccatum. Resurrectio autem Domini nostri Jesu Christi nova vita est credentium in Jesum, et hoc est sacramentum passionis et resurrectionis ejus, quod valde nosse et agere debetis. Non enim sine causa vita venit ad mortem. Non sine causa fons vitae unde bibitur ut vivatur, bibit hunc calicem qui ei non debebatur. Non enim Christo debebatur mori. Unde venerit mors, originem ipsius quaeramus. Pater mortis peccatum est. Si enim nunquam peccaretur, nemo moreretur. Legem Dei, hoc est, praeceptum Dei

Chapter II. — 2. What the mystery of Christ’s passion and resurrection is. Sin the parent of death. Now the resurrection of our Lord Jesus Christ is the new life of those who believe in Jesus, and this is the mystery of His passion and resurrection, which you ought thoroughly to know and to practise. For not without cause did life come to death. Not without cause did the fountain of life, from which one drinks in order to live, drink this cup which was not owed to Him. For death was not owed to Christ. Whence death came, let us seek its origin. The father of death is sin. For if there were never any sinning, no one would die. The law of God, that is, the commandment of God

Editors' notes and page, col. 1104

Footnotes

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Aliquot manuscripti, habete; et infra, occasum faciat.

Several manuscripts have habete ("have"); and below, occasum faciat ("may make a setting").

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In Floriacensi codice perantiquo praenotatur, Habitus secunda feria. Non secus in aliis manuscriptis, nisi quod omittitur verbum, Habitus.

In the very old Fleury codex it is headed Preached on Monday. So too in other manuscripts, except that the word Habitus ("preached") is omitted.

(*) ‹anchor: not visible (Sermo CCXXXI)› · call in col 1104 * Emendatus ad d. f. r. t. v. et Am. Er. Par. Lov.

* Corrected against d. f. r. t. v. [the manuscripts so designated] and the Amerbach, Erasmus, Paris and Louvain editions.

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Alias, de Tempore 141.

Formerly On the Season 141.

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etiam conditione homo primus accepit ; ut si servaret, viveret ; si corrumperet, moreretur. Non se se credendo moriturum, fecit unde moreretur ; et invenit verum fuisse quod dixerat qui legem dederat. Inde mors, inde mortalis, inde labor, inde miseria, inde etiam post mortem primam mors secunda, id est, post mortem temporalem mors sempiterna. Huic ergo traditioni mortis, his legibus inferni obstrictus nascitur omnis homo : sed praeter illum hominem, qui homo factus est, ne periret homo. Non enim legibus mortis venit obstrictus : ideo dicitur in Psalmo, Inter mortuos liber (Psal. LXXXVII, 6). Quem sine concupiscentia virgo concepit quem et virgo peperit, et virgo permansit. Qui vixit sine culpa, qui non est mortuus pr⟨o⟩pter culpam : communicans nobiscum poenam, non communicans culpam. Poena culpae mors : Dominus Jesus Christus mori venit, peccare non venit : communicando nobiscum sine culpa poenam, et culpam solvit et poenam. Quam poenam solvit ? Quae nobis debebatur post istam vitam. Ergo crucifixus est, ut in cruce ostenderet veteris hominis nostri occasum : et resurrexit, ut in sua vita ostenderet nostrae vitae novitatem. Sic enim doctrina docet apostolica : Traditus est, inquit, propter peccata nostra. et resurrexit propter justificationem nostram (Rom. IV, 25). Hujus rei signum circumcisio data erat Patribus, ut octavo die circumcideretur omnis masculus (Gen. XVII, 12). Circumcisio fiebat in cultellis petrinis (Josue V, 2) : quia p⟨e⟩tra erat Christus (I Cor. X, 4). In ista circumcisione significabatur exspoliatio carnalis vitae octavo die per Christi resurrectionem. Septimus enim dies hebdomadis sabbato completur. Sabbato Dominus jacuit in sepulcro, septima sabbati : resurrexit octava. Resurrectio ipsius innovat nos. Ergo octavo die resurgendo circumcidit nos. In ipsa spe vivimus.

also the first man received under this condition: that if he kept it, he would live; if he corrupted it, he would die. Not believing that he would die, he did that whereby he would die; and he found that what He Who had given the law had said was true. Hence death, hence mortality, hence toil, hence misery, hence also after the first death the second death, that is, after temporal death everlasting death. Bound, then, to this handing-down of death, to these laws of the netherworld, every man is born: but apart from that Man Who was made man so that man might not perish. For He did not come bound by the laws of death: therefore it is said in the Psalm, Free among the dead (Ps. 87:6). Him a virgin conceived without concupiscence, Whom a virgin also bore, and remained a virgin. He lived without fault, He did not die on account of fault: sharing the penalty with us, not sharing the fault. The penalty of fault is death: the Lord Jesus Christ came to die, He did not come to sin: by sharing the penalty with us without fault, He loosed both the fault and the penalty. What penalty did He loose? That which was owed to us after this life. Therefore He was crucified, that on the cross He might show the downfall of our old man; and He rose again, that in His life He might show the newness of our life. For thus the apostolic teaching teaches: He was handed over, it says, for our sins, and rose again for our justification (Rom. 4:25). As a sign of this thing circumcision had been given to the Fathers, that every male should be circumcised on the eighth day (Gen. 17:12). Circumcision was done with knives of stone (Josh. 5:2): because the rock was Christ (1 Cor. 10:4). In that circumcision was signified the stripping off of carnal life on the eighth day through the resurrection of Christ. For the seventh day of the week is completed by the sabbath. On the sabbath the Lord lay in the tomb, on the seventh day of the week: He rose again on the eighth. His resurrection renews us. Therefore by rising again on the eighth day He circumcised us. In that very hope we live.

CAPUT III. — 3. Bona vita mortem comprehendit et resurrectionem. Audiamus Apostolum dicentem, Si resurrexistis cum Christo. Quomodo resurgimus, qui nondum mortui sumus ? Quid est ergo quod voluit dicere Apostolus, Si resurrexistis cum Christo ? Numquid ille resurrexisset, nisi prius mortuus fuisset ? Viventibus loquebatur, nondum morientibus, et jam resurgentibus ? Quid sibi vult ? Videte quid dicat : « Si resurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens : quae sursum sunt sapite, non quae super terram. Mortui enim estis. » Ipse dicit Apostolus, non ego ; sed tamen verum dicit ; et ideo dico et ego. Quare illud dico et ego ? Credidi, propter quod locutus sum (Psal. CXV, 1). Si bene vivimus, mortui sumus, et resurreximus. Qui autem nondum mortuus est, nec resurrexit, male adhuc vivit : et si male

Chapter III. — 3. A good life comprises death and resurrection. Let us hear the Apostle saying, If you have risen with Christ. How do we rise, who have not yet died? What is it, then, that the Apostle meant to say, If you have risen with Christ? Would He have risen, had He not first died? Was he speaking to the living, to those not yet dying, and already rising? What does he mean? See what he says: 'If you have risen with Christ, seek the things that are above, where Christ is, sitting at the right hand of God: savour the things that are above, not the things upon the earth. For you are dead.' The Apostle himself says it, not I; but yet he speaks the truth; and therefore I too say it. Why do I too say it? I believed, wherefore I have spoken (Ps. 115:1). If we live well, we have died and have risen again. But he who has not yet died, nor risen again, still lives badly: and if badly

Editors' notes and page, col. 1105

Footnotes

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Sic plerique Edd. In B., conditioni. M

So most editions. In B., conditioni ("to the condition"). M [Migne]

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Ita omnes manuscripti. At editi, sed propter illum hominem Deus factus est homo, ne periret homo.

So all the manuscripts. But the printed editions have sed propter illum hominem Deus factus est homo, ne periret homo ("but for the sake of that man God became man, that man might not perish").

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Sic Mss. Editi vero, qui est mortuus propter culpam non suam. Nam mortuus est propter nostram. Poena culpae mors, etc.

So the manuscripts. The printed editions, however, have qui est mortuus propter culpam non suam. Nam mortuus est propter nostram. Poena culpae mors ("who died for a fault not his own. For he died for ours. Death is the penalty of fault"), etc.

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(4) ‹anchor: In ipsa spe vivimus› · call in col 1105

Sic Mss. At editi, jacuit in sepulcro: octavo autem die resurgendo nos innovavit; nos octavo die circumcidit; nos in ipsa spe vivimus.

So the manuscripts. But the printed editions have jacuit in sepulcro: octavo autem die resurgendo nos innovavit; nos octavo die circumcidit; nos in ipsa spe vivimus ("he lay in the tomb; but on the eighth day by rising he renewed us; on the eighth day he circumcised us; we live in that very hope").

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vivit, non vivit : moriatur, ne moriatur. Quid est, moriatur, ne moriatur? Mutetur, ne damnetur. « Si resurrexistis cum Christo, » verba repeto Apostoli, « quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens : quae sursum sunt sapite, non quae super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum Christus apparuerit vita vestra, tunc et vos cum illo apparebitis in gloria » (Coloss. III, 1-4). Haec sunt verba Apostoli. Ei qui nondum mortuus est, dico ut moriatur : ei qui adhuc male vivit, dico ut mutetur. Si enim male vivebat, et jam non male vivit, mortuus est : si bene vivit, resurrexit.

he lives, he does not live: let him die, so that he may not die. What does 'let him die, so that he may not die' mean? Let him be changed, so that he may not be condemned. 'If you have risen with Christ,' I repeat the words of the Apostle, 'seek the things that are above, where Christ is, sitting at the right hand of God: savour the things that are above, not those upon the earth. For you are dead, and your life is hidden with Christ in God. When Christ, your life, appears, then you too will appear with Him in glory' (Col. 3:1–4). These are the words of the Apostle. To him who has not yet died, I say that he should die; to him who still lives badly, I say that he should be changed. For if he was living badly, and now no longer lives badly, he has died; if he lives well, he has risen.

CAPUT IV. — 4. Bene vivere, quid. Beatam vitam in terra quaerere, mendacium. Sed quid est bene vivere? Quae sursum sunt sapere, non quae super terram. Quamdiu terra es, et in terram vadis (Gen. III, 19)? Quamdiu lingis terram? Amando terram, utique lingis terram, et efficeris ejus inimicus, de quo dicit Psalmus : Et inimici ejus terram lingent (Psal. LXXI, 9). Quid eratis? Filii hominum. Quid estis? Filii Dei. Filii hominum quousque graves corde? Utquid diligitis vanitatem, et quaeritis mendacium? Quod mendacium quaeritis? Dico modo. Beati esse vultis, scio. Da mihi hominem latronem, sceleratum, fornicatorem, maleficum, sacrilegum, omnibus vitiis inquinatum, omnibus flagitiis seu facinoribus obrutum, qui non velit beate vivere. Scio, omnes vultis beate vivere : sed unde homo beate vivit, hoc non vultis quaerere. Quaeris aurum, quia putas te de auro beatum futurum : sed aurum te non facit beatum. Quare quaeris mendacium? Quare vis esse in isto saeculo sublimatus? Quia honore hominum et pompa saeculi putas te beatum futurum : sed pompa saeculi non te facit beatum. Quare quaeris mendacium? Et quidquid hic aliud quaeris, cum saeculariter quaeris, cum amando terram quaeris, cum lingendo terram quaeris; propterea quaeris, ut sis beatus : sed nulla res terrena te facit beatum. Quare non cessas quaerendo mendacium? Unde ergo eris beatus? Filii hominum quousque graves corde? Non vultis esse graves corde, qui terra oneratis cor vestrum? Quousque fuerunt graves corde homines? Antequam veniret Christus, antequam resurgeret Christus, fuerunt homines graxes corde. Quousque graves corde? Utquid diligitis vanitatem, et quaeritis mendacium? Volentes beati esse, eas res quaeritis unde miseri sitis. Fallit vos quod quaeritis : mendacium est, quod quaeritis.

Chapter IV. — 4. What living well is. To seek the happy life on earth is a lie. But what is living well? To savour the things that are above, not those upon the earth. How long are you earth, and go into the earth (Gen. 3:19)? How long do you lick the earth? By loving the earth you certainly lick the earth, and you are made His enemy, of whom the Psalm says: And His enemies shall lick the earth (Ps. 71:9). What were you? Sons of men. What are you? Sons of God. Sons of men, how long [will you be] heavy of heart? Why do you love vanity and seek a lie? What lie do you seek? I shall tell you now. You wish to be happy, I know. Give me a man who is a robber, a criminal, a fornicator, a sorcerer, a sacrilegious man, defiled by every vice, buried under every shameful act or crime, who does not wish to live happily. I know it: you all wish to live happily; but that by which a man lives happily, this you do not wish to seek. You seek gold, because you think that you will be happy from gold; but gold does not make you happy. Why do you seek a lie? Why do you wish to be exalted in this world? Because you think that you will be happy through the honour of men and the pomp of the world; but the pomp of the world does not make you happy. Why do you seek a lie? And whatever else you seek here, when you seek in a worldly way, when you seek by loving the earth, when you seek by licking the earth, you seek it for this reason, that you may be happy; but no earthly thing makes you happy. Why do you not cease from seeking a lie? From what, then, will you be happy? Sons of men, how long heavy of heart? Do you not wish to be heavy of heart, you who load your heart with earth? How long were men heavy of heart? Before Christ came, before Christ rose again, men were heavy of heart. How long heavy of heart? Why do you love vanity and seek a lie? Wishing to be happy, you seek those things from which you are wretched. What you seek deceives you: what you seek is a lie.

CAPUT V. — 5. Beata vita ubi quaerenda. Beatus vis esse? Ostendo, si vis, unde sis beatus. Sequere ibi : Quousque graves corde? Utquid diligitis vanitatem, et quaeritis mendacium? Scitote. Quid? Quoniam Dominus magnificavit Sanctum suum (Psal. IV, 3, 4). Venit Christus ad miserias nostras; esurivit, sitivit, fatigatus est, dormivit; mira fecit, mala passus est, flagellatus est, spinis coronatus est, sputis illitus est, alapis caesus, ligno confixus, lancea vulneratus, in sepulcro

Chapter V. — 5. Where the happy life is to be sought. Do you wish to be happy? I show you, if you wish, from what you may be happy. Follow on there: How long heavy of heart? Why do you love vanity and seek a lie? Know. What? That the Lord has magnified His Holy One (Ps. 4:3–4). Christ came to our miseries; He hungered, He thirsted, He was wearied, He slept; He did wonders, He suffered evils, He was scourged, He was crowned with thorns, He was smeared with spittle, struck with blows of the hand, fastened to the wood, wounded with a lance, in the sepulchre

Editors' notes and page, col. 1106

Footnotes

(1) ‹anchor: Dico modo› · call in col 1106

Sic manuscripti. At editi, Mundum; omisso verbo Dico.

So the manuscripts. But the printed editions have Mundum ("the world"), omitting the word Dico ("I say").

(printed under page 559)