PL 4 · cols. 787–804

Liber de laude martyrii (inter dubia S. Cypriani)

Editors' preface

LIBER DE LAUDE MARTYRII.

IN PRAISE OF MARTYRDOM.

ARGUMENTUM. — Laudem martyrii sublimi dicendi genere prosequitur, tria potissimum toto libro late pertractans: quid nempe sit, quantum sit, et cui rei prosit. Pulchris interim similitudinibus et argumento a quotidianis funeribus sumpto, ad mortem pro Christo lubenter obeundam hortatur. Jam inter virtutes martyrii enumerat, quod universi doloris expertes martyres Domini propitiatio coronet, ita ut in eos non competat illud Christi, usque quadrantem ultimum reddere. Praemii vero loco proponit, tum a gehennae metu securitatem, tum vitae aeternae consecutionem, paucis poetico quodam more utraque describens, deinde quod quibusdam sit coronae loco martyrium, aliis qui sanguine suo lavantur peccatorum redemptio. Postremo, ubi scripturis aliquot ad confessionem nominis Christi eos animavit, ut sui memores sint rogat, cum in eis Dominus martyrium coeperit honorare, utpote quibus petentibus non negare credatur Dominus.

Argument. — He pursues the praise of martyrdom in a lofty style of speaking, treating at length throughout the whole book chiefly three things: namely, what it is, how great it is, and to what it is profitable. Meanwhile, with beautiful similitudes and with an argument taken from everyday funerals, he exhorts them to meet death for Christ willingly. Next, among the virtues of martyrdom he lists that the propitiation of the Lord crowns the martyrs free from all pain, so that the saying of Christ, to pay back the last farthing, does not apply to them. By way of reward, moreover, he sets forth both security from the fear of Gehenna and the attainment of eternal life, describing each in a few words in a somewhat poetic manner; then that martyrdom is for some in place of a crown, and for others, who are washed in their own blood, a redemption of sins. Finally, when he has encouraged them by some scriptures to the confession of the name of Christ, he asks them to be mindful of him, since the Lord has begun to honour martyrdom in them, inasmuch as the Lord is believed not to refuse them when they ask.

Editors' notes and page, col. 787

Footnotes

LECTIONES VARIANTES. (printed under page 385)

(a) ‹anchor: not visible in page foot› · call in col 788

Ipsa animi mei deliberatione confringi : nam Lam. Ebor. NC. 1. Confringam Thu.

"Be broken by the very deliberation of my mind: for" Lam., Ebor., NC. 1; "I would break" Thu.

(printed under page 385) (I) ‹anchor: Animum› · col 788 I. — Animum. Codex S. Arnulphi et Thuanus habent animi mei deliberatione. Sic etiam codex S. Dionysii Rem. nisi quod librario excedit vox mei. Nicolaus Faber ita etiam emendavit in libro suo impresso, in quo annotavit varias lectiones ex codicibus mss.

I. — Mind. The manuscript of St Arnulf and the de Thou manuscript have by the deliberation of my mind. So too the manuscript of Saint-Denis of Reims, except that the word my has slipped from the copyist. Nicolas Le Fèvre also corrected it so in his printed book, in which he noted variant readings from the manuscripts.

(printed under page 385)

Page

running head: 787 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A ‹lum quod videtur etiam luminibus amissis›; B ‹quotidianis funeribus sumpto›; C ‹Ipsa animi mei deliberatione› (variae lectiones); D ‹stet Moysem mortuum esse› (Baluze's notes)
old-edition numerals: (none)
other: column begins with the fragment "lum", the end of a word broken from the previous column (end of the preceding treatise); full-width title "LIBER DE LAUDE M[ARTYRII]" printed across both columns after "immo", cut off at the edge, set at the head of c787_a in settle round 2 by text_fix (completed from the order's title, checked by the second read); editors' matter set: Argumentum (‹Laudem martyrii sublimi dicendi genere›); full-width heading "LECTIONES VARIA[NTES]" and the variae lectiones, and "STEPH. BALUZII [NOTAE]" with Baluze's commentary (‹De laude martyrii.—Hic liber editus fuit ab Erasmo›), at the page foot, not set
other: a full-width band stands across cols 787/788 in mid-page: the 1 paragraph(s) above it in col 788 are set here, after the 1 above it in col 787 (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 opens with the end of the previous work (another unit); not set here: the unit begins at ARGUMENTUM. — Laudem
other (QA Q1): col 787 below the band carries only the Argumentum, which has no call (a); the variant concerns ‹ipsa animum deliberatione› in col 788, so the call stands there (call column corrected from 787)

PL 4:788

I. Etsi incongruens est, fratres charissimi, in hoc favore dicendi aliquid trepidationis afferre, minimeque deceat gloriam tantae devotionis infringere ex eo quod fatear me coepisse dubitare, tamen identidem dico ipsa animum deliberatione confringi, cum exequendae laudis cupiditate succenditur, et a loquendo magnitudine virtutis inhibetur, cum aut non deceat tacere, aut periculosum sit parum dicere, nisi quod aestuanti haec res sola subvenit quod videatur ignosci ei facile posse qui non timuit audere. Quamobrem, charissimi fratres, etsi potentia rei oneratur facultas ingenii, ut, quantum se in exprimenda martyrii dignitate protulerit, tantum ipso pondere laudis oppressa atque aestimatione rerum omnium de quibus cum maxime loquitur debilitata ac fracta, intra se ipsam illaqueata oratione deficiat, nec habenis liberis ac solutis in apertum sermonis eloquium vim tantae laudis expromat, tamen erit aliqua, nisi fallor, in eloquendo

I. Although it is unbecoming, dearest brethren, to bring any trepidation into this favour of speaking, and it would by no means be fitting to diminish the glory of so great a devotion by admitting that I have begun to hesitate, yet I say again and again that the mind is broken by its very deliberation, since it is kindled with the desire of carrying out the praise, and is held back from speaking by the magnitude of the virtue, since it is neither fitting to be silent nor safe to say too little; except that this one thing alone comes to the aid of one in such turmoil, that it seems he can easily be pardoned who has not feared to dare. Wherefore, dearest brethren, although the faculty of the mind is weighed down by the power of the subject, so that, as far as it has put itself forward in expressing the dignity of martyrdom, so far, oppressed by the very weight of the praise and weakened and broken by the estimation of all the things of which it is speaking at this very moment, it fails, entangled within itself in its speech, and does not bring forth the force of so great a praise with free and loosened reins into the open eloquence of discourse, yet there will be some, unless I am mistaken, in speaking out

Editors' notes and page, col. 788

Footnotes

(b) ‹anchor: not visible in page foot› · call in col 788

Quamobrem etsi potentia Lam. Ebor. NC. 1.

"Wherefore although the power" Lam., Ebor., NC. 1.

(printed under page 385)

Tantae laudis exprimat Lam. Lin.

"Should express ... of so great praise" Lam., Lin.

STEPH. BALUZII NOTAE. (note, general) ‹anchor: title of the work› · col 787 DE LAUDE MARTYRII. — Hic liber editus fuit ab Erasmo ex codice Gemblacensi admodum mendoso. Ait autem Erasmus in annotationibus suis neminem fore tam obesae naris quin illico sensurus sit stylum hujus operis longe lateque discrepare a dictione Cypriani. Contra, Baronius censet esse Cypriani, et opinionem Erasmi de diversitate styli convellit argumento suscepto ex libro IV sancti Augustini de Doctrina Christiana, ex quo collegit Cyprianum non semper servare idem dicendi genus, nempe interdum sublime sectari et verborum exuberantia copiosum esse, aliquando vero humili atque submisso dicendi genere. Quod verum est. Bellarminus quoque existimat esse Cypriani. Aliqui colligunt hoc opus non esse Cypriani, quod directus sit ad Moysem et Maximum, et quod constet Moysem mortuum esse ante electionem papae Cornelii, adeoque ante luem et pestem quae universum orbem depasta est anno 252, cujus occasione Cyprianus scripsit librum de Mortalitate. Verum ista argumentatio nullius est momenti. Habemus enim plurimos codices optimos et vetustissimos in quibus nulla mentio Moysis et Maximi, et in titulo libri scriptum est simpliciter : Incipit de Laude Martyrii, vel aliquid simile. Moysis ergo et Maximi nomina adjecta sunt ab aliquo studioso, qui intelligens ex verbis istius libri opus esse directum ad confessores, sibi persuasit eos non esse alios quam Moysem et Maximum et caeteros confessores ad quos Epistolae XV et XXIV sunt directae. Adde in favorem hujus operis, illud ubique in omnibus codicibus antiquis reperiri constanter inter ea opera sancti Cypriani, quae nullam habent difficultatem quin sint Cypriani. Ejus praeterea varia loca descripsit Florus, diaconus ecclesiae Lugdunensis, in excerptis suis ex operibus sancti Cypriani, in quibus nulla loca refert quae non sint vere Cypriani. Nam quod ad stylum spectat, possum ego eodem argumentandi genere uti quo usus est vir doctissimus Jacobus Billius, ut assereret Gregorio Thaumaturgo Metaphrasim in Ecclesiasten, quamquam reclamante stylo, quia inter germana ipsius opera reperiebatur in codice reginae litteris capitalibus scripto ac Gregorii antiquitatem propemodum aequante, id quod magni apud se momenti esse ait. Ita quoque ego dicere possum de libro de Laude Martyrii, qui exstat in codice Seguieriano scripto litteris majusculis ante mille annos. Habui autem sexdecim vetera illius exemplaria ad quae illum emendavi. Non afferam autem varias illorum lectiones : quasdam tantum annotabo quae mihi videntur esse alicujus momenti. Illud autem in primis monebo, nescire me quo fato evenerit ut magna pars istius operis omissa sit in codice Thuaneo et in Metensi sancti Arnulphi, in quibus post illa verba in pagina 343, oneratur facultas, multa desunt omissa a librariis usque ad haec in pagina 345, summa nimirum. Rursum eodem errore in pagina 350, post coronantur electi, caetera desunt omissa similiter a librariis, et illic, ut id quoque dicam, legitur in codicibus illis curantur pro coronantur.

ON THE PRAISE OF MARTYRDOM. — This book was published by Erasmus from a very faulty Gembloux manuscript. Erasmus says in his annotations that no one will have so dull a nose as not to sense at once that the style of this work differs far and wide from Cyprian's diction. Baronius, on the contrary, judges it to be Cyprian's, and overturns Erasmus's opinion on the difference of style with an argument taken from Book IV of St Augustine's On Christian Teaching, from which he gathered that Cyprian does not always keep the same manner of speaking, but sometimes aims at the sublime and is copious in abundance of words, and sometimes uses a lowly and subdued manner of speaking. This is true. Bellarmine also thinks it is Cyprian's. Some infer that this work is not Cyprian's because it is addressed to Moyses and Maximus, and because it is established that Moyses died before the election of Pope Cornelius, and so before the plague and pestilence that ravaged the whole world in the year 252, on the occasion of which Cyprian wrote the book On Mortality. But this argument is of no weight. For we have very many excellent and very old manuscripts in which there is no mention of Moyses and Maximus, and in the title of the book is written simply: Here begins On the Praise of Martyrdom, or something similar. So the names of Moyses and Maximus were added by some studious reader who, understanding from the words of this book that the work was addressed to confessors, persuaded himself that they were none other than Moyses and Maximus and the other confessors to whom Letters XV and XXIV are addressed. Add in favour of this work that it is found everywhere, in all the ancient manuscripts, constantly among those works of St Cyprian about which there is no difficulty that they are Cyprian's. Moreover Florus, deacon of the church of Lyons, copied out various passages of it in his excerpts from the works of St Cyprian, in which he cites no passages that are not truly Cyprian's. As for the style, I can use the same kind of argument that the most learned Jacobus Billius used to assign the Metaphrase of Ecclesiastes to Gregory Thaumaturgus, though the style protests, because it was found among his genuine works in the queen's manuscript written in capital letters and almost equal in age to Gregory, which he says weighs greatly with him. So too I can say of the book On the Praise of Martyrdom, which survives in the Séguier manuscript written in majuscule letters a thousand years ago. I had sixteen old copies of it, by which I corrected it. I shall not bring forward their variant readings, but shall note only some that seem to me of some weight. This above all I shall point out: I do not know by what chance it happened that a great part of this work is omitted in the de Thou manuscript and in the Metz manuscript of St Arnulf, in which after the words on page 343, the faculty is burdened, much is lacking, omitted by the copyists, up to these words on page 345, the sum, namely. Again, by the same error, on page 350, after the elect are crowned, the rest is lacking, likewise omitted by the copyists, and there, to say this too, those manuscripts read curantur ("are cared for") for coronantur ("are crowned").

(printed under page 385)

Page

running head: [left part cut off] DIVI CYPRIANI 788
marginal letters: A ex quo omnia, Pater Domini; B dico ipsa animum deliberatione; C b Quamobrem etsi potentia (in the Lectiones variantes); D decim vetera illius exemplaria (in Baluze's notes)
old-edition numerals: (none)
other: the 1 paragraph(s) of this column above the full-width band are set under col 787 (reading order, moved on receipt)

PL 4:789

facultas, quae ipsius operis oratione munita vage fundat quod a dicendo impar ingenii conscientia submovebat. Cum igitur, fratres charissimi, tot tantisque rebus impliciti, ad comprobandos salutis eximios pulcherrimosque proventus omni studio ac labore nitamur, non vereor ne quo ignaviae metu territus vel revocer vel extinguar, cum si quis ad id voluerit de quo agimus intueri, spe devotionis expensa, atque ipsa ejus magnitudine ponderata, magis miretur audere potuisse in quo me positum et amplitudo rei premeret et confusam gaudio mentem in angustias animi voti sui fervor urgeret. Nam quis est quem non ista res terreat? quis quem non admirationis suae pavore subvertat?

faculty which, fortified by the eloquence of the work itself, pours out far and wide what the consciousness of an unequal talent was keeping back from speaking. Since, therefore, most dear brothers, entangled in so many and such great matters, we strive with all zeal and labour to commend the excellent and most beautiful fruits of salvation, I do not fear that, terrified by any fear of sloth, I may be either called back or extinguished, since if anyone has wished to look at that of which we are treating, once the hope of devotion has been weighed and its very magnitude pondered, he would rather wonder that I could have dared, placed where both the vastness of the matter pressed upon me and the fervour of my own vow drove a mind confused with joy into straits of spirit. For who is there whom this matter does not terrify? Whom does it not overturn with the dread of its own wonder?

II. Est enim profecto, nisi fallor, etiam in ipso conscientiae robore admiranda formido quae nos exagitet pariter et inflammet; cujus quanto penitius inspexeris potestatem, tanto ex ipso venerandae claritatis aspectu religionis suae praemittat horrorem. Considerare enim utique debetis quantae sit gloriae vitae quamlibet maculam et sordes polluti corporis et longa vitiorum tabe concreta contagia tantoque temporis tractu mundi crimen exceptum unius ictus remediis expiare, quo et augeri merces et crimen possit excludi. Unde omnis consummatio et status vitae in martyrio est collocatus. Hoc fundamentum vitae et fidei, hoc praesidium salutis, hoc vinculum libertatis et honoris; et quamvis sint et alia per quae adipisci lux possit, tamen ad proximitatem muneris repromissi poenis patrocinantibus melius pervenitur.

II. For there is indeed, unless I am mistaken, even in the very strength of conscience an awe to be wondered at, which both stirs and inflames us; the more deeply you look into its power, the more, from the very sight of its venerable brightness, it sends before it the dread of its sanctity. For you ought surely to consider of how great glory it is to expiate by the remedy of a single blow any stain of life, and the filth of a polluted body, and the contagions hardened through the long corruption of vices, and the guilt of the world contracted over so long a span of time, whereby both the reward can be increased and the guilt shut out. Hence every consummation and state of life is placed in martyrdom. This is the foundation of life and of faith, this the safeguard of salvation, this the bond of freedom and of honour; and although there are also other means by which the light can be attained, yet the nearness of the promised gift is better reached with punishments as advocates.

III. Quantae enim sit gloriae ponderate, hujus vitae cupiditatibus relegatis, atque ab omni animum naturae mundique commercio segregatum, contra adversantis discrimen opponere, nec saevitiam torquentis horrere, animari hominem dolore quo credatur extingui, et id sibi in augmentum virtutis assumere quod cruciatui putat prodesse qui punit. Nam praedurantibus licet costis resultans ungula recurrat in vulnus, et euntibus flagris cum avulsa corporis parte rediens avena ducatur, stat immobilis tamen poenis suis fortior, hoc solum secum ipse convolvens, quod in illa

III. For weigh of how great glory it is, with the desires of this life banished, to set a mind separated from all commerce with nature and the world against the peril of the adversary, and not to shudder at the cruelty of the torturer, for a man to be quickened by the pain by which he is believed to be extinguished, and to take up for the increase of his virtue that which he who punishes thinks will serve for torment. For although, while the ribs hold out, the claw rebounds and returns into the wound, and although, as the scourges go out, the thong coming back is drawn away with a part of the body torn off, he nevertheless stands immovable, stronger than his punishments, turning over within himself this alone, that in that

Editors' notes and page, col. 789

Footnotes

LECTIONES VARIANTES. (printed under page 386)

(a) ‹anchor: not visible in page foot› · call in col 789

Eloquendo fides Lam. Ebor. NC. 1. Lin.

"In speaking, faith" Lam., Ebor., NC. 1, Lin.

(printed under page 386)

(b) ‹anchor: not visible in page foot› · call in col 789

Ratione munita Lam. Ebor. NC. 1.

"Fortified by reason" Lam., Ebor., NC. 1.

(printed under page 386)

Large Oxon. Vage fundat Lam. Lin. Ebor. NC. 1.

"Broadly" Oxon.; "pours out at large" Lam., Lin., Ebor., NC. 1.

(printed under page 386)

(d) ‹anchor: not visible in page foot› · call in col 789

Corroborandos Lam. Ebor. NC. 1.

"To be strengthened" Lam., Ebor., NC. 1.

(printed under page 386)

(e) ‹anchor: not visible in page foot› · call in col 789

Fortitudo Lam.

"Fortitude" Lam.

(printed under page 386)

(f) ‹anchor: not visible in page foot› · call in col 789

Honorem Lam. Ebor. NC. 1. Lin.

"Honour" Lam., Ebor., NC. 1, Lin.

(printed under page 386)

(g) ‹anchor: cupiditatibus relegatis› · call in col 789

Relevatis Lam. Ebor. NC. 1.

"Lifted off" Lam., Ebor., NC. 1.

(printed under page 386) (II) ‹anchor: Formido› · col 789 II. — [marginal page number, illegible] Formido. Non quae terreat, sed quae proficiscitur ex reverentia qua prosequimur eos quos veremur et honoramus, ut dixi ad librum I Testimoniorum cap. 21, p. 281, in voce formidolosi.

II. — Dread. Not the kind that terrifies, but that which proceeds from the reverence with which we attend those whom we revere and honour, as I said on Book I of the Testimonies, ch. 21, p. 281, at the word formidolosi ("fearful").

(note) ‹anchor: Vitae et fidei› · col 789

Vitae et fidei. Quidam libri veteres non habent vitae, etc.

Of life and faith. Some old books do not have of life, etc.

(printed under page 386) (III) ‹anchor: Relegatis› · cols 789-790 III. — Relegatis. Quidam libri veteres habent debellatis, alii revelatis.

III. — Banished. Some old books have vanquished, others uncovered.

(printed under page 386) (IV) ‹anchor: Redampliatur› · col 790 IV. — Redampliatur. Id est augetur.

IV. — Is re-enlarged. That is, is increased.

(note) ‹anchor: Circumstrepentis populi› · col 790

Circumstrepentis populi. Vide supra p. 455.

Of the people clamouring round. See above, p. 455.

(note) ‹anchor: Immobilis virtus› · col 790

Immobilis virtus. Vox virtus, quae non est necessaria, deest in quibusdam libris veteribus. Et pronum est existimare vocem immobilis referri ad molem.

Immovable strength. The word strength, which is not necessary, is lacking in some old books. And it is natural to think that the word immovable refers to the mole.

(note) ‹anchor: Victum aequor› · col 790

Victum aequor. Quidam libri ictum, unus meus ipsum.

The vanquished sea. Some books have struck, one of mine itself.

(printed under page 386) (V) ‹anchor: Inanium› · col 790 V. — Inanium. Quinque libri veteres alienae animi.

V. — Of empty things. Five old books have alienae animi ("of a mind estranged").

(printed under page 386)

Page

running head: 789 LIBER DE LAUDE MA[RTYRII] (cut off at the image edge)
marginal letters: A ‹facultas, quae ipsius operis›; B ‹conscientiae robore admiranda formido›; C ‹III. Quantae enim sit gloriae›; D (beside the right column's Variae lectiones, not beside this column's text)
old-edition numerals: 344 after ‹in quo›
other: "me positum" printed with a stray mark like a comma between the words (me,positum), set as "me positum"; "avena" set as printed (probably for habena, "thong"; translated as "thong"), UNSURE whether misprint; Variae lectiones and Baluze's notes at page foot not set

PL 4:790

crudelitate carnificum plus pro quo patitur Christus ipse patiatur. Nam quando, si negaverit Dominum, pro eo crimen subeat pro quo vicisse debebat, necesse est eum videri cuncta tolerare cui victoria debetur et poena.

cruelty of the executioners, Christ Himself, for whom he suffers, suffers more. For since, if he denies the Lord, he would incur on His account the charge over which he ought to have conquered, it is necessary that he be seen to endure all things to whom victory is owed, and punishment too.

IV. Igitur, quoniam res summa martyrium est, tria sunt quae ex eo nobis proposuimus esse dicenda: quid sit, quantum sit, cui rei prosit. Quid est ergo martyrium? Delictorum finis, periculi terminus, dux salutis, patientiae magister, domus vitae, quo profecto etiam ea occidunt quae in futuro discrimine potuissent tormenta reputari. Per hoc et testimonium nomini redditur, et majestas nominis redampliatur; non quod per se ipsa minui possit vel de scelere retractantis magnitudo ejus infringi, sed quod redundet ad gloriae cumulum, dum circumstrepentis populi terror impavidos animos dat dolori, et minis frendentis invidiae addit ad titulum quod tantum sibi mens crescat in pugna quantum se ille putaverit vincere per quem Christus hominem voluerit coronare. Tunc ergo omne fidei robur expeditur, tunc credulitas comprobatur, cum in sermones vulgi atque in opprobrium veneris, cumque te contra illas populare insanias religiosa mente firmaveris, convincens scilicet ac repugnans quicquid sub persona tua in injuriam Christi profanus sermo jactaverit; ut cum adverso mari moles opposita reluctatur, feriant licet fluctus, et revolutum aequor identidem pulset, tamen haeret immobilis virtus, nec undis circumspumantibus adoperta succumbit, donec per scopulos vis digesta se supprimat, et superjacens saxis in aperta littoris spatia victum aequor evadat.

IV. Therefore, since martyrdom is a supreme thing, there are three things concerning it which we have set ourselves to speak of: what it is, how great it is, and what it profits. What, then, is martyrdom? The end of sins, the limit of danger, the guide of salvation, the teacher of patience, the house of life, by which indeed even those things perish which in the peril to come could have been reckoned torments. Through it both testimony is rendered to the Name, and the majesty of the Name is enlarged; not that it could of itself be diminished, or its greatness be impaired by the crime of one who draws back, but because it overflows into a heaping up of glory, while the terror of the clamouring people gives fearless minds over to pain, and adds to the title won against the threats of gnashing envy this, that the mind grows in the fight as much as he, through whom Christ has willed to crown the man, thinks he conquers. Then, therefore, all the strength of faith is brought into action, then belief is proved, when you come into the talk of the crowd and into reproach, and when you have steadied yourself with a religious mind against those popular madnesses, refuting, that is, and resisting whatever profane speech has hurled, in your person, to the injury of Christ; as when a mole set against the sea struggles back against it, though the waves strike and the rolling sea beats upon it again and again, yet the immovable strength holds fast and does not give way though covered by the waves foaming round it, until the force, broken up along the rocks, subsides, and the sea, conquered, spreading over the stones, runs out into the open spaces of the shore.

V. Quid enim est in illis aliud quam sermo vacuus et inane colloquium et inanium voluptas prava verborum, sicut scriptum est: Oculos habent et non vident, aures habent et non audiunt (Psal. CXIII, 13). Gravatum est cor insipiens eorum, nequando convertantur et sanem illos (Isa. VI, 10). Non enim dubium est quin hoc de omnibus dixerit quorum dura mens semper et obstinata pectoris feritas a devotione vitali fugata dissentit, ducente dementia, furore rapiente,

V. For what else is there in them than empty speech and vain talk and a depraved pleasure in vain words, as it is written: They have eyes and do not see, they have ears and do not hear (Ps. 113:13). Their foolish heart has been made heavy, lest at any time they be converted and I heal them (Isa. 6:10). For there is no doubt that He said this of all those whose hard mind and obstinate savagery of heart, driven away from life-giving devotion, always dissents, with madness leading and fury sweeping along,

Editors' notes and page, col. 790

Footnotes

(h) ‹anchor: not visible in page foot› · call in col 790

Sic Oxon. Lam. Ebor. NC. 1. et Imp.

So Oxon., Lam., Ebor., NC. 1 and Imp.

(printed under page 386)

(i) ‹anchor: not visible in page foot› · call in col 790

Quid sit hoc Lam. Ebor. NC. 1.

"What this is" Lam., Ebor., NC. 1.

(printed under page 386)

(j) ‹anchor: not visible in page foot› · call in col 790

Sic Lam. Ebor. NC. 1. Oxon. Iter patientiae, magister domus vitae Imp.

So Lam., Ebor., NC. 1, Oxon. "The way of patience, master of the house of life" Imp.

(printed under page 386)

(k) ‹anchor: not visible in page foot› · call in col 790

Sic Lam. Ebor. NC. 1. Tractantis Imp.

So Lam., Ebor., NC. 1. "Of one handling" Imp.

(printed under page 386)

(l) ‹anchor: et sanem illos› · call in col 790

Sic Lam. Ebor. NC. 1. Salvem Oxon.

So Lam., Ebor., NC. 1. "I should save" Oxon.

STEPH. BALUZII NOTAE.

(note) ‹anchor: In eloquendo facultas› · col 789

In eloquendo facultas. Ita editio Manutii. Nam antea legebatur fides, quam lectionem habent etiam quidam libri veteres.

Ability in speaking. So the edition of Manutius. For before it read faith, a reading that some old books also have.

(note) ‹anchor: Oratione munita› · col 789

Oratione munita. Ita veteres editiones et plures libri veteres. Remensis habet orationem muniat ac vage.

Fortified by speech. So the old editions and several old books. The Reims manuscript has should fortify the speech and at large.

(printed under page 386)

Page

running head: DE LAUDE MARTYRII. 790
marginal letters: A crudelitate carnificum; B ad gloriae cumulum; C supprimat, et superjacens; D domus vitae Imp. (in the Lectiones variantes at the page foot)
old-edition numerals: 355 after omnibus
other: old-edition numeral after "omnibus" is blurred, read as 355, UNSURE (could be 345 or 348); "populare insanias" may be a dropped s rather than a true misprint; "ac repugnans" read as ac, the type is blurred; "sanem" set as printed (variant note gives Salvem Oxon.); "patitur" in the first line set as printed; no column-break hyphenation at either end; Lectiones variantes and Baluzii notae at the page foot not set

PL 4:791

omni denique illos immanitate vexante, qua instigantur pariter ac feruntur; ut cum illis ad poenam sua facta sufficerent, poenam ipsam persecutionis agitatae crimen oneraret.

in short, with every savagery harassing them, by which they are at once goaded on and carried away; so that, although their own deeds would have sufficed for their punishment, the crime of the persecution they had stirred up should weigh down that very punishment.

VI. Totum hoc in laudem martyrii spectat, totum gloriam passionis illuminat; in qua spes futuri temporis cernitur, in qua Christus ipse operatur, cujus aguntur exem⟨p⟩la quae petimus, cujus et virtus est qua repugnamus. Et quia in hoc loco aliquid proferre suppetit, summa nimirum est ista atque admiranda dignatio, et quam nec mente concipere nec verbis valeamus implere. Quid enim nobis amplius potuisset larga pietate largiri quam ut in se primus ostenderet quod in aliis coronaret? Mortalis factus est ut immortales esse possemus, et humanae sortis exitum pertulit, per quem reguntur humana; atque, ut nobis videretur praestitisse quod passus est, confessionem tribuit, martyria subjecit, omnia denique quibus lux opprimi posset in remedium salutare nativitatis suae meritis relegavit, humilitate praecipua, virtute divina. Cujus rei quique digni esse meruerunt morte caruerunt, omnem hanc mundi teterrimam, labem subacta mortis conditione, vicerunt.

VI. All this looks to the praise of martyrdom, all of it illuminates the glory of the passion; in which the hope of the time to come is seen, in which Christ Himself is at work, Whose examples, which we seek, are being enacted, and Whose also is the strength by which we resist. And since in this place there is occasion to bring something forward, this is indeed a supreme and wondrous condescension, and one which we can neither conceive in mind nor fully express in words. For what more could He have bestowed on us in His generous goodness than that He should first show in Himself what He would crown in others? He was made mortal so that we might be immortal, and He endured the end of the human lot, He through Whom human things are governed; and, so that what He suffered might be seen to have been bestowed for us, He granted confession, He added martyrdoms, and in short everything by which the light could be overwhelmed He consigned, by the merits of His birth, to a saving remedy, with surpassing humility, with divine power. All who have deserved to be worthy of this have been free of death; they have conquered all this most foul stain of the world, the condition of death having been subdued.

VII. Non enim dubium est quantum a Domino consequantur qui saluti suae nomen Dei praetulerunt, ut in illa judicii die meliores cruor faceret, sanguisque fusus immaculatos esse monstraret. Mors quippe integriorem facit vitam, mors magis deducit ad gloriam. Sic quotiescumque, laetantibus stipulis, distenta imbribus frumenta turgescunt ac foecundae messes coguntur aestate, sic quoties ferro vitis abscinditur, erumpentibus pampinis melius uva vestitur. Nam in et augmentum proventuri temporis cedit quicquid injuria sua proficit. Flammas quippe plerumque agris juvit immittere quo calore vagantis incendii caeca terrae spiramenta laxentur. Juvit leves stipulas crepitanti igne torrere, ut se altius gravida seges tolleret et parturientibus culmis densior arista floreret. Igitur talis et martyrii primo casus, postmodum fructus est, qui mortem tam contemnat ut vitam morte custodiat.

VII. For there is no doubt how much they obtain from the Lord who have set the name of God before their own safety, so that on that day of judgement their gore should make them better, and their blood poured out should show them to be spotless. For death makes life more whole; death leads the more to glory. So whenever, while the stalks rejoice, the grain swells, distended by the rains, and fruitful harvests are gathered in summer; so whenever the vine is cut back with iron, the grape is better clothed with bursting leaves. For whatever advances through its own injury goes towards the increase of the season to come. For it has often been of help to send flames into the fields, so that by the heat of the roving fire the hidden breathing-passages of the earth may be loosened. It has been of help to scorch the light stubble with crackling fire, so that the laden crop might raise itself higher and the ear might flower more thickly on the teeming stalks. Thus with martyrdom too the fall comes first, afterwards the fruit, which so despises death as to guard life by death.

VIII Quid enim tam eximium atque sublime est, quam inter tot instrumenta carnificum devotione robusta cunctam fidei reservare virtutem? Quid tam magnum atque pulcherrimum, quam inter tot

VIII. For what is so excellent and sublime as, among so many instruments of the executioners, to keep the whole strength of faith with steadfast devotion? What is so great and so very beautiful as, among so many

Editors' notes and page, col. 791

Footnotes

LECTIONES VARIANTES. (printed under page 387)

(a) ‹anchor: not visible in page foot› · call in col 791

Exitium Lam. Ebor. NC. 1.

"Destruction" Lam., Ebor., NC. 1.

(printed under page 387)

(b) ‹anchor: not visible in page foot› · call in col 791

Opprimi Lam. Ebor. NC. 1. Supprimi Oxon.

"To be crushed" Lam., Ebor., NC. 1; "to be suppressed" Oxon.

(printed under page 387)

Et sanguis suus esse Lam. Ebor. NC. 1. Quos sanguis suus martyres esse Oxon.

"And their own blood ... to be" Lam., Ebor., NC. 1; "whom their own blood [showed] to be martyrs" Oxon.

(printed under page 387)

(d) ‹anchor: laetantibus stipulis› · call in col 791

Latentibus stipulis Lam. Ebor. NC. 1.

"While the stalks lie hidden" Lam., Ebor., NC. 1.

(printed under page 387)

(e) ‹anchor: coguntur aestate› · call in col 791

Coquuntur aestate Oxon. ex codd. Lam. Ebor. NC. 1.

"Are ripened by summer" Oxon., from the manuscripts Lam., Ebor., NC. 1.

(printed under page 387)

(f) ‹anchor: densior arista floreret› · call in col 791

Arista floreat Lam. Ebor. NC. 1.

"The ear may flourish" Lam., Ebor., NC. 1.

(printed under page 387)

(g) ‹anchor: fidei reservare virtutem› · call in col 791

Reserare Lam. Ebor. NC. 1.

"To unlock" Lam., Ebor., NC. 1.

(printed under page 387) (VI) ‹anchor: Teterrimam labem› · col 791 VI. — Teterrimam labem. Codex sancti Arnulphi et Thuanus, deterrimam. Nicolaus Faber posuit in suo libro deterrima, quo etiam modo scriptum est in codice sancti Dionysii Remensis.

VI. — The foulest stain. The manuscript of St Arnulf and the de Thou manuscript have the worst. Nicolas Le Fèvre put deterrima in his book, which is also how it is written in the manuscript of Saint-Denis of Reims.

(printed under page 387) (VII) ‹anchor: Messes coguntur› · col 791 VII. — Messes coguntur. Quatuor libri veteres, coquuntur.

VII. — Harvests are gathered. Four old books have are ripened.

(VIII) ‹anchor: Instrumenta› · col 791 VIII. — Instrumenta. Codex sancti Arnulphi, stramenta. Vide supra p. 464.

VIII. — Instruments. The manuscript of St Arnulf has stramenta ("litter, straw"). See above, p. 464.

(printed under page 387) (IX) ‹anchor: Novos exitus› · cols 791-792 IX. — Novos exitus. Duo libri veteres et editio Morellii, exitus diversos factis et saevientibus.

IX. — New deaths. Two old books and Morel's edition have diverse deaths by deeds and by raging men.

(note) ‹anchor: Lues coepit› · col 792

Lues coepit. In quibusdam libris veteribus scriptum est coeperit. Respicit autem auctor ad luem et pestem quae tunc depasta est orbem, cujus occasione Cyprianus scripsit librum de Mortalitate.

The plague began. In some old books it is written may have begun. The author is referring to the plague and pestilence that then ravaged the world, on the occasion of which Cyprian wrote the book On Mortality.

(note) ‹anchor: Stantium› · col 792

Stantium. Codex sancti Arnulphi et Thuanus statu.

Of those standing. The manuscript of St Arnulf and the de Thou manuscript have by the state.

(note) ‹anchor: Inter omnia gloriae› · col 792

Inter omnia gloriae. Codex sancti Arnulphi, inter omnia gloriarum. Sic etiam Thuanus, nisi quod habet omnium.

Among all things of glory. The manuscript of St Arnulf has among all of glories. So too the de Thou manuscript, except that it has of all.

(printed under page 387)

Page

running head: 791 DIVI CYPRIANI
marginal letters: A ‹omni denique illos immanitate›; B ‹pertulit, per quem reguntur›; C ‹scinditur, erumpentibus pampinis›; D ‹beside the Lectiones variae at the page foot, not the text›
old-edition numerals: (none)
other: "exem⟨p⟩la": p damaged in the type; "VIII Quid": no full stop visible after the numeral, set as printed; "Nam in et augmentum" set as printed, likely a transposition of "et in", rendered as sense requires; "stipulas" read through blurred type; "teterrimam, labem" comma set as printed; headings LECTIONES VARIAE and STEPH. BALUZII NOTAE run across the page at the foot, apparatus, not set; column ends "inter tot" with no break across the column.

PL 4:792

circumstantium gladios libertatis suae Dominum ac salutis auctorem repetita saepius voce profiteri? et maxime si ante oculos tuos ponas nihil detestabilius esse dedecore, nihil foedius servitute, nihil aliud te debere jam petere, aliud optare quam eripiendum esse cladibus saeculi, exuendum malis mundi, et inter ruinas orbis jam jamque perituri alienum a terrena contagione versari? Quid enim tibi cum hac luce, cui lux aeterna promissa est? Quid cum hoc vitae naturaeque commercio quem coeli amplitudo deposcit? Sane teneat cupiditas ista vivendi, sed quos inexpiabili malo saeviens ignis aeterna scelerum ultione torquebit. Teneat cupiditas ista vivendi, sed quibus et mori poena est et durare tormentum. Tibi jam et mundus ipse succumbit et terra cedit, qui morientibus cunctis ad hoc reservatus es ut martyr esse potuisses. An non quotidiana cernimus funera, cernimus novos exitus corporis diu tracti, saevientibus morbis inexpertae cujusdam cladis exitia, ac stragem populatarum urbium intuemur, unde possimus agnoscere quanta martyrii habenda sit dignitas, ad cujus gloriam nos cogere etiam lues coepit.

swords of those standing around, to profess with oft-repeated voice the Lord of his liberty and the Author of salvation? and especially if you set before your eyes that nothing is more detestable than disgrace, nothing fouler than slavery, that you ought now to seek nothing else, to desire nothing else than to be snatched from the calamities of the age, to be stripped of the evils of the world, and amid the ruins of a world now on the very point of perishing to live as a stranger to earthly contagion? For what have you to do with this light, you to whom eternal light has been promised? What with this commerce of life and nature, you whom the breadth of heaven demands? Let this desire of living indeed hold those whom fire, raging with inexpiable evil, will torment with eternal vengeance for their crimes. Let this desire of living hold those for whom both to die is punishment and to endure is torment. To you now both the world itself yields and the earth gives way, you who, while all are dying, have been reserved for this, that you might be a martyr. Do we not see daily funerals, do we not see new ways of departing from a body long drawn out, the ravages of some untried calamity as diseases rage, and do we not behold the ruin of depopulated cities, whence we may recognize how great the dignity of martyrdom is to be held, to whose glory even the plague has begun to compel us.

IX. Etenim, charissimi fratres, respicite ad hoc, quaeso vos, plenius, in quo et salus vertitur et sublimitas computatur, licet non sim nescius etiam vos plenissime nosse stantium omnium nos judiciis contineri, neque ignorare hanc esse nobis traditam disciplinam, ut sine ullo terrore militiae vim tanti nominis tueamur; quippe quos pridem a desiderio lucis istius cupiditas aeternae memoriae deduxerit, quos futurorum vota divellerint, quosque ab omnibus vitiis optanda Christi societas segregarit, nisi si exitio succumbere, morti animam dubitamus offerre, nec jam retinenda sunt nobis et amplectenda beneficia divina quorum ultra rerum ardorem tanta sit merces quantum in dicendo humana mediocritas vix possit implere. Sanguini nostro patet coelum, sanguini nostro gehennae cedit habitaculum, et inter omnia gloriae pulchrior sanguinis titulus et integrior corona signatur.

IX. For indeed, dearest brothers, look more fully, I beg you, at this matter, in which both salvation turns and sublimity is reckoned, although I am not unaware that you too know most fully that we are held within the judgements of all who stand, and are not ignorant that this discipline has been handed down to us, that without any terror of warfare we should defend the force of so great a name; since we are those whom the desire for eternal memory has long since drawn away from the longing for this light, whom the hopes of things to come have torn away, and whom the desirable fellowship of Christ has separated from all vices, unless perhaps we hesitate to yield to destruction, to offer our soul to death, and the divine benefits are no longer to be held fast and embraced by us, whose reward beyond the burning of the world is so great that human mediocrity can scarcely fulfil it in speaking. To our blood heaven lies open, to our blood the dwelling of Gehenna gives way, and among all the marks of glory the title of blood is signed as the more beautiful and the crown as the more complete.

X. Sic, quoties de hoste triumphalibus spoliis onustus miles ingreditur, vulneribus suis gaudet. Sic, quoties tempe⟨s⟩tatibus diu nauta fatigatus littora tuta contigerit, felicitatem suam de perpesso periculo ducit. Est enim profecto, nisi fallor, labor laetus per

X. Thus, whenever a soldier enters laden with triumphal spoils from the enemy, he rejoices in his wounds. Thus, whenever a sailor long wearied by storms has reached safe shores, he derives his happiness from the danger he has endured. For surely, unless I am mistaken, it is a joyful labour through

Editors' notes and page, col. 792

Footnotes

(h) ‹anchor: not visible in page foot› · call in col 792

Exitus corporis diu tractati Lam. Ebor.

"The departures of a body long handled" Lam., Ebor.

(printed under page 387)

(i) ‹anchor: not visible in page foot› · call in col 792

Unde possimus Lam. Ebor. Lin. Ut possimus Oxon.

"Whence we may be able" Lam., Ebor., Lin.; "that we may be able" Oxon.

(printed under page 387)

(j) ‹anchor: futurorum vota divellerint› · call in col 792

Diu fefellerint Lin.

"Have long deceived" Lin.

STEPH. BALUZII NOTAE. (printed under page 387)

Page

running head: DIVI CYPRIANI 792
marginal letters: A circumstantium gladios libertatis; B morientibus cunctis ad hoc; C vitiis optanda Christi societas; D beside the Lectiones variantes at the page foot (Arista floreat)
old-edition numerals: 346 after respicite
other: mundus and sanguinis carry a stray tilde over the n (muñdus, sañguinis), taken as a type blemish and set plain; stray mark in in`dicendo set as in dicendo; tempe⟨s⟩tatibus has a damaged s; full-width apparatus headings (...CTIONES VARIANTES, ...PHI. BALUZII NOTAE) at the page foot not set; no editors' matter in the text block
other (QA Q2): old-edition numeral read on the page as 346 (was 246), consistent with Baluze's pp. 343-350 for this treatise

PL 4:793

quem securitas invenitur. Igitur toleranda sunt omnia, patienda cuncta, nec appetendum quomodo brevi gaudeas tempore et perpetuo puniaris ardore. Meminisse enim debes velut quadam te foederis pactione constrictum, ex qua aut capessendae salutis sit justa conditio, aut poenae merita formidolositas, inter adversa pariter ac prospera, arma inter et tela; hincque te saecularis ambitio, inde coelestis admonet magnitudo.

which security is found. Therefore all things are to be borne, all things endured, and you must not seek a way to rejoice for a brief time and be punished with perpetual burning. For you ought to remember that you are bound as if by a kind of covenant agreement, from which there is either the just condition of grasping salvation or the deserved dread of punishment, amid adversity and prosperity alike, among arms and weapons; and on this side worldly ambition, on that the greatness of heaven admonishes you.

XI. Si salutem times perdere, scito te mori posse. Porro autem contemnenda tibi mors est, cui Christus occisus est. Ante oculos tibi, quaeso, concurrant Dominicae passionis exempla, concurrant oblata et praemia et parata discrimina, et quantam inter se habeant difficultatem res utrasque conspicito. Nec enim poteris confiteri, nisi scias quantum noceas si negaveris. Coelo martyres gaudent, veritatis inimicos ignis absumet. Paradisus Dei testibus floret, negatores gehenna complexa aeternus ignis inardescet. Et, ut de caeteris taceam, hoc nos utique magis debet hortari, quod confessio vocis unius Christi perpetua confessione servetur, sicut scriptum est: Qui me confessus fuerit in terris coram hominibus, et ego confitebor eum coram Patre meo et coram Angelis ejus (Luc. XII, 8). Adhuc accedunt ad gloriae cumulum ornamenta virtutum. Ait enim: Fulgebunt justi tamquam scintillae in arundineto discurrentes, judicabunt nationes, ef dominabuntur populis (Sap. III, 7).

XI. If you fear to lose salvation, know that you can die. But further, death is to be despised by you, for whom Christ was slain. Let there come together before your eyes, I pray, the examples of the Lord's passion; let there come together both the rewards offered and the perils prepared; and observe how great a difficulty the two things hold between them. For you will not be able to confess unless you know how much harm you do if you deny. Martyrs rejoice in heaven; fire will consume the enemies of truth. The paradise of God flourishes with witnesses; eternal fire will blaze up upon the deniers, held in the embrace of Gehenna. And, to say nothing of the rest, this ought certainly to exhort us the more, that the confession of a single utterance is kept by the perpetual confession of Christ, as it is written: Whoever has confessed Me on earth before men, I too will confess him before My Father and before His angels (Luke 12:8). Moreover, the ornaments of the virtues are added to the heap of glory. For it says: The just will shine like sparks running through a reed-bed; they will judge nations, and they will rule over peoples (Wis. 3:7).

XII. Magna est enim, fratres charissimi, claritas vitam salutis aeternae honestate passionis ornare, magna sublimitas ante ora Domini aspectumque Christi potestatis humanae tormenta contemnere nec horrere. Sic Daniel minas regis et leonum frementium rabiem per constantiam fidei suae vicit, dum adorandum nullum alium esse quam Deum credidit. Sic in camino pueris constitutis in se arsit incendium, dum ignes justi tolerant quos de gehenna Domino credendo metuebant. Unde et retulere condigna, non in posterum tracti, non salutis aeternae praemio reservati. Fidem illorum Deus vidit, ut quod sibi post exitum promiserant videre mererentur in corpore. Nec enim poterit aestimari quanta in praesenti tribulatione sit merces, si saevitia fugit, si cessit flamma. Erat enim una mens omnibus, quam nec violentia frangeret, nec ira subverteret, nec a devotionis

XII. For it is a great glory, most dear brethren, to adorn the life of eternal salvation with the honour of suffering; a great loftiness, before the face of the Lord and the sight of Christ, to despise and not to dread the torments of human power. Thus Daniel, through the constancy of his faith, overcame the threats of the king and the rage of roaring lions, while he believed that none other was to be worshipped but God. Thus in the furnace, when the youths had been placed in it, the fire burned against itself, while the just endured the flames which, by believing the Lord, they feared from Gehenna. Hence they also received a fitting recompense, not drawn out into the future, not reserved for the reward of eternal salvation. God saw their faith, so that what they had promised themselves after their departure they deserved to see in the body. For it will not be possible to reckon how great the reward in present tribulation is, if cruelty fled, if the flame gave way. For there was one mind in them all, which neither violence could break, nor anger overturn, nor from devotion's

Editors' notes and page, col. 793

Footnotes

LECTIONES VARIANTES. (printed under page 388)

(a) ‹anchor: not visible in page foot› · call in col 793

Noceat Lam. Ebor. NC. 1.

"May harm" Lam., Ebor., NC. 1.

(printed under page 388)

(b) ‹anchor: per constantiam fidei› · call in col 793

Per substantiam fidei Lam. Ebor. Lin. NC. 1.

"Through the substance of faith" Lam., Ebor., Lin., NC. 1.

(printed under page 388)

Quos Lam Ebor. Lin. NC. 1.

"Whom" Lam., Ebor., Lin., NC. 1.

(printed under page 388)

(d) ‹anchor: tribulatione sit merces› · call in col 793

Praesenti tribulatione Lam. Ebor. NC. 1. In praesenti tributa sit merces Oxon.

"In present tribulation" Lam., Ebor., NC. 1; "how great a reward is paid in the present" Oxon.

(printed under page 388)

(e) ‹anchor: si cessit flamma› · call in col 793

Consedit Lam Ebor. NC. 1. Si saevitia fuit, cessit; si flamma constitit Oxon.

"Settled down" Lam., Ebor., NC. 1; "if there was cruelty, it gave way; if flame, it stood still" Oxon.

(printed under page 388) (XI) ‹anchor: Dominicae passionis› · col 793 XI. — Dominicae passionis. Iidem codices promissionis.

XI. — Of the Lord's passion. The same manuscripts have of the promise.

(printed under page 388) (XII) ‹anchor: Occidere› · col 793 XII. — Occidere. Iidem codices et quidam alii occidisse.

XII. — To kill. The same manuscripts and some others have to have killed.

(XIII) ‹anchor: Nunc magis› · cols 793-794 XIII. — Nunc magis. Codices sancti Arnulphi et Thuanus, nonne magis.

XIII. — Now rather. The manuscripts of St Arnulf and de Thou have is it not rather.

(note) ‹anchor: Domini praecepta› · col 794

Domini praecepta. Tres libri veteres, promissa.

The Lord's precepts. Three old books have promises.

(note) ‹anchor: Exponere› · col 794

Exponere. Codex sancti Arnulphi, expendere.

To set forth. The manuscript of St Arnulf has to weigh.

(printed under page 388) (XIV) ‹anchor: Populantium› · col 794 XIV. — Populantium. Male vapulantium in codice sancti Arnulphi.

XIV. — Ravaging. Wrongly vapulantium ("being beaten") in the manuscript of St Arnulf.

(printed under page 388)

Page

running head: 793 LIBER DE LAUDE MA[...] (cut off at the image edge)
marginal letters: A quem securitas invenitur; B teris confiteri, nisi scias; C magna sublimitas ante ora Domini; D lentia frangeret, nec ira
old-edition numerals: (none)
other: column ends mid-sentence at "devotionis"; "passionis" printed with damaged-looking i (reads like passionjs), set as passionis; accent-like speck on "discrimina" ignored; "una" in "una mens" faint; the Lectiones variantes and Baluze's notes at the page foot are not set

PL 4:794

obsequio timor mortis inhiberet. Unde per gratiam Domini factum est ut sic in illis rex potius videretur punitus esse, dum evadunt quos se crediderat occidere.

obedience could the fear of death hold back. Hence it came about by the grace of the Lord that in them the king rather seemed to have been punished, while those whom he had believed he was killing escape.

XIII. Nunc jam ad eam rem, fratres charissimi, veniam ex qua ostendere satis possim quanta martyrii virtus habeatur; quae tametsi omnibus est nota proque ingenitae claritatis insignibus expetenda, tamen plus addidit necessitas temporis desiderio voluntatis. Etenim est in muneribus magnis, si eo tempore quis coronetur quo coronatum se putat, si forte moriatur. Igitur, cum sit sublime excelsumque martyrium, nunc magis est necessarium quando mundus ipse subvertitur, partimque orbe concusso natura deficiens ultimi exitus momenta testatur. Nam et cum coelo imber incumbit, pluviam tristem aer praetendit, et quoties atra tempestas horrenti imminet pelago, per inter aperta nubium nocte coruscantium fulmina relucescunt; sed et cum mare magnis fluctibus volvitur, paulatim unda se tollit, paulatimque aequor albescit, donec cernas ita postmodum ruere ut in illis quibus retunditur saxis spumam altius jaciat quam undam tumidum pelagus expuebat. Legis scriptum esse usque quadrantem nos ultimum reddere. Sed solis haec pars est ablata martyribus. Etenim qui salutis aeternae cupiditatibus freti vitae hujusce desideria vicerunt, hos expertes doloris universi Domini praecepta fecerunt. Igitur hinc primum, charissimi fratres, poterimus exponere quanta martyrii virtus possit implere.

XIII. Now at last, dearest brethren, I shall come to that matter from which I may sufficiently show how great a power martyrdom is held to have; and although this is known to all and is to be sought for the distinctions of its inborn glory, yet the necessity of the time has added more to the desire of the will. For it is among great gifts if someone is crowned at a time when he thinks himself crowned, should he perhaps die. Therefore, since martyrdom is lofty and exalted, it is now the more necessary when the world itself is being overturned and, the globe being shaken in part, failing nature bears witness to the moments of the final end. For also when rain lies heavy upon the sky, the air holds out a gloomy shower; and whenever a black storm hangs over the bristling sea, through the openings between the clouds that flash in the night the lightnings shine out again; but also when the sea rolls with great waves, little by little the wave lifts itself, and little by little the surface grows white, until you see it afterwards rush down in such a way that on those rocks by which it is beaten back the swollen sea flings foam higher than the wave it was spewing out. You read that it is written that we are to pay back up to the last farthing. But this part has been taken away for the martyrs alone. For those who, relying on their desires for eternal salvation, have overcome the longings of this life, the precepts of the Lord have made free of all pain. Therefore from this first, dearest brethren, we shall be able to set forth how much the power of martyrdom can accomplish.

XIV. Atque, ut transeam cuncta, meminisse debemus quanta sit gloria ad Christum immaculatum venire, consortem passionis existere, perpetuaque cum Domino aeternitate regnare, carere exitiis imminentibus saeculi, nec inter cruentam morborum populantium stragem communi cum caeteris sorte misceri. Atque, ut sileam de corona, si tibi in his naturae lubricis malis posito vitae promitteretur excessus, nonne omni mente gauderes? Si, inquam, te in hujus mundi turbinibus fluctuantem vicina arcesseret requies, nonne mortem pro remedio computares? Positus inter arma carnificum ac tela probantium quaestionum, stans sublimis ac fortis, considerans quanta sit poena negare eo tempore quo frui saeculo nequeas, cujus causa negares: quoniam quidem gravia

XIV. And, to pass over everything else, we ought to remember how great a glory it is to come to Christ unstained, to become a sharer of His passion, and to reign with the Lord in perpetual eternity, to be free of the ruin that threatens the world, and not to be mingled by a common lot with the rest amid the bloody slaughter of ravaging diseases. And, to say nothing of the crown, if, placed as you are amid these slippery evils of nature, a departure from life were promised you, would you not rejoice with your whole mind? If, I say, a nearby rest were to summon you while you are tossed in the whirlwinds of this world, would you not count death as a remedy? Placed amid the weapons of executioners and the darts of testing interrogations, standing lofty and brave, considering how great a punishment it is to deny at a time when you cannot enjoy the world for whose sake you would deny: since indeed grievous

Editors' notes and page, col. 794

Footnotes

(f) ‹anchor: not visible in page foot› · call in col 794

Desiderio voluntatis Lam. Ebor. NC. 1. Voluptatis Oxon.

"From the desire of the will" Lam., Ebor., NC. 1; "of pleasure" Oxon.

(printed under page 388)

(g) ‹anchor: not visible in page foot› · call in col 794

Est muneris magni Lam. Ebor. NC. 1.

"It is of a great gift" Lam., Ebor., NC. 1.

(printed under page 388)

(h) ‹anchor: not visible in page foot› · call in col 794

Pluvias aer tristis ostendit Oxon. Praetendit Lam. Ebor. Lin. NC. 1.

"The gloomy air shows rains" Oxon.; "holds out" Lam., Ebor., Lin., NC. 1.

(printed under page 388)

(i) ‹anchor: not visible in page foot› · call in col 794

Illisis Oxon. ex codd. Lam. Ebor. NC. 1. Imp. In illis.

"Dashed against" Oxon., from the manuscripts Lam., Ebor., NC. 1; Imp. "in those."

(printed under page 388)

(j) ‹anchor: usque quadrantem› · call in col 794

Usque ad novissimum quadrantem Lam. Ebor. NC. 1.

"To the last farthing" Lam., Ebor., NC. 1.

(printed under page 388)

(k) ‹anchor: reddere. Sed› · call in col 794

Sed est solis Lam. Ebor. NC. 1.

"But it is for ... alone" Lam., Ebor., NC. 1.

(printed under page 388)

(l) ‹anchor: praecepta fecerunt› · call in col 794

Promissa fecerunt Lam. Ebor. NC. 1. Domini propitiatio coronat Oxon.

"The promises have made" Lam., Ebor., NC. 1; "the Lord's propitiation crowns" Oxon.

(printed under page 388)

(m) ‹anchor: Si, inquam› · call in col 794

Si qua Lam. Ebor. Lin. NC. 1.

"If any" Lam., Ebor., Lin., NC. 1.

STEPH. BALUZII NOTAE. (printed under page 388)

Page

running head: DE LAUDE MARTYRII. 794
marginal letters: A ‹obsequio timor mortis›; B ‹et cum coelo imber›; C ‹XIV. Atque, ut transeam›; D ‹nequeas, cujus causa›
old-edition numerals: 347 after ‹ad›

PL 4:795

tormenta ac puniendi noxi⟨a⟩s artes in perniciem nostram Dominus sciebat armari, quo fortes ad omnem tolerantiam faceret. Fili, inquit, accedens ad servitutem Dei, sta in justitia et timore, et praepara animam tuam ad tentationem (Eccli. II, 1). Sed et beatissimus Paulus apostolus exclamavit et dixit: Mihi vivere Christus est et mori lucrum (Philip. I, 21).

torments and harmful arts of punishing would be armed for our destruction, the Lord knew, so that He might make [us] strong for all endurance. "Son," He says, "coming to the service of God, stand in justice and fear, and prepare your soul for temptation" (Sir. 2:1). But the most blessed apostle Paul also cried out and said: "To me to live is Christ and to die is gain" (Phil. 1:21).

XV. Quamobrem, charissimi fratres, fide firma, devotione robusta, contra minas saeculi atroces et asperos insequentium fremitus adversa virtute resistendum est nec timendum, quorum spes aeternitatis et vita coelestis est, quorumque ardor in cupidinem lucis accenditur, et salus de promissa immortalitate laetatur. Hoc vero quod catenis arctantibus manus strictae et circumacti graves cervicibus nexus solido deprimunt pondere, vel quod equuleo corpus extensum cadentes stridet ad laminas, non expetendi sanguinis sed tentationis est causa. Nam et ipsam martyrii dignitatem quemadmodum possemus agnoscere, nisi illam etiam cum damno corporis nostri cogeremur optare? Sensi equidem, nec me veritas fallit, cum saevae incumbentium manus membra divellerent, artusque laniatos tortor saeviens exararet, nec tamen vinceret, circumstantium verbis, magnum istud est, profecto nescio quod, non doloribus subigi, non poenis angentibus frangi. Sed erant aliae dicentium voces; et puto liberos habet. Nam est illi socia in penatibus conjux: et tamen nec vinculo pignorum cedit, nec obsequio pietatis abductus a proposito suo deficit. Noscenda res est et virtus penitus scrutanda visceribus. Nec enim levis est ista quaecumque confessio propter quam homo patitur, et mori posse.

XV. Therefore, dearest brothers, with firm faith and robust devotion, against the fierce threats of the world and the harsh roarings of our pursuers we must resist with opposing virtue and not fear, we whose hope is of eternity and whose life is heavenly, whose ardour is kindled into desire for the light, and whose salvation rejoices in the promised immortality. But this, that with tightening chains the bound hands, and the heavy bonds twisted round the necks, press down with solid weight, or that the body stretched on the rack creaks against the falling plates, is a cause not of seeking blood but of testing. For how could we recognize the very dignity of martyrdom, unless we were compelled to desire it even with loss to our body? I have indeed perceived, nor does the truth deceive me, when the savage hands of those pressing upon [him] tore his limbs apart, and the raging torturer furrowed the mangled joints and yet did not conquer, from the words of the bystanders: this is a great thing, assuredly something or other, not to be subdued by pains, not to be broken by tormenting punishments. But there were other voices of those saying: and I think he has children. For he has a wife as partner in his household: and yet he neither yields to the bond of his pledges, nor, drawn away by the duty of affection, falls short of his purpose. The matter must be learned and the virtue searched out to its very inmost parts. For it is no light thing, this confession, whatever it is, on account of which a man suffers, and the being able to die.

XVI. Etenim, charissimi fratres, virtus est tanta martyrii, ut per illam credere etiam ille cogatur qui te voluit occidere. Scriptum est et legimus: In dolore sustine, et in humilitate tua habe patientiam, quoniam per ignem probatur aurum et argentum (Eccli. II, 4). Quoniam ergo nos terrenis tentationibus probat Dominus, et his saeculi malis scrutator Christus expendit, gratulandum nobis est atque laetandum quod non illis nos perennibus reservet exitiis, sed gaudeat ab omni contagione purgatos. Caeterum ab his quos haereditatis participes adsciscit et in regna coelorum libenter assumit, quid utique aliud quam integritatis ambitum qu⟨ae⟩rit? Sua ipse dixit universa, et quae jacentibus se explicant campis, et quae in obliquos se erigunt colles, sed et quod coeli magnitudo

XVI. For indeed, dearest brothers, so great is the virtue of martyrdom that through it even he who wished to kill you is compelled to believe. It is written and we read: "In sorrow endure, and in your humiliation have patience, since gold and silver are proved by fire" (Sir. 2:4). Since, then, the Lord proves us by earthly temptations, and Christ the searcher weighs us by these evils of the world, we ought to give thanks and rejoice that He does not reserve us for those everlasting destructions, but rejoices [in us] purged from all contagion. Moreover, from those whom He adopts as sharers of the inheritance and willingly takes up into the kingdom of the heavens, what else indeed does He seek than the circuit of integrity? He Himself has called all things His own, both those that spread themselves out in lying plains and those that raise themselves into sloping hills, and also what the magnitude of heaven

Editors' notes and page, col. 795

Footnotes

LECTIONES VARIANTES. (printed under page 389)

(a) ‹anchor: not visible in page foot› · call in col 795

Exclamat et dicit Lam.

"Cries out and says" Lam.

(printed under page 389)

(b) ‹anchor: not visible in page foot› · call in col 795

Contra omnes Lam. Ebor. Lin. NC. 1.

"Against all" Lam., Ebor., Lin., NC. 1.

(printed under page 389)

Dignationem Lin.

"Condescension" Lin.

(printed under page 389)

(d) ‹anchor: not visible in page foot› · call in col 795

Saepe Lam. Ebor. Lin.

"Often" Lam., Ebor., Lin.

(printed under page 389)

(e) ‹anchor: circumstantium verbis› · call in col 795

Verbis dici Lam. Ebor. NC. 1.

"To be said in words" Lam., Ebor., NC. 1.

(printed under page 389)

(f) ‹anchor: profecto nescio quod› · call in col 795

Nescio quid Lam. Ebor. Lin. NC. 1. Dici profecto, non doloribus Oxon.

"Something or other" Lam., Ebor., Lin., NC. 1; "to be said indeed, not by pains" Oxon.

(printed under page 389)

(g) ‹anchor: per illam› · call in col 795

Illud Lam. Ebor. NC. 1.

"That" Lam., Ebor., NC. 1.

(printed under page 389)

(h) ‹anchor: participes adsciscit› · call in col 795

Adscivit Lam. Ebor. NC. 1.

"Has taken to himself" Lam., Ebor., NC. 1.

(printed under page 389) (XV) ‹anchor: Socia in penatibus› · col 795 XV. — Socia in penatibus. Editio Erasmi et quidam libri veteres praeferunt societas.

XV. — A partner at the hearth. Erasmus's edition and some old books offer partnership.

(XVII) ‹anchor: Purpura in imagines› · cols 795-796 XVII. — Purpura in imagines. Ista explicare videtur Tertullianus in libro de Pudicitia, ubi agit de vestibus purpura oculandis.

XVII. — Purple into figures. Tertullian seems to explain this in his book On Modesty, where he treats of garments to be set with eyes of purple.

(printed under page 389)

Page

running head: 795 DIVI CYPRIANI (cut off at the right edge)
marginal letters: A via tormenta ac puniendi; B deprimunt pondere, vel quod equuleo; C virtus penitus scrutanda visceribus; D integritatis ambitum quaerit?
old-edition numerals: 348 after est (in "est ista quaecumque"; figure faint, read as 348, unsure)

PL 4:796

circumvenit, et quod pelago circumfluente lubricum aequor includit. Quod si illi adjacent omnia, nec a nobis exposcit nisi facta sincera, auro, ut ipse dixit, similes esse debemus. Aurum quippe cum relucentibus terris tremulo videris splendere sub lumine et in liquidum flammis torrentibus resolvi, nam et artificis gratia fere sic est, caminis quoties anhelantibus aestuans ignis evomitur, aditu terrae canali angusto dives flamma elicitur; et refluentibus glebis arena retinetur. Unde necesse est universa sufferre, quo possimus omni scelere carere, sicut per Prophetam suum dixit: Et si corum hominibus tormenta passi sunt, tamen spes illorum immortalitate plena est, et vexati in paucis, in multis bene disponentur, quoniam Deus tentavit illos, et invenit illos dignos se, et quasi holocausti hostiam accepit illos (Sap. III, 4).

surrounds, and which, with the sea flowing round, encloses the slippery plain of water. But if all things lie at hand for Him, and He demands of us nothing but sincere deeds, we ought, as He Himself said, to be like gold. For gold, when you see it with the gleaming earth shine under a tremulous light and be dissolved into liquid by scorching flames, for the craftsman's skill is roughly thus: whenever the seething fire is spewed forth from panting furnaces, the rich flame is drawn out through a narrow channel at the opening of the earth; and as the clods flow back the sand is held back. Therefore it is necessary to endure all things, so that we may be able to be free of every crime, as He said through His Prophet: And though in the sight of men they suffered torments, yet their hope is full of immortality, and having been afflicted in a few things, in many they will be well ordered, because God tried them, and found them worthy of Himself, and received them as the victim of a holocaust (Wis. 3:4).

XVII. Quod si te dignitas ambitiosa deterret, et congesta in thesauris pecuniae magnitudo admonet, quae semper propositum bonae mentis avertit, et devotam Domino suo animam furiali agit horrore, quaeso, repetas verba coelestia. Nam et ipsa vox dicentis est Christi: Qui perdiderit animam suam pro nomine meo, recipiet in hoc saeculo centuplum, et in futuro vitam aeternam possideb⟨i⟩t (Matth. X, 39), qua utique nihil majus, nihil utilius computare debemus. Nam, licet pretiosarum vestium more purpura in imagines currat, et lentescentibus filis aurum erret ad speciem, nec de effossis gravia quibus incumbis desint metalla thesauris, vacua tamen, nisi fallor, ista atque inania computabuntur, si adjacentibus tibi cunctis, sola salus deesse videatur, sicut Spiritus sanctus loquitur nihil nos in vicem animae nostrae posse dare. Ait enim: Si totum orbem lucrifeceris, et animam tuam perdideris, quid proderit tibi. aut quam homo commutationem dabit pro anima sua? (Matth. XVI, 26). Vacua sunt enim universa quae cernimus, et quae infirmis radicibus posita soliditatis suae vim nequeant sustinere. Nam quod de saeculo capitur, vetustate temporis frustratur. Unde, ne quid esset dulce vel charum quod salutis aeternae praeferri cupiditatibus possit, Dominicis amputata praeceptis, jure proprio ac lege privata sunt, ne in tormentis scilicet patrem positum filius frangeret, neve obstrictum durati roboris pectus in aliam voluntatem affectus mutaret. Solam veritatem salutemque solam inter magnos complectendam esse cruciatus suo Christus jure constituit, in quo conjux et liberi et

XVII. But if ambitious rank deters you, and the magnitude of money heaped up in treasuries urges you on, which always turns aside the purpose of a good mind, and drives the soul devoted to its Lord with a frenzied horror, repeat, I beg you, the heavenly words. For the very voice of the speaker is Christ's: Whoever loses his soul for My name will receive in this age a hundredfold, and in the future will possess eternal life (Matt. 10:39), than which surely we ought to reckon nothing greater, nothing more useful. For although purple, in the manner of precious garments, may run into images, and gold, its threads growing pliant, may stray into display, and the heavy metals of the dug-up treasures over which you brood may not be lacking, yet these things, unless I am mistaken, will be reckoned empty and vain if, with all things lying at hand for you, salvation alone seems to be lacking, just as the Holy Spirit says that we can give nothing in exchange for our soul. For He says: If you gain the whole world, and lose your soul, what will it profit you. or what exchange will a man give for his soul? (Matt. 16:26). For empty are all the things which we see, and which, set on weak roots, cannot sustain the force of their own solidity. For what is taken from the world is brought to nothing by the age of time. Hence, lest there should be anything sweet or dear that could be preferred by desires to eternal salvation, they have been cut off by the Lord's precepts and deprived of their own right and law, so that, namely, a son should not break his father placed in torments, nor affection change into another will a breast bound by hardened strength. Christ by His own right established that truth alone and salvation alone are to be embraced amid great tortures, in which wife and children and

Editors' notes and page, col. 796

Footnotes

(i) ‹anchor: not visible in page foot› · call in col 796

Lumine prodest Lam. Ebor. NC. 1.

"Light; it profits [to be dissolved]" Lam., Ebor., NC. 1.

(printed under page 389)

(j) ‹anchor: not visible in page foot› · call in col 796

Dives omnis Lam. Ebor. NC. 1.

"Every rich [flame]" Lam., Ebor., NC. 1.

(printed under page 389)

(k) ‹anchor: not visible in page foot› · call in col 796

Sic Lam. Ebor. NC. 1. Sui Oxon.

So Lam., Ebor., NC. 1; "of himself" Oxon.

(printed under page 389)

(l) ‹anchor: not visible in page foot› · call in col 796

Quae saepe propositum Lam. Ebor. NC. 1.

"Which often the purpose" Lam., Ebor., NC. 1.

(printed under page 389)

(m) ‹anchor: si adjacentibus› · call in col 796

Si adjacentibus Lam. Ebor. Lin. NC. 1.

"If, all things lying at hand" Lam., Ebor., Lin., NC. 1.

(printed under page 389)

(n) ‹anchor: commutationem dabit› · call in col 796

Dare potest Lam. Ebor.

"Can give" Lam., Ebor.

(printed under page 389)

(o) ‹anchor: in tormentis scilicet› · call in col 796

Patrem positum Lam. Ebor. NC. 1.

"The father placed" Lam., Ebor., NC. 1.

STEPH. BALUZII NOTAE. (printed under page 389)

Page

running head: DIVI CYPRIANI 796
marginal letters: A ‹tudo circumvenit, et quod›; B ‹dignos se, et quasi holocausti›; C ‹fallor, ista atque inania›; D ‹affectus mutaret. Solam veritatem›
old-edition numerals: (none)
other: column begins mid-word "tudo" (word broken from col. 795) and ends mid-sentence at "et"; "possideb t" printed with a gap, set possideb⟨i⟩t; "in" in "vexati in paucis" is damaged but legible; "tibi." printed with a full stop before "aut", kept as printed; "corum hominibus" printed for coram (Wis. 3:4), kept as printed; the heading "…IONES VARIANTES" (Variae lectiones) runs across both columns and is cut off at the left edge, so it is not set; the Variae lectiones (h–o) and the Baluze notes (Steph. Baluzii notae) at the page foot are not set (later pass); text of col. 795 visible at the left edge is not set; no editors' prose in the text block.

PL 4:797

nepotes, in quo omnis viscerum soboles felici usurpanda victoria est.

grandchildren, in which every offspring of one's own body is to be claimed by a happy victory.

XVIII. Nam et Abraham sic Deo placuit; qui tentatus a Deo, et filio suo non pepercit; pro quo ignosci forsitan posset, si illum dubitasset occidere. Armavit manus religiosa devotio, et omnes pietatis affectus Domini jubentis imperio pietas paterna neglexit. Nec horruit quod nati funderet sanguinem, nec intremuit ad vocem, et adhuc pro eo Christus non fuerat occisus. Quid enim charius eo qui, ne quid invitus hodie sustineres, prius passus est quod doceret? Quid eo dulcius qui, cum ipse sit Deus noster et Dominus, tamen patientem pro se hominem regni coelestis efficit cohaeredem? O grande nescio quid, sive quia illud conscientiae ratio vix sustinet capere, quamvis magna semper miretur ad munera, sive quia tam larga est majestas Dei, ut insperantibus cunctis etiam ea offerat quae nobis contemplatione factorum nefas fuerat optare. Etenim, si tantum salus daretur aeterna, pro ipsa perpetuitate vivendi haberemus in gratia. At nunc, cum coelum et judicandi de caeteris facultatem perenni saeculo largiatur, quid est in quo non se parem his omnibus possit humana mediocritas experiri? Si injuriis ageris, prior actus est ille. Si contumeliis premeris, Dei munus imitaris. Unde et parum est quicquid pertuleris pro eo, qui nihil amplius potes facere, nisi quod in hoc salus universa consistit, quia martyrio totum ille promisit. Denique Apostolus, cui cordi fuere semper universa, cum instar munerum promissorum penitus miraretur, Aestimo, inquit, non esse condignas passiones hujus temporis ad superventuram claritatem quae revelabitur in nobis (Rom. VIII, 18). Etenim secum ipse volvebat quantae mercedis existeret ut ei cui sufficeret morte carere non tantum salutis daretur praemium, sed et conscendere coelum, coelum quod nec fugata lux cogit in noctem, nec alternis vicibus dies aperit in lucem, sed aeris liquidi serena temperies per

XVIII. For Abraham too pleased God in this way; who, being tested by God, did not spare even his own son; for which he might perhaps have been pardoned if he had hesitated to kill him. Religious devotion armed his hands, and at the command of the Lord who ordered it paternal piety disregarded all the affections of piety. Nor did he shudder at shedding the blood of his child, nor did he tremble at the voice, and as yet Christ had not been slain for him. For what is dearer than He who, so that you might not endure anything unwillingly today, first suffered what He would teach? What is sweeter than He who, though He is our God and Lord, nevertheless makes the man who suffers for Him co-heir of the heavenly kingdom? O great something, I know not what, whether because the reasoning of conscience scarcely manages to grasp it, although it always marvels at great gifts, or because the majesty of God is so generous that to all who do not hope for them it offers even those things which, in view of our deeds, it would have been impious for us to wish for. For indeed, if eternal salvation alone were given, we would hold it as a favour for the very perpetuity of living. But now, since He bestows heaven and the power of judging concerning the rest for an everlasting age, what is there in which human feebleness could not find itself equal to all these things? If you are driven by injuries, He was driven first. If you are pressed by insults, you are imitating the gift of God. Hence too whatever you endure for Him is little, since you can do nothing more, except that in this the whole of salvation consists, because He has promised everything to martyrdom. Finally the Apostle, to whom all things were always at heart, when he marvelled deeply at the magnitude of the promised gifts, said: I reckon that the sufferings of this time are not worthy of the glory to come which will be revealed in us (Rom. 8:18). For he was turning over within himself how great a reward it would be that to one for whom it would have sufficed to be free of death not only the prize of salvation should be given, but also to ascend to heaven, a heaven which neither the light, put to flight, drives into night, nor the day by alternate turns opens into light, but the serene mildness of the clear air through

Editors' notes and page, col. 797

Footnotes

LECTIONES VARIANTES. (printed under page 390)

(a) ‹anchor: not visible in page foot› · call in col 797

Imperiis Lam. Ebor. NC. 1.

"By commands" Lam., Ebor., NC. 1.

(printed under page 390)

(b) ‹anchor: not visible in page foot› · call in col 797

Ingrati Oxon ex codd. Lam. Ebor. NC. 1.

"Ungrateful" Oxon., from the manuscripts Lam., Ebor., NC. 1.

(printed under page 390)

Revelatur Oxon. revelabitur Lam. Ebor. NC. 1.

"Is revealed" Oxon.; "will be revealed" Lam., Ebor., NC. 1.

(printed under page 390) (XX) ‹anchor: Cui gehenna nomen› · col 797 XX. — Cui gehenna nomen. Gehennae descriptio exstat in libro ad Demetrianum p. 224.

XX. — Whose name is Gehenna. A description of Gehenna is found in the book To Demetrianus, p. 224.

(note) ‹anchor: Eructantibus flammis› · col 797

Eructantibus flammis. Supra, Epist. XV, p. 25 : In Domini area constituti, exuri paleas inextinguibili igne conspicitis. Epist. LV, p. 81 : Cum in tormentis cruciabundus flammae cremantis ardoribus aduretur. Epist. LVI, p. 94 : Persecutores nostri flammae poenalis perpetuo ardore flammare. Ad Demetrianum p. 224 : Cremabit addictos ardens semper gehenna et vivacibus flammis vorax poena. Vide Arnobium, lib. II, et Lactantium, lib. VII, cap. 26.

With belching flames. Above, Letter XV, p. 25: Set on the Lord's threshing floor, you see the chaff burned in unquenchable fire. Letter LV, p. 81: When in torments, racked, he is scorched by the heats of burning flame. Letter LVI, p. 94: Our persecutors to blaze with the perpetual heat of penal flame. To Demetrianus, p. 224: Ever-burning Gehenna will burn those consigned to it, and a punishment devouring with living flames. See Arnobius, Book II, and Lactantius, Book VII, ch. 26.

(note) ‹anchor: Et alios quidem› · cols 797-798

Et alios quidem. Istic instituit enumerationem tormentorum quibus in tartaro cruciantur damnati; idque facit eo ferme modo quo Gentiles poenas sui tartari exprimebant. Nam et in Epistola XXXI, p. 44, tartarum dixit pro inferno. Erunt fortassis qui ex ea descriptione tartari quam istic instituit auctor istius libri colligent ista non esse Cypriani, quod illa nimis accedere videatur ad opiniones gentilium de tartaro. Ad istam objectionem nihil reponi potest, nisi quod Cyprianus, cum vellet inculcare Christianis horrendas poenas damnatorum, ut etiam ea enumeratione tormentorum eis persuaderet omni ope nitendum esse ut pie viverent et secundum regulas Evangelii, ne in illas poenas inciderent, excurrisse more rhetorum per ea poenarum genera quae gentiles putabant esse apud inferos, quia, ut ait Cicero in libro II de Legibus, multos divini supplicii metus a scelere revocat. Vide Prosperum, lib. III, cap. 12 : De Vita contemplativa, et sanctum Gregorium, lib. IX Moralium in Job, cap. 39, sive penultimo. Vide etiam notas nostras ad illum locum libri III Salviani, aeterni ignis tormenta.

And some indeed. Here he begins an enumeration of the torments by which the damned are tortured in Tartarus, and does so almost in the way the Gentiles described the punishments of their Tartarus. For in Letter XXXI too, p. 44, he said Tartarus for hell. There will perhaps be some who, from the description of Tartarus that the author of this book here sets out, will infer that it is not Cyprian's, because it seems to come too near the opinions of the Gentiles about Tartarus. To this objection nothing can be answered except that Cyprian, wishing to impress on Christians the horrible punishments of the damned, so that by this enumeration of torments he might also persuade them to strive with all their might to live piously and by the rules of the Gospel lest they fall into those punishments, ranged in the manner of the rhetoricians through the kinds of punishment the Gentiles thought were in the underworld, because, as Cicero says in Book II On the Laws, fear of divine punishment calls many back from crime. See Prosper, Book III, ch. 12, On the Contemplative Life, and St Gregory, Book IX of the Moralia on Job, ch. 39, the second-to-last. See also our notes on that passage of Salvian's Book III, the torments of eternal fire.

(printed under page 390)

Page

running head: 797 LIBER DE LAUDE MA[RTYRII] (cut off at the image edge)
marginal letters: A nepotes, in quo omnis viscerum; B quamvis magna semper miretur; C temporis ad superventuram claritatem; D (in the notes area, beside libri c[...] of the right column; not in the text block)
old-edition numerals: (none)

PL 4:798

sudum igneo fulgore rutilantem puram explicat claritatem.

the cloudless sky unfolds a pure clarity glowing red with fiery brightness.

XIX. Jam superest, charissimi fratres, ut debeamus ostendere cui †rei martyrium prosit, atque, ut illud profecto doceamus quod nos ad hunc gloriae titulum metus excitet futurorum. Etenim quibus magna promissa sunt, magis magna sunt quae metuenda illis esse videantur. Nam nec se in arma miles accendit priusquam inimica hostes tela commoverint: nec navem aliquis statione subducit nisi animum pelagi pavor strinxerit: sed et intentans suis opibus scrutator agricola non ante felici terram suscitat vomere quam in pulverem imbre concepto putris gleba solvatur. Ita est omnis naturalis hic usus, nescire quid prosit nisi agnoveris quod occidit. Unde et datur sanctis omnibus praemium, dum infliguntur injustis tormenta factorum. Igitur quae suis promiserit Dominus nemini qui nesciat dubium, sed nec dubium quantos minetur ignes suppliciorum. Et, quoniam ita se attulit sermo ut de utrisque habeatur ratio, paucis, ut de utrisque dixi, breviter exponam.

XIX. It now remains, dearest brothers, that we ought to show to what end martyrdom is profitable, and indeed that we should teach this, that it is fear of the things to come which rouses us to this title of glory. For to those to whom great things have been promised, the things that seem to be feared by them are greater still. For neither does the soldier kindle himself to arms before the enemies have set hostile weapons in motion; nor does anyone draw his ship out of its anchorage unless dread of the sea has gripped his mind; but even the farmer, intent on examining his resources, does not rouse the earth with the fruitful ploughshare before the crumbling clod, having taken in the rain, is dissolved into dust. Such is all this natural practice: not to know what profits unless you have recognized what perishes. Hence too a reward is given to all the saints, while the torments of their deeds are inflicted on the unjust. Therefore what the Lord has promised to His own is a matter of doubt to no one who does not know it, but neither is it doubtful how great the fires of punishment are that He threatens. And since the discourse has so brought itself round that account should be taken of both, I shall set forth briefly in a few words, as I said, concerning both.

XX. Saeviens locus, cui gehenna nomen est, magno plangentium murmure et gemitu et eructantibus flammis per horrendam spissae noctis caliginem saeva semper incendia camini fumantis expirat, globus ignium arctatus obstruitur et in varios poenae exitus relaxatur. Tunc saeviendi plurima genera, dum in se ipse convolvit quicquid ardoris emissi edax flamma cruciarit. ⟨I⟩llos quibus recusata vox Domini et imperia fuere contempta disparibus coercet exitiis; proque merito salutis exactae vires suas suggerit, dum pars sceleri discrimen imponit. Et alios quidem moles intolerabilis curvat, alios per abruptum clivosi tramitis collem vis saeva praecipitat, et catenarum stridentium nexum grave pondus inclinat. Sunt et quos agens strictim rota et indefessa vertigo, et quos tenaci inter se densitate

XX. A raging place, whose name is Gehenna, with the great murmuring and groaning of those who lament and with belching flames, breathes out through the dreadful gloom of thick night the ever-savage fires of a smoking furnace; a mass of fires, compressed, is blocked up and is let loose into various outlets of punishment. Then there are very many kinds of raging, while it rolls back into itself whatever of the heat sent forth the devouring flame has tormented. Those by whom the voice of the Lord was refused and His commands despised it constrains with unequal destructions; and according to the desert of the salvation demanded it supplies its forces, while the share imposes a distinction upon the crime. And some an unbearable weight bows down, others a savage force hurls headlong over the steep hill of a sloping path, and a heavy weight bends down the binding of grating chains. There are also those whom a wheel, driving tightly, and an unwearied whirling, and those whom with a clinging density among themselves

Editors' notes and page, col. 798

Footnotes

(d) ‹anchor: murmure et gemitu› · call in col 798

Murmurat genitu Lam. Ebor. NC. 1.

"Murmurs with a groan" Lam., Ebor., NC. 1 (genitu as printed).

(printed under page 390)

(e) ‹anchor: in se ipse convolvit› · call in col 798

Totum in se ipse convolvit cum Lam. Ebor. NC. 1. Tum in se Oxon. Pamel.

"Rolls the whole into itself with" Lam., Ebor., NC. 1; "then into itself" Oxon., Pamel.

(printed under page 390)

(f) ‹anchor: dum pars sceleri› · call in col 798

Sceleris Pamel. Oxon. Pars sceleri Lam. Ebor. NC. 1.

"Of the crime" Pamel., Oxon.; "the share to the crime" Lam., Ebor., NC. 1.

(printed under page 390)

(g) ‹anchor: catenarum stridentium nexum› · call in col 798

Nexu Lam. Ebor. NC. 1.

"By the binding" Lam., Ebor., NC. 1.

(printed under page 390)

(h) ‹anchor: agens strictim rota› · call in col 798

Rotet indefessa Lam.

"Should whirl unwearied" Lam.

STEPH. BALUZII NOTAE. (printed under page 390)

Page

running head: DE LAUDE MARTYRII. 798
marginal letters: A ‹sudum igneo fulgore›; B ‹Unde et datur sanctis›; C ‹Domini et imperia fuere›; D ‹libri colligent ista› (in the Baluze notes at the page foot)
old-edition numerals: (none)
other: "cui †rei": the word is damaged in the type (reads like "ıoi"), set as rei, unsure; "⟨I⟩llos": initial letter appears lost (printed "llos"/"Ilos"); "quicquid" partly blurred; the line "Et, quoniam ita se attulit sermo ut de utrisque ha-" appears in both the top and middle images and is set once; the column ends mid-sentence at "densitate"; the foot headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" run across both columns and are cut off at the left edge; they belong to the apparatus and are not set; no editors' matter in the text block.

PL 4:799

constrictos adhaerens corpori corpus includit, ut et absumat incendium, et gravet ferrum, et se cruciet turba multorum.

bound, body clinging to body shuts in, so that the fire may consume, and the iron weigh down, and the crowd of the many torment itself.

XXI. Quibus autem inquisitus semper fuit Deus aut notus, numquam excidit Christi locus; ubi jacet gratia, ubi virentibus campis terra luxurians alumno se induit gramine, et redolente pascitur flore; ubi altum nemora tolluntur in verticem; et ubi densior arborem coma vestit quicquid curvantibus ramis scena dejiciens inumbrarit. Omnia illic non frigoris, nec ardoris, nec ut in autumno arva requiescant, aut iterum vere novo tellus foecunda parturiat. Unius cuncta sunt temporis, unius poma feruntur aestatis; quippe cum nec mensibus suis tunc luna deserviat, nec per horarum sol momenta decurrat, aut in noctem lux fugata concedat. Habet populos quies laeta, sedes tenet placida, ubi fons scaturiens medius sinu alvei prorumpentis emergit, et rauco per intervalla circuitu sinuosis flexibus labitur, ut in ora nascentium sibi fluminum dividatur. Hinc ergo magna laus martyrum, hinc nobilis corona victorum, quibus majora his repromissa sunt, quibus auctiora sunt praemia. Quod vero vel feris corpus objicitur, vel imminens gladius non timetur, dignationis ostenditur ratio, manifestatur electio. Etenim incongruens fuerat ut quem aequum tanti muneris judicasset, inter terrena vitia sordesque retineret.

XXI. But for those by whom God has always been sought or known, the place of Christ has never been lost; where grace lies, where in green fields the luxuriant earth clothes itself with nourishing grass and feeds on fragrant flower; where the groves are raised on high to a summit; and where a denser foliage clothes the tree, whatever the canopy, letting down its bending branches, has shaded. All things there are of neither cold nor heat, nor do the fields rest as in autumn, or the fruitful earth again bring forth in the new spring. All things are of one season, the fruits of one summer are borne; since neither does the moon then serve her months, nor does the sun run through the moments of the hours, nor does light, put to flight, give way to night. Joyful rest possesses peoples, a peaceful abode holds them, where a gushing spring emerges in the midst from the bosom of a bursting channel, and with a hoarse circuit at intervals glides in winding bends, so as to be divided into the mouths of rivers born from itself. Hence therefore the great praise of the martyrs, hence the noble crown of the victors, to whom greater things than these have been promised, to whom the rewards are more ample. But that the body is cast to the wild beasts, or the threatening sword is not feared, in this the reason of [God's] favour is shown, His choice is made manifest. For it would have been unfitting that one whom He had judged worthy of so great a gift He should keep among earthly vices and filth.

XXII. Merito enim nihil vobis, o boni martyres, denegatum, quos spes aeternitatis alit et lucis, quorumque devotio universa et mens coelesti dedita cernitur servituti. Merito, inquam, merito nihil vobis velle non licitum, quorum animo despectus hic mundus et alienata saeculi facies velut confusa tenebrarum inhorruit caecitas, cui est semper hic mundus loco carceris, tecta pro claustris, in vita semper habita commeatus. Sic quippe triumphante victoria de his malis rapitur quem non pompatico gressu vana subjecit ambitio, aut popularis extulit magnitudo, sed quem coelesti cupiditate flagrantem suo Christus addidit regno.

XXII. Rightly indeed has nothing been denied to you, O good martyrs, whom the hope of eternity and of light nourishes, and whose whole devotion and mind are seen to be given to heavenly service. Rightly, I say, rightly is nothing unlawful for you to will, in whose soul this world is despised, and the estranged face of the age has bristled like the confused blindness of darkness, for whom this world is always in place of a prison, its houses for bars, and their stay in life is always held as a furlough. For thus with triumphant victory he is snatched from these evils whom vain ambition has not subdued with pompous gait, nor popular greatness exalted, but whom, burning with heavenly desire, Christ has added to His kingdom.

XXIII. Nihil itaque tam magnum atque venerandum quam quod liberat a morte et facit vivere et dat perpetuo regnare. Sanctis Dei hoc aptum, miseris necessarium, omnibus gratum, quo laetantur boni, relevantur abjecti, coronantur electi. Etenim Deus omnium cultor velut quoddam martyrio remedium vitae dedit quando aliis illud pro merito eorum tribuit, aliis pro misericordia sua tradidit. Vidimus quippe ad hunc nominis titulum fide nobiles venisse plerosque ut devotionis obsequium mors honestaret. Sed et alios frequenter aspeximus interritos stetisse, ut admissa peccata redimentes, cruore suo loti haberentur in sanguine, et reviviscerent

XXIII. Nothing therefore is so great and so worthy of veneration as that which frees from death and makes to live and grants to reign for ever. This is fitting for the saints of God, necessary for the wretched, welcome to all; by it the good rejoice, the downcast are raised up, the elect are crowned. For God, the cherisher of all, has given in martyrdom, as it were, a certain remedy of life, since to some He has granted it according to their merit, to others He has bestowed it out of His mercy. For we have seen very many, noble in faith, come to this title of the name, so that death might honour the service of their devotion. But we have also often beheld others stand unafraid, so that, redeeming the sins they had committed, washed with their own gore, they might be held [cleansed] in blood, and might come back to life

Editors' notes and page, col. 799

Footnotes

LECTIONES VARIANTES. (printed under page 391)

(a) ‹anchor: quoddam martyrio› · call in col 799

Sic Imp. Quoddam in martyrio Oxon Lam. Ebor. NC. 1.

So Imp.; "a certain [remedy] in martyrdom" Oxon., Lam., Ebor., NC. 1.

(printed under page 391)

(b) ‹anchor: ad hunc nominis› · call in col 799

Homines Lam. Ebor. NC. 1.

"Men" Lam., Ebor., NC. 1.

(printed under page 391)

Page

running head: 799 DIVI CYPRIANI (rest cut off at the image edge)
marginal letters: A constrictos adhaerens corpori corpus includit; B aut in noctem lux fugata concedat. Habet populos; C cernitur servituti. Merito, inquam, merito nihil vobis; D Deus omnium cultor velut quoddam martyrio re-
old-edition numerals: 350 after alumno

PL 4:800

interempti qui viventes computabantur occisi. Mors quippe integriorem facit vitam, mors amissam invenit gloriam. Nam hoc spes jam amissa percipitur, hoc salus cuncta reparatur. Sic cum arentibus campis sementa defecerint, et herbis terra morientibus aestuarit, supinis e collibus fluvium juvit elicere et scaturientibus rivis arva sitientia temperare, quo se in uberes culmos victa agri jejunitas funderet, et pluviali imbre mentito seges densior inhorreret.

the slain, who while living were reckoned as killed. For death makes life more whole; death finds the glory that had been lost. For by this the hope already lost is gained; by this all salvation is restored. So, when the sowings have failed on the parched fields, and the earth has sweltered as its plants die, it has helped to draw a river down from the sloping hills and to temper the thirsty fields with gushing streams, so that the conquered barrenness of the land might pour itself out into rich stalks, and the crop, under a counterfeit shower of rain, might bristle the more thickly.

XXIV. Quid igitur, fratres charissimi, potissimum referam, quidve dicam? Sic in unum convenientibus titulis dignitatis, turbatur animus, deducitur sensus, et in ipso conatu nitentis eloquii impar sermo vanescit. Quid enim est dici quod satis esse possit, cum si vim aeternae salutis expresseris, occurrat ambitio, si ambitum dixeris, praeveniat magnitudo? Res simulque congruunt simulque concurrunt; nec est quod dignum proferendum esse videatur. Ita impetus orationis audentis velut implicitos irretitosque obviam ex adverso martyrii exempla tenuerunt. Quae vox, quae latera, quae vires instar muneris tanti capiant sustinere? Confessione vocis unius adversa succumbunt, laeta proveniunt, patent regna, parantur imperia, devincitur poena, mors subjicitur, vita profertur, et infestantis inimici repugnantia arma solvuntur. Si delictum est, occidit; si crimen, absistit. Unde, quaeso vos, vestris hoc mentibus ponderate, tantumque de nostra oratione percipite quantum sciatis vos posse sentire.

XXIV. What then, dearest brothers, should I chiefly relate, or what should I say? With the titles of dignity thus converging into one, the mind is thrown into confusion, the understanding is led astray, and in the very effort of straining eloquence speech, unequal [to the task], fades away. For what is there to be said that could be sufficient, when, if you express the force of eternal salvation, its compass presents itself, and if you speak of its compass, its greatness gets there first? The matters at once agree together and at once run together; nor is there anything that seems worthy to be put forward. Thus the examples of martyrdom, meeting it from the opposite side, have held back the onset of a daring speech as though entangled and ensnared. What voice, what lungs, what strength could undertake to bear the measure of so great a gift? By the confession of a single voice adverse things give way, joyful things come forth, kingdoms lie open, empires are made ready, punishment is overcome, death is put under, life is brought forth, and the resisting arms of the assailing enemy are loosed. If it is a fault, it perishes; if a crime, it departs. Wherefore, I beseech you, weigh this in your minds, and take from our speech as much as you know you are able to perceive.

XXV. Veniat ante oculos vestros qui dies ille sit cum spectante populo, atque intuentibus cunctis, contra terrenas cruces et minas saeculi inconcussa devotio reluctetur, quam suspensi animi mentesque sollicitae de ancipiti trepidatione, gratulantium formidinis pavidae quatiantur horrore, quae illic anxietas quae exoptatio precum, quae vota memorentur, cum adhuc nutante victoria, atque in incertos exitus casu victrix capiti corona dependeat, cumque illa pestilens ac furibunda confessio accendatur ira, inflammetur insania, omni denique pectoris rabie ac minis frendentibus torreatur E⟨t⟩enim quantum hoc sit quis ignorat, ut non doloribus vulnerum, non ictibus quaestionum, velut despecta nostra fragilitas et humanae virtutis inopinata cedat audacia, stare hominem nec moveri, torqueri nec tamen vinci, sed poena ipsa potius qua cruciatur armari.

XXV. Let there come before your eyes what that day is like when, with the people watching and all looking on, an unshaken devotion struggles against earthly crosses and the threats of the world; how minds held in suspense and anxious hearts are shaken, in doubtful trepidation, by the shudder of the fearful dread of those who would rejoice; what anxiety is there, what longing of prayers, what vows are recalled, while victory still wavers, and the victorious crown hangs over the head by chance towards an uncertain outcome; and when that confession, [to them] pestilent and frenzied, is kindled with anger, inflamed with madness, and in short is scorched with every rage of the breast and with gnashing threats. For who does not know how great a thing this is: that not to the pains of wounds, not to the blows of the interrogations, should our frailty, as though despised, and the unlooked-for boldness of human virtue give way, [but] that a man should stand and not be moved, be tortured and yet not be conquered, but rather be armed by the very punishment by which he is tormented.

XXVI. Considerate quid sit, charissimi fratres, omnem martyrii firmitatem sensibus vestris animisque proponite. Ecce enim in passione cujuslibet vocati gaudent jampridem acciti e saeculo martyres, gaudent bonorum omnium nuntii, gaudent pariter electi. Ibi laetatur milite suo Dominus, laetatur teste

XXVI. Consider what it is, dearest brothers; set the whole steadfastness of martyrdom before your senses and minds. For behold, in the suffering of anyone who has been called, the martyrs long since summoned from the world rejoice, the messengers of all good things rejoice, the elect rejoice alike. There the Lord rejoices in His soldier, He rejoices in the witness

Editors' notes and page, col. 800

Footnotes

Glebis Lam. Ebor. NC. 1.

"By clods" Lam., Ebor., NC. 1.

(printed under page 391)

(d) ‹anchor: arma solvuntur› · call in col 800

Resolvuntur. Lam. Ebor. NC. 1.

"Are undone" Lam., Ebor., NC. 1.

STEPH. BALUZII NOTAE. (XXII) ‹anchor: Nihil vobis denegatum› · cols 799-800 XXII. — Nihil vobis denegatum. Supra, Epist. XV, p. 26 : Quid enim petitis de indulgentia Domini quod non impetrare mereamini.

XXII. — Nothing denied you. Above, Letter XV, p. 26: For what do you ask of the Lord's indulgence that you do not deserve to obtain?

(printed under page 391)

Page

running head: DIVI CYPRIANI 800 (left part of head cut off at image edge)
marginal letters: A rent interempti qui viventes; B cum si vim aeternae salutis; C XXV. Veniat ante oculos; D queri nec tamen vinci
old-edition numerals: 381 after et (superior figure before infestantis; reading of first digit uncertain, 381 or 281)

PL 4:801

nominis sui Christus. Parum est quod dico, fratres charissimi, parum est. Ita magna mihi ratio in hoc genere dicendi ac moles admiranda suscepta est; sed arbitrii, quaeso vos, gravitas ab intentione propria non desit, sciens tantum de martyrio posse dici quantum potuerit aestimari. Unde et haec sola exequendae laudis fuit causa, non quo parem me gloriae ejus atque idoneum judicarem, sed quod tantam in illo cernerem esse virtutem, ut, etsi parum de eo dicerem, plurimum me dixisse profiterer. Nam praeferatur licet bono fidei custodia justitia, melioremque se inter omnium laudes virginitas immaculata cognoscat, cedat tamen necesse est sanguini summittaturque cruori. Illi elegerunt bonum, hi imitati sunt Christum.

of His name, Christ. What I say is little, dearest brethren, it is little. So great a subject and so wondrous a burden have I taken up in this kind of speaking; but let the weight of your judgement, I beg you, not fall short of its own purpose, knowing that as much can be said of martyrdom as could be conceived. Hence this too was the sole reason for carrying out this praise: not that I judged myself equal to its glory and fit for it, but that I perceived so great a power to be in it that, even if I said little about it, I would profess that I had said very much. For granted that righteousness be preferred for its good guardianship of faith, and that immaculate virginity recognize itself as the better amid the praises of all, yet it must needs yield to blood and be made subject to gore. Those chose the good; these imitated Christ.

XXVII. Nunc vero, charissimi fratres, ne quis me arbitretur omnem salutem non alio statu quam in martyrio collocasse, hoc primo profecto respiciat, neque me tantum esse qui loqui videor, neque ita se habere ordinem rerum, ut immortalitatis spes repromissa unius partis latere nitatur. Sed, quoniam ita Dominus suo ore testatus est, esse habitacula penes patrem multa, nihil majus credidi ea gloria qua probantur hi homines qui saeculari indigni sunt vita. Igitur, charissimi fratres, aemula religione certantes, velut incentivo quodam mercedis agitati, omnem virium copiam tolerantiamque subeamus. Non enim movere nos debent caduca, quae semper in eversionem suam, non modo lege proposita, sed etiam ipso fine temporis urgentur. Exclamat Joannes et dicit: Jam securis ad radicem arboris posita est (Joan. XII, 35), monstrans scilicet et ostendens ultimam esse rerum omnium senectutem. Sed et ipse Dominus: Ambulate, inquit, dum lucem habetis, ne vos tenebrae comprehendant (Matth. III, 10). Quod si illo tempore ambulandum nobis esse praedixit, utique ut nos magis ambularemus ostendit.

XXVII. But now, dearest brethren, lest anyone think that I have placed all salvation in no other state than in martyrdom, let him first of all surely consider this: that it is not I alone who seem to speak, nor is the order of things such that the promised hope of immortality strives to lie hidden in one part only. But, since the Lord testified with His own mouth that there are many dwellings with the Father, I have believed nothing greater than that glory by which those men are proved who are unworthy of the life of the world. Therefore, dearest brethren, contending with emulous devotion, driven as it were by a certain incentive of reward, let us take up every abundance of strength and endurance. For perishable things ought not to move us, which are ever urged on towards their own overthrow, not only by the law laid down, but also by the very end of time. John cries out and says: Already the axe has been laid to the root of the tree (John 12:35), showing namely and making plain that it is the final old age of all things. But the Lord Himself too: Walk, He says, while you have the light, lest the darkness overtake you (Matt. 3:10). And if at that time He foretold that we must walk, surely He showed that we should walk all the more.

XXVIII. Atque ut ad laudem martyrii redeam, vox est beatissimi Pauli dicentis: Nescitis quoniam qui in agone currunt, multi certant, unus autem accipit palmam? Vos autem sic currite ut omnes comprehendatis (I Cor. IX, 24). Sed et alibi, quod ad martyrium possit hortari, cohaeredes nos Christi vocavit. Quin etiam, ne quid omitteret, Si cum Christo, inquit, commortui estis, quid tamquam viventes in hoc saeculo decernitis (Coloss. II, 20)? Etenim, charissimi fratres, qui resurrectionis praemia sustinemus, qui judicii diem quaerimus, qui denique regnaturos nos esse cum Christo confidimus, saeculo mortui esse debemus. Nam nec poteris optare martyrium, nisi ante oderis saeculum, nec pervenire ad Dei praemium, nisi amaveris Christum. Qui autem amat Christum, non amat saeculum. Christus enim abjectus est saeculo, sicut

XXVIII. And, that I may return to the praise of martyrdom, there is the voice of the most blessed Paul, saying: Do you not know that those who run in a contest, many strive, but one receives the palm? But you, so run that you may all attain (1 Cor. 9:24). And elsewhere too, in words that could exhort to martyrdom, he called us co-heirs of Christ. Indeed, so as to omit nothing, If you have died together with Christ, he says, why, as though living in this world, do you make decrees (Col. 2:20)? For indeed, dearest brethren, we who await the rewards of the resurrection, who seek the day of judgement, who finally trust that we shall reign with Christ, ought to be dead to the world. For you will neither be able to desire martyrdom unless you have first hated the world, nor attain to the reward of God unless you have loved Christ. But he who loves Christ does not love the world. For Christ was cast off by the world, just as

Editors' notes and page, col. 801

Footnotes

LECTIONES VARIANTES. (printed under page 392)

(a) ‹anchor: not visible in page foot› · call in col 801

Cedat tamen sanguini Oxon. Necesse est Lam. Ebor. NC. 1.

"Yet let it yield to blood" Oxon.; "it is necessary" Lam., Ebor., NC. 1.

(printed under page 392)

(b) ‹anchor: indigni sunt vita› · call in col 801

Sic Lam. Ebor. NC. 1. Imp. Indigni sunt. Igitur.

So Lam., Ebor., NC. 1; Imp. "are unworthy. Therefore."

(printed under page 392)

Agitatione Lam. Ebor. NC. 1.

"By the stirring" Lam., Ebor., NC. 1.

(printed under page 392)

(d) ‹anchor: ut nos magis› · call in col 801

Sic Imp. Ut nunc Oxon. Lam. Ebor. NC. 1.

So Imp.; "that now" Oxon., Lam., Ebor., NC. 1.

(printed under page 392)

Page

running head: 801 LIBER DE LAUDE MA[RTYRII] (cut off at the image edge)
marginal letters: A nominis sui Christus. Parum est; B XXVII. Nunc vero, charissimi fratres; C Jam securis ad radicem arboris; D cernitis (Coloss. II, 20)? Etenim
old-edition numerals: 358 after Etenim
other: the scripture references after "Jam securis..." (Joan. XII, 35) and "Ambulate..." (Matth. III, 10) appear swapped in the print; set and translated as printed. "unus autem accipit" read as unus but the type is unclear (possibly unis). "patrem" printed lower-case. The full-width heading LECTIONES VARIANTES and the variant notes at the page foot are not set.

PL 4:802

et saeculum Christo, ut scriptum est: Mundus mihi crucifixus est, et ego mundo (Gal. VI, 14). Nemini amabilis fuit mundus quem non ante damnaverit Dominus, nec salute potuit frui aeterna qui mundi gloriatus est vita. Vox est ista Christi dicentis: Qui in hoc saeculo amaverit animam suam, in futuro perdet illam; qui autem in hoc saeculo oderit illam, in futuro inveniet eam (Matth. X, 39). Sed et apostolus Paulus: Imitatores, inquit, mei estote, sicut et ego Christi (I Cor. VI, 1). Et alibi ipse: Volo vos omnes, ait, si fieri potest, imitatores meos esse (I Cor. VII, 7).

and the world to Christ, as it is written: The world is crucified to me, and I to the world (Gal. 6:14). To no one has the world been lovable, which the Lord did not first condemn, nor has he who gloried in the life of the world been able to enjoy eternal salvation. This is the voice of Christ, saying: He who loves his soul in this world will lose it in the future; but he who hates it in this world will find it in the future (Matt. 10:39). But the apostle Paul also says: Be imitators of me, as I also am of Christ (1 Cor. 6:1). And elsewhere he himself says: I wish you all, if it can be, to be my imitators (1 Cor. 7:7).

XXIX. Dixit hoc ille qui passus est et qui ad hoc passus est ut imitaretur Dominum, utique et nos ad hoc voluit pati ut per ipsum imitaremur Christum. Si justus es et Deo credis, quid pro eo sanguinem fundere metuis quem pro te toties passum esse cognoscis? In Esaia sectus, in Abel occisus, in Isaac immolatus, in Joseph venundatus, in homine crucifixus est. Et, de caeteris quidem taceo, quae nec oratio potest dicere nec animus sustinere. Vincitur conscientia humilitatis exemplo; et quanta considerat quae dum pateretur acciderint, miratur passum propter quem cuncta trepidarint. Dies fugit in noctem, in tenebras lux cuncta concessit, atque inclinato per alternas vices pondere, omnis terra commota dissiluit, turbati manes, monumenta nudata sunt, et sepulchris in hiatum dehiscentibus terrae, reddita luci corpora restiterunt, fluxu sanguinis mundus intremuit, scissa quae foribus dependebant vela, templum omne mugiit. Unde magnum est imitari eum qui moriendo arguit saeculum. Igitur, cum ad exemplum Dominicae passionis atque ad omne testimonium Christi animam tuam ponas nec fundere sanguinem metuas, martyrio totum necesse est cedat. Martyrii inaestimabilis gloria, infinita mensura, immaculata victoria, inaestimabilis titulus, triumphus immensus; quippe qui et propria confitentis laude praefertur, velut socio Christi cruore decoratur.

29. He said this who suffered, and who suffered for this purpose, that he might imitate the Lord; surely he wished us too to suffer for this purpose, that through him we might imitate Christ. If you are righteous and believe God, why are you afraid to shed your blood for Him Whom you know to have suffered so many times for you? In Isaiah He was sawn asunder, in Abel slain, in Isaac sacrificed, in Joseph sold, in man crucified. And of the rest indeed I keep silent, which neither speech can tell nor the mind endure. Conscience is overcome by the example of humility; and as it considers how great were the things that happened while He suffered, it marvels that He suffered on account of Whom all things trembled. The day fled into night, the light yielded all things to darkness, and with its weight tilted by alternate turns the whole earth was shaken and burst apart, the shades were disturbed, the tombs were laid bare, and, as the sepulchres of the earth gaped open, bodies restored to the light stood up again; at the flow of blood the world trembled, the veils that hung at the doors were rent, the whole temple bellowed. Hence it is a great thing to imitate Him Who by dying convicted the world. Therefore, when after the example of the Lord's passion and for every testimony of Christ you lay down your soul and do not fear to shed your blood, everything must needs yield to martyrdom. Of martyrdom the glory is inestimable, the measure infinite, the victory unstained, the title inestimable, the triumph immense; inasmuch as it is preferred even to the confessor's own praise, and is adorned, as it were, with blood that is partner to Christ's.

XXX. Itaque, charissimi fratres, licet sit hoc totum Dominicae promissionis et muneris, licetque tribuatur ex alto, nec capiatur nisi ejus imperio, sed nec aut mente concipi aut exprimi verbis aut oratione percurri aut quibuslibet eloquentiae viribus possit impleri, tamen erit hoc benevolentiae vestrae, erit charitatis et amoris, si volueritis nostri memores esse cum in vobis Dominus martyrium coeperit honorare. Vos intra se sanctum illud altare, vos intra se magna illa venerandi nominis sedes, veluti sinu quodam gremii amplectentis includit, vos imperia perennis temporis sustinent, et illud quo regnaturi semper estis semperque victuri. O beati et quibus vere dimissa sunt peccata; si tamen qui Christi compares estis, aliquando peccastis. O beati quos a primordio

30. Therefore, dearest brothers, although this is wholly of the Lord's promise and gift, and although it is granted from on high and is not received except by His command, and can neither be conceived by the mind, nor expressed in words, nor run through in speech, nor be fully rendered by any powers of eloquence whatever, yet this will be a mark of your benevolence, it will be a mark of your charity and love, if you are willing to be mindful of us when the Lord has begun to honour martyrdom in you. You that holy altar, you that great seat of a name to be venerated, encloses within itself as in the bosom of an embracing lap; you the dominions of everlasting time sustain, and that wherein you are to reign for ever and to live for ever. O blessed are you, whose sins have truly been forgiven; if indeed you, who are Christ's companions, ever sinned. O blessed are you whom from the beginning

Editors' notes and page, col. 802

Footnotes

(e) ‹anchor: not visible in page foot› · call in col 802

Sic Lam. Ebor. Lin. NC. 1.

So Lam., Ebor., Lin., NC. 1.

(printed under page 392)

(f) ‹anchor: corpora restiterunt› · call in col 802

Constiterunt Oxon. ex codd. Lam. Ebor. NC. 1. Imp. restituerunt.

"Stood up" Oxon., from the manuscripts Lam., Ebor., NC. 1; Imp. "restored."

(printed under page 392)

(g) ‹anchor: qui moriendo› · call in col 802

Sic. Lam. Ebor. NC. 1. Imp. Scissa quae foribus dependebant vela, templum omne mugiit : qui moriendo.

So Lam., Ebor., NC. 1; Imp. "the veils that hung at the doors were torn, the whole temple groaned: who by dying."

(printed under page 392)

(h) ‹anchor: confitentis laude› · call in col 802

Consistentis Lam. Ebor. Lin. NC. 1.

"Of one standing firm" Lam., Ebor., Lin., NC. 1.

(printed under page 392)

Page

running head: DE LAUDE MARTYRII.
marginal letters: A ‹et saeculum Christo›; B ‹dere metuis quem›; C ‹arguit saeculum›; D ‹cum in vobis Dominus›
old-edition numerals: (none)

PL 4:803

mundi Domini sanguis infecit, et quos merito splendor iste nivei amictus induerit, et candor stolae ambientis ornarit. Videor denique ipse mihi jam cernere proque arbitrio mentis humanae ante oculos et aspectum divinum illud mihi et insigne concurrit, videor, inquam, mihi jam cernere ut ille vere nobilis numerus Christi sui gloriam interque comitetur. Ibit ante ora ejus felix caterva victorum, et se densantibus turmis, velut solis exortu totum illuminatum agmen inferet potestatem, Et utinam perabjecto mihi istud videre contingat! Sed hoc Dominus poterit efficere quod vobis petentibus creditur non negare.

of the world the blood of the Lord has dyed, and whom this splendour of a snow-white garment has deservedly clothed, and the whiteness of an enfolding robe has adorned. Indeed I seem to myself already to see, and, as far as the judgement of the human mind allows, that divine and remarkable [sight] comes before my eyes and gaze; I seem, I say, already to see how that truly noble number both accompanies the glory of its Christ and [walks] among it. Before His face will go the happy band of victors, and in troops crowding together, as by the rising of the sun, will bring power upon the whole illumined host. And would that it might befall me, utterly abject as I am, to see this! But the Lord will be able to bring about this, which He is believed not to refuse you when you ask.

His D. Cypriani operibus dubiis in editione Baluziana subjectus cujusdam anonymi de Rebaptismate libellus, quem opportuniori loco in tomo praecedenti inseruimus.

To these doubtful works of St Cyprian there was appended in Baluze's edition a little book on Rebaptism by a certain anonymous author, which we have inserted in a more fitting place in the preceding volume.

Editors' notes and page, col. 803

Footnotes

LECTIONES VARIANTES. (printed under page 393)

(a) ‹anchor: caterva victorum› · call in col 803

Sic Lam. Imp. Virorum.

So Lam.; Imp. "of men".

(printed under page 393)

Editors' prose

- ‹His D. Cypriani operibus dubiis› (italic, printed in col 804 above the full-width band, after "non negare."): editors' matter (Migne's editors), not the work's; set in the c803 part after the text, in reading order (QA Q2: it had not been set)

Page

running head: DIVI CYPRIANI OPERIBUS DUBIIS 804 (cut off at the left edge)
marginal letters: A ‹tibus turmis, velut solis›; B ‹de Spectaculis hinc et inde›; C ‹ad dignum Christianis spectaculum›
old-edition numerals: (none)
other: column begins with the word fragment "tibus", broken from col. 803; capital "Et" after a comma in the first paragraph is set as printed (unsure whether a full stop was intended); editors' matter: ‹His D. Cypriani operibus dubiis› (to be set with this unit, see QA line below); the Prolegomena text ‹de Spectaculis hinc et inde›…‹de laude Mar-› below the band belongs to the next unit and is not set here; full-width lines not set, cut off at the left edge: ‹…CTIONES VARIANTES.› below the first paragraph group (no entries printed under it in this column), and the title ‹…A D. CYPRIANI / …GENUINA / …PENDICES.› with ‹…ROLEGOMENA / …OPERIBUS DUBIIS, DEPERDITIS, ATQUE EIDEM SUPPOSITIS.› across the middle of the page; last word "Mar-" is hyphenated across the column break
other: the 1 paragraph(s) of this column above the full-width band are set under col 803 (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)
other (QA Q1, to fix in c803_a.md, which Q1 does not write): (1) the editors' line printed after "negare." in this column (‹His D. Cypriani operibus dubiis … inseruimus.›, 22 words, editors' matter on the de Rebaptismate tract) is missing from the moved text: set it, with its English and a note line naming it editors' matter; it is the last line of the unit. (2) the moved text leaves the word split at the 803/804 break in two pieces ("se densan-" ending one paragraph, "tibus turmis" opening the next): join it as "densantibus" and run the two paragraphs together, since they are one sentence. (3) the English likewise splits ("crowding themselves" / "-tibus troops"): join as "… and, in crowding troops, as by the rising of the sun, will bring power upon the whole illumined host."