PL 4 · cols. 543–564

Cyprianus, Liber ad Demetrianum

Editors' preface

LIBER AD DEMETRIANUM.

BOOK TO DEMETRIANUS.

ARGUMENTUM. — Demetriano, Africae proconsuli, contendenti Christianis imputari debere bella, famem et pestem quibus tum orbis divexabatur, quod ab ipsis dii non colerentur; pulchre respondet (ubi deduxit mundi senio omnia deteriora fieri) ipsos potius ethnicos tantarum cladium causam esse, quod Deum non colerent et Christianos praeterea injustis persecutionibus agitarent. Deinde, ubi illi exprobravit tormentorum inusitata genera quibus Christianos prae aliis reis torquebat, non ad confessionem, sed ad negationem, deorum impotentiam arguit; tum quod ipsi se defendere nequeant, atque adeo Demetrianus qui illos vindicabat, ab ipsis potius coli quam ipse eos colere deberet; tum quod a Christianis de obsessis corporibus ejecti, quid sint ipsi confiteantur. Neque vero ruinas regum, jacturas opum et similia mala quae persecutiones Christianorum divinitus in vindictam comitabantur, ideo vindictas non censeri, quod illis etiam communes essent, quandoquidem gaudium iis potius sint omnia illa, quam poena. Proinde, dum

ARGUMENT. — To Demetrianus, proconsul of Africa, who contended that the wars, famine and pestilence by which the world was then harried ought to be imputed to the Christians, because the gods were not worshipped by them, he finely replies (having shown that through the old age of the world all things become worse) that it is rather the heathen themselves who are the cause of such great disasters, because they did not worship God and, besides, harassed the Christians with unjust persecutions. Next, having reproached him with the unheard-of kinds of torments with which he tortured the Christians beyond other accused persons, not to make them confess but to make them deny, he exposes the impotence of the gods: first, that they cannot defend themselves, and that Demetrianus, who championed them, ought therefore rather to be worshipped by them than to worship them himself; then, that when driven out of possessed bodies by Christians they confess what they themselves are. Nor, [he argues,] are the downfalls of kings, the losses of wealth and like evils, which by divine ordering accompanied the persecutions of the Christians as vengeance, to be judged no vengeance on the ground that they were common to the Christians too, since all those things are rather a joy to them than a punishment. Accordingly, while

Editors' notes and page, col. 543

Footnotes

(AD DEMETRIANUM) ‹anchor: title› · lemma note, cols 543–544 AD DEMETRIANUM. — Nihil est facilius, nihil magis obvium quam reprehendere studia aliorum, cum ingenia humana, ut lib. IV Epist. XXII ait Symmachus, prompta ad arguendum esse omnibus liqueat. Cujus rei exemplum ex Augustino retulimus in initio notarum nostrarum ⁵⁶⁰ ad Cyprianum. Lactantius lib. IV, cap. 4, reprehendit seu potius, ut Hieronymi verbo utar, mordet Cyprianum quod in hac oratione, quæ scripta est adversus inimicum christianæ religionis, utatur testimoniis sacræ Scripturæ, quam ille utique vanam, fictam, commentitiamque putabat, cum potius argumentis et ratione refellendus fuisset, id est humanis testimoniis, philosophorum videlicet et historicorum, ut suis potissimum refutaretur auctoribus. Contra, Tertullianus in initio libri de Testimonio animæ ait: Magna curiositate et majore longe memoria opus est ad studendum, si quis velit ex litteris receptissimis, quibusque philosophorum vel poetarum vel quorumlibet doctrina sapientiæ sæcularis magistrorum testimonia excerpere christianæ veritatis, ut æmuli persecutoresque ejus de suo proprio instrumento et erroris in se et iniquitatis in nos rei revincantur. Exstitere qui crederent sanctum quoque Hieronymum in eadem cum Lactantio sententia fuisse, quia is in Epistola ad Magnum refert istud judicium Lactantii de hoc opere sancti Cypriani adversus Demetrianum. Verum illi vehementer, meo quidem judicio, erraverunt. Hieronymus enim non refert illud Lactantii judicium tamquam approbans, sed ut ostenderet Lactantium putasse melius facturum fuisse Cyprianum, si in refellendo Demetriano usus esset testimoniis philosophorum et poetarum, quam cum usus est testimoniis sacræ Scripturæ adversus hominem ethnicum. Id vero Hieronymus ita faciebat ut etiam testimonio Lactantii ostenderet posse scriptores ecclesiasticos uti testimoniis sæcularium litterarum in lucubrationibus suis. Idem in Epistola ad Ctesiphontem adversus Pelagianos ait posse cum paucis sententiolis Scripturarum hæreticorum et per eos philosophorum argumenta convinci. Luciferianus apud eumdem Hieronymum ait: Oro te ut philosophorum argumentatione deposita, christiana mecum simplicitate loquaris. Cæterum Baronius anno 256 optimis argumentis ostendit censuram Lactantii non esse legitimam. (Cf. D. Le Nourry dissertationem de hoc S. Cypriani opere, infra in hoc tomo ex integro recusam).

TO DEMETRIANUS. — Nothing is easier, nothing more ready to hand, than to find fault with the efforts of others, since it is plain to all that human wits, as Symmachus says in Book IV, Letter 22, are quick to censure. We gave an example of this from Augustine at the beginning of our notes [560: the page number of Baluze's edition, printed inline] on Cyprian. Lactantius, Book IV, chapter 4, finds fault with, or rather, to use Jerome's word, bites at Cyprian, because in this treatise, written against an enemy of the Christian religion, he uses the testimonies of sacred Scripture, which that man certainly thought vain, feigned and invented, when he ought rather to have been refuted by arguments and reason, that is, by human testimonies, namely those of the philosophers and historians, so that he might be refuted above all by his own authorities. Tertullian, on the contrary, says at the beginning of the book On the Testimony of the Soul: It needs great industry and a far greater memory for study, if one would gather from the most accepted writings of the philosophers or poets or any masters of the world's learning and wisdom testimonies to the Christian truth, so that its rivals and persecutors may be convicted, out of their own instrument, of error towards themselves and of injustice towards us. Some have believed that Saint Jerome too was of the same opinion as Lactantius, because in his Letter to Magnus he reports this judgement of Lactantius on this work of Saint Cyprian against Demetrianus. But they, in my judgement at least, were greatly mistaken. For Jerome does not report that judgement of Lactantius as approving it, but to show that Lactantius thought Cyprian would have done better if, in refuting Demetrianus, he had used the testimonies of philosophers and poets rather than, as he did, the testimonies of sacred Scripture against a heathen. Jerome did this to show, by Lactantius's testimony too, that church writers may use the testimonies of secular literature in their works. The same Jerome, in the Letter to Ctesiphon against the Pelagians, says that the arguments of the heretics, and through them of the philosophers, can be refuted by a few short sentences of Scripture. The Luciferian in the same Jerome says: I beg you, lay aside the reasoning of the philosophers and speak with me in Christian simplicity. For the rest, Baronius, under the year 256, shows by excellent arguments that Lactantius's censure is not justified. (Compare Dom Le Nourry's dissertation on this work of Saint Cyprian, reprinted in full below in this volume.)

(I. — Ad Demetrianum) ‹anchor: title› · lemma note, col 544 I. — Ad Demetrianum. In codice Corbeiensi sic inscriptus est hic liber: Incipit Epistola sancti Cypriani ad Demetrianum paganum episcopum. Proconsulem Africæ fuisse censuit Nicolaus Vignierius in sua historia ecclesiastica. Quis autem ille fuerit recte disputatum est in notis editionis Anglicanæ, ubi scriptum est vesimilius esse illum fuisse judicem in civitate Carthaginensi aut aliquem et consiliaris qui præsidi solebant in judiciis assistere.

I. — To Demetrianus. In the Corbie manuscript this book is headed thus: Here begins the Letter of Saint Cyprian to Demetrianus, pagan, bishop [so printed]. Nicolas Vignier, in his ecclesiastical history, held that he was proconsul of Africa. Who he was, however, is rightly discussed in the notes of the English edition, where it is written that it is more likely [vesimilius, so printed] he was a judge in the city of Carthage, or one of the counsellors [et consiliaris, so printed] who used to sit with the governor in trials.

(Nec hoc sine magisterii divini) ‹anchor: magisterii divini› · lemma note, col 544 Nec hoc sine magisterii divini. Post hæc Pamelius adjecit et nominis, quod additamentum ego reperi in tribus antiquis codicibus. Deest autem in antiquis editionibus, in XXI libris nostris, et in quatuor Anglicanis. In aliis duobus nostris legitur, sine magisterio divinæ auctoritatis. Quo etiam modo scriptum est in margine editionis quæ dicitur Gravii. Hanc vero lectionem magis probat Pamelius. Rigaltius et Angli retinuerunt in contextu additionem Pamelii. Ego delevi, quia superflua est, et major pars veterum exemplarium eam non habet.

And not without [the authority] of the divine teaching. After these words Pamelius added and name, an addition I found in three old manuscripts. It is missing, however, in the old editions, in twenty-one of our books, and in four English ones. In two others of ours one reads without the teaching of divine authority, which is also how it is written in the margin of the edition called Gravius's. Pamelius prefers this reading. Rigault and the English editors kept Pamelius's addition in the text. I have deleted it, because it is superfluous and the greater part of the old copies do not have it.

(printed under page 265)

Editors' prose

LIBER AD DEMETRIANUM.

BOOK TO DEMETRIANUS.

Page

running head: 543 DIVI CYPRIANI (left half of the page head; the rest lies in col 544's image)
marginal letters: A ‹mus. Nulla sint horis nocturnis› (above the band, De oratione dominica); B ‹ethnicos tantarum cladium causam esse›; C ‹potius sint omnia illa, quam poena›; D ‹busque philosophorum vel poetarum› (in the foot notes)
old-edition numerals: (none)
other: full_width: the title band LIBER AD DEME… is printed across both columns; only "LIBER AD DEME" is visible in this column's images, the rest (presumably -TRIANUM) lies in col 544's half; completed from the page in settle round 2 (LIBER AD DEMETRIANUM.).
other: other: above the band, four lines (from "mus. Nulla sint horis nocturnis" to "sine interventu noctis", with call 216) are the end of De oratione dominica, already published as PL004/dominica_oratione; not set here.
other: editors' matter: the ARGUMENTUM is the editors' summary, not Cyprian's; set per Ray 2026-10-17. It continues in col 544 ("tempus est, ad mentem", imported).
other: the lower part of the column is Baluze's notes (heading STEPH. BALUZII NO[TAE] across the page, from "AD DEMETRIANUM. — Nihil est facilius"): foot apparatus, left to pass 2.

PL 4:544

tempus est, ad mentem redeat hortatur, vel saltem metu judicii et semper ardentis gehennae ignis. Imitatur autem ipse partim Tertulliani Apologeticum et librum ad Scapulam, partim Minutii Felicis Octavium. PAMEL.

it is time, he urges him to return to his senses, or at least out of fear of the judgement and of the ever-burning fire of Gehenna. He himself, moreover, imitates partly Tertullian's Apologeticum and the book To Scapula, partly the Octavius of Minucius Felix. Pamelius.

I. OBLATRANTEM te et adversus Deum, qui unus et verus est, ore sacrilego et verbis impiis obstrepentem frequenter, Demetriane, contempseram, verecundius ac melius existimans errantis imperitiam silentio spernere, quam loquendo dementis insaniam provocare. Nec hoc sine magisterii divini auctoritate faciebam, cum scriptum sit: In aures imprudentis noli quicquam dicere, ne, quando audierit, irrideat sensatos sermones tuos (Prov. XXIII, 9). Et iterum: Noli respondere imprudenti ad imprudentiam ejus, ne similis fias illi (Prov. XXVI, 4). Et sanctum quoque jubeamur intra conscientiam nostram tenere, nec inculcandum porcis et canibus exponere, loquente Domino et dicente: Ne dederitis sanctum canibus, neque miseritis

I. You, Demetrianus, barking and frequently clamouring against God, Who is one and true, with sacrilegious mouth and impious words, I had disregarded, judging it more modest and better to scorn the ignorance of one who errs by silence than to provoke the madness of one who raves by speaking. Nor was I doing this without the authority of divine teaching, since it is written: Do not say anything into the ears of a fool, lest, when he has heard, he mock your sensible words (Prov. 23:9). And again: Do not answer a fool according to his folly, lest you become like him (Prov. 26:4). And we are also bidden to keep what is holy within our own conscience, and not to expose it to be trampled by swine and dogs, the Lord speaking and saying: Do not give what is holy to dogs, nor cast

Editors' notes and page, col. 544

Page

running head: DIVI CYPRIANI 514
marginal letters: A solum diem, sic nocte; B I. Oblatrantem te et adversus (printed in the gutter just above that line); C cente: Ne dederitis sanctum; D clesiastica. Quis autem (in the notes at the page foot)
old-edition numerals: (none)
other: column number in the head reads 514 as inked, presumably 544; the r in Oraturi and gratias is broken type; full-width title (…) DEMETRIANUM. cut off at the left edge, not set; editors' matter set: argument ending "tempus est, ad mentem redeat" (Pamelius); full-width heading (…)PH. BALUZII NOTAE cut off, not set, and Baluze's notes at the page foot ("vero Hieronymus ita faciebat", "Ad Demetrianum. In codice Corbeiensi", "Nec hoc sine magisterii divini") left for the later pass; stray accent on auctoritate ignored; column ends mid-sentence at miseritis
other: what stands in this column before tempus est, ad mentem is set elsewhere (see the order's BOUNDARY); not set here

PL 4:545

margaritas vestras ante porcos, ne inculcent eas pedibus, et conversi elidant vos (Matth. VII, 6). Nam, cum ad me saepe, studio magis contradicendi quam voto discendi, ve⟨n⟩ires, et, clamosis vocibus personans, malles tua impudenter ingerere quam nostra patienter audire, ineptum videbatur congredi tecum, quando facilius esset et levius turbulenti maris concitos fluctus clamoribus retundere quam tuam rabiem tractatibus coercere. Certe et labor irritus et nullus effectus, offerre lumen caeco, sermonem surdo, sapientiam bruto; cum nec sentire brutus possit, nec caecus lumen admittere, nec surdus audire.

your pearls before swine, lest they trample them with their feet, and turn and dash you down (Matt. 7:6). For when you came to me often, more from zeal for contradicting than from a wish to learn, and, resounding with clamorous cries, preferred to thrust your own views upon us impudently rather than to hear ours patiently, it seemed foolish to engage with you, since it would be easier and lighter to beat back the stirred-up waves of a turbulent sea with shouting than to restrain your madness with discourses. Certainly it is both labour in vain and of no effect to offer light to the blind, speech to the deaf, wisdom to the brute; since neither can the brute perceive, nor the blind admit the light, nor the deaf hear.

II. Haec considerans, saepe conticui, et impatientem patientia vici, cum nec docere indocilem possem; nec impium religione comprimere, nec furentem lenitate cohibere. Sed enim, cum dicas plurimos conqueri quod bella crebrius surgant, quod lues, quod fames saeviant, quodque imbres et pluvias serena longa suspendant nobis imputari, tacere ultra non oportet; ne jam non verecundiae sed diffidentiae esse incipiat quod tacemus, et dum criminationes falsas contemnimus refutare, videamur crimen agnoscere. Respondeo igitur et tibi, Demetriane, pariter et caeteris quos tu forsitan concitasti, et adversum nos odia tuis maledicis vocibus seminando, comites tibi plures radicis atque originis tuae pullulatione fecisti; quos tamen sermonis nostri admittere credo rationem :

II. Considering these things, I often kept silent, and overcame the impatient man with patience, since I could neither teach the unteachable, nor restrain the impious by religion, nor check the raging man by gentleness. But indeed, since you say that very many complain that it is imputed to us that wars arise more frequently, that plague, that famine rage, and that long fair spells hold back the showers and rains, it is not fitting to keep silent any longer; lest what we keep silent should now begin to be ascribed not to modesty but to distrust, and, while we disdain to refute false accusations, we should seem to acknowledge the crime. I reply therefore both to you, Demetrian, and equally to the rest whom you have perhaps stirred up, and, by sowing hatreds against us with your slanderous words, have made for yourself many companions through the sprouting of your root and origin; who nevertheless, I believe, admit the reasoning of our discourse:

Editors' notes and page, col. 545

Footnotes

LECTIONES VARIANTES

(printed under page 266)

(a) ‹anchor: not visible in crop› · call in col 545

Pedibus suis Bod. 1, 2, 3, 4. Suis. Nam cum Ar. Lam. Ebor. Woss. 2.

"Pedibus suis" ("at his own feet") in Bodleian 1, 2, 3, 4. "Suis. Nam cum" in Ar., Lam., Ebor., Woss. 2.

(printed under page 266)

(b) ‹anchor: not visible in crop› · call in col 545

Qui ignarus Bod. 1, 3, 4. Thu. Vict.

"Qui ignarus" ("who, unaware") in Bodleian 1, 3, 4, Thu., Vict.

(printed under page 266)

Page

running head: 545 LIBER AD DEMETRIAN (cut off at the image edge)
marginal letters: A margaritas vestras ante porcos; B bere. Sed enim, cum dicas plurimos; C Inculcent. Praefero hanc lectionem (in the notes); D beside the Prudentius verses Et sunt qui nobis (in the notes)
old-edition numerals: (none)

PL 4:546

nam qui ad malum motus est mendacio fallente, multo magis ad bonum movebitur veritate cogente.

for he who has been moved towards evil by falsehood deceiving him will much more be moved towards good by truth compelling him.

III. Dixisti per nos fieri et quod nobis debeant imputari omnia ista quibus nunc mundus quatitur et urgetur, quod dii vestri a nobis non colantur. Qua in parte, quia ignarus divinae cognitionis et veritatis alienus es, illud primo in loco scire debes, senuisse jam mundum, non illis viribus stare quibus prius steterat, nec vigore et robore eo valere quo antea praevalebat. Hoc etiam, nobis tacentibus et nulla de Scripturis sanctis praedicationibusque divinis documenta promentibus, mundus ipse jam loquitur et occasum sui rerum labentium probatione testatur. Non hyeme nutriendis seminibus tanta imbrium copia est, non frugibus aestate torrendis solis tanta flagrantia est, nec sic vernante temperie sata laeta sunt, nec adeo arboreis foetibus autumna foecunda sunt. Minus de effossis et fatigatis montibus eruuntur marmorum crustae, minus argenti et auri opes suggerunt exhausta jam metalla, et pauperes venae breviantur in dies singulos et decrescunt, deficit in arvis agricola, in mari nauta, miles in castris, innocentia in foro, justitia in judicio, in amicitiis concordia, in artibus peritia, in moribus disciplina. Putasne tantam posse substantiam rei senescentis existere quantum prius potuit novella adhuc et vegeta juventa pollere? Minuatur necesse

III. You have said that all these things by which the world is now shaken and pressed hard come about through us and ought to be imputed to us, because your gods are not worshipped by us. On this point, since you are ignorant of divine knowledge and a stranger to the truth, you ought to know this in the first place: that the world has now grown old, that it does not stand in that strength in which it formerly stood, nor has it power with that vigour and robustness with which it formerly prevailed. This, even if we were silent and brought forth no proofs from the holy Scriptures and the divine preachings, the world itself now declares, and bears witness to its own setting by the proof of things slipping away. In winter there is not so great an abundance of rains for nourishing the seeds, in summer there is not so great a heat of the sun for ripening the crops, nor are the sown fields so glad in the springtime weather, nor are the autumns so fruitful in the produce of trees. Less are slabs of marble dug out from the mountains, quarried out and wearied; less do the mines, now exhausted, supply wealth of silver and gold, and the impoverished veins are shortened and dwindle day by day; the farmer fails in the fields, the sailor on the sea, the soldier in the camps, innocence in the forum, justice in the court, concord in friendships, skill in the arts, discipline in morals. Do you think that the substance of a thing growing old can be as great as that with which it could formerly flourish while still new and in vigorous youth? It must needs be diminished

Editors' notes and page, col. 546

Footnotes

Solita flagrantia Bod. 1, 2, 3, 4. Lam. Ebor. Thu. Foss.

"Solita flagrantia" ("with the usual heat") in Bodleian 1, 2, 3, 4, Lam., Ebor., Thu., Foss.

STEPH. BALUZII NOTÆ

(Inculcent) ‹anchor: inculcent› · lemma note, col 545 Inculcent. Præfero hanc lectionem, quia illam inveni in antiquis editionibus et in septemdecim codicibus manuscriptis. Eam quoque prætulerunt Angli. Eo vocabulo frequenter utuntur Tertullianus et Cyprianus. Concilium Arelatense primum canone 17. Ut nullus episcopus alium episcopum inculcet. Vide Jacobi Gothofredi notas ad librum I Tertulliani ad Nationes cap. 10.

Inculcent ("trample on"). I prefer this reading, because I found it in the old editions and in seventeen manuscripts. The English editors also preferred it. Tertullian and Cyprian use this word often. The first Council of Arles, canon 17: That no bishop trample on another bishop. See Jacques Godefroy's notes on Tertullian, To the Nations, Book I, chapter 10.

(Et conversi elidant vos) ‹anchor: conversi elidant vos› · lemma note, col 545 Et conversi elidant vos. Quamvis ista exstent in omnibus editionibus et in quinque antiquis exemplaribus, facile delerem, cum desint in quindecim libris nostris et quatuor Anglicanis, tum etiam quia nullius momenti sunt ad adstruendum id quod Cyprianus insinuare volebat.

And turning, dash you down. Although these words stand in all the editions and in five old copies, I would readily delete them, both because they are missing in fifteen of our books and in four English ones, and because they add nothing to establishing what Cyprian meant to convey.

(II. — Patientia vici) ‹anchor: patientia vici› · lemma note, col 545 II. — Patientia vici. Sic Hieronymus in Epistola ad Pammachium adversus Joannem Hierosolymitanum: Noluimus tibi occasionem dare. Videbamus enim strophum dilectionis tuæ. Injuriam patientia vicimus.

II. — I have overcome by patience. So Jerome in the Letter to Pammachius against John of Jerusalem: We did not wish to give you an occasion. For we saw the trick of your affection. We overcame the injury by patience.

(Quod bella crebrius) ‹anchor: bella crebrius› · lemma note, col 545 Quod bella crebrius. Prudentius, lib. II adverus Symmachum: Et sunt qui nobis bella exprobrare sinistra / Non dubitant postquam templorum sprevimus aras.

That wars more often. Prudentius, Against Symmachus, Book II [adverus, so printed]: "And there are some who do not hesitate to reproach us with ill-starred wars since we scorned the altars of the temples."

(Imbres et pluvias) ‹anchor: imbres et pluvias› · lemma note, col 545 Imbres et pluvias. Novella Theodosii de Judæis et Samaritanis: An diutius perferimus mutari temporum vices, irata cœli temperie, quæ paganorum exacerbata pefidia nescit naturæ libramenta servare? Unde enim ver solitam gratiam abjuravit, unde æstas messe jejuna laboriosum agricolam in spe destituit aristarum, unde hyemis intemperata ferocitas ⁵⁶¹ ubertatem terrarum penetrabili frigore sterilitatis læsione damnavit, nisi quia ad impietatis vindictam transit lege sua naturæ decretum?

Showers and rains. The Novel of Theodosius on the Jews and Samaritans: Shall we any longer endure the changing of the seasons' course, with the temper of the sky angered, which, provoked by the perfidy [pefidia, so printed] of the pagans, does not know how to keep nature's balance? For why has spring forsworn its wonted grace, why has summer, fasting from harvest, abandoned the toiling farmer in his hope of the ears, why has the untempered fierceness of winter [561: the page number of Baluze's edition, printed inline] condemned the fruitfulness of the land with piercing cold and the injury of barrenness, unless because nature's decree passes beyond its own law to avenge impiety?

(Serena longa) ‹anchor: serena longa› · lemma note, cols 545–546 Serena longa. Matthæi XVI: Serenum erit, rubicundum est enim cœlum. Hieronymus lib. II contra Pelagianos, in sereno patimur tempestatem. Prudentius, lib. I adversus Symmachum: Turbidus aer ponebat liquidum ex arca serenum. Idem in hymno matutino: Hæc lux serenum conferat.

Long fair weather. Matthew 16: It will be fair weather, for the sky is red. Jerome, Against the Pelagians, Book II: in fair weather we suffer a storm. Prudentius, Against Symmachus, Book I: The murky air laid down clear fair weather from its store. The same, in the morning hymn: May this light bring fair weather.

(Verecundiæ) ‹anchor: verecundiae› · lemma note, col 546 Verecundiæ. Hieronymus in Epistola ad Theophilum Alexandrinum; Macte virtute, macte zelo fidei. Ostendisti quod huc usque taciturnitatis dispensatio fuit, non consensus. Idem, lib. I adversus Rufinum: Et ostendam quod huc usque silentium modestiæ fuerit, non malæ conscientiæ. Sanctus Ambrosius, in Epistola adversus relationem Symmachi, dissimulationem pro consensu interpretantes.

Of modesty. Jerome, in the Letter to Theophilus of Alexandria: Well done for your courage, well done for your zeal for the faith! You have shown that your silence until now was a matter of prudent management, not consent. The same, Against Rufinus, Book I: And I will show that my silence until now was of modesty, not of a bad conscience. Saint Ambrose, in the Letter against the report of Symmachus: interpreting reticence as consent.

(Respondeo) ‹anchor: respondeo› · lemma note, col 546 Respondeo. Codex sancti Arnulphi et editio Morelliana Respondemus.

I answer. The manuscript of Saint-Arnoul and Morel's edition have We answer.

(III. — Quod dii vestri) ‹anchor: quod dii vestri› · lemma note, col 546 III. — Quod dii vestri. Lactantius lib. V, cap. 8. Discite igitur homines ideo malos esse quia dii coluntur.

III. — That your gods. Lactantius, Book V, chapter 8: Learn, then, that men are wicked for this reason, that gods are worshipped.

(Vernante temperie) ‹anchor: vernante temperie› · lemma note, col 546 Vernante temperie. Antea legebatur verna de temperie sua sata læta sunt. Veram lectionem invenimus in quatuor antiquis exemplaribus, eamque se in antiquo libro invenisse scribit Morellius. Etiam falsa ostendit istam esse veram. Nam cum habeat verna de temperie, manifestum est errorem ortum esse ex voce vernante, quam librarius non intelligens posuit vernade unico vocabulo pro vernante. Supra, Epist. XV, pag. 25: Successit hiemi verna temperies.

With springlike mildness. Formerly the text read verna de temperie sua sata læta sunt. We found the true reading in four old copies, and Morel writes that he found it in an old book. The false reading itself shows that this one is true. For since it has verna de temperie, it is plain that the error arose from the word vernante, for which a copyist who did not understand it wrote vernade as a single word. Above, Letter 15, page 25: Springlike mildness has followed winter.

(Arvis) ‹anchor: arvis› · lemma note, col 546 Arvis. Tametsi sciam lectionem vulgatam, quæ habet agris, esse optimam, istam præfero, quia illam inveni in quindecim libris nostris, etiam in Seguieriano, et in quatuor Bodleianis. Sic etiam habebat Veronensis. Ita etiam editio Morelliana.

Ploughlands. Although I know that the common reading, which has agris ("fields"), is very good, I prefer this one, because I found it in fifteen of our books, including the Séguier manuscript, and in four Bodleian ones. The Verona manuscript also had it so. So too Morel's edition.

(Juventa) ‹anchor: juventa› · lemma note, col 546 Juventa. Facile est præferre hanc lectionem, cum illam habeant viginti libri nostri et sex Anglicani, tum etiam omnes editiones Pameliana antiquiores. Pamelius posuit juventute, professus se ita invenisse in quatuor antiquis codicibus. Memoriæ autem lapsu factum est ut monuerit Morellium ita quoque posuisse.

Youth (juventa). It is easy to prefer this reading, since twenty of our books and six English ones have it, as do all the editions older than Pamelius's. Pamelius set juventute, declaring that he found it so in four old manuscripts. But it was by a slip of memory that he stated that Morel had also set it so.

(printed under page 266)

Page

running head: ...D DEMETRIANUM. 546 (start cut off at the left edge of the image)
marginal letters: A nam qui ad malum motus est; B nec sic vernante temperie; C lib. I adversus Symmachum (in the editors' notes, not set); D manifestum est errorem (in the editors' notes, not set)
old-edition numerals: (none)

PL 4:547

est quicquid fine jam proximo in occidua et extrema devergit. Sic sol in occasu suo radios minus claro et igneo splendore jaculatur; sic, declinante jam cursu, exoletis cornibus luna tenuatur, et arbor quae fuerat ante viridis et fertilis, arescentibus ramis fit postmodum sterili senectute deformis; et fons qui, exundantibus prius venis, largiter proflueb⟨a⟩t, senectute deficiens, vix modico sudore distillat. Haec sententia mundo data est, haec Dei lex est, ut omnia orta occidant et aucta senescant, et infirmentur fortia, et magna minuantur; et cum infirmata et diminuta fuerint, finiantur.

whatever, its end now near, declines towards its setting and its extremity. Thus the sun at its setting darts its rays with a less clear and fiery splendour; thus, its course now declining, the moon is thinned as its horns wear away; and the tree which had before been green and fruitful, as its branches dry up, afterwards becomes unsightly in barren old age; and the spring which, its veins once overflowing, flowed forth abundantly, failing in old age, scarcely trickles with a meagre sweat. This sentence has been given to the world, this is the law of God, that all things that have risen should set, and things that have grown should grow old, and strong things be weakened, and great things be diminished; and when they have been weakened and diminished, they should come to an end.

IV. Christianis imputas quod minuantur singula, mundo senescente. Quid si et senes imputent Christianis quod minus valeant in senectute, quod non perinde ut prius vigeant auditu aurium, cursu pedum, oculorum acie, virium robore, succo viscerum, mole membrorum; et cum olim ultra octingentos et nongentos annos vita hominum longaeva procederet, vix nunc possit ad centenarium numerum perveniri? Canos videmus in pueris, capilli deficiunt antequam crescant; nec aetas in senectute desinit, sed incipit a senectute. Sic in ortu adhuc suo ad finem nativitas properat; sic quodcumque nunc nascitur, mundi ipsius senectute degenerat: ut nemo mirari debeat singula in mundo coepisse deficere, quando totus ipse jam mundus in defectione sit et in fine.

IV. You impute it to the Christians that individual things are diminished as the world grows old. What if old men too should impute it to the Christians that they are less strong in old age, that they do not flourish as before in the hearing of their ears, the running of their feet, the keenness of their eyes, the strength of their powers, the sap of their inward parts, the bulk of their limbs; and that, whereas formerly the long life of men extended beyond eight hundred and nine hundred years, now one can scarcely reach the number of a hundred? We see grey hairs in boys, the hair fails before it grows; and life does not end in old age, but begins from old age. Thus birth, while still at its rising, hastens to its end; thus whatever is now born degenerates through the old age of the world itself: so that no one ought to wonder that individual things in the world have begun to fail, when the whole world itself is already in failure and at its end.

V. Quod autem crebrius bella continuant, quod sterilitas et fames sollicitudinem cumulant, quod, saevientibus morbis, valetudo frangitur, quod humanum genus luis populatione vastatur, et hoc scias esse praedictum, in novissimis temporibus multiplicari mala et

V. But as for wars continuing more frequently, barrenness and famine heaping up anxiety, health being broken as diseases rage, the human race being laid waste by the depopulation of pestilence, know that this too was foretold, that in the last times evils would be multiplied and

Editors' notes and page, col. 547

Footnotes

LECTIONES VARIANTES

(printed under page 267)

(a) ‹anchor: not visible in crop› · call in col 547

Accendunt Ar. Ben.

"Accendunt" ("they kindle") in Ar., Ben.

(printed under page 267)

Page

running head: 547 DIVI CYPRIANI (rest cut off at the image edge)
marginal letters: A ‹est quicquid fine jam proximo›; B ‹dum, oculorum acie, virium robore›; C ‹dictum, in novissimis temporibus›; D ‹libus alimoniam› (beside Baluze's notes, not the text)
old-edition numerals: (none)
other: proflueb⟨a⟩t has a letter lost to damaged type. Full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE stand across both columns below the text and are not set; the variae lectiones and Baluze's notes are left for the later pass. No editors' matter in the text block.

PL 4:548

adversa variari, et appropinquante jam judicii die magis ac magis in plagas generis humani censuram Dei indignantis accendi. Non enim, sicut tua falsa querimonia et imperitia veritatis ignara jactat et clamitat, ista accidunt quod dii vestri a nobis non colantur, sed quod a vobis non colatur Deus. Nam, cum ipse sit mundi dominus et rector, et cuncta arbitrio ejus et nutu gerantur, nec quicquam fieri possit nisi quod aut fecerit aut fieri ipse permiserit, utique quando ea fiunt quae iram Dei indignantis ostendunt, non propter nos fiunt, a quibus Deus colitur, sed delictis et meritis vestris irrogantur, a quibus Deus omnino nec quaeritur nec timetur, nec, relictis vanis superstitionibus, religio vera cognoscitur, ut, qui Deus unus est omnibus, unus colatur ab omnibus et rogetur.

adversities varied, and that, as the day of judgement now draws near, the censure of an indignant God is kindled more and more for the scourging of the human race. For these things do not happen, as your false complaint and your inexperience, ignorant of the truth, boast and clamour, because your gods are not worshipped by us, but because God is not worshipped by you. For since He is the Lord and Ruler of the world, and all things are carried on by His will and nod, and nothing can come about except what He has either done or Himself permitted to come about, certainly when those things come about which show the wrath of an indignant God, they come about not on account of us, by whom God is worshipped, but they are inflicted for the offences and deserts of you, by whom God is neither sought nor feared at all, nor, with vain superstitions abandoned, is the true religion recognized, so that He Who is the one God for all might be worshipped and entreated as one by all.

VI. Ipsum denique audi loquentem, ipsum voce divina instruentem nos pariter ac monentem: Dominum Deum tuum adorabis, inquit, et illi soli servies (Deut. VI, 13). Et iterum: Non erunt tibi dii alii absque me (Exod. XX, 3). Et iterum: Nolite ambulare post deos alienos ut serviatis eis, et ne adoraveritis eos; et ne incitetis me in operibus manuum vestrarum ad disperdendos vos (Hierem. XXV, 6). Propheta item Spiritu sancto plenus contestatur et denuntiat iram Dei dicens: Haec dicit Dominus omnipotens: Eo quod domus mea deserta est, vos autem sectamini unusquisque in domum suam, propterea abstinebit caelum a rore, et terra subtrahet procreationes suas, et inducam gladium super terram et super frumentum et super vinum et super oleum, et super homines et super pecora, et super

VI. Hear Him, then, speaking, Him instructing and likewise warning us with the divine voice: "You shall worship the Lord your God," He says, "and Him only shall you serve" (Deut. 6:13). And again: "You shall have no other gods besides Me" (Exod. 20:3). And again: "Do not walk after strange gods to serve them, and do not worship them; and do not provoke Me with the works of your hands to destroy you" (Jer. 25:6). Likewise the prophet, full of the Holy Spirit, bears witness and announces the wrath of God, saying: "Thus says the Lord Almighty: Because My house is deserted, while you pursue each one his own house, therefore the sky will withhold its dew, and the earth will withdraw its produce, and I will bring a sword upon the land and upon the corn and upon the wine and upon the oil, and upon men and upon cattle, and upon

Editors' notes and page, col. 548

Footnotes

(b) ‹anchor: et ne incitetis› · call in col 548

Irritetis NC. 2.

"Irritetis" ("provoke") in NC. 2.

(printed under page 267)

Retrahet Ar.

"Retrahet" ("will withdraw") in Ar.

STEPH. BALUZII NOTÆ

(IV. — Quod minuantur singula) ‹anchor: minuantur singula› · lemma note, cols 547–548 IV. — Quod minuantur singula. Et tamen eadem mala evenisse in imperio Romano ante quam christiana religio in eo fundata esset certum est et facile probari posset. Utar tamen ad eam rem probandam testimonio unius Columellæ, qui vicinus erat nostrorum temporum. Is ergo in præfatione librorum suorum de Re rustica ait sæpenumero civitatis Romanæ principes culpasse sua ætate modo agrorum infœcunditatem, modo cœli per multa jam tempora noxiam frugibus intemperiem, quosdam etiam prædictas querimonias velut ratione certa mitigasse, quod existimarent ubertate nimia prioris ævi defatigatum et effœtum solum nequire pristina benignitate præbere mortalibus alimoniam; idque lib. II, cap. 1, ait non ex fatigatione terræ, quemadmodum plurimi crediderunt, sed hominum inertia evenisse. Et hæc quidem ante fundatam religionem Christi: quæ cum introducta esset in rempublicam, et gravis odiosaque esset gentilibus, illi eas calamitates imputabant nostris hominibus, ob eam rationem quod ab illis dii eorum non colerentur. Apud Rufinum lib. IV, cap. 13, refertur rescriptum Anonini Pii ad Asianos pro Christianis, in quo Imperator ait: De motibus autem terræ qui vel facti sunt vel etiam nunc fiunt absurdum non erit mærorem vestrum justa commonitione solari, quoniam quidem comperi quod in hujusmodi rebus ad illorum invidiam communes casus transfertis. Postea cum desiisset idololatria, suscepta apud omnes ubique gentes Dei religio, et tota respublica facta esset christiana, cum ea mala eveniebant quæ nobis gentiles imputare solebant, ut est humana natura prompta ad arguendum et accusandum, sequentibus sæculis ea translata sunt alio, ut ævo Theodosii A. imputabantur Judæis, Samaritis, et Paganis, ut patet ex Novella ejus tertia, et ævo Karoli M. Tempestariis, adversus quos exstat liber Agobardi archiepiscopi Lugdunensis. At sequentibus temporibus ea imputabantur culpis sacerdotum in Dania. Hujus rei testis est Gregorius Papa VII qui, lib. I Epist., XXI, scribens ad regem et gentem Danorum ait: Illud interim non prætereundum, sed magnopere apostolica interdictione prohibendum videtur quod de gente vestra nobis innotuit, scilicet vos intemperiem temporum, corruptiones aeris, quascumque molestias corporum ad sacerdotum culpas transferre.

IV. — That each thing is diminished. And yet it is certain, and could easily be proved, that these same evils befell the Roman Empire before the Christian religion was founded in it. To prove it, however, I will use the testimony of Columella alone, who lived near our times [nostrorum, so printed]. He says, then, in the preface to his books On Agriculture, that the leading men of the Roman state in his day often blamed now the barrenness of the fields, now a weather harmful to the crops for a long time past, and that some even softened these complaints with a seemingly sure reason: they thought the soil, wearied and exhausted by the excessive fertility of an earlier age, could no longer provide mortals with food with its former bounty; and in Book II, chapter 1, he says this came about not from the exhaustion of the earth, as very many have believed, but from men's idleness. And this was before the religion of Christ was founded; when it had been brought into the state and was burdensome and hateful to the pagans, they laid those calamities on our people, for the reason that their gods were not worshipped by them. In Rufinus, Book IV, chapter 13, is reported the rescript of Antoninus Pius [Anonini, so printed] to the people of Asia on behalf of the Christians, in which the emperor says: As to the earthquakes, which have happened or are happening even now, it will not be out of place to console your grief with a just admonition, since I have learned that in matters of this kind you shift the common misfortunes on to them, to bring odium on them. Later, when idolatry had ceased, the religion of God having been received among all nations everywhere and the whole state having become Christian, when the evils happened that the pagans used to lay on us, human nature being quick to blame and accuse, in the following centuries they were shifted elsewhere: in the age of Theodosius Augustus they were laid on the Jews, Samaritans and pagans, as is clear from his third Novel; and in the age of Charles the Great on the "storm-makers", against whom there is a book by Agobard, archbishop of Lyons. And in later times they were laid on the faults of priests in Denmark. Witness to this is Pope Gregory VII, who, in Book I of the Letters, 21, writing to the king and people of the Danes, says: Meanwhile this must not be passed over, but seems to need forbidding most strongly by apostolic interdict, which has come to our knowledge about your people: that you shift bad weather, corruptions of the air and any bodily ills on to the faults of priests.

(Ætas incipit a senectute) ‹anchor: aetas … senectute› · lemma note, col 548 Ætas incipit a senectute. Seneca Epist. XIII: Quid est autem turpius quam senex vivere incipiens? Item Epist. XXIII: Male vivunt qui semper vivere incipiunt. Quidam vivere incipiunt cum desinendum est. Item cap. 4 de Brevitate vitæ: Audio plerosque dicentes, a quinquagesimo in otium succedam, sexagesimus annus ab officiis me dimittet. Quam serum ⁵⁶² est tunc vivere incipere, cum desinendum est. Censorinus, cap. XIV, ait anno sexagesimo tunc primum senescere corpus incipere. Et Cicero in Oratione pro Roscio Amerino ait: Senes sexagenarii more majorum de ponte in Tyberim dejiciebantur. Tacitus ait Agricolam, qui anno quinquagesimo sexto ætatis suæ extinctus est, medio in spatio integræ ætatis ereptum fuisse. Idem alibi ait quindecim annos esse grande mortalis ævi spatium.

Life begins from old age. Seneca, Letter 13: What is more shameful than an old man just beginning to live? Also Letter 23: They live badly who are always beginning to live. Some begin to live when they must stop. Also On the Shortness of Life, chapter 4: I hear many saying, "From my fiftieth year I shall retire into leisure; my sixtieth year will release me from duties." How late it is [562: the page number of Baluze's edition, printed inline] to begin to live just when one must stop! Censorinus, chapter 14, says that the body first begins to grow old in the sixtieth year. And Cicero, in the speech for Roscius of Ameria, says: By ancestral custom old men of sixty were thrown from the bridge into the Tiber. Tacitus says that Agricola, who died in the fifty-sixth year of his age, was snatched away in the middle span of a full life. The same writer says elsewhere that fifteen years is a great span of mortal life.

(V. — Deus omnino nec quæritur) ‹anchor: nec quaeritur› · lemma note, col 548 V. — Deus omnino nec quæritur. In codice Seguieriano scriptum est colitur.

V. — God is not even sought at all. In the Séguier manuscript it is written colitur ("worshipped").

(printed under page 267)

Page

running head: [D]IVI CYPRIANI 548 (left edge cut off)
marginal letters: A ‹adversa variari, et appropinquante›; B ‹getur.›; C ‹et super oleum, et super homines›; D ‹corporum ad sacerdotum culpas transferre› (in Baluze's notes at the page foot)
old-edition numerals: 218 after ‹Et iterum:› (before Nolite ambulare)
other: ligature doubt raised by the check (text not changed): caelum | coelum

PL 4:549

per omnes labores manuum eorum (Agg. I, 9-11). Item Propheta alius repetit et dicit: Et pluam super unam civitatem, et super aliam non pluam. Pars una compluetur, et pars super quam non pluero arefiet. Et congregabuntur duae et tres civitates in unam civitatem potandae aquae causa, nec satiabuntur; et non convértimini ad me, dicit Dominus (Amos IV, 7, 8).

through all the labours of their hands" (Hag. 1:9–11). Likewise another prophet repeats it and says: And I will rain upon one city, and upon another I will not rain. One part will be rained upon, and the part upon which I do not rain will dry up. And two and three cities will gather into one city for the sake of drinking water, and they will not be satisfied; and you are not turned to Me, says the Lord (Amos 4:7–8).

VII. Indignatur ecce Dominus et irasc⟨i⟩tur, et quod ad eum non convertamini comminatur; et tu miraris aut quereris, in hac obstinatione et contemptu vestro, si rara desuper pluvia descendat, si terra situ pulveris squaleat, si vix jejunas et pallidas herbas sterilis gleba producat, si vineam debilitet grando caedens, si oleam detruncet turbo subvertens, si fontem siccitas statuat, aerem pestilens aura corrumpat, hominem morbida valetudo consumat, cum omnia ista peccatis provocantibus veniant, et plus exacerbetur Deus quando nihil talia et tanta proficiant? Fieri enim ista vel ad disciplinam contumacium vel ad poenam malorum declarat in Scripturis sanctis idem Deus dicens: Sine causa percussi filios vestros, disciplinam non exceperunt (Hierem. II, 30). Et Propheta devotus ac dicatus Deo ad haec eadem respondet et dicit: Verberasti eos, nec doluerunt; flagellasti eos, nec voluerunt accipere disciplinam (Hier. V, 3). Ecce irrogantur divinitus plagae, et nul⟨l⟩us Dei metus est: ecce verbera desuper et flagella non desunt, et trepidatio nulla, nulla formido est. Quid si non intercederet rebus humanis vel ista censura, quanto adhuc major in hominibus esset audacia, facinorum impunitate secura?

VII. Behold, the Lord is indignant and angry, and He threatens because you are not turned to Him; and you wonder or complain, in this obstinacy and contempt of yours, if rain comes down seldom from above, if the earth is squalid with mouldering dust, if the barren clod scarcely brings forth thin and pale grasses, if beating hail weakens the vine, if the overturning whirlwind cuts down the olive, if drought stops the spring, a pestilential breeze corrupts the air, sickly ill health consumes man, when all these things come with sins provoking them, and God is the more exasperated when such and so great things achieve nothing? For that these things happen either for the discipline of the contumacious or for the punishment of the wicked, the same God declares in the holy Scriptures, saying: In vain have I struck your sons; they have not received discipline (Jer. 2:30). And the prophet, devoted and dedicated to God, answers to these same things and says: Thou hast beaten them, and they have not grieved; Thou hast scourged them, and they have not been willing to receive discipline (Jer. 5:3). Behold, blows are inflicted from heaven, and there is no fear of God; behold, beatings and scourges from above are not lacking, and there is no trembling, no dread. What if not even this censure intervened in human affairs, how much greater still would the audacity among men be, secure in the impunity of crimes?

VIII. Quereris quod minus nunc tibi uberes fontes et aurae salubres et frequens pluvia et fertilis terra obsequium praebeant, quod non ita utilitatibus tuis et voluptatibus elementa deserviant. Tu enim Deo

VIII. You complain that now abundant springs and healthful breezes and frequent rain and fertile earth yield you less service, that the elements do not so serve your advantages and your pleasures. For do you, to God,

Editors' notes and page, col. 549

Footnotes

LECTIONES VARIANTES

(printed under page 268)

(a) ‹anchor: not visible in crop› · call in col 549

Unam Lam Ebor. Pem. Lin. NC. 1. Woss. 2. Bod. 1, 2, 3, 4.

"Unam" ("one") in Lam., Ebor., Pem., Lin., NC. 1, Woss. 2, Bodleian 1, 2, 3, 4.

(printed under page 268)

(b) ‹anchor: not visible in crop› · call in col 549

Exacerbetur offensis Pem. Voss. 2.

"Exacerbetur offensis" ("is provoked by offences") in Pem., Voss. 2.

(printed under page 268)

Et non accipiunt Bod. 3.

"Et non accipiunt" ("and they do not receive") in Bodleian 3.

(printed under page 268)

(d) ‹anchor: nulla formido est› · call in col 549

Nulla cunctatio est Voss. 1, 2. Grav.

"Nulla cunctatio est" ("there is no hesitation") in Voss. 1, 2, Grav.

(printed under page 268)

Page

running head: 549 LIBER AD DEMETRIA[NUM] (cut off at the image edge)
marginal letters: A per omnes labores manuum eorum; B minem morbida valetudo consumat; C impunitate secura?; D Vide notas nostras ad Lupum Ferrariensem (in Baluze's notes at the page foot)
old-edition numerals: (none)

PL 4:550

servis, per quem tibi cuncta deserviunt; famularis illi cujus nutu tibi universa famulantur. Ipse de servo tuo exigis servitutem, et homo hominem parere tibi et obedire compellis. Et cum sit vobis eadem sors nascendi, conditio una moriendi, corporum materia consimilis, animarum ratio communis, aequali jure et pari lege vel veniatur in istum mundum vel de mundo postmodum recedatur, tamen nisi tibi pro arbitrio tuo serviatur, nisi ad voluntatis obsequium pareatur, imperiosus et nimius servitutis exactor, flagellas, verberas, fame, siti, nuditate, ferro etiam frequenter et carcere affligis et crucias; et non agnoscis, miser, Dominum Deum tuum, cum sic exerceas ipse dominatum?

render service, through Whom all things are at your service; you are a servant to Him at Whose nod all things serve you. You yourself demand service from your slave, and, a man, you compel a man to submit to you and obey you. And although you share the same lot in being born, one condition in dying, a like matter of bodies, a common nature of souls, and by equal right and the same law one both comes into this world and afterwards departs from the world, yet unless you are served according to your pleasure, unless you are obeyed in compliance with your will, as an imperious and excessive exactor of servitude you flog, you beat, with hunger, thirst, nakedness, often even with the sword and with prison you afflict and torture; and do you not acknowledge, wretched man, the Lord your God, when you yourself exercise lordship in this way?

IX. Merito ergo incursantibus plagis non desunt Dei flagella nec verbera: quae cum nihil istic promoveant, nec ad Deum singulos tanto cladium terrore convertant, manet postmodum carcer aeternus et jugis flamma et poena perpetua. Nec audietur illic rogantium gemitus, quia nec hic Dei indignantis terror auditus est, qui per Prophetam clamat et dicit: Audite sermonem Domini, filii Israel, quia judicium est Domini adversus incolas terrae, eo quod neque misericordia, neque veritas, neque agnitio Dei sit super terram, sed execratio, et mendacium, et caedes, et furtum, et adulterium diffusum est super terram; sanguinem sanguini supermiscent. Idcirco terra lugebit cum universis incolis suis, cum bestiis agri, cum serpentibus terrae, cum volucribus coeli, et deficient pisces maris, ut nemo judicet, nemo revincat (Ose. IV, 1, 4). Indignari se Deus dicit et irasci quod agnitio Dei non sit in terris, et Deus non agnoscitur nec timetur. Delicta mendaciorum, libidinum, fraudium, crudelitatis, impietatis, furoris Deus increpat et incusat, et ad innocentiam nemo convertitur. Fiunt ecce quae verbis

IX. Rightly, therefore, as the plagues assail us, the scourges and lashes of God are not lacking; and since they achieve nothing here, nor turn individuals to God by so great a terror of disasters, there awaits afterwards an eternal prison and unceasing flame and everlasting punishment. Nor will the groaning of those who plead be heard there, since here too the terror of God in His indignation was not heard, Who cries out through the Prophet and says: Hear the word of the Lord, sons of Israel, for there is a judgement of the Lord against the inhabitants of the earth, because there is neither mercy, nor truth, nor knowledge of God upon the earth, but cursing, and lying, and slaughter, and theft, and adultery is spread over the earth; they mix blood with blood. Therefore the earth will mourn with all its inhabitants, with the beasts of the field, with the serpents of the earth, with the birds of heaven, and the fish of the sea will fail, so that no one judges, no one refutes (Hos. 4:1, 4). God says that He is indignant and angry because there is no knowledge of God on earth, and God is neither acknowledged nor feared. God rebukes and accuses the sins of lies, of lusts, of frauds, of cruelty, of impiety, of rage, and no one is converted to innocence. Behold, there come to pass the things which by the words

Editors' notes and page, col. 550

Footnotes

(e) ‹anchor: neque agnitio Dei› · call in col 550

Neque auditio Dei NC. 2.

"Neque auditio Dei" ("nor hearing of God") in NC. 2.

STEPH. BALUZII NOTÆ

(VII. — Nec voluerunt accipere) ‹anchor: nec voluerunt accipere› · lemma note, col 549 VII. — Nec voluerunt accipere. Veteres editiones, etiam Manutiana, et quatuor libri veteres addunt nec voluerunt credere nec accipere disciplinam. Verum omnes alii libri veteres habent uti nos edidimus.

VII. — Nor were they willing to receive. The old editions, including Manutius's, and four old books add nor were they willing to believe nor to receive discipline. But all the other old books have it as we have printed it.

(Facinorum impunitate) ‹anchor: facinorum impunitate› · lemma note, col 549 Facinorum impunitate. Cicero in Oratione pro Milone: Quid, quod caput audaciæ est, judices, quis ignorat maximam illecebram esse peccandi impunitatis spem. Vide notas nostras ad Lupum Ferrariensem, pag. 472.

By impunity for crimes. Cicero, in the speech for Milo: What of this, which is the fountainhead of audacity, judges: who does not know that the greatest lure to sin is the hope of impunity? See our notes on Lupus of Ferrières, page 472.

(VIII. — Tu enim Deo servis) ‹anchor: tu enim Deo› · lemma note, col 549 VIII. — Tu enim Deo servis. Ita tredecim libri veteres. Alii et vetustiores editiones præferunt Deo non servis, Gratianopolitanus Domino non servis.

VIII. — For you serve God. So thirteen old books. Others and the older editions offer you do not serve God; the Grenoble manuscript you do not serve the Lord.

(Famularis) ‹anchor: famularis› · lemma note, col 549 Famularis. Hæc est scriptura novemdecim veterum exemplarium. Eamdem habet editio Morelliana. Vetustiores et quinque vetera exemplaria: Tu non famularis.

You are in service. This is the reading of nineteen old copies. Morel's edition has the same. The older editions and five old copies: You are not in service.

(Animarum ratio communis) ‹anchor: animarum ratio communis› · lemma note, col 549 Animarum ratio communis. Vide Vettii Prætextati dissertationem de Servis apud Macrobium lib. I Saturnal., cap. 11.

The nature of souls is common. See the discourse of Vettius Praetextatus on Slaves in Macrobius, Saturnalia, Book I, chapter 11.

(Ipse dominatum) ‹anchor: ipse dominatum› · lemma note, cols 549–550 Ipse dominatum. Hæc tantum veteres editiones, viginti et duo libri nostri, et decem Anglicani. Ita etiam legit Goulartius in libro episcopi Acconensis. Manutius primus omnium invexit lectionem quæ habet ipse in homine dominatum. Retinuit illam Pamelius, admonens tamen solum Manutium habere has voces in homine, et malle se legi in hominem. Joannes Saresberiensis, lib. VIII Policratici, cap. 12: Domi enim nobis animos induimus tyrannorum, et non quantum decet, sed quantum licet, exercere volumus in servos. Juvenalis Satira VI: Pone crucem servo. Meruit quo crimine servus / Supplicium? Quis testis adest, quis detulit? Audi. / Nulla unquam de morte hominis cunctatio longa est. / O demens, ita servus homo est? Nil fecerit, esto. / Hoc volo, sic jubeo, sit pro ratione voluntas.

You yourself [exercise] lordship. Only this much in the old editions, twenty-two of our books and ten English ones. So too Goulart read in the book of the bishop of Acre. Manutius was the first of all to bring in the reading you yourself [exercise] lordship over a man. Pamelius kept it, though noting that only Manutius has the words in homine, and that he would rather read in hominem. John of Salisbury, Policraticus, Book VIII, chapter 12: For at home we put on the minds of tyrants, and wish to exercise over our slaves not as much as is fitting but as much as is allowed. Juvenal, Satire 6: "Crucify the slave." "By what crime has the slave deserved punishment? What witness is there, who informed? Listen: no delay is ever too long over a man's death." "Fool, so a slave is a man? Suppose he did nothing. This I will, so I command; let my will stand in place of reason."

(IX. — Manet postmodum) ‹anchor: manet postmodum› · lemma note, col 550 IX. — Manet postmodum. Tres libri veteres, manet ergo necesse est postmodum. Ita etiam legisse se in duobus libris antiquis tradit Morellius.

IX. — Afterwards remains. Three old books: it must therefore remain afterwards. Morel reports that he read it so in two old books as well.

(Cum volucribus) ‹anchor: cum volucribus› · lemma note, col 550 Cum volucribus. Veteres editiones et quinque vetera exemplaria legunt cum volucribus et volatilibus. Fuxense, cum volatilibus. Sed hæc desiderantur in omnibus aliis veteribus et in iis quos Morellius vidit et in Osee.

With the birds. The old editions and five old copies read with the birds and the winged creatures; the Foix manuscript, with the winged creatures. But these words are missing in all the other old copies, in those Morel saw, and in Hosea.

(Et irasci) ‹anchor: et irasci› · lemma note, col 550 Et irasci. Ista exstabant in antiquis editionibus. Manutiana sustulit. Morelliana reposuit. Rursum Pamelius expunxit. Ego reposui, quia quamvis desint in multis libris veteribus, habentur tamen in septemdecim. Nam Cyprianus paulo ante dixit: Indignatur ecce Dominus et irascitur.

And to be angry. These words stood in the old editions. Manutius's edition removed them; Morel's restored them; Pamelius struck them out again. I have restored them, because although they are missing in many old books, they are found in seventeen. For Cyprian said a little before: Behold, the Lord is indignant and angry.

(printed under page 268)

Page

running head: AD DEMETRIANUM.
marginal letters: A servis, per quem tibi cuncta; B Dei flagella nec verbera; C gnari se Deus dicit; D Supplicium? Quis testis adest (in the Baluze notes)
old-edition numerals: 219 after terram;

PL 4:551

Dei ante praedicta sunt, nec quisquam fide praesentium ut in futurum consulat admonetur. Inter ipsa adversa, quibus vix coactata et conclusa anima respirat, vacat malos esse et in periculis tantis non de se magis sed de altero judicare. Indignamini indignari Deum, quasi aliquid boni male vivendo mereamini, quasi non omnia ista quae accidunt minora adhuc sint et leviora peccatis vestris.

of God were foretold beforehand, and no one is warned by the proof of present things to take thought for the future. Amid these very adversities, under which the soul, constricted and confined, scarcely breathes, there is leisure to be wicked, and in such great dangers to pass judgement not on oneself but rather on another. You are indignant that God is indignant, as though by living badly you were earning something good, as though all these things that befall were not still lesser and lighter than your sins.

X. Qui alios judicas, aliquando et tu esto tui judex; conscientiae tuae latebras intuere, immo, quia nullus jam delinquendi metus vel pudor est, et sic peccatur quasi magis per ipsa peccata placeatur, qui perspicuus et nudus videris a cunctis, et ipse te respice. Aut enim superbia inflatus es, aut avaritia rapax, aut iracundia saevus, aut alea prodigus, aut vinolentia temulentus, aut livore invidus, aut libidine incestus, aut crudelitate violentus: et miràris in poenas generis humani iram Dei crescere, cum crescat quotidie quod puniatur? Hostem quereris exsurgere, quasi, etsi hostis desit, esse pax inter ipsas togas possit. ⟨H⟩ostem quereris exsurgere, quasi non, etsi externa de barbaris arma et pericula comprimantur, ferocius intus et gravius de calumniis et injuriis potentium civium domesticae impugnationis tela grassentur. De sterilitate et fame quereris, quasi famem majorem siccitas quam rapacitas faciat, quasi non de captatis annonarum incrementis et pretiorum cumulis flagrantior inopiae ardor excrescat. Quereris claudi imbribus coelum, cum sic horrea claudantur in terris. Quereris nunc minus nasci, quasi quae nata sunt indigentibus praebeantur. Pestem et luem criminaris, cum peste

X. You who judge others, be at some time a judge of yourself as well; look into the hiding places of your conscience; nay rather, since there is now no fear or shame of wrongdoing, and sin is committed as though one were the more pleased by the sins themselves, you who are seen clear and naked by all, look at yourself too. For either you are puffed up with pride, or grasping with avarice, or savage with anger, or prodigal with dice, or drunken with wine, or envious with jealousy, or unchaste with lust, or violent with cruelty: and do you wonder that the anger of God grows for the punishment of the human race, when that which is punished grows daily? You complain that the enemy rises up, as if, even were the enemy absent, there could be peace among the togas themselves. You complain that the enemy rises up, as if, even when foreign arms and dangers from the barbarians are held down, the weapons of assault at home did not rage more fiercely and more grievously within, through the calumnies and wrongs of powerful citizens. You complain of barrenness and famine, as if drought made famine greater than rapacity does, as if the burning of want did not grow up more fiercely from the snatched-up increases in the grain supply and the heaping up of prices. You complain that the sky is shut against rains, when in like manner the granaries are shut on earth. You complain that less is now produced, as if what has been produced were offered to the needy. You accuse plague and pestilence, when by plague

Editors' notes and page, col. 551

Footnotes

LECTIONES VARIANTES

(printed under page 269)

(a) ‹anchor: not visible in crop› · call in col 551

Togas, cultum pacis Bod. 1

"Togas, cultum pacis" ("togas, the dress of peace") in Bodleian 1.

(printed under page 269)

(b) ‹anchor: not visible in crop› · call in col 551

Potest disciplinam Ar. Ben.

"Potest disciplinam" in Ar., Ben.

(printed under page 269)

Page

running head: DIVI CYPRIANI (column number 551 at left)
marginal letters: A ‹bis Dei ante praedicta›; B ‹temulentus, aut livore invidus›; C ‹praebeantur. Pestem et luem›; D ‹veteres praeferunt in plagas› (in the Baluze notes at the page foot)
old-edition numerals: (none)

PL 4:552

ipsa et lue vel detecta sint vel aucta crimina singulorum, dum nec infirmis exhibetur misericordia, et defunctis avaritia inhiat ac rapina. Iidem ad pietatis obsequium timidi, ad impia lucra temerarii, fugientes morientium funera, et appetentes spolia mortuorum, ut appareat in aegritudine sua miseros ad hoc forsitan derelictos esse, ne possint, dum curantur, evadere: nam perire aegrum voluit qui censum pereuntis invadit.

itself and by pestilence the crimes of individuals have been either laid bare or increased, while no mercy is shown to the sick, and avarice and plunder gape after the dead. The same men are timid towards the service of piety, reckless towards impious gains, fleeing the funerals of the dying and seeking the spoils of the dead, so that it appears that the wretched have perhaps been abandoned in their sickness for this very purpose, that they may not be able to escape by being cared for: for he who seizes the property of the perishing man wanted the sick man to perish.

XI. Tantus cladium terror dare non potest innocentiae disciplinam, et inter populum frequenti strage morientem, nemo considerat se esse mortalem. Passim discurritur, rapitur, occupatur. Praedandi dissimulatio nulla, nulla cunctatio. Quasi liceat, quasi oporteat, quasi ille qui non rapit damnum et dispendium proprium sentiat, sic unusquisque rapere festinat. In latronibus est utcumque aliqua scelerum verecundia; avias fauces et desertas solitudines diligunt, et sic illic delinquitur, ut tamen delinquentium facinus tenebris et nocte veletur. Avaritia palam saevit, et, ipsa audacia sua tuta, in fori luce abruptae cupiditatis arma prostituit. Inde falsarii, inde venefici, inde in media civitate sicarii, tam ad peccandum praecipites quam impune peccantes. A nocente crimen admittitur, nec innocens qui vindicet invenitur. De accusatore vel judice metus nullus. Impunitatem consequuntur mali, dum modesti tacent, timent conscii, veneunt judicaturi. Et idcirco per Prophetam divino Spiritu et instinctu rei veritas promitur, certa et manifesta ratione monstratur Deum posse adversa prohibere, sed ne ille subveniat merita peccantium facere: Numquid, ait, non valet

XI. So great a terror of disasters cannot impart the discipline of innocence, and among a people dying in constant slaughter no one considers that he himself is mortal. Everywhere there is running about, seizing, taking possession. There is no concealment of plundering, no hesitation. As if it were lawful, as if it were proper, as if he who does not seize suffered loss and damage of his own, so each one hastens to seize. Among robbers there is at any rate some shame for their crimes; they love pathless gorges and deserted wildernesses, and wrong is done there in such a way that the deed of the wrongdoers is nevertheless veiled by darkness and night. Avarice rages openly and, safe in its very audacity, displays in the daylight of the forum the weapons of headlong greed. Hence forgers, hence poisoners, hence assassins in the midst of the city, as headlong in sinning as they are unpunished in their sin. Crime is committed by the guilty, and no innocent man is found to avenge it. There is no fear of accuser or judge. The wicked obtain impunity, while the modest keep silent, accomplices are afraid, and those who are to judge are for sale. And therefore through the Prophet, by the divine Spirit and inspiration, the truth of the matter is brought forth, and it is shown by sure and manifest reasoning that God is able to ward off adversities, but that the deserts of sinners bring it about that He does not come to their aid: Is it, he says, that there is no strength in

Editors' notes and page, col. 552

Footnotes

Nullus, quod potest redimi non timetur Bod. 3.

"Nullus, quod potest redimi non timetur" ("none, since what can be bought off is not feared") in Bodleian 3.

(printed under page 269)

(d) ‹anchor: rei veritas promitur› · call in col 552

Cernitur Bod. 2. MR.

"Cernitur" ("is seen") in Bodleian 2, MR.

STEPH. BALUZII NOTÆ

(X. — Metus) ‹anchor: metus› · lemma note, col 551 X. — Metus. Hanc vocem nos addidimus ex uno codice regio. Fuxensis habet locus vel pudor. Morellius ait se in uno antiquo legisse pavor. Quamquam vero codex Fuxensis dissentiat a regio, indicat tamen deferi istic aliquid. In uno veteri legitur metus vel pudor. In codice sancti Arnulphi vel pudor tantum absque metus. Sic etiam editio Morelliana. Quod indicat deesse heic aliquid.

X. — Fear. We have added this word from one royal manuscript. The Foix manuscript has place or shame. Morel says he read dread in one old copy. And although the Foix manuscript differs from the royal one, it still shows that something is missing [deferi, so printed] there. In one old copy one reads fear or shame. In the manuscript of Saint-Arnoul only or shame, without fear. So too Morel's edition. This shows that something is missing here.

(In pœnas) ‹anchor: in poenas› · lemma note, col 551 In pœnas. Editio quæ dicitur Gravii et duo libri veteres præferunt in plagas. Sic etiam habebat Veronensis. Paulo supra scriptum est magis et magis in plagas generis humani censuram Dei indignantis accendi.

To punishments. The edition called Gravius's and two old books offer to blows. The Verona manuscript also had it so. A little above it is written that the censure of an indignant God is kindled more and more to blows upon the human race.

(Sterilitate ac fame) ‹anchor: sterilitate ac fame› · lemma note, cols 551–552 Sterilitate ac fame. Prudentius lib. II, adversus Symmachum: Hinc ait et steriles frugescere rarius agros / Et tristem sævire famem, totumque per orbem / Mortales pallere inopes ac panis egenos. Dixerat enim Symmachus: Secuta est fames publica et spem provinciarum omnium messis ægra decepit. Contra cum sub imperio Maximini magna fertilitas evenisset in republica, ⁵⁶³ gentiles illam referebant ad deorum benignitatem testantium sibi placere quæ fiebant adversus Christianos. Hinc gloriam captans Maximinus constitutionem edidit qua hanc ubertatem jactanter satis ac superbe, ut ait Rufinus, extollebat. Et mox sævitum est atrociter in Christianos. Sed statim Deus famem et pestem vehementissimas et acerrimas immisit in rempublicam, ut constaret bona quæ in ea eveniebant non ideo tribui a diis velut præmium persecutionum, sed contra Deum Christianorum vindicare eos qui pro nomine ejus injusta patiebantur. Vide Eusebium, lib. IX, cap. 7, 8.

By barrenness and famine. Prudentius, Against Symmachus, Book II: "Hence, he says, the barren fields bear crops more seldom, and grim famine rages, and throughout the world mortals grow pale, destitute and wanting bread." For Symmachus had said: A public famine followed, and a sickly harvest cheated the hope of all the provinces. On the other hand, when under the rule of Maximinus a great fertility came about in the state, [563: the page number of Baluze's edition, printed inline] the pagans ascribed it to the kindness of the gods, who were testifying that what was being done against the Christians pleased them. Seeking glory from this, Maximinus issued an edict in which he extolled this plenty boastfully and proudly enough, as Rufinus says. And soon savage cruelty was used against the Christians. But at once God sent upon the state a most violent and bitter famine and plague, so that it might be clear that the good things happening in it were not granted by the gods as a reward for the persecutions, but that, on the contrary, the God of the Christians was avenging those who suffered injustice for his name. See Eusebius, Book IX, chapters 7, 8.

(XI. — Nulla cunctatio) ‹anchor: nulla cunctatio› · lemma note, col 552 XI. — Nulla cunctatio. Postea Pamelius adjecit ex codice Camberonensi, nulla formido est. At ego delevi, quia additamentum hoc nuspiam inveni nisi in codice Beccensi. Qua in re secutus sum exemplum Pamelii; qui cum in editione quæ dicitur Gravii videret scriptum esse nulla cunctatio pro eo quod ipse posuit trepidatio nulla, id se expunxisse ait quia manuscripti non habent. Sane hæc duo vocabula quæ a me expuncta sunt exstant in editione illa, sed minutiore charactere cusa, ut daretur intelligi dubitari posse an sint Cypriani. Cæterum vetustiores editiones præferunt: Prædandi simulatio nulla, nulla cunctatio est. Pro quo in codice Pithœano et in quibusdam aliis, in editione etiam Erasmi et in Manutiana, legitur dissimulatio. Vocem trepidatio, quam huic lectioni substituit Pamelius, nuspiam inveni. Neque ipse annotat ubi invenerit.

XI. — No hesitation. After this Pamelius added, from the Cambron manuscript, there is no fear. But I have deleted it, because I found this addition nowhere except in the Bec manuscript. In this I followed Pamelius's own example: when he saw in the edition called Gravius's no hesitation written where he himself set no trembling, he says he struck it out because the manuscripts do not have it. Indeed the two words I have struck out do stand in that edition, but printed in smaller type, to signal that it may be doubted whether they are Cyprian's. For the rest, the older editions offer: There is no pretence in plundering, no hesitation. For which, in the Pithou manuscript and some others, and also in Erasmus's edition and Manutius's, one reads dissimulatio ("concealment"). The word trepidatio, which Pamelius substituted in this reading, I found nowhere. Nor does he note where he found it.

(Veneunt judicaturi) ‹anchor: veneunt judicaturi› · lemma note, col 552 Veneunt judicaturi. Ita ediderunt Erasmus, Manutius et Morellius; hancque lectionem inveni in undecim codicibus antiquis. Aliam quæ habet veniunt, inveni in tredecim. Et in tribus istorum tredecim legitur perversi veniunt judicaturi. In codice sancti Arnulphi scriptum primo fuit veneunt. Sed manus recentior emendavit ut veniunt legeretur.

Those who are to judge are for sale. So Erasmus, Manutius and Morel printed it, and I found this reading in eleven old manuscripts. The other, which has veniunt ("come"), I found in thirteen. And in three of those thirteen one reads the perverse come to judge. In the manuscript of Saint-Arnoul veneunt was written first, but a later hand corrected it to read veniunt.

(printed under page 269)

Page

running head: DIVI CYPRIANI 552
marginal letters: A ipsa et lue vel detecta; B pere festinat. In latronibus; C merita peccantium facere; D Pamelii; qui cum in editione (beside Baluze's notes)
old-edition numerals: 330 after et (certa et)

PL 4:553

manus Domini ut salvos vos faciat? aut gravavit aurem ut non exaudiat? Sed peccata vestra inter vos et Deum separant, et propter delicta vestra avertit faciem suam a nobis, ne misereatur (Isa. LIX, 1, 2). Peccata itaque et delicta reputentur, conscientiae vulnera cogitentur; et desinet unusquisque de Deo vel de nobis conqueri, si quod patitur intelligat se mereri.

the hand of the Lord, that it should save you? or has He made His ear heavy, that He should not hear? But your sins separate between you and God, and because of your offences He turns away His face from us, that He may not have mercy (Isa. 59:1–2). Let sins and offences therefore be reckoned up, let the wounds of conscience be considered; and each one will cease to complain of God or of us, if he understands that he deserves what he suffers.

XII. Ecce id ipsum quale est unde nobis vobiscum maxime sermo est, quod nos infestatis innoxios, quod in contumeliam Dei impugnatis atque opprimitis Dei servos. Parum est quod furentium varietate vitiorum, quod iniquitate feralium criminum, quod cruentarum compendio rapinarum vita vestra maculatur, quod superstitionibus falsis religio vera subvertitur, quod Deus omnino nec quaeritur nec timetur; adhuc insuper Dei servos et majestati ac nomini ejus dicatos injustis persecutionibus fatigatis. Satis non est quod ipse tu Deum non colis; adhuc insuper eos qui colunt sacrilega infestatione persequeris. Deum nec colis, nec coli omnino permittis; et, cum caeteri, qui non tantum ista inepta idola et manu hominis facta simulacra, sed et portenta quaedam et monstra venerantur, tibi placeant, solus tibi displicet Dei cultor. Fumant ubique in templis vestris hostiarum busta et rogi pecorum, et Dei altaria vel nulla sunt vel occulta. Crocodili et cynocephali et lapides et serpentes a vobis coluntur, et Deus solus in terris aut non colitur, aut non est impune quod colitur: innoxios, justos, Deo charos domo privas, patrimonio spolias, catenis premis, carcere includis, gladio, bestiis, ignibus punis. Nec saltem contentus es dolorum nostrorum compendio et simplici ac veloci brevitate poenarum; admoves laniandis corporibus longa tormenta, multiplicas lacerandis visceribus numerosa supplicia; nec feritas atque immanitas tua usitatis potest contenta esse tormentis;

XII. See what kind of thing is that very matter about which our discourse with you chiefly is: that you harass us, who are innocent, that to the insult of God you assail and oppress the servants of God. It is too little that your life is stained by the variety of raging vices, by the iniquity of deadly crimes, by the gain of bloody plunderings, that true religion is overthrown by false superstitions, that God is neither sought nor feared at all; besides this you further weary with unjust persecutions the servants of God and those dedicated to His majesty and name. It is not enough that you yourself do not worship God; besides this you further persecute with sacrilegious hostility those who do worship Him. You neither worship God nor permit Him to be worshipped at all; and, while the rest, who venerate not only these foolish idols and images made by the hand of man but also certain portents and monsters, are pleasing to you, the worshipper of God alone is displeasing to you. Everywhere in your temples the pyres of victims and the burning-piles of cattle smoke, and the altars of God are either none or hidden. Crocodiles and dog-headed apes and stones and serpents are worshipped by you, and God alone on earth is either not worshipped, or is not worshipped with impunity: the innocent, the just, those dear to God you deprive of home, despoil of patrimony, weigh down with chains, shut up in prison, punish with the sword, with beasts, with fires. Nor are you content at least with a short way with our sufferings and the simple and swift brevity of punishments; you apply long torments to bodies to be torn, you multiply numerous punishments for innards to be lacerated; nor can your ferocity and savagery be content with the usual torments;

Editors' notes and page, col. 553

Footnotes

LECTIONES VARIANTES

(printed under page 270)

(a) ‹anchor: et lapides› · call in col 553

Et liberides Bod. 3.

"Et liberides" in Bodleian 3 [so printed].

(printed under page 270)

(b) ‹anchor: not found in col 553's text; presumably in col 554, between calls a and c› · call not in col 553

Semotis Bod. 3.

"Semotis" ("set apart") in Bodleian 3.

(printed under page 270)

Page

running head: 553 LIBER AD DEMETRI[ANUM] (cut off at the image edge; the page number looks like 555 in the image, taken as 553)
marginal letters: A manus Domini ut salvos vos faciat; B servos et majestati ac nomini; C Nec saltem contentus es; D runt sumi solere pro valde (in Baluze's notes at the page foot, not set)
old-edition numerals: (none)
other: Baluze's notes printed under this column (XII. Unde nobis vobiscum; Persecutionibus fatigatis; XIII. Dolore corporis exprimatur) are set in n554 with the rest of page 270's Baluze notes.

PL 4:554

excogitat novas poenas ingeniosa crudelitas.

ingenious cruelty devises new punishments.

XIII. Quae haec est insatiabilis carnificinae rabies? quae inexplebilis libido saevitiae? Quin potius elige tibi alterum de duobus: Christianum esse aut est crimen, aut non est; si crimen est, quid non interficis confitentem? si crimen non est, quid persequeris innocentem? Torqueri enim debui, si negarem. Si, poenam tuam metuens, id quod prius fueram et quod deos tuos non colueram, mendacio fallente celarem, tunc torquendus fuissem, tunc ad confessionem criminis vi doloris adigendus; sicut in caeteris quaestionibus torquentur rei qui se negant crimine quo accusantur teneri, ut facinoris veritas, quae indice voce no⟨n⟩ promitur, dolore corporis exprimatur. Nunc vero, cum spontee onfitear et clamem et crebris ac repetitis identidem vocibus Christianum me esse contester, quid tormenta admoves confitenti et deos tuos, non in abditis et secretis locis, sed palam, sed publice, sed in foro ipso, magistratibus et praesidibus audientibus, destruenti; ut, etsi parum fuerat quod in me prius criminabaris, creverit quod et odisse et punire plus debeas, quod, dum me Christianum celebri loco et populo circumstante pronuntio, et vos et deos vestros clara et publica praedicatione confundo?

XIII. What is this insatiable frenzy for butchery? what is this unappeasable lust for savagery? Rather, choose for yourself one of the two: to be a Christian either is a crime or it is not; if it is a crime, why do you not kill the one who confesses it? if it is not a crime, why do you persecute the innocent? For I ought to have been tortured if I were denying it. If, fearing your punishment, I were concealing with a deceiving lie what I had formerly been and the fact that I had not worshipped your gods, then I would have had to be tortured, then to be driven by the force of pain to the confession of the crime; just as in other judicial inquiries the accused are tortured who deny that they are guilty of the crime of which they are accused, so that the truth of the deed, which is not brought forth by the voice as informer, may be pressed out by the pain of the body. But now, when I confess of my own accord and cry out and with frequent and repeated utterances again and again testify that I am a Christian, why do you apply torments to one who confesses and who destroys your gods, not in hidden and secret places, but openly, but publicly, but in the very forum, with the magistrates and governors listening; so that, even if what you formerly charged against me was too little, the ground on which you ought both to hate and to punish me the more has grown, in that, while I proclaim myself a Christian in a crowded place with the people standing around, I confound both you and your gods by clear and public preaching?

XIV. Quid te ad infirmitatem corporis vertis? quid cum terrenae carnis imbecillitate contendis? Cum animi vigore congredere, virtutem mentis infringe, fidem destrue, disceptatione, si potes, vince, vince ratione: vel si quid diis tuis numinis et potestatis est, ipsi in ultionem suam surgant, ipsi se sua majestato defendant; aut quid praestare se colentibus possunt qui se de non colentibus vindicare non possunt. Nam si eo qui vindicatur pluris est ille qui vindicat, tu diis tuis major es. Si autem iis quos colis major es, non tu illos colere, sed ab ipsis potius coli debes et timeri

XIV. Why do you turn to the weakness of the body? why do you contend with the frailty of earthly flesh? Engage with the vigour of the soul, break the strength of the mind, destroy the faith, conquer by debate if you can, conquer by reason: or, if your gods have any divinity and power, let them themselves rise up to their own vengeance, let them themselves defend themselves by their own majesty; or what can they bestow on those who worship them, who cannot avenge themselves on those who do not worship them? For if he who avenges is of more worth than he who is avenged, you are greater than your gods. But if you are greater than those whom you worship, you ought not to worship them, but rather to be worshipped and feared by them

Editors' notes and page, col. 554

Footnotes

Et deos et deas Bod. 1.

"Et deos et deas" ("both gods and goddesses") in Bodleian 1.

STEPH. BALUZII NOTÆ

(XII. — Unde nobis vobiscum) ‹anchor: unde nobis vobiscum› · lemma note, col 553 XII. — Unde nobis vobiscum. Veteres editiones ante Pamelianam et tredecim libri veteres habent unde nobiscum maxime sermo est. Pamelius posuit unde nobis vobiscum ex quatuor manuscriptis suis et uno Morelliano. Gronovius, cap. 14, Observationum suarum in Scriptoribus ecclesiasticis, ait ita scribendum esse hunc locum, unde nobis cummaxime sermo est. Scio cummaxime apud veteres auctores qui latine scripserunt sumi solere pro valde. Et tamen ego puto editionem Pamelii, quæ nititur auctoritate plurium veterum librorum, esse præferendam conjecturæ Gronovii.

XII. — Whence [the discussion] between us and you. The old editions before Pamelius's and thirteen old books have whence the discussion is chiefly with us. Pamelius set whence between us and you from four manuscripts of his own and one of Morel's. Gronovius, in chapter 14 of his Observations on the Church Writers, says this passage should be written whence our discussion is most especially. I know that cummaxime is commonly used by the old authors who wrote in Latin for "very much". And yet I think Pamelius's text, which rests on the authority of several old books, is to be preferred to Gronovius's conjecture.

(Persecutionibus fatigatis) ‹anchor: persecutionibus fatigatis› · lemma note, col 553 Persecutionibus fatigatis. In quatuor antiquis exemplaribus scriptum est flagitatis et supra lineam vel fatigatis. Sed fatigatis tantum est in aliis septem et in quibusdam ex illis quæ Pamelius vidit. Ipse edidit agitatis absque ullius libri veteris mentione. In duobus veteribus legitur flagitatis tantum. Infra in hoc ipso libro, pag. 222: Per ipsa quæ nos cruciant et fatigant probari et corroborari nos scimus.

Wearied by persecutions. In four old copies flagitatis ("importuned") is written, with or fatigatis above the line. But fatigatis alone stands in seven others and in some of those Pamelius saw. He himself printed agitatis ("harassed") without mentioning any old book. In two old copies flagitatis alone is read. Below, in this very book, page 222: We know that we are proved and strengthened by the very things that torment and weary us.

(XIII. — Dolore corporis exprimatur) ‹anchor: dolore corporis exprimatur› · lemma note, cols 553–554 XIII. — Dolore corporis exprimatur. Minutius Felix: Exercentes in his perversam quæstionem, non quæ verum erueret, sed quæ mendacium cogeret. Hieronymus in Epistola de Muliere septies icta: Dum dolor quæreret veritatem. Cyprianus in extremo libro de Vanitate Idolorum, pag. 228: Dolor, qui veritatis testis est, admovetur. Quintilianus, lib. V, cap. 4: Sicut in tormentis quoque, qui est locus frequentissimus, cum pars altera quæstionem vera fatendi necessitatem vocet, altera sæpe etiam causam falsa dicendi, quod aliis patientia facile mendacium faciat, aliis infirmitas necessarium. Item cap. 10: Mentietur in tormentis qui dolorem pati potest, mentietur qui non potest. Apuleius, lib. III Metamorphoseon: Tormentis veritas eruenda, ut per quæstionem sceleris sui participes indicet. Q. Curtius, lib. VII: Si certiora oraculis creditis esse tormenta, ne hanc quidem exhibendæ vanitatis fidem deprecor. Cæterum tormenta interdum extorquere pro veritate mendacium pluribus exemplis ostensum a nobis est in notis ad Vitas Paparum Avenionensium, pag. 599, et hujus rei exstat aliud exemplum memorabile in capite X Matthæi Bossi de gerendo Magistratu, aliud etiam apud Petramellarium continuatorem, Onuphrii Panvinii, pag. 225, ubi agit de Paulo Aretio. Vide etiam Simonem Goulartium in Thesauro Historiarum memorabilium, tom. I, pag. 293.

XIII. — Be wrung out by bodily pain. Minucius Felix: Applying to them a perverse inquisition, not one that would dig out the truth but one that would force a lie. Jerome, in the Letter on the Woman Struck Seven Times: While pain sought the truth. Cyprian at the end of the book On the Vanity of Idols, page 228: Pain, which is the witness of truth, is applied. Quintilian, Book V, chapter 4: So too with tortures, which is a very common topic: one side calls the inquisition a compulsion to confess the truth, the other often a cause of saying what is false, since endurance makes lying easy for some, and weakness makes it necessary for others. Also chapter 10: He who can bear pain will lie under torture; he who cannot will lie. Apuleius, Metamorphoses, Book III: The truth must be dug out by torture, so that under inquisition he may name the sharers of his crime. Quintus Curtius, Book VII: If you believe tortures more certain than oracles, I do not even beg off this proof of displaying my falsehood. For the rest, that tortures sometimes extort a lie in place of the truth we have shown by several examples in the notes on the Lives of the Avignon Popes, page 599; and another memorable example of this stands in chapter 10 of Matteo Bossi's On Conducting Magistracy, and another again in Petramellarius, the continuator of Onofrio Panvinio, page 225, where he treats of Paolo Aretio. See also Simon Goulart, in the Treasury of Memorable Histories, volume I, page 293.

(Cum sponte confitear) ‹anchor: cum sponte confitear› · lemma note, col 554 Cum sponte confitear. Cicero in Oratione pro Milone: Id quod tormentis invenire vis id fateor.

Since I confess of my own accord. Cicero, in the speech for Milo: What you wish to find out by torture, that I confess.

(Prædicatione) ‹anchor: clara et publica praedicatione› · lemma note, col 554 Prædicatione. Ita editiones Manutii et Morellii et sexdecim libri veteres. Editiones antiquæ et octo alii præferunt præconatione, et unus præconizatione. Vide glossarium latinum Cangii.

By proclamation. So the editions of Manutius and Morel and sixteen old books. The ancient editions and eight others offer præconatione, and one præconizatione (both "by a herald's proclamation"). See Du Cange's Latin glossary.

(printed under page 270)

Page

running head: [cut off at left] AD DEMETRIANUM. 554
marginal letters: A ‹mentis; excogitat novas›; B ‹petitis identidem vocibus›; C ‹defendant; aut quid›; D ‹Metamorphoseon : Tormentis› (in the Baluze notes at the page foot)
old-edition numerals: 221 after ‹surgant›

PL 4:555

ut dominus. Sic illos laesos ultio vestra defendit, quomodo et clausos, ne pereant, tutela vestra custodit. Pudeat te eos colere quos ipse defendis, pudeat tutelam de iis sperare quos tu ipse tueris.

as lord. Thus your vengeance defends them when they are injured, just as your guardianship keeps them when they are shut away, lest they perish. Be ashamed to worship those whom you yourself defend; be ashamed to hope for protection from those whom you yourself protect.

XV. O si audire eos velles et videre quando a nobis adjurantur et torquentur spiritalibus flagris, et verborum tormentis de obsessis corporibus ejiciuntur, quando ejulantes et gementes voce humana, et potestate divina flagella et verbera sentientes venturum judicium confitentur! Veni et cognosce vera esse quae dicimus: Et quia sic deos colere te dicis, vel ipsis quos colis crede; aut si volueris et tibi credere, de te ipso loquetur, audiente te, qui nunc tuum pectus obsedit, qui nunc mentem tuam ignorantiae nocte caecavit. Videbis nos rogari ab eis quos tu rogas, timeri ab eis quos tu times, quos tu adoras; videbis sub manu nostra stare vinctos et tremere captivos quos tu suscipis et veneraris ut dominos. Certe vel sic confundi in istis erroribus tuis poteris quando conspexeris et audieris deos tuos quid sint interrogatione nostra statim prodere et, praesentibus

XV. O if you were willing to hear them and to see them when they are adjured by us and tormented with spiritual scourges, and are cast out of possessed bodies by the torments of words, when, wailing and groaning with a human voice, and feeling the scourges and blows by divine power, they confess the judgement to come! Come and learn that the things we say are true: and since you say that you worship the gods in this way, believe at least those very ones whom you worship; or, if you are willing to believe yourself as well, he who now has taken possession of your breast, who now has blinded your mind with the night of ignorance, will speak about your very self in your hearing. You will see us entreated by those whom you entreat, feared by those whom you fear, whom you adore; you will see standing bound under our hand and trembling as captives those whom you take up and venerate as lords. Surely even thus you could be confounded in these errors of yours, when you have beheld and heard your gods, at our interrogation, immediately betray what they are and, in the presence

Editors' notes and page, col. 555

Footnotes

LECTIONES VARIANTES

(printed under page 271)

(a) ‹anchor: loquetur› · call in col 555

Ipsi loquentur Bod. 1, 3.

"Ipsi loquentur" ("they themselves will speak") in Bodleian 1, 3.

(printed under page 271)

(b) ‹anchor: obsedit› · call in col 555

Obsident Ibid.

"Obsident" ("they besiege") in the same.

(printed under page 271)

Illis, dicit Dominus NC. 1. Lam. Ebor. Bod. 2.

"Illis, dicit Dominus" ("to them, says the Lord") in NC. 1, Lam., Ebor., Bodleian 2.

(printed under page 271)

Page

running head: 555 DIVI CYPRIAN[I] (cut off at the image edge)
marginal letters: A ut dominus. Sic illos laesos; B gas, timeri ab eis quos tu times; C Hieronymus in Epistola ad Nepotianum (in the editors' notes, not set); D ad Romanos : Qui timet servus est (in the editors' notes, not set)
old-edition numerals: (none)

PL 4:556

licet vobis, praestigias illas et fallacias suas non posse celare.

even of you, that they cannot conceal those illusions and deceits of theirs.

XVI. Quae ergo mentis ignavia est, immo quae desipientium caeca et stulta dementia, ad lucem de tenebris nolle venire et mortis aeternae laqueis vinctos spem nolle immortalitatis excipere, non metuere Deum comminantem et dicentem: Sacrificans diis, eradicabitur, nisi Domino soli (Exod. XXII, 19). Et iterum: Adoraverunt eos quos fecerunt digiti eorum, et incurvatus est homo et humiliatus est vir, et non laxabo illis (Isa. II, 8). quid te ad falsos deos humilias et inclinas? Quid ante inepta simulacra et figmenta terrena captivum corpus incurvas? Rectum te Deus fecit; et cum caetera animalia prona et ad terram situ vergente depressa sint, tibi sublimis status et ad coelum atque ad Deum sursum vultus erectus est. Illuc intuere, illuc oculos tuos erige, in supernis Deum quaere. Ut carere inferis possis, ad alta et coelestia suspensum pectus attolle. Quid te in lapsum mortis, cum serpente quem colis, sternis? quid in ruinam diaboli per ipsam et cum ipso cadis? Sublimitatem

XVI. What sluggishness of mind is it, then, nay, what blind and foolish madness of the senseless, to be unwilling to come to the light out of darkness, and, bound in the snares of eternal death, to be unwilling to receive the hope of immortality; not to fear God when He threatens and says: He who sacrifices to gods shall be rooted out, except to the Lord alone (Exod. 22:19). And again: They worshipped those whom their fingers made, and man was bowed down and man was humbled, and I will not forgive them (Isa. 2:8). why do you humble and bow yourself before false gods? Why do you bend your captive body before senseless images and earthly fabrications? God made you upright; and while the other animals are prone and pressed down towards the earth by a downward-sloping posture, to you belongs a lofty stance, and your face is raised upwards to heaven and to God. Look there, lift your eyes there, seek God in the heights. That you may be able to escape the lower regions, raise your heart, held aloft, to things high and heavenly. Why do you cast yourself down into the fall of death with the serpent whom you worship? why do you fall into the ruin of the devil, through that very [ruin] and with him? The loftiness

Editors' notes and page, col. 556

Footnotes

(d) ‹anchor: not visible in crop› · call in col 556

Deum, suum Lam. Ebor. Voss. 1. Bod. 1, 2, 3. Thu. Foss.

"Deum, suum" ("God, his own") in Lam., Ebor., Voss. 1, Bodleian 1, 2, 3, Thu., Foss.

STEPH. BALUZII NOTÆ

(XIV. — Timeri ut Dominus) ‹anchor: timeri ut Dominus› · lemma note, col 555 XIV. — Timeri ut Dominus. Ista primus in contextum Cypriani intulit Pamelius ⁵⁶⁴ ex observationibus Morellii, qui ita se invenisse ait in bono codice. Ego quoque idem additamentum inveni in quinque antiquis codicibus. Non exstat tamen in Seguieriano. Hieronymus in Epistola ad Nepotianum de Vita Clericorum: Amare filiorum, timere servorum est. Idem in Epistola ad Rusticum monachum: Præpositum monasterii timeas ut dominum, diligas ut parentem. Rufinus in Psal. XXVII: Servus est qui servit ex timore, filius est qui obedit ex amore. Lactantius, cap. 26 Epitomes in antiquis editionibus: Quid enim tam justum quam Deum agnoscere ut parentem, eumque metuere ut dominum. Pro quo Pfaffius edidit metuere ut deum, quia ita legebat in codice Taurinensi. Sed præterquam quod necesse est retinere vocem dominum ut sensus constet, idem Lactantius in capite 59 ejusdem Epitomes scribit: Primum autem justitiæ officium est Deum agnoscere ut parentem, metuere ut dominum. Recte profecto. Sic enim loqui amat Lactantius, ut patet ex libro IV, cap. 4, et lib. V, cap. 19. Eucherius episcopus Lugdunensis in Epistola ad Valerianum; Dominum, quia dominum vocas, metue, quia patrem, dilige. Primasius in Epistolam Pauli ad Romanos: Qui timet servus est, qui autem diligit filius. Vettius Prætextatus apud Macrobium, lib. I Saturnal. cap. 11: Colant ergo te potius servi quam timeant. Joannes Saresberiensis, lib. VIII Policratici, cap. 12: Colant te potius servi tui quam timeant. Ennodius in Panegyrico ad Theodoricum: Habes hanc Deo inspirante mansuetudinem ut te plus credas posse diligentia quam timore. Excellentia bona sunt gloriæ tuæ inserta monumentis ut cum te reges metuant, ament famuli. Adnotat Velleius Paterculus Cæsarem dixisse amari se quam timeri malle. Cicero in libro de Senectute ita scribit de Appio: Metuebant eum servi, verebantur liberi. Vide supra notas in Epistolam ad Donatum, pag. 384.

XIV. — To be feared as Lord. Pamelius was the first to bring these words into Cyprian's text [564: the page number of Baluze's edition, printed inline], from the observations of Morel, who says he found them so in a good manuscript. I too found the same addition in five old manuscripts. It does not stand, however, in the Séguier manuscript. Jerome, in the Letter to Nepotian on the Life of Clerics: To love belongs to sons, to fear to slaves. The same, in the Letter to Rusticus the monk: Fear the superior of the monastery as a master, love him as a parent. Rufinus on Psalm 27: He is a slave who serves from fear; he is a son who obeys from love. Lactantius, Epitome, chapter 26, in the old editions: For what is so just as to acknowledge God as parent and to fear him as master? For which Pfaff printed to fear him as God, because he read it so in the Turin manuscript. But besides the fact that the word dominum must be kept for the sense to stand, the same Lactantius writes in chapter 59 of the same Epitome: But the first duty of justice is to acknowledge God as parent, to fear him as master. Rightly indeed. For Lactantius likes to speak so, as is clear from Book IV, chapter 4, and Book V, chapter 19. Eucherius, bishop of Lyons, in the Letter to Valerian: Fear the Lord, because you call him Lord; love him, because you call him Father. Primasius on Paul's Letter to the Romans: He who fears is a slave, but he who loves is a son. Vettius Praetextatus in Macrobius, Saturnalia, Book I, chapter 11: Let your slaves, then, respect you rather than fear you. John of Salisbury, Policraticus, Book VIII, chapter 12: Let your slaves respect you rather than fear you. Ennodius, in the Panegyric to Theodoric: By God's inspiration you have this gentleness, that you believe you can do more by diligent care than by fear. Excellent goods are set among the monuments of your glory, so that while kings fear you, your servants love you. Velleius Paterculus notes that Caesar said he preferred to be loved rather than feared. Cicero, in the book On Old Age, writes thus of Appius: His slaves feared him, his children revered him. See the notes above on the Letter to Donatus, page 384.

(XV. — Verborum tormentis) ‹anchor: verborum tormentis› · lemma note, col 555 XV. — Verborum tormentis. Sic apud Petronium lego fabulosum sententiarum tormentum [?].

XV. — By the tortures of words. So in Petronius I read a fabulous torture of sentences [reading uncertain in the scan].

(Quos tu times) ‹anchor: quos tu times› · lemma note, cols 555–556 Quos tu times. Nescio cur hæc omissa sint in posterioribus editionibus. Nam licet desint in plurimis antiquis exemplaribus, exstant in pluribus aliis optimis, et præterea optimum sensum constituunt. Manutius primus expunxit. Angli reposuerunt.

Whom you fear. I do not know why these words were left out in the later editions. For although they are missing in very many old copies, they stand in several other excellent ones, and besides they make an excellent sense. Manutius was the first to strike them out. The English editors restored them.

(XVI. — Quid te ad falsos Deos) ‹anchor: ad falsos Deos› · lemma note, col 556 XVI. — Quid te ad falsos Deos. Ista Claudius episcopus Taurinensis tamquam sua, alicubi tamen immutata, protulit scribens ad Theodemirum abbatem Casinensem. Nam pro eo quod Cyprianus dixit falsos deos, Claudius inepte posuit falsas imagines, quia contendebat nullum honorem deberi imaginibus Sanctorum. Quia vero ille hæc scripserat tamquam sua, nulla Cypriani mentione, Jonas episcopus Aurelianensis illum monuit esse beatissimi Cypriani martyris.

XVI. — Why [do you bow] yourself to false gods. Claudius, bishop of Turin, put these words forward as his own, though changed in places, writing to Theodemir, abbot of Monte Cassino [so printed]. For where Cyprian said false gods, Claudius ineptly set false images, because he maintained that no honour is owed to the images of the saints. And because he had written these words as his own, with no mention of Cyprian, Jonas, bishop of Orléans, pointed out to him that they belonged to the most blessed martyr Cyprian.

(Captivum) ‹anchor: captivum› · lemma note, col 556 Captivum. Ita omnes libri veteres, si Moyssiacensem excipias, in quo scriptum est captiva, et omnes veteres editiones. Pamelius, cujus editionem secutus est Rigaltius, posuit captiva, quia videbat in libro Jonæ episcopi Aurelianensis de Cultu imaginum, ubi locus iste refertur a Claudio Taurinensi, legi captiva, per errorem videlicet. Nam apud Dungalum, ubi refertur etiam hic locus, recte scriptum est captivum.

Captive. So all the old books, except the Moissac manuscript, in which captiva is written, and all the old editions. Pamelius, whose edition Rigault followed, set captiva, because he saw that in the book of Jonas, bishop of Orléans, On the Veneration of Images, where this passage is quoted from Claudius of Turin, captiva is read, plainly by mistake. For in Dungal, where this passage is also quoted, captivum is rightly written.

(Incurvas) ‹anchor: incurvas› · lemma note, col 556 Incurvas. Ita etiam in editione fragmentorum Epistolæ Claudii. Sed in veteri libro legitur inclinas. Habeo enim exemplar horum fragmentorum cum codice ms. collatum manu viri clarissimi Joannis Cordesii, ubi legitur inclinas. Quo etiam modo scriptum est in codice Gratianopolitano.

You bend. So also in the edition of the fragments of Claudius's Letter. But in an old book one reads inclinas ("you incline"). For I have a copy of these fragments collated with a manuscript in the hand of the most distinguished Jean de Cordes, where inclinas is read. It is also written so in the Grenoble manuscript.

(Animalia prona) ‹anchor: animalia prona› · lemma note, col 556 Animalia prona. Notum est illud Ovidii ex libro I Metamorphoseon: Pronaque cum spectent animalia cætera terram, / Os homini sublime dedit, cœlumque tueri / Jussit et erectos ad sidera tollere vultus. Cicero, lib. II de Legibus: Nam cum cæteras animantes abjecisset ad pastum, solum hominem erexit, ad cœlique quasi cognationis domiciliique pristini conspectum excitavit. Prudentius, lib. II adversus Symmachum: Condideram perfectum hominem, spectare superna / Mandaram, totis conversum sensibus in me, / Recto habitu, celsoque situ, et sublime tuentem. Possent plurima loca similia proferri. Sed ista sufficiunt. Vide Maximum Tyrium, Dissert. XXXVIII, et (continues)

Creatures bent down. Well known is this from Ovid, Metamorphoses, Book I: "And while the other animals bend down and look at the earth, he gave man a lifted face, and bade him look at heaven and raise his upturned countenance to the stars." Cicero, On the Laws, Book II [so printed]: For while he cast the other living things down to their feeding, he raised man alone upright and roused him to behold heaven, as if his kindred and his former home. Prudentius, Against Symmachus, Book II: "I had made man perfect, I had bidden him look at things above, turned towards me with all his senses, upright in bearing, lofty in posture, and gazing on high." Very many similar passages could be brought forward, but these suffice. See Maximus of Tyre, Dissertation 38, and (continues)

(printed under page 271)

Page

running head: DIVI CYPRIANI 556
marginal letters: A ‹licet vobis, praestigias illas›; B ‹coelum atque ad Deum sursum›; C ‹scopus Taurinensis tamquam sua› (beside the Baluzii notae, not the text); D ‹Cordesii, ubi legitur inclinas› (beside the Baluzii notae, not the text)
old-edition numerals: (none)

PL 4:557

serva qua natus es; persevera talis qualis a Deo factus es. Cum statu oris et corporis animum tuum statue. Ut cognoscere Deum possis, te ante cognosce. Relinque idola quae humanus error invenit. Ad Deum convertere; quem si imploraveris, subvenit. Christo crede, quem vivificandis ac reparandis nobis Pater misit. Laedere servos Dei et Christi persecutionibus tuis desine, quos laesos ultio divina defendit.

in which you were born, preserve; persevere such as you were made by God. Set your mind upright in keeping with the upright posture of your face and body. That you may be able to know God, first know yourself. Abandon the idols which human error has invented. Turn to God; if you implore Him, He comes to your aid. Believe in Christ, Whom the Father sent to give us life and to restore us. Cease to harm the servants of God and of Christ with your persecutions, for when they are harmed, divine vengeance defends them.

XVII. Inde est quod nemo nostrum, quando apprehenditur, reluctatur, nec se adversus injustam violentiam vestram, quamvis nimius et copiosus noster sit populus, ulciscitur. Patientes facit de secutura ultione securitas. Innocentes nocentibus cedunt: insontes poenis et cruciatibus acquiescunt, certi et fidentes quod inultum non remaneat quodcumque perpetimur; quantoque major fuerit persecutionis injuria, tanto et justior fiat et gravior pro persecutione vindicta; nec umquam impiorum scelere in nostrum nomen exsurgitur, ut non statim divinitus vindicta comitetur. Ut memorias taceamus antiquas, et ultiones pro cultoribus Dei saepe repetitas nullo vocis praeconio revolvamus, documentum recentis rei satis est quod sic celeriter quodque in tanta celeritate sic granditer nuper secuta defensio est, ruinis rerum, jacturis opum, dispendio militum, diminutione castrorum. Nec hoc casu accidisse aliquis existimet aut fuisse fortuitum putet, cum jam pridem Scriptura divina posuerit et dixerit: Mihi vindictam, ego retribuam, dicit Dominus (Deut. XXXII, 35); et iterum Spiritus sanctus praemoneat et dicat: Ne dixeris, Ulciscar me de inimico meo; sed exspecta Dominum, ut tibi auxilio sit (Prov. XX, 22). Unde clarum est atque manifestum quia non per nos, sed pro nobis

XVII. Hence it is that none of us, when he is arrested, resists, nor avenges himself against your unjust violence, although our people is exceedingly great and numerous. Certainty about the vengeance that is to follow makes us patient. The innocent yield to the guilty; the blameless acquiesce in punishments and tortures, sure and confident that whatever we suffer does not remain unavenged, and that the greater the wrong of the persecution has been, the more just and the heavier the vengeance for the persecution becomes; nor is there ever a rising up against our name through the crime of the impious without divine vengeance at once accompanying it. To keep silent about ancient memories, and not to rehearse with any proclamation of the voice the vengeances often repeated on behalf of the worshippers of God, the proof of a recent event is enough: that so swiftly, and in such swiftness so greatly, the defence lately followed, in the ruin of affairs, the losses of wealth, the waste of soldiers, the diminution of camps. And let no one reckon that this happened by chance or suppose that it was fortuitous, since long ago divine Scripture laid it down and said: To Me vengeance, I will repay, says the Lord (Deut. 32:35); and again the Holy Spirit forewarns and says: Do not say, I will avenge myself on my enemy; but wait for the Lord, that He may be a help to you (Prov. 20:22). Whence it is clear and manifest that not through us, but for us

Editors' notes and page, col. 557

Footnotes

LECTIONES VARIANTES

(printed under page 272)

(a) ‹anchor: not visible in crop› · call in col 557

Non teneamus Vet. innom.

"Non teneamus" ("let us not hold") in an unnamed old copy.

(printed under page 272)

(b) ‹anchor: sed pro nobis› · call in col 557

Pro vobis Bod. 1.

"Pro vobis" ("for you") in Bodleian 1.

(printed under page 272)

In iis quæ Voss. 1.

"In iis quæ" ("in those things which") in Voss. 1.

(printed under page 272)

(d) ‹anchor: not visible in crop› · call in col 557 or 558

Incursione Bod. 1, 2, 3, 4.

"Incursione" ("by the onset") in Bodleian 1, 2, 3, 4.

(printed under page 272)

Page

running head: 557 LIBER AD DEMETRI[ANUM] (cut off at image edge)
marginal letters: A mitatem serva qua natus es; B fidentes quod inultum non remaneat; C rum Spiritus sanctus praemoneat; D beside Baluze's notes (libris nostris et in octo Anglicanis), not in the text block
old-edition numerals: 222 after quodque

PL 4:558

accidunt cuncta ista quae de Dei indignatione descendunt.

happen all those things which come down from the indignation of God.

XVIII. Nec ideo quis putet Christianos iis quae accidunt non vindicari, quod et ipsi videantur accidentium incursione perstringi: poenam de adversis mundi ille sentit cui et laetitia et gloria omnis in mundo est; ille moeret et deflet, si sibi male sit in saeculo, cui bene non potest esse post saeculum, cujus vivendi fructus omnis hic capitur, cujus hic solatium omne finitur, cujus caduca et brevis vita hic aliquam dulcedinem computat et voluptatem, quando istinc excesserit, poena jam sola superest ad dolorem. Caeterum nullus iis dolor est de incursione malorum praesentium quibus fiducia est futurorum bonorum. Denique nec consternimur adversis, nec frangimur nec dolemus, neque in ulla aut rerum clade aut corporum valetudine mussitamus. Spiritu magis quam carne viventes, firmitate animi infirmitatem corporis vincimus. Per ipsa quae nos cruciant et fatigant, probari et corroborari nos scimus et fidimus.

XVIII. Nor therefore let anyone think that Christians are not avenged by these things which happen, because they themselves also seem to be grazed by the onset of the occurrences: he feels punishment from the adversities of the world whose every joy and glory is in the world; he mourns and laments if it goes badly for him in this age, for whom it cannot go well after this age, whose whole fruit of living is gathered here, whose whole solace is ended here, whose fleeting and brief life reckons some sweetness and pleasure here; when he has departed hence, punishment alone now remains for him, to his pain. But there is no pain from the onset of present evils for those who have confidence in future goods. In short, we are neither dismayed by adversities, nor broken, nor do we grieve, nor do we murmur in any disaster to our affairs or sickness of our bodies. Living by the spirit rather than by the flesh, we overcome the weakness of the body by firmness of mind. Through the very things which torment and weary us, we know and trust that we are proved and strengthened.

XIX. Putatis nos adversa vobiscum aequaliter perpeti, cum eadem adversa videatis a nobis et vobis non aequaliter sustineri? Apud vos impatientia clamosa semper et querula est; apud nos fortis et religiosa patientia, quieta semper et semper in Deum grata est; nec quidquam istic laetum aut prosperum sibi vindicat, sed mitis et lenis et contra omnes fluctuantis mundi turbines stabilis, divinae pollicitationis tempus exspectat. Quamdiu enim corpus hoc permanet, commune cum caeteris sit necesse est et corporalis conditio communis; nec separari generi humano ab invicem datur, nisi si istinc de saeculo recedatur. Intra unam domum boni et mali interim continemur. Quicquid intra domum evenerit pari

XIX. Do you think that we suffer adversities equally with you, when you see that the same adversities are not borne equally by us and by you? Among you impatience is always clamorous and complaining; among us patience is strong and religious, always quiet and always thankful towards God; nor does it claim for itself anything glad or prosperous here, but, mild and gentle and steadfast against all the whirlwinds of the tossing world, it awaits the time of the divine promise. For as long as this body endures, it must needs be shared with the rest, and the bodily condition common; nor is it granted to the human race to be separated from one another, unless one withdraws hence from this age. Within one house the good and the evil are held together for the meantime. Whatever happens within the house, with equal

Editors' notes and page, col. 558

Footnotes

(e) ‹anchor: nullus iis dolor› · call in col 558

Nullus hic dolor Bod. 3, 4. His Bod. 1, 2.

"Nullus hic dolor" ("no pain here") in Bodleian 3, 4; "His" in Bodleian 1, 2.

(printed under page 272)

(f) ‹anchor: quae nos› · call in col 558

Vos cruciant Oxon.

"Vos cruciant" ("torment you") in Oxon.

(printed under page 272)

(g) ‹anchor: turbines stabilis› · call in col 558

Mens stabilis Voss. 3. Stabile Vict. 3.

"Mens stabilis" ("a steadfast mind") in Voss. 3; "Stabile" in Vict. 3.

(printed under page 272)

(h) ‹anchor: generi humano› · call in col 558

Separari humanitus Pem. Voss. 2.

"Separari humanitus" ("to be separated humanly") in Pem., Voss. 2.

STEPH. BALUZII NOTÆ

(Animalia prona, continued) ‹anchor: animalia prona› · lemma note, col 557

(continued) notas nostras ad librum Lupi Ferrariensis de tribus Quæstionibus.

(Pater misit) ‹anchor: Pater misit› · lemma note, col 557 ⁵⁶⁵ Pater misit. Pamelius interserit Filium ex quinque codicibus et ex uno quem laudat Morellius. Ego quoque ita inveni scriptum in quinque antiquis. Glossema certo est, quod desideratur in viginti et uno libris nostris et in octo Anglicanis.

[565: the page number of Baluze's edition, printed inline] The Father sent. Pamelius inserts the Son from five manuscripts and from one that Morel cites. I too found it written so in five old ones. It is certainly a gloss, since it is missing in twenty-one of our books and in eight English ones.

(XVII. — Ruinis rerum) ‹anchor: ruinis rerum› · lemma note, cols 557–558 XVII. — Ruinis rerum. Ita omnia fere vetera exemplaria, etiam Veronense. Nonnulla tamen habent regum, manifesto errore. Itaque supervacanea est eorum cura qui has regum ruinas referunt ad tempora Deciana. Similis error sublatus olim a nobis est apud Agobardum in Epistola Gregorii IV papæ. Sic in Epistola sancti Ambrosii ad Chromatium, primo scriptum fuit in vetustissimo codice Ecclesiæ Lugdunensis, dat consilium rei dicens, sed statim emendatum est supra lineam et positum regi. Item pro eo quod in tomo IV Conciliorum Labbei, pag. 920, in Epistola episcoporum Phœniciæ maritimæ ad Leonem Imp. legitur hujus rei gratia, quæ est vera lectio, vetustissimi codices Ecclesiæ Bellovacensis et monasterii Corbeiensis habent hujus regi gratia. Vide etiam Notas ad Capitularia, pag. 1060, 1105. Addam quoque alia loca similia, ut ea usui esse possint hominibus eruditis cum in libros inciderint in quibus iidem errores fuerint, et in quibus emendandis defuerit auctoritas librorum veterum. In Epistola Cœlestini papæ ad Clerum et Plebem CP. pro eo quod editiones recte habent cum a se commissa sibi rei ratio requiretur, codex ecclesiæ Bellovacensis habet regi. In eodem codice cum refertur Epistola papæ Vigilii ad Aurelianum episcopum Arelatensem, et illic legitur Dignum est et catholico rei conveniens, cum legendum sit regi, ut in editionibus. Ex eodem fonte fluxit quod in canone 40 concilii Meldensis, ubi laudatur canon synodi Arvernensis, regiculam scriptum est in veteri codice Aurelianensi, cum legendum sit reiculam. In capite 8 libri Agobardi contra Legem Gundobaudi legebatur olim resculas pro reiculas, ut illic monui. In tomo II Capitularium, pag. 1426, in Præcepto Ludovici Pii scriptum est rex pro res.

XVII. — By the ruin of things. So almost all the old copies, including the Verona one. Some, however, have regum ("of kings"), an obvious error. So the trouble taken by those who refer these "ruins of kings" to the times of Decius is wasted. A similar error was once removed by us in Agobard, in the Letter of Pope Gregory IV. So too in the Letter of Saint Ambrose to Chromatius, the very old manuscript of the Church of Lyons first had dat consilium rei dicens, but it was at once corrected above the line and regi put. Again, where in volume IV of Labbe's Councils, page 920, in the Letter of the bishops of coastal Phoenicia to the Emperor Leo, one reads hujus rei gratia ("for the sake of this matter"), which is the true reading, the very old manuscripts of the Church of Beauvais and of the monastery of Corbie have hujus regi gratia. See also the Notes on the Capitularies, pages 1060, 1105. I will add other similar places too, so that they may be of use to scholars when they come upon books in which the same errors occur and for whose correction the authority of old books is lacking. In the Letter of Pope Celestine to the Clergy and People of Constantinople, where the editions rightly have cum a se commissa sibi rei ratio requiretur ("when account is required of him for the matter entrusted to him"), the Beauvais manuscript has regi. In the same manuscript, where the Letter of Pope Vigilius to Aurelian, bishop of Arles, is given, one reads there Dignum est et catholico rei conveniens, when regi should be read, as in the editions. From the same source flowed the fact that in canon 40 of the Council of Meaux, where a canon of the synod of Clermont is cited, regiculam is written in the old Orléans manuscript, when reiculam ("small property") should be read. In chapter 8 of Agobard's book against the Law of Gundobad one formerly read resculas for reiculas, as I pointed out there. In volume II of the Capitularies, page 1426, in a precept of Louis the Pious, rex is written for res.

(XVIII. — Mussitamus) ‹anchor: mussitamus› · lemma note, col 558 XVIII. — Mussitamus. Veteres quidam libri et veteres editiones habent musitamus. Atque ego putabam ita scribi debere, quia legebam apud Juvencum: Nec inter sese musitanti voce volabant. Sed postea deprehendi hoc vocabulum descendere ex verbo mussare, adeoque scribendum esse credidi mussitanus, uti scriptum est in codice Seguieriano. Nam et apud Sidonium, lib. VI, (continues)

XVIII. — We mutter. Some old books and old editions have musitamus. And I thought it ought to be written so, because I read in Juvencus: Nor did they fly among themselves with muttering voice. But later I found that this word comes from the verb mussare, and so I judged it should be written mussitanus [so printed], as it is written in the Séguier manuscript. For in Sidonius too, Book VI, (continues)

(printed under page 272)

Page

running head: [cut off at left]A AD DEMETRIANUM. 558
marginal letters: A accidunt cuncta ista; B nec dolemus, neque in ulla; C corporalis conditio communis; D cum refertur Epistola papae Vigilii (in Baluze's notes at page foot, not set)
old-edition numerals: (none)
other: column ends mid-sentence at "pari" (no hyphen); "capitur" printed with a stray mark over the c, read as capitur; full-width apparatus headings "[...]TIONES VARIANTES." and "[...]PH. BALUZII NOTAE." cut off at the left edge, not set; Variae lectiones (e-h) and Baluze's notes at the page foot are set above in this notes file; no editors' matter in the text block
other: variant calls in this column: c (iis), d (incursione), e (dolor), f (nos), g (stabilis), h (humano); c and d are set in n557.

PL 4:559

sorte perpetimur, donec, aevi temporalis fine completo, ad aeternae vel mortis vel immortalitatis hospitia dividamur. Non ergo idcirco compares vobis et aequales sumus quia, in isto adhuc mundo et carne hac constituti, mundi et carnis incommoda vobiscum pariter incurrimus: nam, cum in sensu doloris sit omne quod punit, manifestum est eum non esse participem poenae tuae quem tecum videas aequaliter non dolere.

lot we suffer, until, when the end of the temporal age has been completed, we are separated to the dwellings either of eternal death or of eternal immortality. We are not, therefore, comparable and equal to you on this account, that, being still set in this world and in this flesh, we incur the troubles of the world and of the flesh together with you: for, since everything that punishes lies in the sense of pain, it is manifest that he is no sharer in your punishment whom you see not suffering pain equally with you.

XX. Viget apud nos spei robur et firmitas fidei; inter ipsas saeculi labentis ruinas erecta mens est et immobilis virtus, et numquam non laeta patientia, et de Deo suo semper anima secura, sicut per Prophetam Spiritus sanctus loquitur et hortatur, spei ac fidei nostrae firmitatem coelesti voce corroborans: Ficus, inquit, non afferet fructum, et non erunt nascentia in vineis. Mentietur opus olivae, et campi non praestabunt cibum. Deficient a pabulo oves, et non erunt in praesepibus boves. Ego autem in Domino exultabo, et gaudebo in Deo salutari meo (Abac. III, 17-20). Dei hominem et cultorem Dei, subnixum spei veritate et fidei stabilitate fundatum, negat mundi hujus et saeculi infestationibus commoveri. Vinea licet fallat et olea decipiat, et herbis siccitate morientibus aestuans campus arescat, quid hoc ad Christianos? quid ad Dei servos, quos paradisus invitat, quos gratia omnis et copia regni coelestis exspectat? Exsultant semper in Domino, et laetantur et gaudent in Deo suo, et ma⟨l⟩a atque adversa mundi fortiter tolerant, dum dona et prospera futura prospectant. Nam qui, exposita nativitate terrena, spiritu recreati et renati sumus, nec jam mundo sed Deo vivimus, non, nisi cum ad Deum venerimus, Dei munera et promissa capiemus. Et tamen pro arcendis hostibus et imbribus impetrandis, et vel auferendis vel temperandis adversis, rogamus semper et preces fundimus, et pro pace ac salute vestra propitiantes ac placantes Deum

XX. Among us the strength of hope and the firmness of faith flourish; amid the very ruins of a falling age the mind stands upright and virtue unmoved, and patience is never other than joyful, and the soul is always secure about its God, just as the Holy Spirit speaks and exhorts through the Prophet, strengthening the firmness of our hope and faith with a heavenly voice: The fig tree, He says, will not bear fruit, and there will be no produce in the vines. The labour of the olive will fail, and the fields will not furnish food. The sheep will fail from the pasture, and there will be no oxen in the stalls. But I will exult in the Lord, and I will rejoice in God my Saviour (Hab. 3:17–20). He says that the man of God and worshipper of God, resting upon the truth of hope and founded on the stability of faith, is not moved by the assaults of this world and age. Though the vine deceive and the olive disappoint, and the field, scorched as the grass dies from drought, wither, what is this to Christians? what to the servants of God, whom paradise invites, whom all the grace and abundance of the heavenly kingdom awaits? They exult always in the Lord, and are glad and rejoice in their God, and bravely endure the evils and adversities of the world, while they look forward to the gifts and prosperity to come. For we who, having put off our earthly birth, have been remade and reborn by the Spirit, and live no longer to the world but to God, will not receive the gifts and promises of God except when we have come to God. And yet, for the warding off of enemies and the obtaining of rains, and for either the removal or the mitigation of adversities, we always ask and pour out prayers, and, for your peace and safety, propitiating and appeasing God

Editors' notes and page, col. 559

Footnotes

LECTIONES VARIANTES

(printed under page 273)

(a) ‹anchor: not visible in crop› · call in col 559

Oleæ Bod. 1. Voss. 1. Thu. Vict. Grav. Morell.

"Oleæ" ("olive trees") in Bodleian 1, Voss. 1, Thu., Vict., Grav., Morell.

(printed under page 273)

(b) ‹anchor: not visible in crop› · call in col 559

A stabulo Foss. Spir. Vet. Innomb. Grav. Morell.

"A stabulo" ("from the stall") in Foss., Spir., an unnamed old copy [Innomb., so printed], Grav., Morell.

(printed under page 273)

Fortiter tolerando, bona et prospera futura expectant Lam. Ebor. Dum bona Oxon. ex 4. cod. Voss. 1. Thu. Foss. Vict.

"Fortiter tolerando, bona et prospera futura expectant" ("by bearing bravely, they await good and prosperous things to come") in Lam., Ebor.; "Dum bona" in Oxon. from four manuscripts, Voss. 1, Thu., Foss., Vict.

(printed under page 273)

(d) ‹anchor: not visible in crop› · call in col 559 or 560

Nobis Voss. 2. Ar. Bod. 1, 2, 4.

"Nobis" ("for us") in Voss. 2, Ar., Bodleian 1, 2, 4.

(printed under page 273)

Page

running head: 559 DIVI CYPRIANI
marginal letters: A ‹sorte perpetimur, donec›; B ‹inquit, non afferet fructum›; C ‹sita nativitate terrena›; D ‹Nobis Voss. 2. Ar.› (in the variants at page foot)
old-edition numerals: 223 after ‹Domino›

PL 4:560

diebus ac noctibus jugiter atque instanter oramus.

day and night we pray continually and urgently.

XXI. Nemo itaque sibi blandiatur quod nobis et profanis Dei cultoribus et Deo adversantibus sit interim, per aequalitatem carnis et corporis, laborum saecularium conditio communis, ut ex hoc opinetur non omnia ista quae accidunt vobis irrogari, cum Dei ipsius praedicatione et prophetica contestatione ante praedictum sit venturam super injustos iram Dei et persecutiones quae nos humanitus laederent non defuturas, sed et ultiones quae laesos divinitus defenderent secuturas.

XXI. Let no one therefore flatter himself that, because for the present, through the equality of flesh and body, the condition of worldly toils is common to us and the profane, the worshippers of God and those who oppose God, he may suppose from this that not all these things which befall you are inflicted [upon you]; since by the preaching of God Himself and by prophetic testimony it was foretold beforehand that the wrath of God would come upon the unjust, and that persecutions which would harm us in human fashion would not be lacking, but also that vengeances which would defend the injured by divine power would follow.

XXII. Et quanta sunt quae istic pro nobis interim fiunt? In exemplum aliquid datur, ut Dei vindicis ira noscatur. Caeterum retro est judicii dies, quem Scriptura sancta denuntiat dicens: Ululate, proximus est enim dies Domini, et obtritio a Deo aderit. Ecce enim dies Domini venit insanabilis indignationis et irae, ponere orbem terrae desertum, et peccatores perdere ex eo (Isa. XIII, 6). Et iterum: Ecce dies Domini venit ardens velut clibanus, eruntque omnes alienigenae et omnes iniqui stipula; et succendet illos adveniens dies, dicit Dominus (Malach. IV, 1). Succendi et cremari alienigenas praecinit Dominus, id est alienos a divino genere et profanos, spiritaliter non renatos nec Dei filios factos. Evadere enim eos solos posse qui renati et signo Christi signati fuerint alio in loco Deus loquitur, quando, ad vastationem mundi et interitum generis humani Angelos suos mittens, gravius in ultimo comminatur dicens: Vadite et caedite, et nolite parcere oculis vestris. Nolite misereri senioris aut juvenis, et virgines et parvulos et mulieres interficite, ut perdeleantur. Omnem autem super quem signum scriptum est ne tetigeritis (Ezech. IX, 5, 6). Quod autem sit hoc signum, et qua in parte corporis positum, manifestat alio in loco Deus dicens: Transi per mediam Hierusalem, et notabis signum super frontes virorum qui ingemunt et maerent ob iniquitates quae fiunt in medio

XXII. And how great are the things which are done here in the meantime on our behalf? Something is given as an example, so that the wrath of God the avenger may be known. But the day of judgement is still to come, which holy Scripture announces, saying: Howl, for the day of the Lord is near, and destruction from God will be at hand. For behold, the day of the Lord comes, of incurable indignation and wrath, to lay the world desolate, and to destroy sinners out of it (Isa. 13:6). And again: Behold, the day of the Lord comes burning like an oven, and all the aliens and all the wicked shall be stubble; and the coming day shall set them alight, says the Lord (Mal. 4:1). The Lord foretells that the aliens are to be set alight and burned, that is, those alien to the divine race and profane, not spiritually reborn nor made sons of God. For that those alone can escape who have been reborn and sealed with the sign of Christ, God says in another place, when, sending His angels to the devastation of the world and the destruction of the human race, He threatens more severely at the last, saying: Go and strike, and do not spare with your eyes. Do not pity old man or young, and kill virgins and little ones and women, that they may be utterly destroyed. But do not touch anyone upon whom the sign is written (Ezek. 9:5–6). But what this sign is, and on what part of the body it is placed, God makes plain in another place, saying: Pass through the midst of Jerusalem, and you shall mark a sign upon the foreheads of the men who groan and mourn over the iniquities which are done in the midst

Editors' notes and page, col. 560

Footnotes

(e) ‹anchor: not visible in crop› · call in col 560

Et apostolica Pem.

"Et apostolica" ("and apostolic") in Pem.

(printed under page 273)

(f) ‹anchor: not visible in crop› · call in col 560

Et retributio Ar.

"Et retributio" ("and recompense") in Ar.

(printed under page 273)

(g) ‹anchor: not visible in crop› · call in col 560

Ignis Voss. 1.

"Ignis" ("fire") in Voss. 1.

(printed under page 273)

(h) ‹anchor: not visible in crop› · call in col 560

Ut stipula Bod. 3. Quasi Ar. Lam. Bod. 2. NC. 1.

"Ut stipula" ("like stubble") in Bodleian 3; "Quasi" in Ar., Lam., Bodleian 2, NC. 1.

(printed under page 273)

(i) ‹anchor: transi per mediam› · call in col 560

Transi mediam Lam. Ebor. NC. 2. Voss. 2.

"Transi mediam" ("pass through the midst", without "per") in Lam., Ebor., NC. 2, Voss. 2.

STEPH. BALUZII NOTÆ

(XVIII. — Mussitamus, continued) ‹anchor: mussitamus› · lemma note, col 559

(continued) Epist. 16, reperitur versus iste sapphicus: Mussitans quamquam chorus invidorum. Grammatici præterea afferunt multas auctoritates quæ facile probant ita scribendum esse uti ego scripsi.

(XIX. — Videas æqualiter) ‹anchor: videas aequaliter› · lemma note, col 559 XIX. — Videas æqualiter. Ita veteres editiones. Quo etiam modo legitur in novem codicibus antiquis. Manutius expunxit æqualiter. Ita etiam Morellius et editio Anglicana. Non video autem cur expungi debuerit. Sane videtur eam vocem non esse necessariam. Sed non est propterea tollenda. Nam Cyprianus dixit paulo ante: Putatis nos adversa vobiscum æqualiter perpeti. Et mox: Carnis incommoda vobiscum pariter incurrimus. Et tamen vox æqualiter deest istic in septemdecim libris veteribus.

XIX. — You may see equally. So the old editions. It is also read so in nine old manuscripts. Manutius struck out æqualiter. So too Morel and the English edition. But I do not see why it had to be struck out. True, the word does not seem necessary; but it is not on that account to be removed. For Cyprian said a little before: You think that we suffer adversities equally with you. And soon after: We incur the ills of the flesh alike with you. And yet the word æqualiter is missing there in seventeen old books.

(XX. — Non erunt nascentia) ‹anchor: non erunt nascentia› · lemma note, cols 559–560 XX. — Non erunt nascentia. Veteres editiones et sex libri veteres habent non erit generatio. Lectionem sumptam ex editione quæ dicitur Gravii, quam Manutius et alii post eum secuti sunt, quam nos etiam retinuimus, præferunt novemdecim exemplaria manuscripta. Morellius posuit nascentiæ, forte per errorem typographi. Nam hic scribendi modus non est latinus. Et tamen ea scriptura multum placuit Pamelio. In libro Fuxensi et in Lamoniano legitur non erit nascentia. Vide glossarium latinum Cangii.

XX. — There will be no produce. The old editions and six old books have there will be no generation. The reading taken from the edition called Gravius's, which Manutius and others after him followed and which we too have kept, is offered by nineteen manuscript copies. Morel set nascentiæ, perhaps by a printer's error, for this form is not Latin. And yet that spelling greatly pleased Pamelius. In the Foix book and in Lamoignon's one reads non erit nascentia. See Du Cange's Latin glossary.

(Cibum) ‹anchor: cibum› · lemma note, col 560 Cibum. Veteres editiones et novem libri veteres præferunt frumentum. Alii duo et quinque Anglicani escam. Sed major pars codicum manuscriptorum habet lectionem quam ego retinui.

Food (cibum). The old editions and nine old books offer frumentum ("grain"). Two others and five English ones escam ("food"). But the greater part of the manuscripts have the reading I have kept.

(XXII. — Senioris aut juvenis) ‹anchor: senioris aut juvenis› · lemma note, col 560 XXII. — Senioris aut juvenis. Retinui hanc lectionem, quam inveni in aliquot antiquis exemplaribus, propter rationes allatas a Pamelio, qui vere adnotat mire variare codices. In quibusdam enim legitur ut istic, alibi seniori aut juveni, alibi senioribus atque junioribus, alibi seniores et juvenes, denique alibi seniorum neque juvenum et virginum. Vide lib. II Testimoniorum, cap. 22.

XXII. — Of old man or young. I have kept this reading, which I found in several old copies, for the reasons given by Pamelius, who rightly notes that the manuscripts vary remarkably. For in some one reads as here, elsewhere on old man or young, elsewhere on elders and juniors, elsewhere old men and young, and finally elsewhere of old men nor of young men and virgins. See Testimonies, Book II, chapter 22.

(printed under page 273)

Page

running head: [left part cut off] DIVI CYPRIANI ... 560
marginal letters: A ‹diebus ac noctibus jugiter›; B ‹enim dies Domini, et obtritio›; C ‹et virgines et parvulos›; D (beside the Variae lectiones at the page foot, not in the text block)
old-edition numerals: (none)
other: "retro" printed with a damaged t (looks like "reiro"), set retro; "aderit" printed with blurred e ("adcrit"), set aderit; "profanis Dei cultoribus" printed without comma, set as printed; full-width headings "[VARIAE LEC]TIONES VARIANTES" and "[STEPHANI BALUZII] NOTAE" at the page foot are apparatus, not set

PL 4:561

ipsorum (Ezech. IX, 4). Et quod ad passionem et sanguinem Christi pertineat hoc signum, et ille salvus atque incolumis reservetur quisquis in hoc signo invenitur, item Dei testimonio comprobatur dicentis: Et erit sanguis in signo vobis super domos in quibus vos eritis; et videbo sanguinem, et protegam vos, et non erit in vobis plaga diminutionis cum percutiam terram Aegypti (Exod. XII, 13). Quod ante occiso agno praecedit in imagine, impletur in Christo, secuta postmodum veritate. Ut illic, percussa Aegypto, Judaicus populus evadere non nisi sanguine et signo agni potuit, ita et, cum vastari coeperit mundus et percuti, quisquis in sanguine et signo Chri⟨s⟩ti inventus fuerit, solus evadet.

of them (Ezek. 9:4). And that this sign belongs to the passion and blood of Christ, and that whoever is found in this sign is kept safe and unharmed, is likewise proved by the testimony of God, Who says: And the blood shall be for a sign to you upon the houses in which you shall be; and I will see the blood, and I will protect you, and there shall be no plague of diminishing upon you when I strike the land of Egypt (Exod. 12:13). What went before in an image with the slaying of the lamb is fulfilled in Christ, the truth following afterwards. As there, when Egypt was struck, the Jewish people could escape only by the blood and sign of the lamb, so also, when the world begins to be laid waste and struck, whoever is found in the blood and sign of Christ will alone escape.

XXIII. Respicite itaque, dum tempus est, ad veram et aeternam salutem; et quia jam mundi finis in proximo est, ad Deum mentes vestras Dei timore convertite. Nec vos delectet in saeculo inter justos et mites impotens ista et vana dominatio, quando et in agro inter cultas et fertiles segetes lolium et avena dominetur. Nec dicatis mala accidere quia dii vestri a nobis non colantur, sed sciatis hanc irae Dei esse censuram, ut qui beneficiis non intelligitur, vel plagis intelligatur. Deum vel sero quaerite, quia jam pridem per Prophetam Deus praemonens hortatur et dicit: Quaerite Deum, et vivet anima vestra (Psal. LXVIII, 33). Deum vel sero cogno⟨s⟩cite, quia Christus adveniens hoc admonet et docet dicens: Haec est autem vita aeterna, ut cognoscant te solum verum Deum et quem misisti Jesum Christum (Joan. XVII, 3). Credite illi qui omnino non fallit; credite illi qui haec omnia futura praedixit; credite illi qui credentibus praemium vitae aeternae dabit; credite illi qui incredulis aeterna supplicia gehennae ardoribus irrogabit.

XXIII. Look, therefore, while there is time, to true and eternal salvation; and since the end of the world is now near, turn your minds to God in the fear of God. Do not let that unrestrained and vain dominion in the world among the just and the gentle delight you, since in the field too darnel and wild oats hold sway among the cultivated and fruitful crops. Do not say that evils happen because your gods are not worshipped by us, but know that this is the censure of the wrath of God, so that He Who is not understood through benefits may at least be understood through plagues. Seek God, even if late, for long ago God, forewarning through the Prophet, exhorts and says: Seek God, and your soul shall live (Ps. 68:33). Know God, even if late, for Christ at His coming admonishes and teaches this, saying: And this is eternal life, that they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent (John 17:3). Believe Him Who never deceives; believe Him Who foretold that all these things would come; believe Him Who will give the reward of eternal life to those who believe; believe Him Who will inflict on the unbelieving the eternal punishments of the fires of Gehenna.

XXIV. Quae tunc erit fidei gloria, quae poena perfidiae, cum judicii dies venerit? quae laetitia credentium, quae moestitia perfidorum, noluisse istic prius credere, et ut credant jam redire non posse? Cremabit addictos

XXIV. What glory of faith will there be then, what punishment of faithlessness, when the day of judgement has come? What joy of believers, what grief of the faithless, that they were unwilling to believe here before, and that they cannot now return in order to believe? The condemned will be burned by

Editors' notes and page, col. 561

Footnotes

LECTIONES VARIANTES

(printed under page 274)

(a) ‹anchor: not visible in crop› · call in col 561

Erit hic sanguis Voss. 1. In signum Lam. Ebor. Foss. Vict.

"Erit hic sanguis" ("this blood will be") in Voss. 1; "In signum" ("for a sign") in Lam., Ebor., Foss., Vict.

(printed under page 274)

(b) ‹anchor: not visible in crop› · call in col 561

Ibi eritis Bod. 1, 2, 4. Habitaveritis Lin.

"Ibi eritis" ("there you will be") in Bodleian 1, 2, 4; "Habitaveritis" ("you will have dwelt") in Lin.

(printed under page 274)

Inter injustos et immites Bod. 3, 4.

"Inter injustos et immites" ("among the unjust and the harsh") in Bodleian 3, 4.

(printed under page 274)

(d) ‹anchor: not visible in crop› · call in col 561

Sic 4 codd. Angl. Sciatis iram Dei Oxon.

So four English manuscripts. "Sciatis iram Dei" ("know the wrath of God") in Oxon.

(printed under page 274)

Page

running head: 561 LIBER DE IDOLORUM V[...] (cut off at the image edge)
marginal letters: A ‹ipsorum (Ezech. IX, 4)›; B ‹et aeternam salutem; et quia›; C ‹qui omnino non fallit›; D (beside the Baluze notes ‹XXIV.—Addictos›, not in the text block)
old-edition numerals: 225 after ‹quia› (reading of the small numeral uncertain)

PL 4:562

ardens semper gehenna, et vivacibus flammis vorax poena; nec erit unde habere tormenta vel requiem possint aliquando vel finem. Servabuntur cum corporibus suis animae infinitis cruciatibus ad dolorem. Spectabitur illic a nobis semper qui hic nos spectavit ad tempus, et in persecutionibus factis oculorum crudelium brevis fructus perpetua visione pensabitur, secundum Scripturae sanctae fidem dicentis: Vermis eorum non morietur, et ignis eorum non extinguetur; et erunt ad visionem universae carni (Isa. LXVI, 24). Et iterum: Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt et qui abstulerunt labores eorum. Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis, dicentes inter se, poenitentiam habentes et prae angustia spiritus gementes: Hi sunt quos habuimus aliquando in derisum et in similitudinem improperii. Nos insensati viam illorum aestimabamus insaniam et finem illorum sine honore. Quomodo computati sunt inter filios Dei, et inter sanctos sors eorum est! Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, et sol non ortus est nobis. Lassati sumus in iniquitatis via et perditionis, ambulavimus solitudines difficiles, viam autem Domini ignoravimus. Quid nobis profuit superbia, aut quid divitiarum jactatio contulit nobis? Transierunt omnia illa tamquam umbra (Sap. V, 1-9). Erit tunc sine fructu poenitentiae dolor poenae, inanis ploratio et inefficax deprecatio. In aeternam poenam sero credent qui in vitam aeternam credere noluerunt.

an ever-burning Gehenna, and a devouring punishment of living flames; nor will there be any means by which the torments may at any time have rest or an end. Souls together with their bodies will be kept for pain in infinite tortures. There he will be looked upon by us for ever who here looked upon us for a time, and the brief enjoyment of cruel eyes in the persecutions carried out will be paid for by a perpetual spectacle, according to the faith of holy Scripture, which says: Their worm shall not die, and their fire shall not be quenched; and they shall be a spectacle to all flesh (Isa. 66:24). And again: Then shall the just stand in great constancy against those who have afflicted them and who have taken away their labours. Seeing it, they shall be troubled with horrible fear, and they shall marvel at the suddenness of the unhoped-for salvation, saying among themselves, having repentance and groaning for anguish of spirit: These are they whom we once held in derision and as a byword of reproach. We fools esteemed their way madness and their end without honour. How they are counted among the sons of God, and their lot is among the saints! Therefore we have strayed from the way of truth, and the light of justice has not shone for us, and the sun has not risen for us. We have wearied ourselves in the way of iniquity and of perdition, we have walked through difficult wastes, but the way of the Lord we have not known. What has pride profited us, or what has the boasting of riches brought us? All those things have passed away like a shadow (Wis. 5:1–9). Then the pain of punishment will be without the fruit of repentance, weeping will be vain and entreaty ineffectual. In eternal punishment they will believe too late who refused to believe in eternal life.

XXV. Securitati igitur et vitae, dum licet, providete. Offerimus vobis animi et consilii nostri salutare munus. Et quia odisse non licet nobis, et sic Deo plus placemus dum nullam pro injuria vicem reddimus, hortamur, dum facultas adest, dum adhuc aliquid de saeculo superest, Deo satisfacere et ad verae religionis candidam lucem de profundo tenebrosae superstitionis emergere. Non invidemus commodis vestris, nec beneficia divina celamus. Odiis vestris benevolentiam reddimus, et pro tormentis ac suppliciis quae nobis inferentur

XXV. Provide, therefore, for your safety and your life while it is permitted. We offer you the saving gift of our mind and counsel. And because it is not permitted to us to hate, and we thus please God more when we render no requital for injury, we exhort you, while the opportunity is at hand, while something of the age still remains, to make satisfaction to God and to emerge from the depth of dark superstition into the bright light of true religion. We do not envy your advantages, nor do we conceal the divine benefits. For your hatreds we return goodwill, and for the torments and punishments which will be inflicted on us

Editors' notes and page, col. 562

Footnotes

(e) ‹anchor: not visible in crop› · call in col 562

Pœna decerpet Voss. 1.

"Pœna decerpet" ("punishment will pluck off") in Voss. 1.

(printed under page 274)

(f) ‹anchor: not visible in crop› · call in col 562

Carnis Pem. Voss. 2.

"Carnis" ("of the flesh") in Pem., Voss. 2.

(printed under page 274)

(g) ‹anchor: not visible in crop› · call in col 562

Per angustiam Lam. Ver.

"Per angustiam" ("through anguish") in Lam., Ver.

(printed under page 274)

(h) ‹anchor: not visible in crop› · call in col 562

In derisu Ar. Lam. Vict. Val. In risu Manut.

"In derisu" ("in derision") in Ar., Lam., Vict., Val.; "In risu" ("in laughter") in Manut.

(printed under page 274)

(i) ‹anchor: not visible in crop› · call in col 562

Et ambulavimus Lam. Ebor. Bod. 1, 2, 3, 4.

"Et ambulavimus" ("and we walked") in Lam., Ebor., Bodleian 1, 2, 3, 4.

STEPH. BALUZII NOTÆ

(XXIV. — Addictos) ‹anchor: cremabit addictos› · lemma note, col 561 XXIV. — Addictos. Id est judicatos, damnatos. Apud Optatum, lib. I, addictus significat subjectum, subditum, sicut addictus glebæ in jure civili. Utar autem hac occasione ut moneam videri mihi optimam emendationem fuisse tentatam a Guillelmo Fornerio, lib. VII, Epistola ultima Cassiodori, ubi Mariangelus Accursius edidit: Non dici potest proprium quod liberare dominum non videtur additum; pro quo Fornerius conjecit ponendum esse ⁵⁶⁶ addictum, monens interim se legisse in veteri manuscripto a debito. Conjectura Fornerii hinc bona esse censeri potest quod bona debitoris addicta sunt creditori, adeoque etiam ipse debitor.

XXIV. — The condemned (addictos). That is, those judged, condemned. In Optatus, Book I, addictus means subject, subordinate, as with one bound to the soil in civil law. I will take this occasion to note that a very good emendation seems to me to have been attempted by Guillaume Fournier in Cassiodorus, Book VII, the last letter, where Mariangelo Accursio printed: What is not seen to be added to free the owner cannot be called one's own; for which Fournier conjectured that addictum should be set [566: the page number of Baluze's edition, printed inline], noting meanwhile that he had read a debito in an old manuscript. Fournier's conjecture can be judged good from the fact that a debtor's goods were assigned (addicta) to the creditor, and so too the debtor himself.

(Servabuntur cum corporibus) ‹anchor: servabuntur cum corporibus› · lemma note, col 561 Servabuntur cum corporibus. Vide notas nostras ad librum III Salviani de Gubernatione Dei.

Will be kept with their bodies. See our notes on Salvian, On the Government of God, Book III.

(Subitatione) ‹anchor: subitatione› · lemma note, cols 561–562 Subitatione. Sic etiam in eodem capite Epistolæ ad Fortunatum. Pontius diaconus in Vita sancti Cypriani: Proconsulis jussu ad hostes ejus cum militibus suis princeps repente subitavit. A. Gellius, lib. IX, cap. 15, dixit subitariam dictionem. Quo verbo usus est etiam T. Livius. Boëtius, lib. II, de Consolatione Philosophiæ: Verum omnis subita mutatio rerum non sine quodam fluctu contigit animorum. Vide notas ad Epistolam LVII, pag. 466.

By suddenness. So too in the same chapter of the Letter to Fortunatus. Pontius the deacon, in the Life of Saint Cyprian: By the proconsul's order the officer came suddenly upon him with his soldiers, to his enemies [so printed]. Aulus Gellius, Book IX, chapter 15, spoke of a sudden (subitaria) speech. Titus Livius also used this word. Boethius, On the Consolation of Philosophy, Book II: But every sudden change of things comes about not without a certain surge of the mind. See the notes on Letter 57, page 466.

(Pœnitentiam habentes) ‹anchor: poenitentiam habentes› · lemma note, col 562 Pœnitentiam habentes. Ita reposuimus pro eo quod in vulgatis editionibus habetur agentes, quia ita invenimus scriptum in quindecim libris nostris et in quatuor Anglicanis. Vide Epistolam ad Fortunatum de Exhortatione Martyrii, cap. 12.

Having repentance. So we have restored it, where the common editions have agentes ("doing"), because we found it written so in fifteen of our books and in four English ones. See the Letter to Fortunatus On the Exhortation to Martyrdom, chapter 12.

(XXV. — De profundo) ‹anchor: de profundo› · lemma note, col 562 XXV. — De profundo. Coactus sum ita scribere propter auctoritatem veterum editionum. Pamelius posuit de profunda et tenebrosa nocte superstitionis, quia videbat Morellium monuisse vetustum librum ita habere. At Morellius non posuit hanc lectionem in editione sua, sed eam quam ego revocavi. Lectionem Pamelii non reperi nisi in tribus libris.

XXV. — From the depth. I was compelled to write it so on the authority of the old editions. Pamelius set from the deep and dark night of superstition, because he saw that Morel had noted that an old book had it so. But Morel did not put this reading in his edition, but the one I have brought back. Pamelius's reading I found in only three books.

(Odiis vestris) ‹anchor: odiis vestris› · lemma note, col 562 Odiis vestris. Prosper in calce libri contra Collatorem: Nobis Deo adjuvante sit studium quieta modestaque patientia odiis dilectionem reddere.

For your hatreds. Prosper, at the end of the book against the Collator: With God's help let our endeavour be to return love for hatred with quiet and modest patience.

(printed under page 274)

Page

running head: [DE] IDOLORUM VANITATE. 562 (left edge cut off in the image)
marginal letters: A ‹ardens semper gehenna›; B ‹quos habuimus aliquando›; C ‹munus. Et quia odisse›; D ‹Livius. Boëtius (beside the editors' notes, not set)›
old-edition numerals: (none)
other: last word "infe-" is split at the column break; full-width headings "[LEC]TIONES VARIANTES." and "[STE]PH. BALUZII NOTAE." at the page foot cut off at the left edge, not set; Variae lectiones and Baluze's notes at the page foot not set (later pass); text is Ad Demetrianum 24-25 despite the running head

PL 4:563

salutis itinera monstramus. Credite et vivite; et qui nos ad tempus persequimini, in aeternum gaudete nobiscum. Quando istinc excessum fuerit, nullus jam poenitentiae locus est, nullus satisfactionis effectus. Hic vita aut amittitur aut tenetur; hic saluti aeternae cultu Dei et fructu fidei providetur. Nec quisquam aut peccatis retardetur aut annis quominus veniat ad consequendam salutem: in isto adhuc mundo manenti poenitentia nu⟨l⟩la sera est; patet ad indulgentiam Dei aditus, et quaerentibus atque intelligentibus veritatem facilis accessus est. Tu, sub ipso licet exitu et vitae temporalis occasu, pro delictis roges et Deum, qui unus et verus est, confessione et fide agnitionis ejus implores, venia confitenti datur, et credenti indulgentia salutaris de divina pietate conceditur, et ad immortalitatem sub ipsa morte transitur. Hanc

we point out the ways of salvation. Believe and live; and you who persecute us for a time, rejoice with us for eternity. Once departure from here has taken place, there is no longer any place for repentance, no effect of satisfaction. Here life is either lost or kept; here provision is made for eternal salvation by the worship of God and the fruit of faith. Nor let anyone be held back either by sins or by years from coming to obtain salvation: for one still remaining in this world no repentance is too late; access to the indulgence of God lies open, and for those who seek and understand the truth the approach is easy. Even at the very departure and setting of temporal life, should you pray for your offences and implore God, Who is one and true, with confession and faith in the acknowledgement of Him, pardon is granted to the one who confesses, and saving indulgence is conceded from the divine mercy to the one who believes, and passage is made to immortality at death itself. This

gratiam Christus impertit, hoc munus misericordiae suae tribuit, subigendo mortem trophaeo crucis, redimendo credentem pretio sanguinis sui, reconciliando hominem Deo Patri, vivificando mortalem regeneratione coelesti. Hunc, si fieri potest, sequamur omnes, hujus sacramento et signo censeamur. Hic nobis viam vitae aperit, hic ad paradisum reduces facit, hic ad coelorum regna perducit. Cum ipso semper vivemus, facti per ipsum filii Dei; cum ipso semper exultabimus, Ipsius cruore reparati. Erimus Christiani cum Christo simul gloriosi, de Deo Patre beati, de perpetua voluptate laetantes semper in conspectu Dei, et agentes Deo gratias semper. Neque enim poterit nisi laetus esse semper et gratus, qui, cum morti fuisset obnoxius, factus est immortalitate securus.

grace Christ imparts, this gift of His mercy He bestows, by subduing death through the trophy of the cross, by redeeming the believer at the price of His blood, by reconciling man to God the Father, by giving life to the mortal through heavenly regeneration. Him, if it can be done, let us all follow; by His sacrament and sign let us be enrolled. He opens to us the way of life, He makes us return to paradise, He leads us through to the kingdoms of the heavens. With Him we shall live for ever, made sons of God through Him; with Him we shall exult for ever, restored by His blood. We Christians shall be glorious together with Christ, blessed by God the Father, rejoicing in perpetual delight always in the sight of God, and always giving thanks to God. For he cannot be other than always joyful and thankful who, though he had been subject to death, has been made secure by immortality.

Editors' notes and page, col. 563

Footnotes

LECTIONES VARIANTES (Ad Demetrianum, end)

(printed under page 275)

(a) ‹anchor: excessum fuerit› · call in col 563

Recessum Bod. 1, 2, 3, 4. Ver.

"Recessum" ("withdrawal") in Bodleian 1, 2, 3, 4 and Ver.

(printed under page 275)

STEPH. BALUZII NOTÆ (Ad Demetrianum, end)

(Salutis itinera monstramus) ‹anchor: salutis itinera monstramus› · lemma note, col 563 Salutis itinera monstramus. Hieronymus in Epistola ad Pammachium adversus Joannem Hierosolymitanum: Blasphemantibus Deum clementem porrigimus manum.

We point out the ways of salvation. Jerome, in the Letter to Pammachius against John of Jerusalem: To those who blaspheme God we stretch out a merciful hand.

(Pœnitentia nulla sera) ‹anchor: poenitentia nulla sera› · lemma note, cols 563–564 Pœnitentia nulla sera. Hieronymus in Epistola ad Lætam de Institutione filiæ: Numquam est sera conversio. Joannes Saresberiensis, lib. VII Policratici, cap. 21: Pœnitentia quoque numquam sera est, si tamen vera. Seneca Agamemnone: Sera numquam est ad bonos mores via. Q. Curtius, lib. IX: Crudelitatem sera pœnitentia secuta est. Symmachus, lib. X, Epist. 54: Sera et contumeliosa est emendatio senectutis. Sanctus Ambrosius in responsione ad Relationem Symmachi: Verum certe est quia nulla ætas ad perdiscendum sera est. Erubescit senectus, quæ emendare se non potest. Cicero, lib. II Epistolarum ad Familiares, Epist. VII, ait seram gratulationem reprehendi non solere.

No repentance is too late. Jerome, in the Letter to Laeta on the Education of her Daughter: Conversion is never too late. John of Salisbury, Policraticus, Book VII, chapter 21: Repentance too is never too late, provided it be true. Seneca, Agamemnon: The road to good conduct is never too late. Quintus Curtius, Book IX: A late repentance followed the cruelty. Symmachus, Book X, Letter 54: Late and shameful is the amendment of old age. Saint Ambrose, in his reply to the Memorial of Symmachus: It is certainly true that no age is too late for learning thoroughly. Old age that cannot amend itself should blush. Cicero, Letters to Friends, Book II, Letter 7, says that a late congratulation is not usually found fault with.

(Factus est) ‹anchor: factus est› · lemma note, col 564 Factus est. Ita omnes libri veteres præter unum. Editio quæ dicitur Gravii habet, factus est de immortalitate securus. Hoc secutus est Pamelius, et deinde Rigaltius.

He has become. So all the old books except one. The edition called Gravius's has he has become secure of immortality. Pamelius followed this, and after him Rigault.

LECTIONES VARIANTES (De idolorum vanitate)

(printed under page 275)

(d) ‹anchor: credentibus data sit (title)› · call in col 563

Quod idola dii non sint contra paganos Vict. et alii. Quod credentibus datum sit deos non esse Voss. 4. Lin. Spir. Ratum Dun. De idolis gentium Goulart.

"That idols are not gods, against the pagans" in Vict. and others. "That it is given to believers that they are not gods" in Voss. 4, Lin., Spir. "Ratum" in Dun. "On the idols of the nations" in Goulart.

VARIORUM NOTÆ (De idolorum vanitate)

(De idol. vanit.) ‹anchor: title› · lemma note, cols 563–564 DE IDOL. VANIT. — Difficile est certo statuere quid in titulo istius libri posuerit Cyprianus, si quid tamen posuit, præsertim si vera sit opinio Erasmi existimantis esse tantum fragmentum majoris operis, quia incipit ex abrupto. Plures sane libri veteres, et ii quidem optimi, initium operis constituunt in his verbis; Deos non esse quos colit vulgus. Apud Angelum Politianum, cap. 34 Miscellaneorum vocatur liber de Origine et Generibus Idolorum. Posterorum diligentia titulum illi fecit DE IDOLORUM VANITATE, atque ita se invenisse in exemplaribus antiquis testatur Rigaltius. Ego, quamquam hunc titulum nuspiam repererim in (continues)

ON THE VANITY OF IDOLS. — It is hard to settle with certainty what Cyprian put in the title of this book, if indeed he put anything, especially if Erasmus's opinion is true, who judges it to be only a fragment of a larger work, because it begins abruptly. Several old books, indeed, and those among the best, make the work begin with these words: That they are not gods whom the common people worship. In Angelo Poliziano, Miscellanea, chapter 34, the book is called On the Origin and Kinds of Idols. The care of later men gave it the title ON THE VANITY OF IDOLS, and Rigault testifies that he found it so in old copies. I, although I have found this title nowhere in (continues)

(printed under page 275)

Page

running head: 563 DIVI CYPRIANI
marginal letters: A ‹rentur salutis itinera›; B ‹ad immortalitatem sub ipsa›; C ‹Argumentum. — Tria po'issima›; D ‹quidquam tribuendum ex vano›
old-edition numerals: 295 after transitur (digits blurred, reading uncertain)
other: column begins with the fragment "rentur" of a word broken from the previous column, left untranslated; "nu'la" printed with a broken l, set nu⟨l⟩la; "po'issima" printed with a broken t, set po⟨t⟩issima; column ends mid-word "con-"; full-width title lines not set, standing between the Baluze notes and the Argumentum: LIBER / DE IDOLORUM V[ANITATE] / QUOD IDOLA DII NON SINT, ET QUOD DEUS UNUS … / CREDENTIBUS DATA …; editors' matter set: Argumentum (Tria potissima hujus libri); Lectiones variantes, Baluze notes and Variorum notae at the page foot left for the later pass
other: a full-width band stands across cols 563/564 in mid-page: the 1 paragraph(s) above it in col 564 are set here, after the 1 above it in col 563 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with ARGUMENTUM. — Tria (another unit); not set here

PL 4:564

Editors' notes and page, col. 564

Footnotes

(b) ‹anchor: laetus esse semper et gratus› · call in col 564 (text set under col 563's rail)

Lætus et gratus Thu.

"Lætus et gratus" ("joyful and thankful") in Thu.

(printed under page 275)

Factus est de immortalitate Oxon.

"Factus est de immortalitate" ("has become [secure] of immortality") in Oxon.

(printed under page 275)

Page

running head: DIVI CYPRIANI 564
marginal letters: A gratiam Christus impertit; B litate securus; C stare; quin potius; D I. Deos non esse
old-edition numerals: (none)
other: full-width title "LIBER DE IDOLORUM VANITATE. QUOD DEUS UNUS SIT, ET QUOD PER CHRISTUM SALUS CREDENTIBUS DATA SIT", cut off at the left edge, stands below the foot apparatus of the preceding treatise and above the argument; not set. Editors' matter set: Pamelius's argument, "stare; quin potius daemonum", signed Pamel. "stare" completes "con-" from col. 563. "Ipsius cruore" is printed with a capital I (checked by QA Q1). Foot apparatus (Lectiones variantes, Baluzii notae, Variorum notae) not set.
other: the 1 paragraph(s) of this column above the full-width band are set under col 563 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)