PL 39 · cols. 2001–2004

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 121-137

Sermons CXXIX–CXXX

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fratres charissimi, adventum Dei et hominis celebremus; ut nos ad Deum revertamur. Igitur diem festum celebremus, non humanae devotionis, sed divinae dignationis; non infirmitatis, sed aeternitatis; non formationis, sed reformationis Domini nostri Jesu Christi: qui cum Patre et Spiritu sancto, etc.

most dear brothers, let us celebrate the coming of God and man, so that we may return to God. Therefore let us celebrate a festal day, not of human devotion but of divine condescension; not of infirmity but of eternity; not of the formation but of the reformation of our Lord Jesus Christ: Who with the Father and the Holy Spirit, etc.

SERMO CXXIX. De Calendis Januariis, 1.

Sermon 129. On the Kalends of January, 1.

1. Janus quis fuerit. Idololatriae origo. Unde Jano duae facies. Superstitio calendarum januariarum. Dies calendarum istarum, fratres charissimi, quas Januarias vocant, a quodam Jano homine perdito ac sacrilego nomen accepit. Janus autem iste dux quidam et princeps hominum Paganorum fuit: quem imperiti homines et rustici dum quasi regem metuunt, colere velut Deum coeperunt; detulerunt enim ei illicitum honorem, dum in eo expavescunt regiam potestatem. Homines quippe stulti et ignorantes Deum, illos tunc maxime deos existimabant, quos inter homines sublimiores esse cernebant. Ac sic factum est ut unius veri Dei cultus ad multa deorum vel potius daemoniorum nomina transferretur. Diem ergo calendarum hodiernarum de nomine Jani, sicut jam dictum est, nuncuparunt: atque ut ei homini divinos honores conferre cupiebant, et finem unius anni et alterius initium deputarunt. Et quia apud illos januariae calendae unum annum implere, et alterum incipere dicebantur, istum Janum quasi in principio ac termino posuerunt, ut unum annum implere, alterum incipere diceretur. Et hinc est, quod Idolorum cultores ipsi Jano duas facies figurarunt; unam ante ipsum, alteram post ipsum; unam quae praeteritum annum videretur aspicere, alteram quae futurum: ac sic homines insipientes duas ei facies deputando, dum eum deum facere cupiunt, monstrum esse fecerunt. Voluerunt in deo suo esse praecipuum Pagani homines, quod est etiam in pecudibus monstrosum. Et ideo optima erroris sui declaratione atque indicio, dum eum religiosa vanitate magnum deum videri volunt, daemonium publicarunt.

1. Who Janus was. The origin of idolatry. Why Janus has two faces. The superstition of the January Kalends. The day of these Kalends, most dear brothers, which they call the January Kalends, received its name from a certain Janus, a depraved and sacrilegious man. Now this Janus was a certain leader and chief of pagan men: and ignorant and rustic men, while they feared him as a king, began to worship him as a god; for they paid him an unlawful honour, while in him they stood in dread of royal power. For foolish men, ignorant of God, then most of all reckoned as gods those whom they saw to be more exalted among men. And so it came about that the worship of the one true God was transferred to the many names of gods, or rather of demons. So they named the day of today's Kalends after the name of Janus, as has already been said: and because they desired to confer divine honours on that man, they assigned to him both the end of one year and the beginning of another. And because among them the January Kalends were said to complete one year and to begin another, they placed this Janus as it were at the beginning and at the end, so that he might be said to complete one year and begin another. And hence it is that the worshippers of idols fashioned two faces for Janus himself, one in front of him, the other behind him; one which might seem to look at the past year, the other at the future: and thus foolish men, by assigning two faces to him, while they wish to make him a god, made him a monster. Pagan men wished to have as something outstanding in their god that which is monstrous even in cattle. And therefore by a most excellent declaration and indication of their error, while they wish him to be seen as a great god through religious vanity, they made him public as a demon.

2. Cervulum facientes. Viri feminas induentes. Hinc itaque est quod istis diebus Pagani homines perverso omnium rerum ordine obscenis deformitatibus teguntur; ut tales utique se faciant qui colunt, qualis est iste qui colitur. In istis enim diebus miseri homines, et, quod pejus est, aliqui baptizati, sumunt formas adulteras, species monstrosas, in quibus quidem sunt quae primum pudenda, aut potius dolenda sunt. Quis enim sapiens poterit credere, inveniri aliquos sanae mentis qui cervulum facientes, in ferarum se velint habitum commutare? Alii vestiuntur pellibus pecudum; alii assumunt capita bestiarum, gaudentes et exsultantes, si taliter se in ferinas species transformaverint, ut homines non esse videantur. Ex quo indicant ac probant, non tam se habitum belluinum

2. Those who play the little stag. Men putting on the dress of women. Hence it is, therefore, that on these days pagan men, in a perverse ordering of all things, are covered with obscene deformities, so that those who worship make themselves just such as he is who is worshipped. For on these days wretched men, and, what is worse, some who are baptized, take on adulterous forms and monstrous appearances, in which there are things that are first to be ashamed of, or rather to be grieved over. For what wise man will be able to believe that some of sound mind are found who, playing the little stag, are willing to change themselves into the guise of wild beasts? Some are clothed in the skins of cattle; others put on the heads of beasts, rejoicing and exulting if they have so transformed themselves into the shapes of wild animals that they do not appear to be men. By this they show and prove that it is not so much a beastly guise that they

Editors' notes and page, col. 2001

Footnotes

(a) ‹anchor: SERMO CXXIX› · call in col 2001

Alias, inter Viguerianos 14, in prima parte Supplem.

Elsewhere, among the Viguier sermons, 14, in the first part of the Supplement.

(printed under page 263)

(b) ‹anchor: De Calendis Januariis, I› · call in col 2001

In Appendice nunc primum collocatur. Augustino adscribit vetus quidam, quo Vignerius usus fuisse videtur, bibliothecae jam Colbertinae codex: sed quominus ipsius esse credatur, obsistit cum dicendi ratio, quae Caesarium potius refert, tum quae posterioris aevi est, ac difficulter ante Caesarii tempus reponi possit observatio hic n. 3 facta de publico jejunio per omnes Ecclesias calendis januariis a sanctis antiquis patribus indicto. Et alter quidem ex Navarricis manuscriptis post sermonem de Circumcisione, cui iste proxime subjungitur, absolutum, habet sic: « Explicit « sermo de Circumcisione Domini. Incipit sermo sancti « Maxentii de Natali Domini. In calendis Januariis. » Et mox subsequitur sermo, « Dies calendarum, » etc. Sed in hoc sermone nullum de Dominica nativitate verbum occurrit. Sub nomine Faustini episcopi per Bollandum in Actis Sanctorum, tomo 1, editus est ad vetus exemplar Aceiense, esu Acincti, apud Burgundiones monasterii. Sermones 129 et 130 in Caesarii Vita reperiuntur.

It is now placed in the Appendix for the first time. An old codex, formerly of the Colbert library, which Vignier seems to have used, ascribes it to Augustine; but its being believed his is opposed both by the manner of speaking, which rather recalls Caesarius, and by the remark made here in no. 3 about the public fast ordered by the holy ancient fathers throughout all the Churches on the calends of January, which belongs to a later age and could hardly be placed before the time of Caesarius. And one of the Navarre manuscripts, after the sermon on the Circumcision, to which this one is immediately joined, once that is finished, reads thus: "Here ends the sermon on the Circumcision of the Lord. Here begins the sermon of Saint Maxentius on the Nativity of the Lord. On the calends of January." And soon follows the sermon "The day of the calends," etc. But in this sermon not a word occurs about the Lord's nativity. Under the name of Bishop Faustinus it was published by Bolland in the Acta Sanctorum, tome 1, from an old copy of Aceium, or Acinctum, a monastery among the Burgundians. Sermons 129 and 130 are found in the Life of Caesarius.

(printed under page 263) (misprint kept as printed: "esu" for "seu")

Hinc illustratur Autissiodorensis anno 578 celebrati concilii canon 1, quo « Non licet calendis januariis vetula « aut cervolo facere, vel strenas diabolicas observare. » Legendum « vetulam aut cervulum facere, » ut in S. Eligii Vita, lib. 2, cap. 15, seu in tractatu de Rectitudine catholicae conversationis, vide Halitgar. in Poenitent. cap. 6; Burchard. lib. 19, cap. 5; et Bonifacii episcopi Moguntini epistolam ad Zachariam papam, cap. 6.

This sheds light on canon 1 of the council of Auxerre held in 578, by which "It is not lawful on the calends of January to make the old woman or the little stag, or to observe the devilish new-year gifts." Read "to make the old woman or the little stag," as in the Life of St Eligius, book 2, chap. 15, that is, in the treatise On the Uprightness of Catholic Conduct; see Halitgar, Penitential, chap. 6; Burchard, book 19, chap. 5; and the letter of Boniface, bishop of Mainz, to Pope Zachary, chap. 6.

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habere, quam sensum. Nam quamvis diversorum similitudinem animalium exprimere in se velint; certum est tamen, in his magis cor pecudum esse, quam formam. Jamvero illud quale et quam turpe est, quod viri nati, tunicis muliebribus vestiuntur, et turpissima demum demutatione puellaribus figuris virile robur effeminant, non erubescentes tunicis muliebribus inserere militares lacertos: barbatas facies praeferunt, et videri feminae volunt. Et merito virilem jam fortitudinem non habent, qui in mulieris habitum transierunt. Justo enim judicio Dei evenisse credendum est, ut militarem virtutem amitterent, qui feminarum se specie deformassent.

have as a beastly sense. For although they wish to express in themselves the likeness of various animals, yet it is certain that in them there is more the heart of beasts than their form. Now then, what sort of thing and how shameful is this, that men born as men are clothed in women's tunics, and by a most shameful transformation at last make their manly strength effeminate with girlish figures, not blushing to thrust soldierly arms into women's tunics: they display bearded faces, and wish to be seen as women. And deservedly they no longer have manly fortitude, who have passed over into the dress of a woman. For it must be believed that it has come about by the just judgement of God, that those should lose military valour who had disfigured themselves with the appearance of women.

3. Superstitiones aliae. Strenae. Et quia Deus placatus vobis inspirare dignatus est, ut pro amore fidei, ista miserabilis consuetudo de hac civitate in integrum tolleretur; rogo vos, fratres charissimi, ut vobis non sufficiat quod ipsi hoc malum, Deo donante, non facitis: sed ubicumque alibi fieri videritis, arguite, castigate, corripite, et vestro salubri consilio de isto miserabili sacrilegio stultos homines removete. Et ut ad integrum vos divinae misericordiae consecretis, etiam illas alias observationes, velut diaboli venena respuite, quas, quod pejus est, plures in populo christiano observare non erubescunt. Sunt enim qui calendis januariis auguria observant, ut focum de domo sua, vel aliud quodcumque beneficium, cuicumque petenti non tribuant. Diabolicas etiam strenas, et ab aliis accipiunt, et ipsi aliis tradunt. Aliqui etiam rustici, mensulas in ista nocte quae praeteriit, plenas multis rebus, quae ad manducandum sunt necessariae, componentes, tota nocte sic compositas esse volunt, credentes quod hoc illis calendae januariae praestare possint, ut per totum annum convivia illorum in tali abundantia perseverent. Et quia, sicut scriptum est, Modicum fermentum totam massam corrumpit (Galat. V, 9), etiam ista, et alia his similia, quae longum est dicere, quae ab imperitis aut parva, aut nulla peccata creduntur; a vestris ordinate familiis removeri: et hoc praecipite, ut sic calendas istas colant, quomodo aliorum mensium colere solent. Qui enim aliquid de Paganorum consuetudine in istis diebus observare voluerint, timendum est ne eis nomen christianum prodesse non possit.

3. Other superstitions. New Year's gifts. And since God, appeased, has deigned to inspire you so that, for love of the faith, this wretched custom should be wholly removed from this city, I ask you, dearest brothers, that it may not suffice you that you yourselves, by God's gift, do not do this evil; but wherever else you see it done, rebuke, chastise, reprove, and by your wholesome counsel turn foolish men away from this wretched sacrilege. And so that you may consecrate yourselves wholly to the divine mercy, spit out also those other observances as the poisons of the devil, which, what is worse, many among the Christian people do not blush to observe. For there are those who observe auguries on the Kalends of January, so that they will not give fire from their house, or any other favour whatever, to anyone who asks. They also both receive devilish New Year's gifts from others and themselves hand them to others. Some rustics, too, setting out little tables in this night which has passed, full of many things that are needed for eating, wish them to remain so set out all night, believing that the Kalends of January can grant them this, that throughout the whole year their banquets may continue in such abundance. And since, as it is written, A little leaven corrupts the whole lump (Gal. 5:9), order that these things too, and others like them, which it would take long to tell, and which by the ignorant are believed to be either small sins or no sins at all, be removed from your households: and command this, that they keep these Kalends in the same way as they are accustomed to keep those of the other months. For whoever wish to observe anything of the custom of the pagans on these days, it is to be feared that the Christian name may be unable to profit them.

4. Jejunium olim indictum in calendis januariis. Personati homines non aspiciendi. Et ideo sancti antiqui patres nostri considerantes maximam partem hominum diebus istis gulae vel luxuriae deservire, et ebrietatibus et sacrilegis saltationibus insanire, statuerunt in universum mundum, ut per omnes Ecclesias publicum indiceretur jejunium. Ut agnoscerent miseri homines in tantum se male facere, ut pro illorum peccatis necesse esset omnibus Ecclesiis jejunare. Jejunemus ergo, fratres charissimi, in istis diebus; et cum vera et perfecta charitate stultitiam miserorum hominum lugeamus, ut vel sic intelligant malum suum, dum pro se viderint publicum observari jejunium. Neque enim desperandum est, quod illos Deus possit nostra oratione vel castigatione corrigere, qui per apostolum suum ineffabili pietate promisit dicens, Qui converti fecerit peccatorem ab errore viae suae, salvabit animam ejus a morte, et operiet multitudinem peccatorum (Jacobi. V, 20). Qui etiam in istis calendis stultis hominibus luxuriose ludentibus aliquam humanitatem impenderit, peccati eorum participem se esse non dubitet. Nam qui de salute animae suae feliciter

4. A fast formerly proclaimed on the Kalends of January. Masked men are not to be looked upon. And therefore our holy ancient fathers, considering that the greatest part of men on these days are given over to gluttony or wantonness, and rave in drunkenness and sacrilegious dances, decreed for the whole world that a public fast should be proclaimed throughout all the Churches. So that wretched men might recognize that they do evil to such a degree that for their sins it was necessary for all the Churches to fast. Let us fast, therefore, dearest brothers, on these days; and with true and perfect charity let us mourn the folly of wretched men, so that at least in this way they may understand their evil, when they see a public fast being observed on their behalf. For we must not despair that God can correct them through our prayer or chastisement, He Who through His apostle promised with ineffable kindness, saying, He who causes a sinner to be converted from the error of his way will save his soul from death, and will cover a multitude of sins (Jas. 5:20). Whoever also on these Kalends shows any kindness to foolish men sporting wantonly, let him not doubt that he is a partaker in their sin. For whoever about the salvation of his soul happily

Editors' notes and page, col. 2002

Footnotes

(a) ‹anchor: publicum indiceretur jejunium› · call in col 2002

De hoc solemni jejunio facit mentionem concilium Toletanum 4, can. 11, et Turonense 2, can. 17. Jamque olim Augustinus sic in sermone 198, de Calendis Januariis, populum exhortabatur: « Inebriantur illi, vos jeju- « nate. »

This solemn fast is mentioned by the Fourth Council of Toledo, can. 11, and the Second of Tours, can. 17. And long before, Augustine in Sermon 198, on the Calends of January, exhorted the people thus: "They get drunk; you, fast."

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cogitat, magis de illis dolere debet vel flere, quam cum illis vel de illis ad infelicem risum suum animum relaxare. Vos vero, fratres, qui Deo propitio quotidie clamare consuevistis, Oculi mei semper ad Dominum (Psal. XXIV, 15); et iterum, Ad te levavi oculos meos, qui habitas in caelis (Psal. CXXII, 1): non oportet ut oculi vestri, qui assidue in ecclesia vigilantes ad Deum sanctificantur, videndo luxuriam stultorum hominum, polluantur. Magis dedignari debetis atque despicere opera diaboli; ut in vobis integra permaneat charitas Christi. Clamate ergo cum propheta, dicentes, Averte oculos meos, ne videant vanitatem (Psal. CXVIII, 37): timentes illud quod ait Apostolus, Non potestis calicem Domini bibere, et calicem daemoniorum. Non potestis mensae Domini participes esse, et mensae daemoniorum (I Cor. X, 20 et 21). Sed credo de Dei misericordia, quod ita per vestram castigationem illorum stultitia corrigenda est, ut non solum pro vobis, sed etiam pro illorum correctione qui vestro exemplo proficient, duplicia vobis a Domino praemia repensentur: praestante ipso Domino nostro Jesu Christo, cui est gloria et honor in saecula saeculorum. Amen.

thinks, ought rather to grieve or weep over them than to relax his mind with them or over them into his own unhappy laughter. But you, brothers, who by God's favour are accustomed to cry out daily, My eyes are ever towards the Lord (Ps. 24:15); and again, To Thee I have lifted up my eyes, Who dwell in the heavens (Ps. 122:1): it is not fitting that your eyes, which keeping vigil constantly in the church are sanctified towards God, should be polluted by seeing the debauchery of foolish men. Rather you ought to disdain and despise the works of the devil, so that the charity of Christ may remain whole in you. Cry out therefore with the prophet, saying, Turn away my eyes, lest they see vanity (Ps. 118:37): fearing what the Apostle says, You cannot drink the cup of the Lord and the cup of demons. You cannot be partakers of the table of the Lord and of the table of demons (1 Cor. 10:20–21). But I trust in the mercy of God that the folly of those men is to be corrected through your reproof in such a way that a double reward may be repaid to you by the Lord, not only on your own account, but also for the correction of those who will profit by your example: by the gift of our Lord Jesus Christ Himself, to Whom is glory and honour for ages of ages. Amen.

SERMO CXXX. De Calendis Januariis, II.

Sermon 130. On the Kalends of January, II.

1. Peccatorum omnium fontes superbia et error. Error. Quomodo in superbiam transeat. Larvatorum dementia. Quomodo iis daemon dominetur. Omne peccatum, fratres charissimi, aut per superbiam, aut per errorem diabolus intromittit: errorem per ignorantiam, per contemptum superbiam. Istae duae res sunt origines omnium peccatorum. Error est quasi levius crimen, ut est appetitio voluptatum, intemperans gula, procacis joci turpis laetitia, spectaculi ambitus, facilis lingua, incogitata et inordinata praesumptio: error etiam est inutilis observatio augurum, cultus dierum antiquae superstitionis, inquisitio futurorum. Sed haec in superbiam transeunt, cum cognita sine emendatione permanserint. Sic enim fit ut stultae laetitiae causa, dum observantur calendarum dies aut aliarum superstitionum vanitas, per licentiam ebrietatis et ludorum turpem cantum, velut ad sacrificia sua daemones invitentur. Illorum est enim suave sacrificium, cum aut dicitur a nobis aliquid, aut fit, quo honestas, quae est amica justitiae, improbis actibus violata discedat. Quid enim est tam demens quam virilem sexum in formam mulieris, turpi habitu commutare? Quid tam demens quam deformare faciem, et vultus induere, quos ipsi etiam daemones expavescunt? Quid tam demens quam incompositis motibus et impudicis carminibus vitiorum laudes inverecunda delectatione cantare? indui ferino habitu, et capreae aut cervo similem fieri, ut homo ad imaginem Dei et similitudinem factus sacrificium daemonum fiat? Per haec ille malorum artifex se intromittit, ut captis paulatim per ludorum similitudinem mentibus dominetur. Ergo cum haec quae supra dicta sunt, convaluerint, superbia Deo inimica succedit: haec per negligentiam

1. Pride and error the sources of all sins. Error. How it passes over into pride. The madness of the masked. How the demon lords it over them. Every sin, dearest brothers, the devil brings in either through pride or through error: error through ignorance, pride through contempt. These two things are the origins of all sins. Error is, as it were, the lighter offence, such as the craving for pleasures, intemperate gluttony, the base merriment of wanton jesting, eagerness for the show, a loose tongue, thoughtless and disorderly presumption: error also is the useless observance of auguries, the keeping of days of ancient superstition, the inquiring into things to come. But these things pass over into pride when, once recognized, they persist without amendment. For thus it comes about that, for the sake of foolish merriment, while the days of the kalends or the vanity of other superstitions are observed, through the licence of drunkenness and the base singing of the games, the demons are invited, as it were, to their own sacrifices. For it is a sweet sacrifice to them when something is either said or done by us whereby decency, which is the friend of justice, is violated by wicked acts and departs. For what is so mad as to change the male sex into the form of a woman by shameful dress? What so mad as to disfigure the face and to put on visages at which even the demons themselves take fright? What so mad as to sing the praises of vices with unruly movements and lewd songs, in shameless delight? to be clothed in the garb of a beast, and to become like a she-goat or a stag, so that man, made to the image and likeness of God, becomes a sacrifice of demons? Through these things that craftsman of evils brings himself in, so that, once minds have been captured little by little through the semblance of games, he may lord it over them. Therefore, when these things that have been spoken of above have grown strong, pride, the enemy of God, follows: this through negligence

Editors' notes and page, col. 2003

Footnotes

(a) ‹anchor: not visible in the image (sermon heading higher on the page)› · call in col 2003

Alias, inter Viguerianos 15, in prima parte Supplem.

Elsewhere, among the Viguier sermons, 15, in the first part of the Supplement.

(printed under page 264)

(b) ‹anchor: not visible in the image (sermon title higher on the page)› · call in col 2003

In Appendice nunc primum collocatur. Auctoris profecto ejusdem est cum superiore. In Floriacensi codice perantiquo sic inscribitur: « Incipit sermo sancti Sedati epi- « scopi, de Calendis Januariis. » Vix dubitamus quin ibi sit legendum « sancti Caesarii, » loco « sancti Sedati. » Quanquam exstitit episcopus quidam Biterrensis nomine Sedatus, qui concilio Toletano 3, anno 589, subscripsit, isque a nonnullis auctor putatur homiliae de Epiphania sancti Sedati episcopi inscriptae, et in tomo 15 Bibliothecae Patrum impressae. Haec vero, quod observare nunc oportet, nihil aliud est quam cento multis constans male compactis sermonum aliorum fragmentis. Nam primam illius partem, « Proxime, « fratres charissimi, » etc., reperimus in sermone qui infra est 130. Mediam ab illis verbis, « Illud, fratres charissimi, « quod die tertia, » etc., invenies in Caesarii sermone qui supra est 90. Posteriorem partem videsis in sermone hic 135, etc.

It is now placed in the Appendix for the first time. It is certainly by the same author as the preceding one. In a very old codex of Fleury it is headed thus: "Here begins the sermon of Saint Sedatus, bishop, on the Calends of January." We hardly doubt that "Saint Caesarius" should be read there in place of "Saint Sedatus." Although there was a certain bishop of Béziers named Sedatus, who signed the Third Council of Toledo in 589, and he is thought by some to be the author of a homily on the Epiphany headed "of Saint Sedatus, bishop," and printed in tome 15 of the Bibliotheca Patrum. But that homily, as must now be observed, is nothing but a cento made up of many badly fitted fragments of other sermons. For its first part, "Lately, dearest brethren," etc., we find in the sermon which is 130 below. The middle, from the words "That, dearest brethren, which on the third day," etc., you will find in the sermon of Caesarius which is 90 above. The latter part see in the sermon here numbered 135, etc.

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religionis et contemptum timoris Dei, contentiones etiam adversus sanctas Scripturas primitus intromittit deinde ambitione furens, vanitate tumens, inhonesta appetens, honesta despiciens, elationis spiritu in naufragia morum, velut quaedam immoderata turbinis procella grassatur. Hinc invidia malorum omnium radix, quae alieno profectu velut propriis malis uritur, inesxtinguibili flamma, velut futurus gehennae ignis, viventium animas jam nunc secreto ardore consumit, mordacibus curis angit. Quid enim illo esse miserius potest, quem infelicem facit aliena felicitas? Aut ubi remedium inveniat, qui non solum suo malo, sed alieno bono miser est? Hinc ira, quae semper est inimica consilio, foveam in quam cadat, et laqueos quibus ipsa capiatur, innectit.

of religion and contempt for the fear of God, first brings in quarrels even against the holy Scriptures, then, raging with ambition, swelling with vanity, craving what is dishonourable, despising what is honourable, with a spirit of pride it rampages into the shipwreck of morals like some unrestrained storm of whirlwind. Hence envy, the root of all evils, which burns at another's progress as if at its own misfortunes, with an unquenchable flame, like the fire of Gehenna that is to come, consumes even now with a secret burning the souls of the living, and torments them with biting cares. For what can be more wretched than the man whom another's happiness makes unhappy? Or where can he find a remedy who is wretched not only by his own evil but by another's good? Hence anger, which is always the enemy of counsel, weaves a pit into which it may fall and snares by which it may itself be caught.

2. Tales coercendi. Vos vero, fratres charissimi, quibus Deus honestos et sobrios mores donare dignatus est, sanctam conversationem quam divino munere percepistis, vicinis, vel familiis vestris assidua castigatione transfundite, et nolite eis permittere verba turpia aut cantica luxuriosa proferre: quia in illum redundat omne peccatum, qui non vult peccantes prohibere, cum possit. Quicumque ergo in calendis januariis quibuscumque miseris hominibus sacrilego ritu insanientibus, potius quam ludentibus, aliquam humanitatem dederint, non hominibus, sed daemonibus se dedisse cognoscant. Et ideo si in peccatis eorum participes esse non vultis, cervulum sive juvencam, aut alia quaelibet portenta, ante domos vestras venire non permittatis: sed castigate potius atque corripite, et si potestis, etiam cum severitate distringite; ut de vestra salute, et de aliorum correctione duplicem mercedem possitis, Deo remunerante, percipere. Rogo autem vos, fratres dilectissimi, ut quia de fide et de honestate morum vestrorum, Deo propitiante, confidimus, non vobis sufficiat, quod ipsi boni estis; sed, sicut jam supra suggessi, studete ut per vestram admonitionem aliorum etiam negligentias corrigatis; ut non solum de sancta vestra conversatione, sed etiam de aliorum correctione aeterna praemia capiatis. Admonete ergo familias vestras ut infelicium Paganorum sacrilegas consuetudines non observent.

2. Such people are to be restrained. But you, dearest brothers, on whom God has deigned to bestow honourable and sober morals, pour into your neighbours or your households, by constant correction, the holy way of life which you have received by divine gift, and do not permit them to utter shameful words or lewd songs: for every sin redounds upon him who is unwilling to restrain sinners when he can. Whoever, therefore, on the Kalends of January shows any kindness to any wretched men who are raving, rather than playing, in a sacrilegious rite, let them know that they have given it not to men but to demons. And therefore, if you do not wish to be partakers in their sins, do not permit the little stag or the heifer, or any other monstrosities whatever, to come before your houses; but rather rebuke and reprove them, and if you can, restrain them even with severity, so that you may receive, God rewarding you, a double recompense, for your own salvation and for the correction of others. But I ask you, most beloved brothers, since by God's favour we have confidence in your faith and in the honourableness of your morals, that it may not suffice you that you yourselves are good; but, as I suggested above, strive by your admonition to correct the negligences of others too, so that you may receive eternal rewards not only for your own holy way of life but also for the correction of others. Admonish your households, therefore, not to observe the sacrilegious customs of the unhappy Pagans.

3. Strenae. Jejunandum in calendis januariis. Sunt enim aliqui, qu⟨o⟩d pejus est, quos ita observatio inimica subvertit, ut in diem calendarum si forte aut vicinis au⟨t⟩ peregrinantibus opus sit, etiam focum dare dissimulent. Multi praeterea strenas et ipsi offerre, et ab aliis accipere solent. Ante omnia, fratres, ad confundendam Paganorum carnalem et luxuriosam laetitiam, exceptis illis qui prae infirmitate abstinere non praevalent, omnes auxiliante Deo jejunemus; et pro illis miseris qui calendas istas, pro gula et ebrietate, sacrilega consuetudine colunt, Deo, quantum possumus, supplicemus. Et dum ea quae ipsi faciunt exhorrescimus, insuper et pro illis oramus; et de nostra benignitate et de illorum correctione dupliciter, donante Deo, gaudeamus. Propitio Deo, fratres dilectissimi, ita nos pro salute animae vestrae fideliter ac libenter auditis, ut nobis libere et cum omni fiducia ea quae saluti vestrae novimus esse necessaria, studeamus cum charitate suggerere, et quid agere vel quid vitare debeatis ostendere. Et ideo, rogo vos, fratres, ut quia, Deo inspirante, antiquam Paganorum consuetudinem religionis affectu ipsi despicitis, alios quoscumq⟨u⟩e observare videritis, cum charitate et mansuetudine castigetis.

3. New Year's gifts. A fast is to be kept on the Kalends of January. For there are some, which is worse, whom a hostile observance so overthrows that on the day of the Kalends, if perchance their neighbours or travellers have need, they pretend not to notice and refuse even to give them fire. Many, moreover, are accustomed both to offer New Year's gifts themselves and to receive them from others. Above all, brothers, to confound the carnal and lewd merriment of the Pagans, let us all, with God's help, fast, except those who through infirmity are not strong enough to abstain; and for those wretched people who, for gluttony and drunkenness, keep these Kalends by sacrilegious custom, let us make supplication to God as much as we can. And while we abhor the things they do, let us moreover pray for them as well; and let us rejoice doubly, God granting it, both in our own kindness and in their correction. By God's favour, most beloved brothers, you listen to us so faithfully and willingly for the salvation of your soul that we are eager to suggest to you freely and with all confidence, in charity, the things which we know to be necessary for your salvation, and to show you what you ought to do and what to avoid. And therefore I ask you, brothers, that since, by God's inspiration, you yourselves despise the ancient custom of the Pagans out of devotion to religion, you should rebuke with charity and gentleness any others whom you see observing it.

4. Vanus honor Planetis delatus. Unde, dies planetarum nomine dicti. Prima eorum nuncupatio. Talis appellatio resumenda. Nonnulli enim in haec mala labuntur, ut diligenter observent, qua die in itinere exeant, honorem praestantes, aut Soli, aut Lunae, aut Marti, aut Mercurio, aut Jovi, aut Veneri, aut Saturno. Nescientes miseri, quia si se per poenitentiam non emendaverint,

4. Vain honour paid to the Planets. Whence the days are called by the names of the planets. Their first naming. Such a designation is to be taken up again. For some fall into these evils, so that they carefully observe on what day they set out on a journey, paying honour either to the Sun, or to the Moon, or to Mars, or to Mercury, or to Jupiter, or to Venus, or to Saturn. The wretches do not know that if they do not amend themselves through penance,

Editors' notes and page, col. 2004

Footnotes

(1) ‹anchor: not visible in the image› · call in col 2004

Vetus codex f. sive anulas. Ex duobus n. Mss. alter, sive agniculam; alter, sive anniculam.

The old codex f.: or [old] women. Of the two n. manuscripts, one has or a little lamb; the other, or a yearling.

(printed under page 264)