PL 4 · cols. 819–828

Liber de disciplina et bono pudicitiae (Appendix prima, opuscula dubia)

Editors' preface

PL 4:819

APPENDIX PRIMA.

FIRST APPENDIX.

OPUSCULA DUBIA.

DOUBTFUL WORKS.

LIBER

BOOK

DE DISCIPLINA ET BONO PUDICITIAE.

ON THE DISCIPLINE AND GOOD OF CHASTITY.

EPISTOLA IGNOTI AUCTORIS.

LETTER OF AN UNKNOWN AUTHOR.

I. Aliquas officiorum meorum partes non aestimo praeterisse, dum semper enitor, vel maxime quotidianis Evangeliorum tractatibus, aliquando vobis fidei et scientiae per Dominum incrementa praestare. Quid enim aliud in Ecclesia Domini utilius geri, quod accommodatius officio episcopi potest inveniri, quam ut doctrina divinorum, per ipsum insinuata collataque, verborum, possint credentes ad repromissum regnum pervenire coelorum? Hoc certe mei et operis et muneris, quotidianum votivum negotium, absens licet, obtinere connitor; et per litteras praesentiam meam vobis reddere conor. Dum vos solito more allocutionibus missis in fide interpello, ideo convenio, ut Evangelicae radicis firmitate solidati, adversus omnia diaboli praelia stetis semper armati. Absentem me non credam, si fuero securus. Verumtamen omnia quae utiliter proferuntur, et aeternae vitae statum tractantibus vel definiunt, vel promittunt; ita demum fructuosa sunt, si ad emolumentum operis, divinae

I. I do not think that I have passed over any parts of my duties, while I always strive, most of all by daily treatises on the Gospels, at times to furnish you with increases of faith and knowledge through the Lord. For what else can be done more usefully in the Church of the Lord, what can be found more fitting to the office of a bishop, than that through the teaching of divine words, instilled and conferred through him, believers may be able to reach the promised kingdom of the heavens? This, certainly, the daily business I long for, belonging to both my work and my office, I strive to maintain, absent though I am; and through letters I try to render my presence to you. While in my accustomed manner I appeal to you in the faith by addresses sent to you, I therefore urge you that, made solid by the firmness of the Gospel root, you may stand ever armed against all the battles of the devil. I shall not believe myself absent if I am free of care. Nevertheless all things that are profitably set forth, and that either define or promise the state of eternal life to those who treat of it, are fruitful only then if, for the furtherance of the work, they are assisted by the powers of divine

Editors' notes and page, col. 819

Footnotes

(printed under page 401)

(1) ‹anchor: De disciplina› · lemma note, col 819

I. — De disciplina. In nullo ms. Epistolam hanc videre contigit.

I. — On discipline. It has not been my fortune to see this letter in any manuscript.

(printed under page 401)

(2) ‹anchor: Absentem me non credam› · lemma note, col 819

Absentem me non credam. Pamelius ait : Ita Gravius ad marginem et ms. pro non credo. PAMEL.

"I shall not believe myself absent." Pamelius says: So Gravius in the margin, and a manuscript, instead of non credo ("I do not believe"). PAMELIUS.

(printed under page 401)

(3) ‹anchor: quae utiliter proferuntur› · lemma note, col 819

Verumtamen omnia quae utiliter proferuntur. Pamelius ait : Hoc ex iisdem Gravius ms. pro eo quod alii, proferunt, non placet autem quod habet solus Manutius, viriliter. PAMEL.

"Yet all things that are usefully set forth." Pamelius says: This from the same, Gravius's manuscript, instead of what others have, proferunt ("they set forth"); but what Manutius alone has, viriliter ("manfully"), does not satisfy. PAMELIUS.

(printed under page 401)

(4) ‹anchor: ad implenda quae cognoscimus› · lemma note, col 820

Ad implenda quae cognoscimus. Pamelius ait : Hanc conjecturam Erasmi sequuntur Gravius, Manutius, et Morellius, poterat nomen, quaque, accipi pro quacumque, praesertim cum sic legant etiam mss. PAMEL.

"For fulfilling what we know." Pamelius says: Gravius, Manutius and Morel follow this conjecture of Erasmus; the word quaque could have been taken for quacumque ("in whatever way"), especially since the manuscripts also read so. PAMELIUS.

(printed under page 401)

(5) ‹anchor: praeter voluntatem› · lemma note, col 820

II. — Praeter voluntatem quam velle debemus ut nostra sit. Pamelius ait : Ex Costerio habeo, ut, pro et, adhuc tamen totus locus obscurus est. Ms. cod., et in nostra fit, sed non placet. PAMEL.

II. — "Except the will which we ought to will to be ours." Pamelius says: From Coster I have ut ("that") instead of et ("and"); yet the whole passage is still obscure. A manuscript codex has et in nostra fit ("and comes about in ours"), but it does not satisfy. PAMELIUS.

(printed under page 401)

Page

set: the title lines of the full-width band across cols 819-820 (APPENDIX PRIMA, OPUSCULA DUBIA, LIBER, DE DISCIPLINA ET BONO PUDICITIAE, EPISTOLA IGNOTI AUCTORIS) are set at the head of c819, full width, in their place before I. Aliquas (NR-187 gap closed; checked against the page, Q4)
running head: LIBER (cut off at the image edge)
marginal letters: A ‹Campania durante persecutione›; B ‹passi sunt apud civitatem Capuensem› (in the footnotes); C ‹I. Aliquas officiorum meorum›; D ‹me non credam, si fuero securus›
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other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I. Aliquas officiorum
running head: 819 LIBER 820
marginal letters: A ‹Campania durante persecutione› (editors' matter); B ‹passi sunt apud civitatem› (footnote area); C ‹I. Aliquas officiorum meorum›; D ‹me non credam, si fuero›
old-edition numerals: (none)

PL 4:820

indulgentiae viribus, adjuventur. Non solum proferimus verba quae de Scripturarum sacris fontibus veniunt, sed cum ipsis verbis, preces ad Dominum et vota sociamus, ut tam nobis quam vobis, et sacramentorum suorum thesauros aperiat, et vires ad implenda quae cognoscimus, tribuat. Periculum enim majus est voluntatem Domini cognovisse, et in Dei voluntatis opere cessasse.

indulgence. We do not only set forth words that come from the sacred fountains of the Scriptures, but together with those very words we join prayers and vows to the Lord, that He may open, to us as to you, the treasures also of His sacraments, and grant strength for fulfilling what we come to know. For the danger is greater to have known the will of the Lord, and to have ceased in the work of God's will.

II. Quamvis ergo ad multa vos negotia et ad divinae monitionis praecepta, semper ut scitis exhorter (quid enim mihi aliud votivum aut majus potest esse, quam ut per omnia perfecti stetis in Domino), tamen ut praecipue pudicitiae claustra teneatis (quod et facitis) admoneo: scientes templum esse vos Domini, membra Christi, habitationem Spiritus sancti, electos ad spem, consecratos ad fidem, destinatos ad salutem; filios Dei, fratres Christi, consortes Spiritus Sancti, nihil jam carni debentes, quasi renatos ex aqua et pudicitia, praeter voluntatem (Job I, 13)

II. Although, then, as you know, I always exhort you to many duties and to the precepts of divine admonition (for what else can be more longed for by me, or greater, than that you stand perfect in all things in the Lord?), yet I admonish you above all to keep the bars of chastity (as you are also doing): knowing that you are the temple of the Lord, members of Christ, the dwelling of the Holy Spirit, chosen for hope, consecrated for faith, destined for salvation; sons of God, brothers of Christ, partners of the Holy Spirit, owing nothing any longer to the flesh, as being reborn of water and chastity, beyond the will (Job 1:13)

Editors' notes and page, col. 820

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running head: LIBER 820
marginal letters: A ‹scriptores Cypriano vindicant›; B ‹below omnino respexisse Augustinum (last line of the editors' notice)›; C ‹indulgentiae viribus, adjuventur›; D ‹electos ad spem, consecratos›
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running head: 819 LIBER 820
marginal letters: A ‹scriptores Cypriano vindicant› (editors' matter); B ‹(beside footnote area, no text line level)›; C ‹indulgentiae viribus, adjuventur›; D ‹electos ad spem, consecratos›
old-edition numerals: (none)
other: "ad implenda": the d of "ad" is damaged/faint in the scan (read from context). The reference "(Job I, 13)" is set as printed; its bearing on the sentence is unclear. The column ends mid-sentence at "praeter voluntatem"; the sentence continues on the next column. The editors' matter above the band (Basnage note, end of section III) and the EDIT. OXON. NOTAE at the foot are not set.

PL 4:821

quam velle debemus ut nostra sit: praestetur etiam propter redemptionem, ut corrumpi non possit, quae a Christo consecrata sit. Nam si Apostolus Ecclesiam sponsam Christi (II Cor. XI) pronuntiat, oro vos, quanta pudicitia exigitur, ubi Ecclesia inter matrimonia sponsa virgo praestetur? Et ego quidem, nisi quod breviter vos admonere proposui, latissimas satis puto, et locupletes pudicitiae laudes proferre potui: sed supervacuum duxi laudare eam diutius apud colentes. Vos enim illam ornatis dum geritis, et plures ejus laudes exercendo profertis; facti ejus ornamentum, dum et illa vestrum est, mutuo decore invicem foenerando. Illa vobis disciplinam bonorum suggerit morum, vos illi ministerium praestatis operum sanctorum. Nam et illa quantum et quid possit per vos apparuit, et quid vos velitis, ipsa demonstravit et docuit; copulatis in unum, duobus bonis mandatorum et rerum, ne quid mutilum videretur, si aut praecepta ministeriis, praeceptis ministeria defuissent.

which we ought to wish to be ours: let it be maintained also on account of the redemption, so that what has been consecrated by Christ may not be able to be corrupted. For if the Apostle declares the Church to be the bride of Christ (2 Cor. 11), I ask you, how great a chastity is required, where the Church among marriages is presented as a virgin bride? And I indeed, except that I proposed to admonish you briefly, think I could have set forth praises of chastity broad enough and rich; but I considered it superfluous to praise it at greater length among those who cultivate it. For you adorn it while you bear it, and you set forth its many praises by practising it; you have become its ornament, while it also is yours, lending to each other in turn a mutual beauty. It supplies to you the discipline of good morals; you render to it the service of holy works. For both how much and what it can do has appeared through you, and what you will, it itself has shown and taught; the two goods, of commandments and of deeds, being joined into one, lest anything should seem mutilated, if either the precepts had lacked the practice, or the practice the precepts.

III. Pudicitia est honor corporum, ornamentum morum, sanctitas sexuum, vinculum pudoris, fons castitatis, pax domus, concordiae caput. Pudicitia sollicita non est cui placeat nisi sibi: pudicitia semper verecunda, dum innocentiae mater est: Pudicitia semper ornatur solo pudore, bene sibi tunc conscia de pulchritudine, si improbis displicet: pudicitia nihil ornamentorum quaerit, decus suum ipsa est. Haec nos commendat Domino, connectit Christo: haec expugnat omnia de membris illicita desideriorum praelia, pacem nostris corporibus inducit: beata ipsa, et beatos efficiens apud quoscumque habitare dignatur; quam numquam accusare possunt, nec qui eam non habent: venerabilis etiam hostibus suis, dum illam multo magis mirantur, qui eam expugnare non possunt. Sed ut matura et in viris probata semper, et a feminis appetenda; sic inimica ejus impudicitia semper est detestanda: obscoenum ludibrium reddens ministris suis, nec corporibus parcens nec animis. Debellatis enim propriis moribus, totum hominem suum sub triumphum libidinis mittit; blanda prius, ut plus noceat dum placet; exhauriens rem cum pudore; hostis continentiae, frequenter perveniens ad sanguinem cupiditatum infesta rabies, incendium conscientiae bonae, mater impoenitentiae, ruina melioris aetatis, contumelia generis, expugnans sanguinis et familiae fidem, alienis affectibus suos inserens filios, in aliena testamenta sobolem ignoti et corrupti generis inducens. Quae plerumque extra sexum ardens, dum se non continet intra concessa, parum sibi putat satisfactum, nisi in virorum quoque corporibus non voluptatem novam quaerat, sed extraordinaria et portentosa contra ipsam naturam ex viris per viros monstra conquirat.

III. Chastity is the honour of bodies, the ornament of morals, the sanctity of the sexes, the bond of modesty, the fountain of purity, the peace of the home, the head of concord. Chastity is not anxious about whom it may please, except itself: chastity is always bashful, since it is the mother of innocence: Chastity is always adorned by modesty alone, then well aware of its own beauty, if it displeases the wicked: chastity seeks no ornaments, it is itself its own adornment. This commends us to the Lord, joins us to Christ: this overcomes all the unlawful battles of the desires arising from the members, brings peace to our bodies: blessed itself, and making blessed those with whom it deigns to dwell; which even those who do not have it can never accuse: venerable even to its enemies, since those who cannot overcome it admire it all the more. But as, being mature and approved in men, it is always to be sought by women also; so its enemy, unchastity, is always to be detested: rendering obscene mockery to its servants, sparing neither bodies nor souls. For when a man's own morals have been subdued, it sends the whole man under the triumph of lust; alluring at first, so that it may harm the more while it pleases; draining away property together with modesty; the enemy of continence, a hostile madness often going as far as bloodshed for its desires, a burning of good conscience, the mother of impenitence, the ruin of the better age, a disgrace to the family, overthrowing the faithfulness of blood and household, inserting its own children among the affections of others, bringing into others' wills an offspring of unknown and corrupted stock. And this, often burning beyond its own sex, since it does not keep itself within what is permitted, thinks that too little satisfaction has been given to it, unless in the bodies of men also it seeks not a new pleasure, but procures extraordinary and portentous monstrosities against nature itself, from men by means of men.

Editors' notes and page, col. 821

Footnotes

(printed under page 402)

(1) ‹anchor: quae a Christo consecrata› · lemma note, col 821

Quae a Christo consecrata sit. Pamelius ait : Hic iterum Costerius, quia Christo, sed vel Erasmo teste, ille sensus constat, et sic legunt etiam mss. cod. PAMEL.

"Which has been consecrated by Christ." Pamelius says: Here again Coster has quia Christo ("because to Christ"); but even on Erasmus's witness that sense stands, and the manuscript codices also read so. PAMELIUS.

(printed under page 402)

(2) ‹anchor: Adulter enim› · lemma note, col 821–822

VI. — Adulter enim non habet excusationem. Pamelius ait : Hoc rursum ex Tertull. de Pudicitia, non procul ab initio, referens ad excusationem peccati, quod ille male juxta suum errorem ad excusationem veniat. PAMEL.

VI. — "For the adulterer has no excuse." Pamelius says: This again is from Tertullian's On Modesty, not far from the beginning, referring to the excuse for the sin, which he, wrongly and in keeping with his error, has coming to excuse. PAMELIUS.

(printed under page 402)

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running head: 821 DE DISCIPLINA ET BONO P[...] (cut off at image edge)
marginal letters: A quam velle debemus; B stravit et docuit; C sideriorum praelia, pacem; D poenitentiae, ruina melioris
old-edition numerals: (none)
other: "matura" (Sed ut matura et in viris) set as printed, possibly for "natura"; UNSURE. "ornamentorum" read from slightly blurred type. Full-width line "EDIT. OXON. NO[TAE]" heading the page-foot notes not set (stands below the text, cut off at right edge); the notes beneath it are left for the later pass.

PL 4:822

IV. Sed enim pudicitia locum primum in virginibus tenet, secundum in continentibus, tertium in matrimoniis. Verum in omnibus gloriosa est cum gradibus suis. Nam et matrimoniorum fidem tenere laus est, inter tot corporis bella; et matrimonio de continentia modum statuisse, majoris virtutis est, dum etiam licita rejiciuntur. Certe ex utero sanctitatem custodisse, et infantem se usque in senectutem in sua aetate tota tenuisse admirandae utique potentiae est: nisi quod blandas corporis leges non nosse, magis felicitatis est, notas jam vicisse, virtutis est; sic tamen ut et virtus ista de dono Dei veniat, licet se in membris hominibus ostendat.

IV. But chastity holds the first place in virgins, the second in the continent, the third in marriages. Yet in all it is glorious with its degrees. For to keep the faith of marriage is praiseworthy amid so many wars of the body; and to have set a limit to marriage out of continence is of greater virtue, since even lawful things are rejected. Certainly to have guarded holiness from the womb, and to have kept oneself an infant up to old age through one's whole life, is a matter of admirable power indeed: except that not to know the alluring laws of the body is rather a matter of good fortune, while to have conquered them once known is a matter of virtue; yet in such a way that this virtue too comes from the gift of God, although it shows itself in the members of men.

V. Pudicitiae, fratres, antiqua praecepta sunt. Quare antiqua dico? Quia cum ipsis hominibus instituta sunt. Nam et ideo vir suus feminae est, ut praeter eumdem alterum nesciat, et ideo viro reddita est mulier, ut subjecto quod fuerat ei proprium, nihil requirat alienum. Sic et duo, inquit, erunt in carne una (Matth. XIX, 6), ut in unum redeat quod unum fuerat, ne separatio sine reditu occasionem praestet alterius. Inde et Apostolus: Caput mulieris pronuntiavit virum (I Cor. XI, 3), ut conjunctione duorum pudicitiam probaret. Nam ut alterius caput membris aptum non potest esse, ita et alieno capiti membra non sua: caput enim suis convenit membris, et membra capiti suo; utraque naturali fibula in concordia mutua cohaerent, ne qua oriente discordia de divisione membrorum pactum divini foederis rumperetur. Addit tamen et dicit: Quoniam qui uxorem suam diligit, seipsum diligit (Ephes. V, 23, 29). Nemo enim carnem suam odio habet, sed nutrit et fovet eam, sicut et Christus Ecclesiam. Charitatis cum pudicitia ex hoc magna praescriptio, si uxores diligendae sunt a viris suis sicut et Christus dilexit Ecclesiam; et ita uxores maritos debent diligere, ut Ecclesia diligit Christum.

V. The precepts of chastity, brothers, are ancient. Why do I say ancient? Because they were established together with men themselves. For this is why the husband belongs to the woman as her own, that she should know no other besides him; and this is why the woman was given back to the man, that, what had been his own having been made subject to him, he should seek nothing belonging to another. Thus too, He says, the two shall be in one flesh (Matt. 19:6), so that what had been one should return into one, lest separation without return should afford occasion for another. Hence also the Apostle declared the man to be the head of the woman (1 Cor. 11:3), so that he might commend chastity by the joining of the two. For as the head of one cannot be fitted to the members of another, so neither can members not its own be fitted to a strange head: for the head suits its own members, and the members their own head; both cohere in mutual concord by a natural clasp, lest, should some discord arise, the compact of the divine covenant be broken through a division of the members. Yet he adds and says: Because he who loves his wife loves himself (Eph. 5:23, 29). For no one holds his own flesh in hatred, but nourishes and cherishes it, just as Christ also the Church. Hence the great rule of charity together with chastity: if wives are to be loved by their husbands just as Christ also loved the Church, then wives too ought to love their husbands as the Church loves Christ.

VI. Hanc sententiam Christus quando uxorem dimitti non nisi ob adulterium dixit (Matth. V, 32): interrogatus, tantum honorem pudicitiae dedit. Hinc nata est illa sententia: Adulteras non sinetis vivere (Levit. XX, 10). Hinc Apostolus dicit: Haec est voluntas Dei, ut abstineatis vos a fornicatione (I Thessal. IV, 3). Hinc et illud dicit: Meubra Christi, membris meretricis non esse jungenda (I Cor. VI, 9, 15). Hinc traditur Satanae in interitum carnis qui, proculcato jure pudicitiae, vitia carnis exercet. Hinc merito regnum coelorum non tenent adulteri; hinc est omne peccatum extra corpus esse, solum adulterum peccare in suum corpus: hinc caeterae praeceptoris auctoritates, quas nunc recolere omnes non est necesse, apud vos praesertim qui illas nostis frequenter et facitis; quae licet descripta non sint, queruli tamen de his non potestis esse. Adulter enim

VI. This judgement Christ [upheld] when He said that a wife was not to be put away except for adultery (Matt. 5:32): being questioned, He gave such great honour to chastity. Hence arose that judgement: You shall not suffer adulteresses to live (Lev. 20:10). Hence the Apostle says: This is the will of God, that you abstain from fornication (1 Thess. 4:3). Hence he also says this: That the members of Christ are not to be joined to the members of a harlot (1 Cor. 6:9, 15). Hence he is delivered to Satan for the destruction of the flesh who, having trampled on the law of chastity, practises the vices of the flesh. Hence rightly adulterers do not possess the kingdom of heaven; hence it is that every sin is outside the body, that the adulterer alone sins against his own body: hence the other authoritative sayings of the teacher, which it is not necessary now to recall in full, especially among you who know them and frequently do them; and although they are not written out here, you nevertheless cannot complain about them. For the adulterer

Editors' notes and page, col. 822

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running head: NA ET BONO PUDICITIÆ. 822 (beginning cut off at left edge of image)
marginal letters: A IV. Sed enim pudicitia; B tuta sunt. Nam et ideo vir; C uxorem suam diligit; D Hinc traditur Satanae
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PL 4:823

non habet excusationem, aut habere potuit, quia ducere licebat uxorem.

does not have an excuse, or could have had one, because it was permitted to take a wife.

VII Sed sicut matronis jura praescripta sunt, quae ita sunt nexae, ut divelli inde non possint, virginitas vero et continentia extra jus omne sunt: nihil ad virginitatem de matrimoniorum legibus pertinet, altitudine sua transcendit omnes. Si ulla prava hominum ausa leges supergredi conantur, virginitas aequat se Angelis: si vero exquiramus, etiam excedit; dum in carne luctata victoriam etiam contra naturam refert, quam non habent Angeli. Virginitas quid aliud est quam futurae vitae gloriosa meditatio? Virginitas neutri sexus est: virginitas est perseverans infantia: virginitas est voluptatum triumphus: virginitas filios non habet, sed quod plus est, filiorum contemptum habet, non habet foecunditatem, sed non habet orbitatem: felix quod est extra partus dolorem, felicior autem quod est extra funerum filiorum calamitatem. Virginitas quid est aliud quam soluta libertas? Maritum non habet dominum. Virginitas affectationibus omnibus soluta est: non matrimoniis est dicata, non saeculo, non liberis. Persecutionem non potest timere, dum illam de securitate potest provocare.

VII But just as laws have been prescribed for married women, which are so bound up that they cannot be torn away from them, virginity and continence, on the other hand, are outside all law: nothing of the laws of marriage pertains to virginity; by its loftiness it transcends them all. If any depraved daring deeds of men attempt to overstep the laws, virginity makes itself equal to the angels: but if we inquire further, it even surpasses them, since, having struggled in the flesh, it carries off a victory even against nature, which the angels do not have. What else is virginity than a glorious meditation on the life to come? Virginity is of neither sex: virginity is a persevering infancy: virginity is the triumph over pleasures: virginity does not have sons, but, what is more, it has contempt for sons; it does not have fruitfulness, but it does not have bereavement: happy in that it is outside the pain of childbirth, but happier in that it is outside the calamity of the funerals of sons. What else is virginity than liberty set free? It does not have a husband as master. Virginity is set free from all strivings: it is dedicated not to marriages, not to the world, not to children. It cannot fear persecution, since out of its security it can challenge it.

VIII. Sed quia pudicitiae nobis breviter sunt exposita praecepta, jam pudicitiae ponamus exemplum, Plus enim proficitur, cum in rem praesentem venitur: nec de virtute dubitabitur, quando quod praecipitur exemplis etiam signatur. Exemplum pudicitiae a Joseph coepit (Gen. XXXIX, 7) Adolescens Hebraeus generosus de patre, generosior de innocentia, ob invidiam revelationum distractus a fratribus Ismaelitis, in domum devenerat hominis Aegyptii; obsequio et innocentia et tota servitutis fide facilem et benevolum in se animum sui provocaverat domini, cujus faciem tam sermo liberalis, quam aetas omnibus commendaverat. Sed ista generositas ab uxore domini aliter quam decebat accepta est: in domus parte secreta, et sine arbitris, alta et facinoribus accommoda; putavit se pudicitiam adolescentis incontinens mulieris impudicitia, nunc promissis, nunc minis posse superare. Et cum retentus est vestibus, eo quod moliretur fugam, propter tanti facinoris audaciam ipsas vestes relinquens, et corporis nudi sinceritatem habiturus innocentiae testem; ad crimen impudicitiae suae imprudens mulier adjicere non dubitavit calumniam: et caeteris et marito, squalida et fervens, spreto desiderio suo, conquesta est dolore simulato,

VIII. But since the precepts of chastity have been briefly set out by us, let us now set forth an example of chastity, For more progress is made when one comes to the matter actually present: nor will there be doubt about the virtue when what is commanded is also sealed by examples. The example of chastity began with Joseph (Gen. 39:7). A Hebrew youth, noble by his father, nobler by his innocence, sold off by his brothers to the Ishmaelites out of envy of his revelations, had come into the house of an Egyptian man; by his compliance and innocence and the entire fidelity of his servitude he had won over towards himself the ready and kindly mind of his master, whose face both his gentlemanly speech and his youth had commended to all. But this nobility was received by his master's wife otherwise than was fitting: in a secret part of the house, and without witnesses, deep within and suited to crimes, the unrestrained shamelessness of the woman thought that it could overcome the chastity of the youth, now by promises, now by threats. And when he was held back by his garments because he was attempting flight, leaving the garments themselves on account of the boldness of so great a crime, and about to have the integrity of his naked body as witness to his innocence, the imprudent woman did not hesitate to add a false accusation to the crime of her shamelessness: and to the others and to her husband, dishevelled and seething, her desire having been spurned, she complained with feigned grief,

Editors' notes and page, col. 823

Footnotes

(printed under page 403)

(1) ‹anchor: quae ita sunt nexae› · lemma note, col 823

VII.—Quae ita sunt nexae, ut divelli inde non possint. Pamelius ait : Locus pro matrimonii indissolubilitate. Est autem locus ille mutilus, quod etiam asterisco adnotavit Manutius. Prosequuntur quidam codices mss. alia distinctione quae sequuntur, in hunc modum. Altitudine sua transcendit omnes. Si ulla prava hominum leges ausa supergredi conantur, virginitas aequat se Angelis Dei. Sed nec sic satisfaciunt. PAMEL.

VII. — "Which are so bound together that they cannot be torn apart from it." Pamelius says: A passage for the indissolubility of marriage. But the passage is mutilated, which Manutius also marked with an asterisk. Some manuscript codices continue what follows with a different punctuation, in this way: "By her height she surpasses all. If any depraved things of men, having dared, try to overstep the laws, virginity makes herself equal to the Angels of God." But even so they do not satisfy. PAMELIUS.

(printed under page 403)

(2) ‹anchor: virginitas neutri sexus› · lemma note, col 823

Virginitas neutri sexus est. Pamelius ait : Gravius ad marginem, et codex S. Pantaleonis neuter; sed prius placet. PAMEL.

"Virginity is of neither sex." Pamelius says: Gravius in the margin, and the codex of St Pantaleon, have neuter; but the former is preferred. PAMELIUS.

(printed under page 403)

(3) ‹anchor: distractus a fratribus› · lemma note, col 823–824

VIII. — Distractus a fratribus. Distrahere est rem auctioni expositam, non uni addicere; sed pluribus varia in loca apportantibus divendere. Eatenus distrahebatur Josephus, quod a fratribus non singulari alicui domino, sed catervae Midianitarum negotiatorum, venundatus esset.

VIII. — "Sold off by his brothers." Distrahere is to put a thing up for auction and knock it down not to one buyer, but to sell it piecemeal to several who carry it off to various places. Joseph was "sold off" in this sense, that his brothers sold him not to any one master but to a band of Midianite traders.

(printed under page 403)

(4) ‹anchor: ad crimen impudicitiae› · lemma note, col 824

Ad crimen impudicitiae. Pamelius ait, Optime sic mss. codices, pro, pudicitiae. PAMEL.

"To the crime of her unchastity." Pamelius says: So, very well, the manuscript codices, instead of pudicitiae ("chastity"). PAMELIUS.

(printed under page 403)

(5) ‹anchor: qui in domo minor› · lemma note, col 824

Qui in domo minor. Recte etiam hoc mss. codices pro, minori, neque enim in minori, sed in majori erat periculo ibi Joseph.

"Who was lesser in the house." The manuscript codices rightly have this too, instead of minori ("in a lesser"); for Joseph was there in no lesser danger, but in a greater.

(printed under page 403)

(6) ‹anchor: ut quasi flos quidam› · lemma note, col 824

X — Ut quasi flos quidam properans velociter transiturae aetatis. Pamelius ait : Pulchre sic restituit hunc locum Gravius pro eo quod alii legunt, quasi flos quidem properans velociter transire aetatis. Nam et consentiunt mss. codices, qui etiam legunt porrectae, pro eo quod alii porrecta. PAMEL.

X — "That, like a flower of an age hastening swiftly to pass." Pamelius says: Gravius has finely restored this passage so, instead of what others read, quasi flos quidem properans velociter transire aetatis. For the manuscript codices agree, and they also read porrectae where others have porrecta. PAMELIUS.

(printed under page 403)

Page

running head: 823 LIBER (the rest of the running head is cut off at the image edge)
marginal letters: A ‹non habet excusationem›; B ‹habet, non habet foecunditatem›; C ‹diam revelationum distractus›; D ‹niam: et caeteris et marito›
old-edition numerals: (none)
other: "VII" printed without a full stop and "exemplum, Plus" printed with a comma before a capital; both set as printed. Last word "simu-" is split at the column break (simulato). The full-width heading "EDIT. OXON. NOT[AE]" stands above the page-foot notes and is cut off at the image edge; it is not set, and the editors' notes beneath it (Pamelius on VII and VIII) are left for the later pass. No editors' matter in the text block.

PL 4:824

quod Hebraeus adolescens vim sibi molitus fuisset inferre, quam ipsa conata fuerat irrogare. Maritalis ardor rerum inscius, et uxoris accusatione graviter inflammatus incenditur. Pudicus vero juvenis, quia delicto conscientiam non miscuit, in imum carceris truditur. Sed sola non est in carcere pudicitia: nam est cum Joseph Deus, et nocentes dantur in manu ejus, quia innocens fuerat. Somniorum praeterea obscura dissolvit, quia spiritus in tentatione vigilabat, et per dominum liberatur a vinculis. Qui in domo minor cum periculo fuerat, regiae domus sine periculo dominus effectus est: generositati suae redditus, fructum pudicitiae et innocentiae, Deo judice, a quo meruerat, accepit.

that the Hebrew youth had tried to inflict upon her the violence which she herself had attempted to impose. The husband's passion, ignorant of the facts and gravely inflamed by his wife's accusation, is set ablaze. But the chaste youth, because he had not mingled his conscience with wrongdoing, is thrust into the depths of the prison. Yet chastity is not alone in prison: for God is with Joseph, and the guilty are given into his hand, because he had been innocent. Moreover he unravels the obscurities of dreams, because his spirit had kept watch in temptation, and through his master he is freed from his chains. He who in the household had been lesser and in danger was made lord of the royal house without danger: restored to his noble birth, he received the fruit of chastity and innocence, with God as judge, from Whom he had deserved it.

IX. Sed non minus, ex parte diversa, aliud nobis pudicitiae simile de continentia feminarum exoritur exemplum. Fuit, ut legimus, Susanna (Dan. XIII) filia Helciae, uxor Joachim pulcherrima, pulchrior moribus. Hanc nullum ad decorem commendabat species; simplex enim erat. Excoluerat pudicitia, et cum pudicitia sola natura. Hanc e senioribus duo coeperant deperire, nihil memores nec divini timoris, sed nec suae annis jam marcescentis aetatis; ita illos in flagrantia transactae juventutis incendia, redivivae libidinis flamma revocabat: pudicitiae latrones amorem profitentur, sed oderant. Resistenti minantur calumnias, adulterii se dicunt accusatores voto adulteri. Inter quos libidinis scopulos auxilium de Domino petebat, quia viribus corporis repugnare non valebat. Et exaudivit de coelo clamantem ad se pudicitiam Dominus; et cum iniquitate oppressa duceretur ad poenam, vidit inimicorum liberata vindictam. Bis victrix, et in periculo suo tam funeste toties consepta, et libidinem evasit, et mortem. Infinitum erit si exempla prosequar plura: his duobus contentus sum, praesertim cum omnibus sit viribus per istos pudicitia defensa.

IX. But no less, from the opposite side, another example like it in chastity arises for us from the continence of women. There was, as we read, Susanna (Dan. 13), daughter of Helcias, wife of Joachim, most beautiful, more beautiful in her character. No outward appearance commended her to beauty; for she was simple. Chastity had adorned her, and with chastity nature alone. Two of the elders had begun to be madly in love with her, mindful neither of the fear of God nor even of their own age, already withering with years; so did the flame of revived lust call them back into the blazing fires of a youth long past: robbers of chastity, they profess love, but they hated. When she resists, they threaten slanders; they call themselves accusers of adultery, though adulterers in desire. Amid these rocks of lust she sought help from the Lord, because she could not resist with the strength of her body. And the Lord heard from heaven chastity crying out to Him; and when, crushed by iniquity, she was being led to punishment, once set free she saw vengeance taken on her enemies. Twice victorious, and in her peril so many times so deadly hemmed in, she escaped both lust and death. It would be endless if I were to pursue more examples: with these two I am content, especially since through these chastity has been defended with all its strength.

X. Non illos emollire potuit in vita generosi sanguinis memoria, quae in quosdam licentia lasciviae est ministra: non decor corporis, et apte positorum figura membrorum, quae suggerit plerumque ut, quasi flos quidam, properans velociter transiturae aetatis, porrecta voluptatis occasione pascatur: non anni primi virentis, sed majoris aetatis; cum rudis adhuc sanguis aestuans, naturae flammas accendat, et in medullis versata caeca incendia ad remedium, verum etiam per periculum pudoris itura: non ulla

X. Them neither could the memory of noble blood soften in their life, which for some is the minister of licence for wantonness: nor the comeliness of the body and the shape of well-proportioned limbs, which often suggests that, like a kind of flower of an age hastening swiftly to pass away, it should feed on the opportunity for pleasure held out to it: nor the years of first bloom, but of a riper age; when the still untried blood, seething, kindles the flames of nature, and blind fires turning in the marrow are ready to go for a remedy, even through peril to modesty: not any

Editors' notes and page, col. 824

Page

running head: LIBER 824
marginal letters: A lato, quod Hebraeus adolescens; B pudicitiae simile de continentia; C pudicitiam Dominus; et cum; D et in medullis versata caeca
old-edition numerals: (none)
other: column begins with "lato", the end of a word (simu-lato) broken from col. 823; UNSURE whether "consepta" is intended for "concepta" (kept as printed); the cut-off full-width heading "...IT. OXON. NOTAE." above the page-foot notes not set; the editors' notes below it (Pamelius, Gravius) left for the later pass; no editors' matter set

PL 4:825

latebrarum et sine ullo conscio, quae tuta quibusdam putatur, occasio; quae maxima vis est admittendi sceleris, cum deliberationibus occurrit impunitas. Non posita necessitas de auctoritate jubentium, et in temeritate participum atque sociorum; quo genere franguntur etiam saepe recta consilia. Non praemia ipsa et bonitas, non accusationes, non minae, non poenae, non mortes; nihil tam saevum, tam durum, tam triste, quam cecidisse de alto pudicitiae gradu. Digni tanto judicis divini praemio, quorum alter regio pene throno illustraretur, altera concordia mariti dotata inimicorum mortibus redimeretur. Haec sunt et his similia semper nobis ante oculos exempla ponenda, his paria diebus noctibusque meditanda.

opportunity of hiding-places and without any witness, which some think safe; this is the greatest force for committing crime, when impunity presents itself to one's deliberations. There was no necessity laid on them by the authority of those giving orders, nor in the rashness of partners and associates, the kind of thing by which even right counsels are often broken. Not rewards themselves and kindness, not accusations, not threats, not punishments, not deaths: nothing seemed so cruel, so hard, so grievous, as to have fallen from the high station of chastity. They were worthy of so great a reward from the divine Judge, that the one should be made illustrious by an almost royal throne, and the other, endowed with the harmony of her husband, should be redeemed by the deaths of her enemies. These examples, and others like them, must always be set before our eyes; things equal to these must be meditated on by day and by night.

XI. Nihil animum fidelem sic delectat, quam integra immaculati pudoris conscientia. Voluptatem vicisse, voluptas est maxima: nec ulla major est victoria, quam ea quae de cupiditatibus refertur. Qui hostem vicit, fortior fuit, sed altero; qui libidinem repressit, seipso fortior fuit: qui inimicum prostravit, externum hostem percussit; qui cupiditatem depressit, hostem domesticum superavit. Malum omne facilius vincitur quam voluptas: quia illud quicquid est, horridum est; hoc blandum est. Nihil tam difficile opprimitur, quam quod per illud armatur. Qui cupiditates tollit, et metus sustulit; nam ex cupiditatibus metus veniunt. Qui cupiditates vincit, de peccato triumphat: qui cupiditates vincit, malum generis humani sub pedibus suis jacere ostendit: qui cupiditates vicit, pacem sibi perpetuam dedit: qui cupiditates vicit, libertatem sibi, quod etiam est ingenuis difficillimum, reddit. Meditanda ergo nobis, fratres, ut res docent, semper p⟨u⟩dicitia: quo facilior sit, nullis artibus constat. Quae enim illa consummata voluntas, quae nisi impediretur, longe est, sed nostra est: ita non est acquirenda, sed fovenda quae nostra est.

XI. Nothing so delights the faithful mind as the untouched consciousness of unstained modesty. To have conquered pleasure is the greatest pleasure, nor is any victory greater than that which is won over the desires. He who has conquered an enemy has been stronger, but than another; he who has repressed lust has been stronger than himself. He who has laid low a foe has struck down an external enemy; he who has put down desire has overcome an enemy within the household. Every evil is more easily conquered than pleasure, because that, whatever it is, is repellent, while this is alluring. Nothing is so difficult to suppress as that which is armed by means of that [allurement]. He who removes the desires has also taken away fears, for fears come from the desires. He who conquers the desires triumphs over sin; he who conquers the desires shows the evil of the human race lying beneath his feet; he who has conquered the desires has given himself perpetual peace; he who has conquered the desires restores to himself liberty, which is most difficult even for the freeborn. Chastity, therefore, brethren, must always be meditated on by us, as the facts teach: so that it may be the easier, it depends on no arts. For what is that perfected will, which, unless it were hindered, is far off, but is ours? Thus it is not to be acquired, but to be cherished, since it is ours.

XII. Quid enim est aliud pudicitia, quam mens honesta ad custodiam corporis data; ut sexibus redditus pudor, severitate signatus, fidem honoris de incorrupta sobole servaret? Pudicitiae autem, fratres, competunt et cogniti sunt in primis divinus pudor, et praeceptorum sancta meditatio, et animus propensus ad fidem, et mens attonita ad sacram religionem:

XII. For what else is chastity than an honourable mind given for the guarding of the body, so that modesty, restored to the sexes and sealed with strictness, might preserve the pledge of honour through uncorrupted offspring? Now there belong to chastity, brethren, and are recognized as such, first of all a godly modesty, and holy meditation on the precepts, and a soul inclined to faith, and a mind intent upon sacred religion:

Editors' notes and page, col. 825

Footnotes

(printed under page 404)

(1) ‹anchor: consummata voluntas› · lemma note, col 825

XI.—Quae enim consummata illa voluntas. Pamelius ait : Gravius in margine, voluptas, sed neque hoc perspicuum locum reddit. PAMEL.

XI. — "For what is that consummate will." Pamelius says: Gravius in the margin has voluptas ("pleasure"), but neither does this make the passage clear. PAMELIUS.

(printed under page 404)

(2) ‹anchor: ultra modum sculptum› · lemma note, col 825

XII.—Deinde videre nequid in se ultra modum sculptum. Pamelius ait : Haec ex initio mutuatus est libri Tertull. de Cultu Fem., ubi docet etiam in cultu consistere pudicitiam, quod ipsum supra tractavit, lib. de Discipl. et Hab. Virg. Cyprianus; ubi latius de similibus Tertulliani locis. Atqui recte Erasmus conjecit legendum : lenocinatur pro lenocinantium. PAMEL.

XII. — "Then to see that nothing in oneself is carved beyond measure." Pamelius says: He borrowed this from the beginning of Tertullian's book On the Apparel of Women, where he teaches that chastity consists in dress also — the very point Cyprian treated above, in the book On the Discipline and Dress of Virgins; see there more fully on similar passages of Tertullian. And Erasmus rightly conjectured the reading lenocinatur ("panders") for lenocinantium ("of those who pander"). PAMELIUS.

(printed under page 404)

(3) ‹anchor: oculorum extremitates suffuscantur› · lemma note, col 825

Quid oculorum extremitates suffuscantur. Pamelius ait : Ita censet legendum Erasmus, pro eo quod habebat vetus excusus codex, suffocantur, eo quod, inquit, stibio nigror oculis addi soleat: verum si legatur suffucantur, aut fucantur, accedet magis ad illud Cypriani, libro cit., Oculos circumducto nigrore fucare. PAMEL.

"Why are the corners of the eyes darkened?" Pamelius says: So Erasmus judges it should be read, instead of what the old printed copy had, suffocantur ("are choked"), because, he says, blackness is commonly added to the eyes with stibium. But if one reads suffucantur or fucantur ("are painted"), it will come closer to Cyprian's phrase in the book cited, to paint the eyes with a black line drawn round them. PAMELIUS.

(printed under page 404)

(4) ‹anchor: Kalendarium cujusvis excedunt› · lemma note, col 826

Kalendarium cujusvis excedunt. Similiter Tertullianus, de Habitu muliebri, uno lino decies sestertium insumitur, saltus et insulas tenera cervix fert, graciles aurium cutes Kalendarium expendunt, et in sinistra per singulos digitos de singulis saccis ludit: et seipsum explicans, hae sunt vires, inquit, ambitionis tantarum usurarum substantiam uno et muliebri corpusculo bajulare. Kalendarium enim seu Kalendarii liber (ut nuncupatur a Seneca, Epist. 88) et tabulas domesticas significat, quibus annotantur, quae in singulos menses accipiuntur, et eas in quibus proscriptae erant usurae ad Kalendas exigendae, sicut recte annotavit Rhenanus : Ulpianus enim et Africanus jurisconsulti, posteriori hac significatione utuntur. Quare non est necesse confugere ad conjecturam Erasmi, ut legatur, cylindrorum onus excedunt.

"They exceed anyone's account-book." So too Tertullian, On Women's Dress: a million sesterces is spent on one string; a tender neck carries forests and islands; the thin skin of the ears pays out an account-book, and on the left hand each finger sports with a moneybag apiece; and explaining himself he says: such is the strength of ambition, to carry the capital of such great interest on one small woman's body. For Kalendarium, or the Kalendarii liber (as Seneca calls it, Letter 88), means both the household ledgers in which what is received each month is entered, and those in which the interest due to be collected on the Kalends was posted, as Rhenanus rightly noted; for the jurists Ulpian and Africanus use it in this latter sense. There is therefore no need to take refuge in Erasmus's conjecture, reading cylindrorum onus excedunt ("they exceed the weight of cylinder-jewels").

(printed under page 404)

Page

running head: DE DISCIPLINA ET BONO (cut off at the image edge; continues in the next column)
marginal letters: A ‹latebrarum et sine ullo conscio›; B ‹XI. Nihil animum fidelem sic delectat›; C ‹cere ostendit: qui cupiditates vicit›; D ‹XI.—Quae enim consummata illa voluntas (in the page-foot notes)›
old-edition numerals: (none)
other: column begins mid-sentence (latebrarum); p⟨u⟩dicitia: letter lost to damaged type; "pecc.ato" shows a stray dot in the type, set peccato; "custodiam·corporis" shows a stray mark, set as two words; "throno" type is poor in the image (could look like throrio), set throno; full-width heading "EDIT. OXON. NO[TAE]" across both columns at the page foot not set; editors' notes (Pamelius, XI.—Quae enim consummata; XII.—Deinde videre; Quid oculorum extremitates) left for the later pass

PL 4:826

deinde videre, ne quid in se ultra modum sculptum, ultra honestatem productum, ne quid proditum, ne quid arte fucatum, ne quid ad irritandos, aut redintegrandos dolos lenocinatum. Non est pudica quae affectat animum alterius movere, etiam salva corporis castitate. Longe absint quibus pulchritudo non ornatur, sed prostituitur. Nam sollicitudo de pulchritudine, et malae mentis judicium et deformitatis est. Sit natura corporis libera, nec divinis operibus inferatur vis. Semper est misera, quae sibi non placet qualis est. Quid capillorum mutatur color? quid oculorum extremitates suffuscantur? quid facies artibus in diversam formam convertitur? quid postremo speculum consulitur, nisi quia ne ipsa sit timetur? Cultus etiam mulieris pudicae pudicus sit: adulterium fidelis nec in coloribus noverit. Vestibus aurum intexere, quasi pretio est vestes corrumpere. Quid inter fila staminum delicata, rigida faciunt metalla? nisi ut fluentes humeros premant, et luxuriam infeliciter animi jactantis ostendant? Quid cum cervices peregrinis lapidibus urgentur et absconduntur, quorum pretia etiam sine artibus Kalendarium cujusvis excedunt? Non ornatur mulier, sed vitia mulieris ostenduntur. Quid cum digiti tali auro onerati, nec intrare possunt, nec egredi; utrum usus exposcitur, an patrimoniorum inanis pompa monstratur? Mirum negotium, mulieres ad omnia delicatae, ad vitiorum sarcinas fortiores sunt viris.

then to see that there is nothing in her carved beyond measure, nothing drawn out beyond decency, nothing exposed, nothing painted by art, nothing tricked out to arouse or to renew deceits. She is not chaste who strives to move the mind of another, even with the chastity of the body kept safe. Far away be those whose beauty is not adorned but prostituted. For anxiety about beauty is the mark both of an evil mind and of ugliness. Let the nature of the body be free, and let no violence be done to the divine works. Always is she wretched who is not pleased with herself as she is. Why is the colour of the hair changed? why are the edges of the eyes darkened? why is the face turned by arts into a different form? why, finally, is the mirror consulted, unless because it is feared that she may not be herself? Let the attire too of a chaste woman be chaste: let a faithful woman not know adultery even in colours. To weave gold into garments is, as it were, to corrupt garments with price. What are rigid metals doing among the delicate threads of the warp? unless to weigh down the flowing shoulders, and unhappily to display the luxury of a boastful mind? What of when necks are weighed down and hidden by foreign stones, whose prices, even without workmanship, exceed the account-book of anyone? It is not the woman who is adorned, but the vices of the woman that are displayed. What of when fingers loaded with such gold can neither go in nor come out; is use being demanded, or is an empty display of patrimonies being shown? A strange business: women, delicate for everything, are stronger than men for the burdens of vices.

XIII. Sed ut repetam quae coeperam, colenda semper pudicitia viris et foeminis, omni custodia servanda est intra limites suos. Cito natura corporis periclitatur in corpore, dum rapit illam secum caro, quae semper in lapsu est. Sub praetextu quippe naturae quae homines semper urget ad affectus, quibus ruinae collapsi generis resarciuntur; blandimento voluptatis fallens, non ducit ad continentiam legitimae conjunctionis sobolem, sed jactat in crimen. Ergo contra has carnis insidias, quibus se diabolus et socium ingerit et ducem facit, obluctandum est omni genere virtutis. Assumatur secundum Apostolum Christi opera, et a consortio carnis quantum potest animus colligatur: separetur consensus a corpore, vitia semper castigentur ut odiantur: ante oculos observetur deformis iste atque dejectus peccati pudor. Poenitentia ipsa cum luctibus suis commissorum criminum inhonesta

13. But to return to what I had begun, chastity must always be cultivated by men and women, and must be kept with every guard within its own bounds. The nature of the body is quickly endangered in the body, while the flesh, which is always in a falling state, snatches it along with itself. For under the pretext of nature, which always urges human beings towards the affections by which the ruins of the fallen race are repaired, deceiving by the allurement of pleasure, it does not lead to offspring within the restraint of a lawful union, but hurls [them] into crime. Therefore against these snares of the flesh, in which the devil thrusts himself in both as companion and makes himself leader, one must struggle with every kind of virtue. Let the service of Christ be taken up, according to the Apostle, and let the mind, as far as it can, be bound away from fellowship with the flesh: let consent be separated from the body, let vices always be chastised so that they may be hated: let that ugly and abject shame of sin be kept before the eyes. Penance itself, with its laments for crimes committed, is a dishonourable

Editors' notes and page, col. 826

Page

running head: [cut off at left edge] INA ET BONO PUDICITIÆ. 826
marginal letters: A deinde videre, ne quid; B nec in coloribus noverit; C est intra limites suos; D Kalendarium cujusvis excedunt (in the page-foot notes)
old-edition numerals: (none)
other: last word "inho-" split at the column break; full-width notes heading "[...]IT. OXON. NOTÆ." cut off at left edge, stands below "criminum inho-", not set; Oxford edition notes at page foot (Kalendarium cujusvis excedunt...) left for later pass; "Christi opera" set as printed (arma possibly intended), UNSURE; opera taken as feminine singular with assumatur

PL 4:827

contestatio est. Nihil consideretur curiose in alienis vultibus? Sermo et brevis sit, et sobrius risus, signum est enim animi facilis et remissi, nam contactus recedat etiam honestus. Nihil corpori liceat, ubi vitandum est corporis vitium. Cogitetur quam honestum sit vicisse dedecus, quam inhonestum victum esse dedecore.

testimony. Let nothing be curiously examined in the faces of others? Let speech be brief, and laughter sober, for it is a sign of an easy and slack mind; for let even honourable touching keep away. Let nothing be permitted to the body where a vice of the body is to be shunned. Let it be considered how honourable it is to have conquered disgrace, how dishonourable to have been conquered by disgrace.

XIV. Dicendum etiam quod adulterium voluptas non est, sed mutua contumelia, nec delectare potest, quod et animam interficiat et pudorem. Coerceat animus stimulos carnis, refraenet impetum corporis. Accepit enim hanc potestatem, ut illi ad imperium ejus membra servirent; et quasi legitimus ac perfectus auriga, ultra concessas corporis metas extollentes se carnis impetus, coelestium praeceptorum habenis reflectat; ne ultra terminos suos currus iste corporis raptus, in periculum suum secum et ipsum rapiat aurigam. Sed inter haec, immo et ante haec, contra turbas et vitia omnia de divinis castris auxilium petendum est: solus enim potens est Deus qui homines dignatus est facere, et plena hominibus auxilia praestare. Ego pauca dictavi, quoniam non est propositum volumen scribere, sed allocutionem transmittere. Vos Scripturas aspicite, exempla vobis de ipsis praeceptis hujus rei majora conquirite. Fratres charissimi, bene valete.

XIV. It must be said also that adultery is not pleasure but mutual insult, nor can it delight, since it kills both the soul and modesty. Let the mind restrain the goads of the flesh, let it curb the impulse of the body. For it has received this power, that the members should serve it at its command; and like a lawful and accomplished charioteer, let it turn back with the reins of the heavenly precepts the impulses of the flesh that lift themselves beyond the bounds granted to the body; lest this chariot of the body, carried off beyond its limits, sweep the charioteer himself also along with it into its own peril. But amid these things, nay even before these things, help is to be sought from the divine camp against the throngs and all the vices: for God alone is mighty, Who deigned to make men, and to furnish full help to men. I have dictated a few things, since it is not my purpose to write a volume but to send an address. Look to the Scriptures yourselves; seek out for yourselves from the very precepts greater examples on this matter. Most dear brethren, farewell.

MONITUM.

NOTICE.

Hic novis Editoribus locus et animus erat libellum D. Cypriano recenter adjudicatum, cui titulus: Exhortatio ad Poenitentiam, denuo edendi ex anecdotis CCll. VV. Trombelli et Mingarelli, canonic. regular. qui primi hunc librum ex vetustissimis membranis eruerunt, ac publici juris fecerunt, Bonon., ann. 1751. Hunc vero librum inventu difficillimum, in Italiae bibliopolarum schedis latitantem, necdum, licet omni ope quaesitum, opportune repertum, serius in decursu istius Bibliothecae dandum esse pollicemur.

Here the new Editors had the place and the intention of publishing anew, from the unpublished pieces of the most distinguished men Trombelli and Mingarelli, canons regular, the little book recently adjudged to St Cyprian, whose title is Exhortatio ad Poenitentiam [Exhortation to Repentance]; they were the first to bring this book to light from very ancient parchments, and they made it public at Bologna in the year 1751. But this book, very hard to find, lying hidden in the catalogues of Italian booksellers, and not yet found in time though sought with every effort, we promise shall be given later in the course of this Library.

Editors' notes and page, col. 827

Footnotes

Lectiones variantes

(printed under page 405)

(a) ‹anchor: fraternitate cura› · call in col 827

Sic Ebor. Imp. Cura fidelis.

So the York manuscript; the printed editions: Cura fidelis ("faithful care").

(printed under page 405)

(b) ‹anchor: maxime ex rea› · call in col 827

Sic Ebor. Imp. Et rea.

So the York manuscript; the printed editions: Et rea.

(printed under page 405)

Sic Bod. 1. Ebor. Imp. Ad nequitiam se in lacum. Laqueo mortis tingant Ebor.

So Bodleian 1 and the York manuscript; the printed editions: Ad nequitiam se in lacum. York: Laqueo mortis tingant ("dye in the snare of death").

(printed under page 405)

(d) ‹anchor: in superiore nostro› · call in col 827

Sic Bod. 1. Coro. Imp. Vestro.

So Bodleian 1 and [siglum uncertain]; the printed editions: Vestro ("your").

(printed under page 405)

(e) ‹anchor: salutari› · call in col 827

Sic Bod. 1. Imp. Solvendi, salutari Bod. 1.

So Bodleian 1; the printed editions: Solvendi. Salutari: Bodleian 1.

(printed under page 405)

(1) ‹anchor: universa fraternitate cura› · lemma note, col 827

I. — Magna nobis ab universa fraternitate cura. Forte legendum : universae fraternitatis cura. Est tamen adhuc plane mutilum hujus libri frontispicium. PAM.

I. — "Great care for us from the whole brotherhood." Perhaps read: universae fraternitatis cura ("care for the whole brotherhood"). Yet the opening of this book is still plainly mutilated. PAMELIUS.

(printed under page 405)

(2) ‹anchor: Et quoniam nobis› · lemma note, col 827

Et quoniam nobis. Praetermisi voculam in superfluam. RIGALT.

"And since to us." I have left out the superfluous little word in. RIGAULT.

(printed under page 405)

(3) ‹anchor: divina et paterna pietas› · lemma note, col 827–828

Et quoniam nobis divina et paterna pietas, etc. Nec Faber notat hunc Tractatum non esse Cypriani. Nam ex hoc loco apparere alicujus Pontificis Romani scriptum esse. PAMEL.

"And since divine and fatherly goodness to us," etc. Faber too notes that this treatise is not Cyprian's; for from this passage it appears to be the writing of some Roman Pontiff. PAMELIUS.

(printed under page 405)

(4) ‹anchor: Ne in Ecclesia securi› · lemma note, col 828

II. — Ne in Ecclesia securi. Etiam hic interposita erat particula cum superflua. PAMEL.

II. — "Lest, secure in the Church." Here too the superfluous particle cum had been inserted. PAMELIUS.

(printed under page 405)

(5) ‹anchor: indignante Domino› · lemma note, col 828

Indignante Domino, exprobrantes amittamus. Censeo legendum, et exprobrante. PAMEL.

"With the Lord indignant, reproaching, we lose." I judge it should be read et exprobrante ("and reproaching", of the Lord). PAMELIUS.

(printed under page 405)

Page

set: the editors' MONITUM printed across cols 827-828 after bene valete (Hic novis Editoribus locus ...) is set at the end of this part, full width, after the unit's last words (NR-187 gap closed; checked against the page, Q4)
running head: LIBER (cut off at the image edge)
marginal letters: A ‹nesta contestatio est›; B ‹I. Magna nobis ab universa›; C ‹Sic Ebor. Imp. Cura fidelis (in the apparatus)›
old-edition numerals: (none)
other: column begins with the fragment "nesta", the tail of "inho-|nesta" hyphenated across the break from col 826 (set whole, "inhonesta", at the end of col 826; not restored here); last word "perfe-" hyphenated across the column break; "mutua" and "pudorem" partly blurred/broken in the scan, read with confidence; "vultibus?" question mark set as printed; full-width lines after the XIV paragraph: the rule, the MONITUM heading and its text (Hic novis Editoribus locus...) are set here (see above); APPENDIX S..., OPUSCULA SUP..., LIBER DE ALEA..., TRACTATUS PERPERAM CYP... belong to the next unit and are not set; LECTIONES VARIANTES heading, the variants and the EDIT. OXON. notes at the page foot are apparatus, left for the later pass
other: a full-width band stands across cols 827/828 in mid-page: the 1 paragraph(s) above it in col 828 are set here, after the 2 above it in col 827 (reading order; Q4: the move had not been carried out, c828 still held its text, and is now done, running on in the XIV paragraph from "perfectus"); the band's MONITUM is set after it here, with full_width
other: the column continues with I. Magna nobis (another unit); not set here
running head: 827 LIBER 828
marginal letters: A ‹nesta contestatio est›; B ‹I. Magna nobis ab universa› (next unit, De aleatoribus); C ‹(beside the Lectiones variantes of the next unit)›; D (none)
old-edition numerals: (none)
other: The column opens with "nesta", the end of a word split across the column break from c826 (ho-nesta); under the unit rule the whole word stands at the end of c826, so c827 begins at "contestatio". The column ends with "perfe-", completed from the next column's "ctus" and set whole here as "perfectus"; c828's upper text (auriga ... bene valete) follows it here. The MONITUM (printed across the full page width after "Fratres charissimi, bene valete", which ends the unit's text) is EDITORS' MATTER, not the work's: it concerns the Exhortatio ad poenitentiam (de_aleatoribus does not set it); set here, in its place after "bene valete". "Mingarelli" faint in the scan; "CCll. VV." set as printed. The title page APPENDIX SECUNDA, OPUSCULA SUPPOSITA, LIBER DE ALEATORIBUS and its text and notes belong to the next unit: pointer only.

PL 4:828

Editors' notes and page, col. 828

Footnotes

(f) ‹anchor: si fatuatum› · call in col 828

Fatuum Bod. 1.

Fatuum: Bodleian 1.

(printed under page 405)

(g) ‹anchor: fuerit, nihil› · call in col 828

Nihilo Bod.

Nihilo: Bodleian.

(printed under page 405)

(h) ‹anchor: ne in› · call in col 828

Ne cum Bod. 1.

Ne cum: Bodleian 1.

(printed under page 405)

(i) ‹anchor: dignitas tradita est› · call in col 828

Dignitas est Bod. 1,

Dignitas est: Bodleian 1.

(printed under page 405)

(j) ‹anchor: quid respondebunt› · call in col 828

A Domino trad. Bod. 1.

A Domino trad[ita] ("handed down by the Lord"): Bodleian 1.

Page

running head: LIBER 828 (left part of the running head cut off at the image edge)
marginal letters: A ctus auriga, ultra concessas; B II. Ideo sal terrae dicimur; C beside the Lectiones variantes (f Fatuum Bod. 1), not in the text; D (none)
old-edition numerals: (none)
other: column begins with the fragment "ctus" of a word broken from col. 827; full-width MONITUM (cut off at left, "...at libellum D. Cypriano recenter adjudicatum...") stands after "bene valete" and is set in c827, after this column's upper text (Q4); full-width titles APPENDIX SECUNDA / OPUSCULA SUPPOSITA / DE ALEATORIBUS / PERPERAM CYPRIANO ADSCRIPTUS (cut off at left) not set, stand between the Monitum and section II; "facere" printed blurred (f.cere), read as facere; "auxil⟨i⟩a", "prae⟨s⟩tare", "Eccle⟨s⟩ia", "⟨n⟩egligentes" have letters damaged in the type; Lectiones variantes and Edit. Oxon. Notae (Pamel.) at page foot not set
other: the 1 paragraph(s) of this column above the full-width band are set under col 827 (reading order, moved on receipt; Q4: the part still carried it after the full_width retry, so the Monitum stood mid-sentence between "perfectus" and "auriga"; moved to c827 before the Monitum, this part left rail-only)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
other: the right foot opens with the tail ("ex hoc loco apparere ... PAMEL.") of an Edit. Oxon. note begun under col 827; it belongs with that note (n827), not set here (Q1)
other: the two Edit. Oxon. notes printed in the right foot (II. Ne in Ecclesia securi; Indignante Domino) were set here a second time; they stand once, in n827 as notes (4) and (5), where this page's Edit. Oxon. notes are kept (as n823 keeps page 403's); the duplicate removed here (Q2)
running head: 827 LIBER 828
marginal letters: A ‹ctus auriga, ultra concessas›; B ‹II. Ideo sal terrae› (next unit); C ‹(beside the Lectiones variantes of the next unit)›; D (none)
old-edition numerals: (none)
other: The column opens with "ctus", the end of "perfe-ctus" split at the break; the whole word is set at the end of c827, and this column's text from "auriga" to "bene valete" stands under c827's rail, running on in the XIV paragraph (reading order). The full-width MONITUM that follows on this page is set in c827 after it. The De aleatoribus title page and text below belong to the next unit: pointer only.