Cyprianus, Liber de mortalitate

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(a) ‹call a after "generis humani" (preceding treatise)› · in col 581

In conjic. Routh.

"In": Routh's conjecture.

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(b) ‹call b after "darent" (preceding treatise)› · in col 581

Dare... adducere... oculare Voss. 5.

"To give … to lead … to give sight": Vossius 5.

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(c) ‹call in col 582, at "Si Christum fuerimus imitati" (preceding treatise)› · in col 582

Secuti Pem. Lam. Thu. Vict. Foss. Mich. Nov. NC.

"Followed": Pembroke, Lambeth, Thu., Vict., Foss., Mich., Nov., NC.

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(1) ‹notes on the preceding treatise; note begins on the previous page› · in col 581

(continued) [… beginning on the previous page] vinceretur, nec apud inferos remansurus esset. Et caput vigesimum quintum: Quod ab inferis tertio die resurgeret. Quamvis autem idem dogma scriptores Cypriano antiquiores similiter praedicent, in nonnullis tamen symbolis non videtur conceptis verbis fuisse expressum, quia descensus ad inferos satis videbatur indicari, cum Christus sepultus diceretur. Hinc Rufinus in expositione in Symbolum: Sciendum sane est, inquit, quod in Ecclesiae Romanae Symbolo non habetur additum, descendit ad inferna, sed neque in Orientis Ecclesiis habetur hic sermo; vis tamen verbi eadem videtur esse in eo quod sepultus dicitur. Ex quo facile colligitur non recte reprehensum fuisse Rufinum ab Henrico Vito Oosthovio in libro de Descensu Christi ad inferos. Rufinus enim, qui alibi non uno loco scribit Christum descendisse ad inferna, non ait Christum non descendisse ad inferos, sed tantum descendit ad inferna non haberi in Symbolo Ecclesiae Romanae neque in Orientis Ecclesiis. Etiam aevo Innocentii papae IV deerat in Symbolo quod Catholicus Jacobitarum ad eum misit ut probaret se tenere fidem Ecclesiae Romanae. Editum illud est ad annum 1247 ab Oderico Raynaldo. Vide Bellarminum, lib. II de Verbo Dei, cap. 6, et Rigaltium ad librum Tertulliani de Praescriptionibus adversus haereticos. Vide etiam [… continuation at the top of col 582 not in image]

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(2) ‹note begins above the image› · in col 582

(continued) [… beginning not in image] mento diximus supra in Epistolam ad Demetrianum, pag. 563. Hieronymus in Epistola apologetica ad Asellam: Veritatem magis exprimunt tormenta quam risum. BALUZ.

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(3) ‹Praedicaretur› · in col 582

Praedicaretur. Codex Veronensis et alii septem veteres habent probaretur. BALUZ.

"Was preached." The Verona manuscript and seven other old ones have "was proved." Baluze.

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(4) ‹Lucis principem› · in col 582

Lucis principem. Codex Fuxensis, spei nostrae principem. Sanctus Ambrosius, lib. III de Fide, cap. 7, Christum vocat principem humilitatis. BALUZ.

"The prince of light." The Foix manuscript: "the prince of our hope." Saint Ambrose, On the Faith book III, ch. 7, calls Christ the prince of humility. Baluze.

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(5) ‹Si Christum fuerimus imitati› · in col 582

Si Christum fuerimus imitati. Veteres editiones et plures libri veteres habent secuti. Aliam lectionem inveni in editione quae dicitur Gravii et in aliquot vetustis exemplaribus. Libellus precum Marcellini et Faustini: Perdit enim in se Christiani nominis appellationem qui Christi non sequitur disciplinam. BALUZ.

"If we have imitated Christ." The old editions and many old books have "followed." I found the other reading in the edition called Gravius's and in some ancient copies. The petition of Marcellinus and Faustinus: "For he loses in himself the title of the Christian name who does not follow the discipline of Christ." Baluze.

(Argumentum) ‹editor's argument under the title; not a footnote, set as editors' layer› · cols 581-582 Argumentum. — Paucis argumentum explicat D. Pontius in Vita Cypriani: « A quo, inquit, Christiani mollioris affectus circa amissionem suorum aut, quod majus est, fidei parvioris, consolarentur spe futurorum. » In primis enim, ubi praedictas docuit ejuscemodi afflictiones a Christo, non timendam docet mortalitatem seu pestem, eo quod ad immortalitatem ducat, atque adeo fidem illi deesse qui non ad meliora festinat. Neque mirum quod Christiano cum gentilibus sint mala hujus vitae communia, cum plus caeteris illis in saeculo sit laborandum: atque proinde exemplo sanctorum Job et Tobiae, patientia opus esse, neque murmurandum. Nisi enim praecesserit pugna, non posse victoriam contingere, et quantum- (continues)

Argument. — The deacon Pontius sets out its argument in a few words in his Life of Cyprian: "By which," he says, "Christians of softer feeling over the loss of their own, or, what is more serious, of slighter faith, were to be consoled with the hope of things to come." For first, having shown that afflictions of this kind were foretold by Christ, he teaches that the mortality, or plague, is not to be feared, since it leads to immortality, and so that faith is lacking in one who does not hasten to better things. Nor is it any wonder that the evils of this life are common to the Christian and the pagans, since the Christian must labour in the world more than the rest; and therefore, after the example of the saints Job and Tobias, there is need of patience and no murmuring. For unless the fight has gone before, victory cannot come, and as much- (continues)

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(6) ‹De mortalitate (title); head of STEPH. BALUZII NOTAE› · in cols 581-582

De mortalitate. — Hujus libri cum laude mentionem saepe facit sanctus Augustinus, in primis vero in libro de Praedestinatione sanctorum, c. 14, inquiens illum multis ac pene omnibus qui ecclesiasticas litteras amant laudabiliter notum. Idem in Epistola ad Vitalem ait Cypriani in hoc loco totam intentionem esse ut sciamus bonis fidelibus gratulandum esse morientibus, quando vitae tentationibus auferuntur, deinceps in beatissima securitate mansuri. Ejusdem libri meminit Eusebius in Chronico. Pestilens morbus, inquit, multas totius orbis provincias occupavit, maximeque Alexandriam et Aegyptum, ut scribit Dionysius, et Cypriani de Mortalitate testis est liber. Ubi vide notas Josephi Scaligeri. Eadem habet etiam Jornandes in libro de Rebus Geticis, ubi scribit hanc cladem lacrymabiliter expositam a Dionysio, quam et noster, inquit, conscripsit venerabilis martyr Christi episcopus Cyprianus in libro cui titulus est de Mortalitate. Eam pestilentiam Eusebius ponit post mortem papae Cornelii, Petavius, lib. XIII de Doctrina temporum, anno superiore. Et tamen Christophorus Sandius hunc Cypriani tractatum reponit inter eos qui suppositi sunt sancto Martyri. Egregie vero illum refutat clarissimus Pearsonius in Annalibus Cyprianicis. Nimia miseria est audacem esse hominem nimis.

On the Mortality. — Saint Augustine often mentions this book with praise, above all in On the Predestination of the Saints, ch. 14, saying that it is known and praised by many, indeed by nearly all who love the Church's writings. In his Letter to Vitalis he likewise says that Cyprian's whole intention in this place is that we should know that good believers who die are to be congratulated, since they are taken away from the temptations of life, to abide thereafter in most blessed security. Eusebius mentions the same book in his Chronicle: "A pestilent disease," he says, "seized many provinces of the whole world, and above all Alexandria and Egypt, as Dionysius writes, and Cyprian's book On the Mortality is witness." See there the notes of Joseph Scaliger. Jordanes has the same in his book On the Affairs of the Goths, where he writes that this disaster was set out tearfully by Dionysius, "which also our venerable martyr of Christ, Bishop Cyprian," he says, "wrote of in the book entitled On the Mortality." Eusebius places that pestilence after the death of Pope Cornelius; Petavius, in book XIII of On the Doctrine of Times, in the year before. And yet Christophorus Sandius puts this treatise of Cyprian among those falsely ascribed to the holy martyr. The most distinguished Pearson refutes him excellently in his Annales Cyprianici. It is a great misery for a man to be too bold.

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ARGUMENTUM. — Paucis argumentum explicat D. Pontius in Vita Cypriani: « A quo, inquit, Christiani mollioris affectus circa amissionem suorum aut, quod majus est, fidei parvioris, consolarentur spe futurorum. » In primis enim, ubi praedictas docuit ejuscemodi afflictiones a Christo, non timendam docet mortalitatem seu pestem, eo quod ad immortalitatem

ARGUMENT. — Pontius the deacon sets out the argument in a few words in the Life of Cyprian: "By whom," he says, "Christians of softer feeling concerning the loss of their own, or, what is greater, of slighter faith, might be consoled by the hope of things to come." For first, when he has shown that afflictions of this kind were foretold by Christ, he teaches that the mortality, or plague, is not to be feared, because to immortality

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(a) ‹Laetitia› · call in col 583 or 584 (the call itself is above the image)

Laetitia — Ita edd. prope omnes, et Augustin. contra duas epist. Pelag. IV, 8. Baluz. ratione non allata: Securitas (Goldhorn).

"Joy" — so nearly all editions, and Augustine, Against Two Letters of the Pelagians IV, 8. Baluze, giving no reason, reads "Security" (Goldhorn).

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(1) ‹Praesentis mortalitatis› · in col 583

Praesentis mortalitatis. Describit eleganter hanc miseram cladem Pontius in Vita sancti Cypriani.

"Of the present mortality." Pontius describes this wretched disaster elegantly in the Life of Saint Cyprian.

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(2) ‹Delicatae mentis› · in col 583

Delicatae mentis. Tertullianus in libro de Spectaculis: Delicatus es, christiane, si et in saeculo voluptatem concupiscis.

"Of a soft mind." Tertullian in the book On the Shows: "You are soft, Christian, if you desire pleasure in the world as well."

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(3) ‹Sufficit› · in col 583

Sufficit. Sic scribendum esse arbitratus sum propter auctoritatem codicis Veronensis et Seguieriani, et quia eadem lectio reperitur in aliis viginti libris nostris et in decem Anglicanis. Veteres editiones et quinque libri veteres habent potest.

"Suffices." I judged that it should be written so on the authority of the Verona and Séguier manuscripts, and because the same reading is found in twenty other books of ours and in ten English ones. The old editions and five old books have "is able."

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(4) ‹Invictum› · in col 583

Invictum. Duo libri veteres incoruptum.

"Unconquered." Two old books: "uncorrupted" (printed "incoruptum").

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(5) ‹II. Sperat› · in col 583

II. Sperat. Angeli posuerunt spirat auctoritate septem veterum exemplarium. Quae sane lectio bona est, eamque confirmant duo nostra vetera. Verum quia reliqua et aliae editiones habent sperat, quae lectio quoque bona est, mutare noluimus.

II. "Hopes." The Angeli printed "breathes" on the authority of seven old copies. That is certainly a good reading, and two old books of ours confirm it. But since the rest, and the other editions, have "hopes," which is also a good reading, we did not wish to change it.

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(6) ‹Turbatio› · in col 583

Turbatio. Antea legebatur cunctatio. Sed ego hanc lectionem non reperi nisi in tribus codicibus antiquis. Eam quam retinui habent XXIV libri nostri et septem Anglicani, et in primis Veronensis.

"Disturbance." Formerly "hesitation" was read. But I found that reading only in three ancient manuscripts. The one I have kept is in twenty-four of our books and seven English ones, and above all in the Verona manuscript.

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(7) ‹Tolerantiam futurorum› · in col 583

Tolerantiam futurorum. Citat hunc locum Hincmarus tom. I, pag. 72, ex libro de mortalitate, ubi tamen Sirmondus monet in margine sumptum esse ex libro de Unitate Ecclesiae sub finem.

"Endurance of things to come." Hincmar, vol. I, p. 72, quotes this passage from the book On the Mortality; but there Sirmond notes in the margin that it is taken from the end of the book On the Unity of the Church.

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(8) ‹Cecinit› · in col 584

Cecinit. Et istud quoque ponendum fuit propter auctoritatem veterum librorum et editionum. Erasmus scripsit docuit, itemque Manutius. Hanc vero lectionem ego non reperi nisi in tribus codicibus antiquis. Aliam, quae est nostra, praeferunt novendecim libri nostri et undecim Anglicani. Veronensis ita etiam habebat.

"Sang (foretold)." This too had to be set on the authority of the old books and editions. Erasmus wrote "taught," and so did Manutius. But I found that reading only in three ancient manuscripts. The other, which is ours, is given by nineteen of our books and eleven English ones. The Verona manuscript also had it so.

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(9) ‹Regnum Dei fratres› · in col 584

Regnum Dei fratres. Refert hunc locum sanctus Augustinus lib. IV contra duas epistolas Pelagianorum cap. 8.

"The kingdom of God, brethren." Saint Augustine cites this passage in Against Two Letters of the Pelagians, book IV, ch. 8.

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(10) ‹Incipere› · in col 584

Incipere. Codex Sorbonicus in perpetuo. Alius vetus cum Christo perpetuo regnaturum. Hanc postremam lectionem accepi ex margine editionis Lugdunensis anni 1544, ubi positae sunt ab aliquo viro erudito variae lectiones petitae ex antiquis codicibus manuscriptis. Cum eas allego, ut id quoque obiter dicam, moneo simpliciter me sumpsisse ex uno veteri libro, ne quis existimare possit me fallere quia non dico unde accepta sit lectio.

"To begin." The Sorbonne manuscript: "for ever." Another old one: "that he will reign with Christ for ever." I took this last reading from the margin of the Lyons edition of 1544, where some learned man set variant readings drawn from ancient manuscripts. When I cite them — to say this too in passing — I state simply that I took them from one old book, so that no one may think I deceive because I do not say where the reading was taken from.

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(a) ‹call above the image› · call in col 585

Sic Baluz. ratione non prodita: caeteri omnes Nostra pax.

So Baluze, without stating his reason; all the others: "our peace."

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(b) ‹call above the image› · call in col 585

Circum vallata Lam. Ebor. Bod. 3, 4.

"Walled around" (as two words): Lambeth, York, Bodleian 3 and 4.

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(c) ‹animus quotidie patitur› · call in col 585

Tot persecutionibus mens quotidie quatitur Voss. 1. NC. 2. Ita etiam in libro de Patientia.

"By so many persecutions the mind is daily shaken": Vossius 1, New College 2. So too in the book On Patience.

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(d) ‹velocius morte› · call in col 585

Veloci morte Pem. Voss. 2. NC. 2.

"By a swift death": Pembroke, Vossius 2, New College 2.

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(e) ‹instruente nos et dicente› · call in col 585

Et monente Lam. Voss. 1. Ebor. NC. 1. Bod. 2, 3.

"And warning": Lambeth, Vossius 1, York, New College 1, Bodleian 2 and 3.

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(1) ‹III. Expuncta› · in col 585

III. — Expuncta. Sex libri nostri, quatuor item quos Pamelius laudat, unus Morellianus et unus Anglicanus habent expugnata, alii duo extincta, alius expulsa. Nos secuti sumus meliores codices, qui habent expuncta.

III. "Struck out." Six of our books, likewise four that Pamelius cites, one of Morel's and one English book have "stormed," two others "extinguished," another "driven out." We have followed the better manuscripts, which have "struck out."

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(2) ‹IV. Cum avaritia› · in col 585

IV. — Cum avaritia. Hunc locum refert sanctus Augustinus lib. IV, contra duas Epistolas Pelagianorum, cap. 10, et lib. II contra Julianum, cap. 8.

IV. "With avarice." Saint Augustine cites this passage in Against Two Letters of the Pelagians, book IV, ch. 10, and Against Julian, book II, ch. 8.

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(3) ‹Carnalibus vitiis› · in col 585

Carnalibus vitiis. Augustinus lib. VI Operis imperfecti contra Julianum, cap. 14: Hic est ille conflictus quem memoratus martyr in libro quem de Mortalitate conscripsit diligenter et eloquenter explicat, dicens inter caetera quod nobis sit cum carnalibus vitiis atque illecebris saecularibus assidua et molesta luctatio.

"With fleshly vices." Augustine, Unfinished Work against Julian, book VI, ch. 14: "This is that conflict which the martyr we have named sets out carefully and eloquently in the book he wrote On the Mortality, saying among other things that we have a constant and troublesome wrestling with fleshly vices and worldly allurements."

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(4) ‹Assidua› · in col 585

Assidua. Veteres editiones et septem libri veteres habent assidua et jugis et molesta. Sic etiam quatuor Anglicani. Sed multo plures non habent et jugis. Quae desunt etiam apud Augustinum in locis mox adducendis. Et tamen in initio libri de Opere et Eleemosynis, pag. 237, legitur assidua et jugis operatio.

"Constant." The old editions and seven old books have "constant and unbroken and troublesome." So also four English ones. But many more lack "and unbroken," which is also missing in Augustine in the passages about to be cited. And yet at the start of the book On Works and Alms, p. 237, one reads "constant and unbroken working."

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(5) ‹V. Diaboli gladios› · in cols 585-586

V. — Diaboli gladios. In codice Laetiensi legitur laqueos et supra lineam vel gladios. Hinc orta discrepantia lectionum in libris veteribus. Quidam enim maluerunt laqueos, alii gladios. Unus meus habet laqueos et gladios. Admonet autem Pamelius se vidisse laqueos scriptum in quatuor libris veteribus, sed aliam lectionem retinuisse, quia exstat apud Augustinum.

V. "The devil's swords." In the Liessies manuscript "snares" is read, with "or swords" above the line. Hence the difference of readings in the old books: some preferred "snares," others "swords." One of mine has "snares and swords." Pamelius notes that he saw "snares" written in four old books but kept the other reading because it stands in Augustine.

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(6) ‹Cum viderimus› · in col 586

Cum viderimus. Viginti sex antiqui codices habent quis vel qui viderit. Alii quatuordecim praeferunt credendi vel credere.

"When we have seen." Twenty-six ancient manuscripts have "who" or "who has seen." Fourteen others give "of believing" or "to believe."

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(7) ‹VII. Utilitatis› · in col 586

VII. — Utilitatis. Dubium est an legi debeat utilitatis vel humilitatis. Nam quatuor libri praeferunt utilitatis et supra lineam vel humilitatis. Duo alii utilitatis tantum. Alii duo humilitatis tantum. Itaque liberum fuit librariis ponere lectionem quam mallent. Ego lubenter praeferrem humilitatis, quia certum est Christum fuisse doctorem et magistrum humilitatis, ut ipse Cyprianus eum vocat in Epistola LVI, pag. 91, ad Thibaritanos, Hieronymus in Epistola ad Antonium, Augustinus, cap. 31 XXXIII libri de Virginitate et alibi, sanctus Ambrosius lib. III, cap. 7, de Fide, et Caesarius Arelatensis in calce undecimae Homiliae earum quae a nobis editae sunt. Petrus Blesensis sermone tertio eum vocat humilem magistrum et doctorem humilitatis. Huc facit quod Tertullianus in libro de Virginibus velandis ait nihil esse Deo charius humilitate. Retinui tamen utilitatis, quia haec lectio bona est et reperitur in libris emendatioribus.

VII. "Of profit." It is doubtful whether "of profit" or "of humility" should be read. For four books give "of profit" with "or of humility" above the line; two others "of profit" only; two others "of humility" only. So the copyists were free to set whichever reading they preferred. I would gladly prefer "of humility," since it is certain that Christ was the teacher and master of humility, as Cyprian himself calls him in Letter LVI, p. 91, to the people of Thibaris, Jerome in the Letter to Antony, Augustine in ch. 31 [printed "31 XXXIII"] of the book On Virginity and elsewhere, Saint Ambrose in On the Faith, book III, ch. 7, and Caesarius of Arles at the end of the eleventh of the homilies we have published. Peter of Blois in his third sermon calls him the humble master and teacher of humility. To this point is Tertullian's saying, in the book On the Veiling of Virgins, that nothing is dearer to God than humility. I have kept "of profit," however, because it is a good reading and is found in the more correct books.

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(f) ‹call above the image› · call in col 586

Iterum autem Lam. Voss. 1. Ebor NC. 1. Voss. 1, 2.

"But again": Lambeth, Vossius 1, York, New College 1, Vossius 1 and 2.

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(g) ‹call above the image› · call in col 586

Haberes pollicenti Lam. Ebor. NC. 1. Voss. 1, 2.

"You would have [faith] in the one who promises": Lambeth, York, New College 1, Vossius 1 and 2.

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(h) ‹Christum, credentium› · call in col 586

Credendi magistrum Veron. Ren. Paris. Lam. Ebor. Lin. NC. 1, d. Voss. 1, 2, Bod. 2, 4. Manut. Credentium magistrum peccato Routh. Goldhorn.

"The master of believing": Verona, Remigius(?) ["Ren."], Paris, Lambeth, York, Lincoln, New College 1, d., Vossius 1 and 2, Bodleian 2 and 4, Manutius. "Master of those who believe, by the sin": Routh, Goldhorn.

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(a) ‹call above the image› · call in col 587

Saecularibus Ar. Ben. Bod. 1. 2, 3, 4. Voss. 1, 2. Lam. Ebor.

"Worldly": Ar., Ben., Bodleian 1, 2, 3, 4, Vossius 1 and 2, Lambeth, York.

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(b) ‹call above the image› · call in col 587

Venantis diaboli Morel.

"Of the hunting devil": Morel.

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(c) ‹et Christus› · call in col 587

Spiritus nos Lectio vulg. Oxon. Routh. Lips.

"The Spirit [brings] us": the common reading, Oxford, Routh, Leipzig.

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(d) ‹saxa constringunt› · call in col 587

Confringunt Lam Lin NC. 1. Ebor. Bod. 4.

"Shatter": Lambeth, Lincoln, New College 1, York, Bodleian 4.

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(1) ‹Beatus apostolus› · in col 587

Beatus apostolus. Citat hunc locum sanctus Augustinus lib. IV contra duas epistolas Pelagianorum, cap. 10.

"The blessed apostle." Saint Augustine quotes this passage in Against Two Letters of the Pelagians, book IV, ch. 10.

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(2) ‹VIII. Christus nos perducat› · in col 587

VIII. — Christus nos perducat. Sic scripsi ex fide quatuor veterum exemplarium, pro eo quod antea legebatur Spiritus. In duobus autem ex iis quatuor codicibus scriptum est Christus, eo modo quo per compendium quandoque solet scribi Spiritus, et supra lineam scriptum est vel Spiritus. Porro saepe in antiquis codicibus manuscriptis Operum sancti Cypriani et aliorum veterum scriptorum ecclesiasticorum vidi scriptum Spiritus pro Christus et e converso, in primis vero apud auctorem libri de Rebaptismate, qui pag. 564 referens locum ex Epistola prima Joannis in quo legitur Christus est veritas, posuit Spiritus est veritas. Scio Christum alibi vocari spiritum, etiam apud Cyprianum; sed, cum habeamus aliam lectionem faciliorem, necesse non est eam retinere quae potest habere difficultatem et inducere obscuritatem.

VIII. "Christ leads us." I wrote this on the authority of four old copies, where formerly "the Spirit" was read. In two of those four manuscripts "Christ" is written in the way "Spirit" is sometimes written in abbreviation, and "or Spirit" is written above the line. Moreover, in ancient manuscripts of the works of Saint Cyprian and of other old church writers I have often seen "Spirit" written for "Christ" and the reverse, above all in the author of the book On Rebaptism, who at p. 564, citing the passage of the First Letter of John that reads "Christ is the truth," set "the Spirit is the truth." I know that Christ is elsewhere called spirit, even in Cyprian; but since we have another, easier reading, there is no need to keep one that can cause difficulty and bring in obscurity.

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(3) ‹X. Nudus ibo› · in cols 587-588

X. — Nudus ibo. Vide Frontonis Ducaei notas in homiliam VI Chrysostomi ad populum Antiochenum. Vide etiam lib. III Testimoniorum, cap. 6.

X. "Naked I shall go." See Fronton du Duc's notes on Chrysostom's sixth homily to the people of Antioch. See also Testimonies, book III, ch. 6.

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(4) ‹Ineptis› · in col 588

Ineptis. Ego mutavi, cum antea legeretur insipientibus, quia ineptis scriptum vidi in septemdecim libris nostris, in octo Anglicanis et in editione Morellii.

"To the foolish." I changed it, where formerly "to the unwise" was read, because I saw "foolish" written in seventeen of our books, in eight English ones and in Morel's edition.

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(5) ‹Non est similis illi› · in col 588

Non est similis illi. Ovidius lib. I Metamorphoseon loquens de Deucalione: Non illo melior quisquam nec amantior aequi Vir fuit.

"There is none like him." Ovid, Metamorphoses book I, speaking of Deucalion: "No man was better than he, nor more a lover of the right."

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(6) ‹Opera Dei› · in col 588

Opera Dei. Ita etiam in libro de Oratione Dominica p. 214. Ante vero haec verba scriptum est in codice Turonensi et in Fuxensi, secretum regis celare bonum. Quod videtur esse ex glossemate. Ideo non addidimus in contextu, quamvis in c. XII Tobiae scriptum sit: Secretum regis abscondere bonum est. Horatius Epist. XVIII: Arcanum neque tu scruteris ullius umquam.

"The works of God." So also in the book On the Lord's Prayer, p. 214. Before these words, the Tours and Foix manuscripts have "it is good to hide the secret of a king." This seems to come from a gloss, so we have not added it to the text, although Tobit ch. XII reads "It is good to hide the secret of a king." Horace, Epistles XVIII: "Never pry into anyone's secret."

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(7) ‹Nurus tua› · in col 588

Nurus tua. Hae duae voces desunt in novemdecim libris nostris et in undecim Anglicanis. Certe necessariae non sunt, cum satis sit eas positas esse paulo post, ubi locus iste sacrae Scripturae refertur.

"Your daughter-in-law." These two words are missing in nineteen of our books and in eleven English ones. They are certainly not needed, since it is enough that they are set a little later, where this passage of holy Scripture is cited.

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(e) ‹call above the image› · call in col 588

Argentum. Sic Job Lam. Ebor. Lin. NC. 1, 2. Paris. Bod. 2, 3, 4.

"Silver." So "Job": Lambeth, York, Lincoln, New College 1 and 2, Paris, Bodleian 2, 3, 4.

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(f) ‹Ubi sunt justitiae tuae› · call in col 588

Et eleemosynae Voss. 2. Pem.

"And alms": Vossius 2, Pembroke.

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<!-- Two layers: LECTIONES VARIANTES (a–c; the calls sit above the area shown in the images) and STEPH. BALUZII NOTAE (lemma-keyed). Some lines in col 589 are faint in the scan. --> (printed under page 288)

(a) ‹call above the image› · call in col 589

Monet... dicit. Routh. ex 3 codd.

"Warns … says": Routh, from three manuscripts.

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(b) ‹call above the image› · call in col 589

Christianam fidem Routh. ex trib. cod.

"The Christian faith": Routh, from three manuscripts.

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(1) ‹XI. Murmurandum non est› · in col 589

XI. — Murmurandum non est. Hieronymus in Epistola ad Pammachium et Oceanum adversus Rufinum: Prudentis hominis est, etiamsi doleat, dissimulare conscientiam et cordis nubilum frontis serenitate discutere. Inter mandata quae sanctus Ludovicus, rex Francorum, moriens dedit filio suo, istud imprimis reperitur: Praeterea, si Dominus tibi aliquam tribulationem habere permiserit, benigne et cum gratiarum actione debes suscipere. Fulgentius Placiades lib. II Mythologicon: Sapiens enim dolorem suum aut benignitati commendat aut oblivioni. Idem supra dixerat oblivionem esse medicinam miseriarum. Horatius lib. II, Od. 3: Aequam memento rebus in arduis Servare mentem. Epistola Oenonis ad Paridem, apud Ovidium: Leniter ex merito quicquid patiare ferendum est: Quae venit indigno poena, dolenda venit. Vide A. Gellium, lib. XIII. cap. 26, et quae, ad erigendum animum Ciceronis exulis et afflicti, disserit Philiscus apud Dionem Cassium lib. XXXVIII.

XI. "One must not murmur." Jerome, in the Letter to Pammachius and Oceanus against Rufinus: "It is the part of a prudent man, even if he grieves, to hide what he feels and to scatter the cloud of the heart with a serene brow." Among the instructions which Saint Louis, king of the Franks, gave his son as he was dying, this is found first of all: "Moreover, if the Lord allows you to have some tribulation, you ought to accept it kindly and with thanksgiving." Fulgentius Placiades, Mythologies book II: "For the wise man commits his grief either to kindness or to forgetfulness." He had said above that forgetfulness is the medicine of miseries. Horace, Odes II, 3: "Remember to keep an even mind in hard times." Oenone's letter to Paris, in Ovid: "Whatever you suffer deservedly must be borne gently; the penalty that comes undeserved comes to be grieved." See Aulus Gellius, book XIII, ch. 26, and what Philiscus argues in Dio Cassius, book XXXVIII, to raise the spirit of Cicero in his exile and affliction.

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(2) ‹XII. Sit licet rei familiaris amissio› · in col 589

XII. — Sit licet rei familiaris amissio. Rufinus in Psal. XCV: Turbetur terra, turbetur mare, turbentur omnia elementa; Dei servus intrepidus maneat.

XII. "Though there be loss of household goods." Rufinus on Psalm XCV: "Let the earth be troubled, let the sea be troubled, let all the elements be troubled; let God's servant remain unafraid."

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(3) ‹Tentat vos› · in col 589

Tentat vos. Ita etiam in libro de Exhortatione Martyrii, cap. 9, et lib. III Testimoniorum, cap. 15. Vide notas nostras ad Agobardum pag. 9.

"He tries you." So too in the book On the Exhortation to Martyrdom, ch. 9, and Testimonies book III, ch. 15. See our notes on Agobard, p. 9.

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(4) ‹XII. Navis gubernator› · in cols 589-590

XII. — Navis gubernator. Hunc locum, antea mutilum, cum legeretur nam pro navis, nos supplevimus ope duorum veterum exemplarium. In tribus deest vocabulum nam, quod alibi et in editionibus ponitur ante gubernator. Error est. Sed tamen error ille ostendit veram esse lectionem quam nos afferimus. Lactantius lib. III, cap. 13: Navis sine gubernatore abit pessum. Leo papa I in Epistola ad Rusticum: Quis inter fluctus maris navem diriget, si gubernator abscedat? Seneca in libro de Providentia, cap. 4: Gubernatorem in tempestate, in acie militem intelligas. Idem Epist. CVIII: Non magis mihi potest quisquam talis prodesse praeceptor, quam gubernator in tempestate nauseabundus. Tenendum est rapiente fluctu gubernaculum, luctandum cum ipso mari, eripienda sunt vento vela. Cicero lib. II de Divinatione: Medicus morbum ingravescentem ratione praevidet, insidias imperator, tempestates gubernator. Joannes Chrysostomus in Epistola CLXXXII ad Venerium ait gubernatorem in tempestate cognosci, medicum optimum graviores corporis morbos indicare. Sidonius, lib. VIII, Epist. X: Medicus in desperatione, gubernator in tempestate cognoscitur. Quintilianus lib. IV, cap. 1: Pessimus certe gubernator qui navem, dum portum egreditur, impegit; et cap. 10: Bonus gubernator numquam fecit naufragium. Vegetius lib. IV, cap. 15, dixit: Quid enim salutis superest ei qui amiserit clavum? Cornelius Nepos in Vita Attici: Gubernator praecipua laude fortior qui navem ex hieme marique scopuloso servat. Seneca Epist. XXX: Magnus gubernator et scisso navigat velo; et si exarmavit, tamen reliquias navigii aptat ad cursum. Theodoretus Epist. LXXIX scribit maris agitationem prodere gubernatoris industriam. Nam, ut ait Hieronymus lib. I, adversus Rufinum, navem agere ignarus navita timet. Apud Avitum Epist. XXXI legitur: Alias autem quae ultio est, si navis in magistrum ventis furentibus non sine illorum periculo cedatur isto discrimine. Melius fortassis in codice Marnaesii, in quo scriptum est: Si nautae sine magistro fuerint. Non sine illorum periculo ceditur isti discrimini. Hanc porro Aviti epistolam R. P. Harduinus t. II Conciliorum, p. 981, edidit tamquam novam ex codice manuscripto bibliothecae regiae. Et tamen edita fuerat a Sirmundo anno 1643.

XII. "The ship's helmsman." This passage, formerly mutilated since "for" was read instead of "ship," we have restored with the help of two old copies. In three the word "for," which is put before "helmsman" elsewhere and in the editions, is missing. That is an error; yet the error shows that the reading we offer is the true one. Lactantius, book III, ch. 13: "A ship without a helmsman goes to the bottom." Pope Leo I in the Letter to Rusticus: "Who will steer the ship among the waves of the sea if the helmsman goes away?" Seneca, On Providence, ch. 4: "You may know a helmsman in a storm, a soldier in the battle line." The same, Letter CVIII: "Such a teacher can no more help me than a seasick helmsman in a storm. The helm must be held while the wave snatches at it, one must wrestle with the sea itself, the sails must be snatched from the wind." Cicero, On Divination book II: "The physician foresees by reason a disease growing worse, the general an ambush, the helmsman storms." John Chrysostom, in Letter CLXXXII to Venerius, says that a helmsman is known in a storm, and that graver diseases of the body show the best physician. Sidonius, book VIII, Letter X: "The physician is known in desperate cases, the helmsman in a storm." Quintilian, book IV, ch. 1: "Surely he is the worst helmsman who wrecked the ship while leaving port"; and ch. 10: "A good helmsman never made shipwreck." Vegetius, book IV, ch. 15, said: "What safety remains for one who has lost the tiller?" Cornelius Nepos in the Life of Atticus: "That helmsman is worthy of especial praise for courage who saves his ship from winter and a rocky sea." Seneca, Letter XXX: "A great helmsman sails even with a torn sail, and if the ship is stripped of its gear he still fits what remains of it for the voyage." Theodoret, Letter LXXIX, writes that the tossing of the sea reveals the skill of the helmsman. For, as Jerome says in Against Rufinus book I, the ignorant sailor is afraid to steer a ship. In Avitus, Letter XXXI, one reads: "But otherwise, what vengeance is it, if the ship, with the winds raging against the master, gives way in this crisis not without their danger?" Better perhaps in Marnef's manuscript, which reads: "If the sailors are without a master, there is no yielding to this crisis without their danger." This letter of Avitus the Rev. Father Hardouin published in vol. II of the Councils, p. 981, as new, from a manuscript of the royal library; and yet it had been published by Sirmond in 1643.

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(5) ‹Delicata jactatio› · in col 590

Delicata jactatio. Tertullianus in libro de Corona: Novi pastores eorum in pace leones, in praelio cervos. Sidonius lib. V, Epist. VII: Cum sint in praetoriis leones, in castris lepores. Martinus Magistri in libro de Fortitudine, fol. 8: Multi sunt qui in absentia periculorum multa proponunt, etiam sine ulla animi fictione, qui, oblatis periculis, a recto et sancto proposito discedunt, quemadmodum in Evangelio legimus de Petro, qui in absentia periculi de prope tamen instantis dicebat Christo: « Etiamsi oportuerit me mori tecum, non te negabo; » cum autem vidisset Christum vinctum, ad vocem ancillulae dixit se non novisse eum. Apud T. Livium, lib. IV, Vectius Messius, Volscos increpans, ait illos in otio tumultuosos esse, in bello segnes. Tacitus in libro primo Historiarum: Ignavissimus quisque et, ut res docuit, in periculo non ausurus, nimii verbis, linguae feroces. Et infra: Illi ante discrimen feroces, in periculo pavidi.

"Soft boasting." Tertullian in the book On the Crown: "I know their shepherds: lions in peace, stags in battle." Sidonius, book V, Letter VII: "Though they are lions in the halls of office, they are hares in the camp." Martinus Magistri in the book On Fortitude, fol. 8: "There are many who, when dangers are absent, propose many things, even without any pretence of mind, who, when dangers present themselves, depart from their right and holy purpose, as we read in the Gospel of Peter, who, while the danger was absent, though close at hand, said to Christ, 'Even if I must die with you, I will not deny you'; but when he had seen Christ bound, at the voice of a little servant girl he said he did not know him." In Livy, book IV, Vettius Messius, rebuking the Volsci, says that they are turbulent at leisure and sluggish in war. Tacitus, Histories book I: "All the most cowardly, who, as events showed, would dare nothing in danger, were excessive in words, fierce of tongue." And further on: "Fierce before the crisis, fearful in the danger."

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(c) ‹call above the image (navis gubernator)› · call in col 590

Nam gubernator. Prisca et probata lectio Lips. Nam et navis expunxit Routh.

"For the helmsman." The ancient and approved reading, Leipzig. Routh struck out both "for" and "ship."

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(a) ‹call above the image› · call in col 591

Virtutis Grav. Routh.

"Of virtue": Gravius, Routh.

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(b) ‹call above the image› · call in col 591

Compage solidata Lam. Ebor. Voss. 1, 2, 3. NC. 1, 2. Lin. Bod. 1, 2, 3, 4. Routh. Lips.

"Made firm in its framework": Lambeth, York, Vossius 1, 2, 3, New College 1 and 2, Lincoln, Bodleian 1, 2, 3, 4, Routh, Leipzig.

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(c) ‹sed corroborant› · call in col 591

Comprobant Ar. Paris Lam. Ebor. Bod. 2, 3.

"Prove": Ar., Paris, Lambeth, York, Bodleian 2 and 3.

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(d) ‹call above the image› · call in col 591 or 592

In labore Lam. NC 1. Ebor. Bod. 2.

"In toil": Lambeth, New College 1, York, Bodleian 2.

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(1) ‹Delicata jactatio, from page 288› · in col 591

(continued) Dio Cassius lib. XLVI adnotat solere plerosque antequam in conspectum atque experientiam periculi pervenerint audaces esse. Seneca Troade. O tumide, rerum dum secundarum status Extollit animos, timide cum increpuit metus. Huc quoque referri possunt ista ex capite primo Threnorum Hieremiae: Facti sunt principes ejus velut arietes non invenientes pascua, et abierunt absque fortitudine ante faciem subsequentis (Thren. I, 6).

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(2) ‹Arbor› · in col 591

Arbor. Supra in libro de Unitate Ecclesiae pag. 197: Triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit. Seneca in libro de Providentia, cap. 4: Non est arbor solida nec fortis nisi in quam frequens ventus incursat. Ipsa etiam vexatione constringitur et radices altius figit. Fragiles sunt quae in aprica valle creverunt.

"Tree." Above, in the book On the Unity of the Church, p. 197: "The wind does not carry off the wheat, nor does the storm overturn a tree founded on a solid root." Seneca, On Providence, ch. 4: "No tree is solid and strong unless the wind often assails it; by the very buffeting it is knit together and fixes its roots deeper. Those that have grown in a sunny valley are fragile."

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(3) ‹XIV. Vastitatis› · in col 591

XIV. — Vastitatis. Ita sexdecim libri veteres et editiones Manutii et Morellii. Aliam tamen lectionem, quae habet vastationis, habent etiam septem libri veteres. Ego eam praefero quam major librorum manuscriptorum pars ostendit esse magis receptam, praesertim cum vocabulo vastitatis uti soleat sanctus Martyr.

XIV. "Of waste." So sixteen old books and the editions of Manutius and Morel. Yet seven old books also have the other reading, "of devastation." I prefer the one which the greater part of the manuscripts shows to be more accepted, especially since the holy Martyr is accustomed to use the word "waste."

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(4) ‹Inconcussa› · in col 591

Inconcussa. Multum variant in hoc loco vetera exemplaria. Quaedam habent inconcussi, alia inconcussis. Ego malo referre ad animam.

"Unshaken." The old copies vary much at this place. Some have "unshaken" (masculine singular), others "to the unshaken" (plural). I prefer to refer it to the soul.

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(5) ‹Oportet› · in col 591

Oportet. Retinui hanc vocem, quamvis eam non repererim nisi in paucis veteribus libri, quia aut illa aut alia similis necessaria est in hoc loco.

"It is fitting." I have kept this word, although I found it only in a few old books ("libri" as printed), because either it or another like it is needed in this place.

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(6) ‹Fidentibus› · in col 592

Fidentibus. Tres libri veteres fidelibus. Vide quae notata sunt supra ad Epistolam quintam, pag. 391.

"To the trusting." Three old books: "to the faithful." See what was noted above on the fifth letter, p. 391.

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(7) ‹XV. Venientis› · in col 592

XV. — Venientis. In duobus libris veteribus scriptum est venientis, et supra lineam vel saevientis. Sic etiam in uno suo veteri legisse se testatur Morellius.

XV. "Of the coming [Antichrist]." In two old books "coming" is written, with "or raging" above the line. Morel testifies that he read it so in one old book of his own.

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(8) ‹Lupanaria non timentes› · in col 592

Lupanaria non timentes. Adversarii christianae religionis, qui saeviebant in nostros, virgines martyrio destinatas mittebant ad lupanaria, sequentes videlicet instituta veterum Romanorum, qui nefas putabant si puellae integrae exirent e vita. Tertullianus in calce Apologetici: Nam et proxime ad lenonem damnantes christianam, potius quam ad leonem, confessi estis labem pudicitiae apud nos atrociorem omni poena et omni morte reputari. Prudentius in carmine de sancta Agnete: Hanc in lupanar tradere certum est ad aram ni caput applicet. Apud Rufinum l. VIII, c. 12, legitur historia cujusdam feminae nobilis Antiochenae, quae, cum videret se et filias suas cogi ad sacrificandum idolis, et nisi facerent, tormenta et mortem intentari, timeret porro ne pudicitiae suae et filiarum vis inferretur, se cum illis projecit in fluvium in itinere positum. Inter caetera vero quae dixit filiabus suis ut eis suaderet hunc exitum, ait: Prostituentur ergo in publicis lupanaribus membra quae aer pene ipse publicus habuit incognita? Hinc factum ut, quia virgines christianae projiciebantur in lupanaria, creditum sit illas, quamvis vim passae pudicitiam vere perdidissent, fuisse tamen virgines secun- (continues)

"Not fearing the brothels." The enemies of the Christian religion, who raged against our people, sent virgins destined for martyrdom to brothels, following, that is, the practice of the ancient Romans, who held it unlawful for girls to depart this life as virgins. Tertullian, at the end of the Apology: "For lately, by condemning a Christian woman to the pimp rather than to the lion, you confessed that among us a stain on chastity is reckoned more dreadful than any punishment and any death." Prudentius, in the poem on Saint Agnes: "It is resolved to hand her over to the brothel unless she bows her head at the altar." In Rufinus, book VIII, ch. 12, one reads the story of a noble woman of Antioch who, seeing that she and her daughters were being forced to sacrifice to idols and were threatened with torture and death if they did not, and fearing besides that violence would be done to her own and her daughters' chastity, threw herself with them into a river that lay on their road. Among other things she said to her daughters to persuade them to this end, she says: "Shall limbs, then, that even the common air scarcely knew, be prostituted in public brothels?" Hence it came about that, because Christian virgins were thrown into brothels, it was believed that, although they had suffered violence and truly lost their chastity, they were nonetheless virgins accord- (continues)

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(e) ‹call above the image› · call in col 592

Praemium viae Bod. 1, 2, 4. NC. 1. Routh.

"The reward of the way": Bodleian 1, 2, 4, New College 1, Routh.

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(a) ‹call above the image› · call in col 593

Comprimant Pem. Voss. 1, 2.

"Press down": Pembroke, Vossius 1 and 2.

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(b) ‹call above the image› · call in col 593

Scrutator est Voss. 2. Pem. Saris. Bod. 1. 4.

"Is the searcher": Vossius 2, Pembroke, Salisbury, Bodleian 1 and 4.

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(1) ‹Lupanaria non timentes, from page 289› · in col 593

(continued) dum Evangelium, ut ex Hieronymo et Augustino probat Algerus, scholasticus Leodensis, in capite 76 libri de Misericordia et Justitia. Ego vero ex eodem Augustino addo illum in Epistola ad Victorianum scribere violentiam factam in virgine, si illa non consenserit, non pro corruptionis turpitudine, sed pro passionis vulnere deputandam; et in Epistola ad Honoratum scribere pudicitiam non violari violentia, si mente servatur, quoniam nec in carne violatur quando voluntas patientis sua turpiter carne non utitur, sed sine consensione tolerat quod alius operatur. Vide etiam Carolum Guyetum lib. II, cap. 7, pag. 173, Heortologiae. Suetonius in Tiberio: Immaturae puellae, quia more tradito nefas esset virgines strangulari; vitiatae prius a carnifice, dein strangulatae. De filia Sejani ita etiam testatur Dio Cassius lib. LVIII. Vide Baronium ad diem 21 Januarii.

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(2) ‹Delicata matrona› · in col 593

Delicata matrona. Victor Vitensis lib. V, cap. 8: Matrona nobilis ac delicata. Hieronymus in Epistola ad Pammachium adversus errores Joannis Hierosolymitani: Dei Filius unam morbidam ovem suis humeris portavit ad coelos, bajulans et patiens delicatam peccatricem.

"A delicate matron." Victor of Vita, book V, ch. 8: "A noble and delicate matron." Jerome, in the Letter to Pammachius against the errors of John of Jerusalem: "The Son of God carried one sick sheep on his shoulders to heaven, bearing and enduring a delicate sinner."

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(3) ‹Copiosus› · in cols 593-594

Copiosus. Tres libri nostri et unus a Morellio citatus exhibent torosus, id est qui pulpam carnis maculosam habet, in quo est robur et fortitudo. Unde cervix torosa apud Catullum in carmine de Berecynthia, colla torosa boum apud Ovidium in libro secundo Metamorphoseon, et torosa juventus in Satyra III Persii. Minucius Felix in ipso ferme initio, Crispis torosisque ibidem erroribus delectat. In libro monasterii Beccensis scriptum est corrosus pro torosus.

"Abundant." Three of our books and one cited by Morel give "brawny," that is, one with knotted flesh in which there is strength and vigour. Hence "brawny neck" in Catullus's poem on the Berecynthian goddess, "the brawny necks of oxen" in Ovid, Metamorphoses book II, and "brawny youth" in Persius's third Satire. Minucius Felix, almost at the very beginning: "It delights in curled and brawny errors there." In the book of the monastery of Bec "gnawed" is written for "brawny."

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(4) ‹XVI. Indigentibus› · in col 594

XVI. — Indigentibus. Istud adjecimus ex fide duorum veterum librorum nostrorum et duorum item Anglicanorum.

XVI. "To the needy." We have added this on the authority of two of our old books and likewise two English ones.

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(5) ‹XVII. Perniciosa conceptio› · in col 594

XVII. — Perniciosa conceptio. Codex Seguierianus, periculosa.

XVII. "A ruinous conceiving." The Séguier manuscript: "dangerous."

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(6) ‹Aliud est enim› · in col 594

Aliud est enim. Joannes Picus Mirandula aliter legebat in suo codice. Scripsit enim: Aliud est enim martyrium deesse animo, aliud animum deesse martyrio. Ita in Apologia.

"For it is one thing." Giovanni Pico della Mirandola read otherwise in his manuscript, for he wrote: "For it is one thing for martyrdom to be lacking to the soul, another for the soul to be lacking to martyrdom." So in his Apology.

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(7) ‹Desiderat› · in col 594

Desiderat. Et istud quoque adjecimus ex quibusdam codicibus nostris et ex quibusdam Anglicanis. Potest tamen esse glossema.

"Desires." This too we have added from some of our manuscripts and some English ones. It may, however, be a gloss.

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(8) ‹XVIII. Quam praeposterum› · in col 594

XVIII. — Quam praeposterum. Ista exstant apud Gratianum XIII, q. 2, et apud Guillelmum Durandi in tractatu de Modo celebrandi Concilii generalis, part. III, rubr. 6.

XVIII. "How preposterous." These words are found in Gratian, [causa] XIII, q. 2, and in Guillaume Durand, in the treatise On the Manner of Holding a General Council, part III, rubric 6.

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(9) ‹Pervicacium more servorum› · in col 594

Pervicacium more servorum. Tacitus lib. I Historiarum: Pervicax etiam adversus tormenta servorum fides. Vide Macrobium lib. I Saturnal, cap. 11. Idem Tacitus lib. IV Annalium tradit Octaviam Neronis accusatam de servili amore, et actas ob id de ancillis quaestiones, ac vi tormentorum victis quibusdam ut falsa annuerent, plures perstitisse sanctitatem dominae tueri. Suetonius in Caligula: Mulieri liber- (continues)

"After the manner of stubborn slaves." Tacitus, Histories book I: "The loyalty of slaves, stubborn even against torture." See Macrobius, Saturnalia book I, ch. 11. The same Tacitus, Annals book IV, relates that Octavia, Nero's wife, was accused of a love affair with a slave, and that her maidservants were examined under torture on that account; and though some, overcome by the force of the torments, assented to falsehoods, more persisted in defending their mistress's purity. Suetonius on Caligula: "To a freed- (continues)

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(c) ‹call above the image› · call in col 594

Perspecta Lips. Voss. 2. 3.

"Seen through": Leipzig, Vossius 2 and 3.

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(d) ‹call above the image› · call in col 594

Desiderat deest in Ed. Princ. aliisq. Routh.

"Desires" is missing in the first edition and others: Routh.

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(a) ‹call above the image› · call in col 595

Sic edd. cum mss. Anglor. Nostris jam Oxon. [faint]

So the editions, with the English manuscripts. "Ours already": Oxford. [faint]

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(b) ‹call above the image› · call in col 595

Si[c …] codd. Anglic. Excelsus Oxon. [faint; partly illegible]

So […] the English manuscripts. "Lofty": Oxford. [faint; partly illegible]

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(c) ‹call above the image› · call in col 595

Ad quem ille Lam. Ebor. NC. 1. Bod. 2.

"To whom he": Lambeth, York, New College 1, Bodleian 2.

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(d) ‹de accersitione securis› · call in col 595

Sollicitus... securus Routh. ex codd. NC. 1 suis 3 Pamelii s[?]

"Anxious … secure": Routh, from the manuscripts New College 1, three of his own, and Pamelius's [figure and last letter doubtful].

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(e) ‹immo nobis› · call in col 595

Nobis deest in 14 codd. Anglor. Rejicitur a Routh Lips.

"To us" is missing in 14 English manuscripts. It is rejected by Routh and the Leipzig edition.

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(f) ‹agnosceremus› · call in col 595

[…]cernamus Lam. Ebor. NC. 1, 2. Bod. 1, 2, 3, 4. [first letters illegible]

"[…]cernamus" (perhaps "discernamus," "let us discern"): Lambeth, York, New College 1 and 2, Bodleian 1, 2, 3, 4.

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(1) ‹Pervicacium more servorum, from page 290› · in col 595

(continued) tinae octoginta donarit, quod excruciata gravissimis tormentis de scelere patroni reticuisset. Alterius libertinae, cui Epicharis nomen erat, quae tormentis dilacerata numquam fateri voluit ea quae illi objiciebantur, quamvis vera essent, mentionem facit Tacitus in libro XV Annalium. Ammianus Marcellinus, lib. XXVIII, mentionem facit ancillae a qua contigua morti tormenta voces expresserunt obliquas in caput domini. Vide Plinium, lib. VII, cap. 23; Justinum, lib. XLIV; Senecam, lib. IV, de Beneficiis, cap. 19, et Epist. 6 ad illum locum, in equuleo teneat, id est, ut Moretus interpretatur, non indicet conscios, nihil eorum prodat propter quae torquetur. Vide etiam Valerium Maximum, lib. VI, cap. 8 et lib. VIII, cap. 4; Quintilianum, lib. II, cap. 20; Dionem Cassium, l. XLVII; Victorem Vitensem, lib. V, cap. 9, et Patricium Junium in notis ad Epistolam Clementis ad Corinthios, pag. 9.

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(2) ‹XIX. Audivit ut diceret› · in cols 595-596

XIX. — Audivit ut diceret. Interpres praefationis in altercationem Jasonis et Papisci: Ad hoc enim viderat ut referret. Tertullianus in extremo libro de Virginibus velandis: Nobis Dominus etiam revelationibus velaminis spatia metatus est. Nam cuidam sorori nostrae angelus in somnis cervices quasi applauderet verberans, Elegantes, inquit, cervices et merito nudae. Bonum est usque ad lumbos a capite veleris, ne et tibi cervicum libertas non prosit. Et utique quod uni dixeris omnibus dixeris. Audivit ergo ut diceret. Idem in libro de Idololatria: Hoc in loco ex auctoritate Dei contestor quia nec tutum est subtrahere quodcumque uni fuerit ostensum, utique omnium causa. Augustinus, lib. VIII Confess., cap. 5: Sed ubi mihi homo tuus Simplicianus de Victorino ista narravit, exarsi ad imitandum. Ad hoc enim et ille narraverat.

XIX. "He heard so that he might tell." The translator of the preface to the Dispute of Jason and Papiscus: "For he had seen it to this end, that he might report it." Tertullian, at the end of the book On the Veiling of Virgins: "To us the Lord has measured out the extent of the veil even by revelations. For to a sister of ours an angel in her sleep, striking her neck as though applauding, said: 'Elegant neck, and rightly bare! It is good that you be veiled from the head to the loins, lest this freedom of your neck do you no good.' And surely what you have said to one you have said to all." He heard, then, so that he might tell. The same, in the book On Idolatry: "In this place I testify on God's authority that it is not safe to withhold whatever has been shown to one, since it is surely for the sake of all." Augustine, Confessions book VIII, ch. 5: "But when your servant Simplicianus told me these things of Victorinus, I burned to imitate him. For it was to this end that he too had told them."

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(3) ‹Sacerdotem› · in col 596

Sacerdotem. Haec tantum veteres editiones et omnes fere libri nostri veteres et Anglicani. Pamelius, ex editione quae dicitur Gravii et ex veteri codice, scripsit sacerdotem Dei. Sed ego vocem Dei non inveni nisi in sex codicibus antiquis. Seguierianus illam non habet.

"The priest." This only, in the old editions and almost all our old books and the English ones. Pamelius, from the edition called Gravius's and from an old manuscript, wrote "the priest of God." But I found the word "of God" only in six ancient manuscripts. The Séguier manuscript does not have it.

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(4) ‹XX. Atras vestes› · in col 596

XX. — Atras vestes. Veteres enim eo colore utebantur in luctu. Vincentius Lirinensis conqueritur viduas sub Arianorum persecutione fuisse depullatas, quia nimirum ferebant vestes pullas, id est nigras. Apud Paulum lib. I Sententiar., tit. 23, et hinc in libro VII Capitularium, c. 743, legitur: Qui luget abstinere debet a conviviis ac ornamentis et veste alba. Et tamen Herodianus, l. III, notat mulieres Romanas in luctu indutas fuisse vestibus albis exilibus, ut moerentium speciem praeberent, cum contra viri vestibus atris essent amicti. Vide etiam Quaestiones Romanas Plutarchi.

XX. "Black garments." For the ancients used that colour in mourning. Vincent of Lérins complains that under the Arian persecution widows were stripped of their dark clothes ("depullatas"), because, of course, they wore dusky, that is black, garments. In Paul, Sentences book I, title 23, and from there in Capitularies book VII, ch. 743, one reads: "One who mourns ought to abstain from banquets, from ornaments and from white clothing." And yet Herodian, book III, notes that Roman women in mourning wore plain white garments to present the look of mourners, whereas the men, on the contrary, were dressed in black. See also Plutarch's Roman Questions.

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(5) ‹XXI. Plangimus ac dolemus› · in col 596

XXI. — Plangimus ac dolemus. Ait Cyprianus nobis, (continues)

XXI. "We lament and grieve." Cyprian says to us, (continues)

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(g) ‹call above the image› · call in col 596

Non amitti, sed recedentes Ar. et caeteri modo memorati.

"Are not lost, but departing": Ar. and the others just mentioned.

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(h) ‹call above the image› · call in col 596

Si stimulate, Voss. 1. Bod. 4.

"If … goaded" (printed "stimulate"): Vossius 1, Bodleian 4.

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(i) ‹call above the image› · call in col 596

Improbat Impr. omnes usque ad edit. Lips. Improperat conjiciunt Angli. Increpat duo tantum codd. Angl.

"Disapproves": all the printed editions up to the Leipzig one. The English editors conjecture "reproaches." "Rebukes": only two English manuscripts.

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(j) ‹call above the image› · call in col 596

Nolo Bod. 1. 3.

"I am unwilling": Bodleian 1 and 3.

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(a) ‹call a after "non morimur in aeternum,"› · in col 597

Credimus, fidem verbis... habeamus et non morituri in aeternum lect. omnibus edd. communis usque ad Lips. paucis exceptis, qui habent Non moriemur.

"We believe, … let us have faith in the words … and, not being destined to die for ever": the reading common to all the editions down to the Leipzig one, a few excepted, which have "we shall not die."

(printed under page 292)

(b) ‹call b before "festinet"› · in col 597

Venire solus addit Baluz. nulla data ratione.

"To come": Baluze alone adds it, giving no reason.

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(c) ‹call c after "transformari"› · in col 597

Reformari habent caeteri omnes, mutavit Baluz. ignota ratione.

All the others have "be re-formed"; Baluze changed it for an unknown reason.

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(d) ‹call d after "in coelis est"› · in col 597

Coelestis esse Saris.

"To be heavenly": Salisbury.

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(e) ‹call e after "transformabit"› · in col 597

Reformabit Lam. Ebor. Voss. 3.

"Will re-form": Lambeth, York, Vossius 3.

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(f) ‹call f after "conformatum"› · in col 597

Conformatum Lam. Ebor. Bod. 1, 3, 4.

"Conformed": Lambeth, York, Bodleian 1, 3 and 4.

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(1) ‹XXI. Plangimus ac dolemus, from page 291› · in col 597

(continued) qui spem resurrectionis habemus, licitum non esse flere mortuos. Quod intelligendum est de immodico fletu. Alioqui enim Christus lacrymandi usum in mortibus amicorum suo exemplo comprobavit apud Bethaniam; ubi, cum vidisset Mariam et Judaeos flentes ob mortem Lazari, flevit et ipse. Unde collegerunt Judaei illum valde amatum fuisse a Christo. Nam supremae illae lacrymae, ut diximus ad librum sextum Salviani, amantium magis sunt quam moerentium, quamvis etiam moerentium sint et amicos desiderantium. Eleganter itaque Seneca dixit in Epistola LXIII: Nobis autem ignosci potest prolapsis ad lacrymas, si non nimiae decurrerunt, si ipsi illas repressimus. Nec sicci sint oculi amisso amico nec fluant. Lacrymandum est, non plorandum. Vide sancti Joannis Chrysostomi Homiliam de Mortuis non immoderate lugendis, et Ruricium lib. II, Epist. 4. Vide etiam supra, p. 168, Epistolam ad Tyrasium. Adde Dionem Chrysostomum, qui in Oratione XXIX docet defunctos memoria honorandos esse, non lacrymis. Luctus tempus olim definitum erat apud Romanos. Seneca ait alicubi annum datum esse mulieribus ad luctum, non ut tamdiu lugerent, sed ne diutius. Apud T. Livium, lib. II, funus Bruti consulis magno apparatu legimus fuisse celebratum. Sed multo magis morti decus, inquit Livius, publica fuit moestitia, eo ante omnia insignis quod matronae annum ut parentem eum luxerunt, quod tam acer ultor violatae pudicitiae fuisset. Sic P. Valerium Publicolam annum unum matronae luxerunt, teste Plutarcho. Sic Coriolanum, ut testatur idem auctor, matronae quoque luxerunt. Dio, l. LV, memoriae prodidit decretum esse ut mulieres anno integro lugerent post mortem Augusti. Apud Spartanos, ut in Lycurgo tradit Plutarchus, luctus finiebatur duodecimo die.

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(2) ‹Si in Christum credimus› · in cols 597-598

Si in Christum credimus. Ita scribendum et distinguendum esse censuimus, secuti auctoritatem sex veterum exemplarium. Haec enim lectio mihi videtur esse praeferenda vulgatae, quam heic subjicio in gratiam illorum qui illam fortasse putabunt fuisse retinendam. Si in Christum credimus, fidem verbis et promissis ejus habeamus, et non morituri in aeternum, ad Christum, cum quo victuri et regnaturi semper sumus, laeta securitate veniamus. Ubi interim admonendum est vocem morituri non exstare in illis sex antiquis exemplaribus, morimur vero vel moriemur haberi in pluribus antiquis codicibus et editionibus.

"If we believe in Christ." We judged that it should be written and punctuated so, following the authority of six old copies. For this reading seems to me preferable to the common one, which I set down here for the sake of those who may think it should have been kept: "If we believe in Christ, let us have faith in His words and promises, and, being those who will not die for ever, let us come with glad security to Christ, with Whom we shall live and reign for ever." Meanwhile it must be noted that the word "who will die" does not stand in those six ancient copies, while "we die" or "we shall die" is found in many ancient manuscripts and editions.

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(3) ‹XXII. Dignitatem› · in col 597 (note printed under col 598)

XXII. — Dignitatem. Duae fuere antiquitus loci istius lectiones. Quidam enim codices praeferunt firmitatem et supra lineam vel dignitatem. Alii dignitatem tantum. Et sic legebat Florus. Hinc orta discrepantia quae invenitur in antiquis exemplaribus. Ego legi firmitatem in tribus absque ullo additamento.

XXII. "Dignity." There were in antiquity two readings of this passage. Some manuscripts give "firmness" with "or dignity" above the line; others "dignity" only, and so Florus read. Hence the discrepancy found in the ancient copies. I have read "firmness" in three without any addition.

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(4) ‹Nostra conversatio› · in col 597 (note printed under col 598)

Nostra conversatio. Vide Frontonis Ducaei notas ad panegyricum sancti Joannis Chrysostomi in sanctum martyrem Lucianum.

"Our citizenship." See Fronton du Duc's notes on Saint John Chrysostom's panegyric on the holy martyr Lucian.

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(5) ‹Conformatum› · in col 597 (note printed under col 598)

Conformatum. Duae quoque antiquitus fuere lectiones hujus loci. Duo quippe libri veteres habent configuratum, et supra lineam vel conformatum. Veteres librarii posuerunt eam lectionem quae magis illis placuit. Pamelius maluit configuratum. Ego scribo conformatum, quia ita inveni scriptum in viginti et duobus exemplaribus nostris, quorum unum est Seguierianum, et in quinque Anglicanis, tum etiam in excerptis Flori, et quia sic etiam scriptum est lib. III Testimoniorum, cap. 11. Contra, apud Reginonem lib. II, cap. 108, de Disciplinis ecclesiasticis legendum est: Sed haec sententia canonicis atque apostolicis infirmatur documentis, pro eo quod nos edidimus informatur. Apud sanctum Gregorium lib. I, Epist. 71 vel 73, ad Petrum subdiaconum, legitur: Ut de aequitate servata praefati episcopi relationibus ipse lauderis. Pro quo tres optimi et antiquissimi libri habent relationibus informemur. Quod ego melius esse puto. Et fortasse legendum est relationibus informemur et tu ipse lauderis.

"Conformed." This passage too had two readings in antiquity. Two old books have "configured," with "or conformed" above the line. The old copyists set whichever reading pleased them more. Pamelius preferred "configured." I write "conformed," because I found it so written in twenty-two of our copies, one of which is the Séguier manuscript, and in five English ones, and also in the extracts of Florus, and because it is also so written in Testimonies book III, ch. 11. Conversely, in Regino, On Church Discipline book II, ch. 108, one should read "But this opinion is weakened by canonical and apostolic documents," where we printed "is informed." In Saint Gregory, book I, Letter 71 or 73, to Peter the subdeacon, one reads: "That you yourself may be praised from the reports of the aforesaid bishop for the equity kept." For this, three excellent and very ancient books have "that we may be informed by the reports," which I think better. And perhaps one should read "that we may be informed by the reports, and you yourself be praised."

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(6) ‹Secundum fidem veri› · in col 598

Secundum fidem veri. Haec lectio, quam exhibent undecim exemplaria, in quibus pono Seguierianum, est optima. In duobus aliis scriptum est verbi. Morellius adnotat se vidisse scriptum in antiquis veri, alias verbi. Quod confirmat nostram lectionem. In codice Beccensi et in editione Morellii legitur veritatis.

"According to the faith of the true." This reading, which eleven copies give, among which I count the Séguier manuscript, is the best. In two others "of the word" is written. Morel notes that he saw "of the true" written in ancient books, "of the word" elsewhere, which confirms our reading. In the Bec manuscript and in Morel's edition "of the truth" is read.

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(7) ‹XXIII. De hoc contagio› · in col 598

XXIII. — De hoc contagio. Quamvis hanc lectionem praeferat major pars veterum exemplarium, in aliis tamen pluribus et in antiquis editionibus legitur de hac contagione. Primus Manutius invexit eam quam nos retinuimus. Utraque bona est.

XXIII. "From this contagion" (contagio). Although the greater part of the old copies give this reading, in many others and in the ancient editions "contagione" is read. Manutius first brought in the one we have kept. Both are good.

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(8) ‹Sed et per Salomonem› · in col 598

Sed et per Salomonem. Vide annotationem Pamelii ad hunc locum.

"But also through Solomon." See Pamelius's annotation on this passage.

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(9) ‹Sed et per Salomonem docens Spiritus sanctus (bracketed note)› · in col 598

(Sed et per Salomonem docens Spiritus sanctus, Librum Sapientiae Salomoni adscribit, non Cyprianus (continues)

("But also the Holy Spirit, teaching through Solomon": [here] it is not Cyprian [who] ascribes the Book of Wisdom to Solomon (continues)

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(g) ‹call g after "Et placuit"› · in col 598

Placuit, inquit Lam. Ebor. NC 1,

"Pleased, he says": Lambeth, York, NC 1.

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<!-- Two layers: LECTIONES VARIANTES (a–c; calls a, b above the area shown) and STEPH. BALUZII NOTAE (lemma-keyed). Item 1 completes the bracketed note (Pamelius's) begun at the foot of page 292. The Greek word in it is faint; reading marked [?]. The last note runs over to page 294. --> (printed under page 293)

(a) ‹call above the image› · call in col 599

De medio iniquitatis Oxon.

"From the midst of iniquity": Oxford.

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(b) ‹call above the image› · call in col 599

Ad atria tua, Deus Ver.

"To your courts, O God": Verona.

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(1) ‹Sed et per Salomonem docens Spiritus sanctus, bracketed note from page 292› · in cols 599-600

(continued) modo tum hic tum infra lib. de Exhort. Mart., cap. 1, ad Testim. II, cap. 15, et III, cap. 15, 53, 59 ac 66, sed et Egesippus et Irenaeus, et omnis (inquit Eusebius Hist. ecclesiast. lib. quarto, cap. 22) antiquorum chorus; Tertull. etiam lib. de Praescription adv. haeret. Orig. lib. VIII in Epistolam ad Rom.; D. D. Hilarius in Psal. CXXIII; Basilius lib. V contra Eunom.; Evaristus epistola ad Afric.; Felix, 1 epistola, ad Gallos; Felix, 2 epistola, ad D. Athanasium; Epiphanius Haeres. 76 et lib. de Ponder. et Mens.; Damasc. lib. IV, cap. 18; Amb., in Psal. I, et lib. de Paradiso, c. 12; et vel ipse D. Hieronymus, epistola ad Paulinam de Instit. fil. Causam reddit D. Aug. in haec verba lib. XVII de Civit. Dei, cap. 20: « Alii duo libri, quorum unus Sapientia, alter vero Ecclesiasticus dicitur, propter eloquii nonnullam similitudinem, ut Salomonis dicantur obtinuit consuetudo. » Quod ipsum tamen adhuc retractare videtur lib. II, c. 4: « Et certe multae ejus libri sententiae VII, VIII et IX cap. soli conveniunt Salomoni. Titulus etiam graecus est Σολομῶντος [?]. Quare probatur mihi Dn. Joannis Driedonis opinio de Dog. eccles. lib. I, Philonem illum Judaeum, supra 160 annos ante natum Christum, temporibus Oniae Pontificis, sparsas passim Salomonis sententias in unum hoc congessisse volumen. Eo magis quod III Reg. ult. cap. scribatur locutus tria millia parabolarum, carminum quinque millia, et disseruisse de jumentis, volucribus, reptilibus et piscibus, etc. Confirmat, quod ipsa illius Proverbia, non ab illo sed diu postea a ministris Ezechiae regis (aut juxta rabbi Moysen ab Isaia) in unum collecta, constet ex Proverb. c. XXV. Utut sit, pro doctrina Spiritus sancti hoc loco et epistola LXXVI, ac Ad demetrian. pro Scriptura divina agnoscit Cyprianus, nec minus alii veteres ubi hunc librum citant, nominatim Dionys. Areopag. cap. 4, de Div. Nom., et Concil. Sardinense epistola ad omnes episcopos. Quare hunc locum citans D. Aug., lib. de Praedest. Sanct. cap. 14: « Quae cum ita sint, inquit, non debuit repudiari sententia libri Sapientiae, qui meruit in Ecclesia Christi, de gradu lectorum Ecclesiae Christi tam longa annositate recitari, et ab omnibus Christianis, ab episcopis usque ad extremos laicos fideles poenitentes, catechumenos, cum veneratione divinae auctoritatis audiri. » Et paulo post: « Oportet ut istum librum Sapientiae omnibus tractatoribus anteponant, quoniam sibi eum anteposuerunt etiam temporibus proximis Apostolorum egregii tractatores; qui eum testem adhibentes, nihil se adhibere nisi divinum testimonium crediderunt. » Immo ipse apostolus Paulus, Rom. XI et Hebr. XI, ad 9, 6 et 15. Sapientiae libri cap. alludit. Haec paulo prolixius, propter eos, qui librum hunc etiam hodie in canonem Scripturarum recipere nolunt, quia D. Hieron. in canone Judaeorum haberi negat; quum tamen in Ecclesiae canone numeretur a D. Aug., concilio Carthag., Innocentio, Gelasio et Isidoro, locis infra citatis lib. Test. I, cap. 20. PAMEL.)

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(2) ‹Raptus est› · in col 600

Raptus est. Vide sanctum Augustinum cap. 14 de Praedestinatione Sanctorum.

"He was snatched away." See Saint Augustine, On the Predestination of the Saints, ch. 14.

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(3) ‹Deo suo anima devota› · in col 600

Deo suo anima devota. Hieronymus in Dialogo adversus Luciferianos: Simplicitas cordis et devota Deo suo anima. Auctor Epistolae ad Oceanum, de ferendis Opprobriis, edita sub nomine Hieronymi: Videat ergo anima Deo devota ne insipientium risus eam vel stultorum hominum vanissimus sermo confundat.

"A soul devoted to its God." Jerome, in the Dialogue against the Luciferians: "Simplicity of heart and a soul devoted to its God." The author of the Letter to Oceanus On Bearing Reproaches, published under Jerome's name: "Let the soul devoted to God see to it, then, that neither the laughter of the unwise nor the empty talk of foolish men confound it."

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(4) ‹XXVI. Fratres dilectissimi› · in col 600

XXVI. — Fratres dilectissimi. In codice Seguieriano et istic et alibi hae duae voces sic scriptae sunt, FF. DD. Quod idcirco admoneo ut ostendam exactam diligentiam viri doctissimi Joannis Tilii, qui, cum ederet opera Paciani episcopi Barcinonensis, et in Paraenesi ad poenitentiam legeret in libro veteri, scripta sunt haec FF. DD. et perpetuis caesa monumentis, noluit extendere, quamvis posset, sed in margine posuit arbitrari se his notis significari dilectissimi fratres, quo modo scriptum est in veteri codice Carthusiae majoris. Galesinius, quamvis non haberet (continues)

XXVI. "Dearest brethren." In the Séguier manuscript, both here and elsewhere, these two words are written thus: FF. DD. I mention it to show the exact care of that most learned man Jean du Tillet, who, when he was editing the works of Pacian, bishop of Barcelona, and read in an old book, in the Exhortation to Penance, "these things are written, FF. DD., and cut in lasting monuments," would not expand it, though he could have, but put in the margin that he judged these abbreviations to signify "dearest brethren," as it is written in an old manuscript of the Grande Chartreuse. Galesini, although he did not have (continues)

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(c) ‹plagis imminentibus exuaris› · call in col 600

Eximaris Routh.

"You are taken out": Routh.

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(a) ‹call a after "istic"› · in col 601

Hic Lam. Saris. Bod. 1, 2, 3, 4.

"Hic" ("here"): Lam., Saris., Bod. 1, 2, 3, 4.

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(b) ‹call b after "computamus"› · in col 601

Nos paradisum computemus Bod. 2.

"Let us reckon paradise [our homeland]": Bod. 2.

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(1) ‹XXVI. Fratres dilectissimi, from page 293› · in col 601

(continued) [… beginning on page 293] hanc auctoritatem, sic in sua editione posuit uti Tilius conjecerat esse scribendum.

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(2) ‹Amplectamur diem› · in col 601

Amplectamur diem. Citat hunc locum sanctus Augustinus lib. IV, contra duas epistolas Pelagianorum, cap. 8.

"Let us embrace the day." Saint Augustine quotes this passage in Against Two Letters of the Pelagians, book IV, ch. 8.

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(3) ‹Et regno› · in col 601

Et regno. Antea legebatur et regno coelesti. Verum vox coelesti glossema est hominis qui nesciebat Cyprianum uti simpliciter verbo regni ad significandum regnum Christi, id est coeleste. Ego sane vocem coelesti reperi in duobus codicibus antiquis. At deest in aliis quatuordecim nostris et in octo Anglicanis.

"And the kingdom." Formerly "and the heavenly kingdom" was read. But the word "heavenly" is the gloss of a man who did not know that Cyprian uses the word "kingdom" simply to mean the kingdom of Christ, that is, the heavenly one. I did indeed find the word "heavenly" in two ancient manuscripts; but it is missing in fourteen others of ours and in eight English ones.

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(4) ‹De sua incolumitate› · in cols 601-602

De sua incolumitate. Haec est lectio omnium veterum editionum, omnium librorum nostrorum et decem Anglicanorum; atque ita referunt sanctus Augustinus in libro de Praedestinatione Sanctorum c. 19, et auctor Sermonis in festo Sanctorum omnium editus in appendice tomi V Operum ejusdem sancti pag. 350, qui exstat etiam in codice homiliarum qui tribuitur Alcuino. Ruricius, episcopus Lemovicensis, l. II, Epist. 4: Credite mihi, fratres charissimi, quia illa jam de sua quiete secura, de nostra est salute sollicita. Vide dissertationem XXVII Maximi Tyrii. Primus Erasmus posuit immortalitate. Eam lectionem retinuit editio Manutii. Morellius rejecit et posuit incolumitate. Pamelius, Rigaltius et alii maluerunt immortalitate. Duo aut tria vetera exemplaria: Jam de sua securi, adhuc de nostra incolumitate solliciti. Weselius Groningensis in epistola ad Bernardum Meppensem: Orant pro nobis defuncti ut in illorum felicem societatem traducamur. Vide supra pag. 467.

"Of their own safety." This is the reading of all the old editions, of all our books and of ten English ones; and so Saint Augustine cites it in On the Predestination of the Saints, ch. 19, and the author of the Sermon on the Feast of All Saints, published in the appendix to volume V of the same saint's works, p. 350, which also stands in the manuscript of homilies which is ascribed to Alcuin. Ruricius, bishop of Limoges, book II, Letter 4: "Believe me, dearest brethren, she, already secure of her own rest, is anxious for our salvation." See the twenty-seventh dissertation of Maximus of Tyre. Erasmus first set "immortality." Manutius's edition kept that reading. Morel rejected it and set "safety." Pamelius, Rigault and others preferred "immortality." Two or three old copies: "already secure of their own, still anxious for our safety." Wessel of Groningen, in a letter to Bernard of Meppen: "The dead pray for us, that we may be brought into their happy company." See above, p. 467.

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(5) ‹Passionis victoriam› · in col 602

Passionis victoriam. Duo libri veteres gloriam.

"The victory of suffering." Two old books: "glory."

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(6) ‹Gloriae suae› · in col 602

Gloriae suae. Tredecim libri veteres habent claritatis, vocabulo frequentissimo apud Cyprianum. Alii quinque charitatis, errore videlicet librariorum pro claritatis. In tribus aliis scriptum est, daturus eis amplissima munera et claritatis suae praemia.

"Of His glory." Thirteen old books have "of His brightness," a word very frequent in Cyprian. Five others "of His charity," evidently a copyists' error for "brightness." In three others is written: "about to give them the most ample gifts and the rewards of His brightness."

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(c) ‹fratres charissimi› · call in col 601

Dilectissimi Ar.

"Dearest": Ar.

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(7) ‹De opere et eleemosynis (title)› · in col 601

DE OPERE ET ELEEMOSYNIS. De hoc libro sic loquitur sanctus Hieronymus in Epistola ad Pammachium de Dormitione Paulinae: Quantas vires habeat misericordia et quibus donanda sit praemiis, et beatus Cyprianus grandi volumine prosequitur, et Danielis consilium probat, qui regem impiissimum, si audire voluisset, dicit pauperum sustentatione salvandum.

On Works and Alms. Saint Jerome speaks of this book thus in the Letter to Pammachius on the Falling Asleep of Paulina: "How great a force mercy has, and with what rewards it is to be endowed, blessed Cyprian too sets out in a large volume, and he approves Daniel's counsel, who says that the most impious king, had he been willing to listen, was to be saved by the support of the poor."

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(8) ‹I. Multa et magna› · in cols 601-602

I. — Multa et magna. Hic locus in graecam linguam versus prolatus est in concilio Ephesino inter testimonia Patrum et martyrum adversus haeresim Nestorii. Itaque in antiqua versione istius concilii non describuntur Cypriani verba, sed alia translata ex graeco sermone. Exstat ea versio inter Opera Marii Mercatoris, pag. 180 editionis nostrae. Hunc porro locum lectum fuisse in concilio testatur etiam Vincentius Lirinensis.

I. "Many and great." This passage, translated into Greek, was produced at the Council of Ephesus among the testimonies of the Fathers and martyrs against the heresy of Nestorius. So in the old version of that council Cyprian's words are not copied out, but other words translated from the Greek. That version stands among the works of Marius Mercator, p. 180 of our edition. Vincent of Lérins also testifies that this passage was read at the council.

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(9) ‹Filium misit› · in col 602

Filium misit. In editionibus posterioribus et in tribus antiquis codicibus legitur filium suum. Sane vox suum exstat in Epistola Pauli ad Galatas, ex qua sumptus est hic locus. Exstat etiam lib. II Testimo- (continues)

"Sent the Son." In the later editions and in three ancient manuscripts "his Son" is read. The word "his" does indeed stand in Paul's Letter to the Galatians, from which this passage is taken. It stands also in Testimonies book II (continues)

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