PL 4 · cols. 779–788

Liber de spectaculis (inter dubia S. Cypriani)

Editors' preface

LIBER DE SPECTACULIS.

BOOK ON SPECTACLES.

ARGUMENTUM.

ARGUMENT.

Agit primum auctor adversus illos qui spectacula gentilium publica Scripturarum auctoritate vindicare nitebantur, et quamquam nusquam disertis

The author first deals with those who were striving to vindicate the public spectacles of the gentiles by the authority of the Scriptures, and, although nowhere in express

Editors' notes and page, col. 779

Footnotes

[The page foot carries the close of the preceding work (Testimonia, end of Book III) with its LECTIONES VARIANTES and STEPH. BALUZII NOTAE, then the opening of the Liber de spectaculis with the first of Baluze's notes on it.] LECTIONES VARIANTES. (printed under page 381)

(a) ‹anchor: not visible on this foot› · call in col 779

Pusillum dimittitur Lam. NC. 1. Lin. Bod. 1, 2. Thu Ben. Ver.

"Pusillum dimittitur" ("a little is forgiven"): Lam., NC. 1, Lin., Bod. 1, 2, Thu., Ben., Ver.

(printed under page 381)

(b) ‹anchor: not visible on this foot› · call in col 779

Mundi, rectores tenebrarum harum Coll.

"Mundi, rectores tenebrarum harum" ("of the world, the rulers of this darkness"): Coll.

(printed under page 381)

Induite tota arma Lam. Lin. Bod. 1, 2, 4. NC. 1. Ben.

"Induite tota arma" ("put on the whole armour"): Lam., Lin., Bod. 1, 2, 4, NC. 1, Ben.

(printed under page 381)

(d) ‹anchor: not visible on this foot› · call in col 779

Possitis persistere Lam. Bod. 2 NC. 1.

"Possitis persistere" ("that you may be able to stand fast"): Lam., Bod. 2, NC. 1.

(printed under page 381)

(e) ‹anchor: not visible on this foot› · call in col 779

Veritate, induentes Lam. Lin. NC. 1. Bod. 2.

"Veritate, induentes" ("with truth, putting on"): Lam., Lin., NC. 1, Bod. 2.

(printed under page 381)

(f) ‹anchor: not visible on this foot› · call in col 779

Evangelii; in omnibus Ver.

"Evangelii; in omnibus" ("of the Gospel; in all things"): Ver.

(printed under page 381)

(g) ‹anchor: not visible on this foot› · call in col 779

Ignita jacula Lam. Lin. Bod. 1, 2, 4. Benev. Ver. Thu.

"Ignita jacula" ("the fiery darts"): Lam., Lin., Bod. 1, 2, 4, Benev., Ver., Thu.

(printed under page 381)

(h) ‹anchor: not visible on this foot› · call in col 779

Galeam salvationis Bod. 1. 2. 4. Lam.

"Galeam salvationis" ("the helmet of salvation"): Bod. 1, 2, 4, Lam.

(printed under page 381)

(i) ‹anchor: not visible on this foot› · call in col 779

Sermo Dei Bod. 1, 2, 3, 4. Thu. Corb. Lam.

"Sermo Dei" ("the word of God"): Bod. 1, 2, 3, 4, Thu., Corb., Lam.

(printed under page 381)

(j) ‹anchor: not visible on this foot› · call in col 779

Homine Oxon. Lam. Lin. NC 1. et Bod. 1, 2, 4. Impr. Hominem. Homine invenietur Coll.

"Homine": Oxon., Lam., Lin., NC. 1 and Bod. 1, 2, 4. The printed editions have "Hominem". "Homine invenietur" ("will be found in a man"): Coll.

(printed under page 381)

(k) ‹anchor: not visible on this foot› · call in col 779

Veniat. Paulus ad Thessalonicenses: Cum revelatus fuerit homo peccati, filius perditionis Coll.

"Veniat. Paul to the Thessalonians: When the man of sin shall be revealed, the son of perdition": Coll.

(printed under page 381)

(l) ‹anchor: not visible on this foot› · call in col 779

Terram et commovet Bod. 2.

"Terram et commovet" ("the earth, and shakes"): Bod. 2.

(printed under page 381)

(m) ‹anchor: not visible on this foot› · call in col 779

Quare fremuerunt Bod. 3. Coll.

"Quare fremuerunt" ("Why have they raged"): Bod. 3, Coll.

(printed under page 381)

(380) ‹anchor: De spectaculis (title)› · call in col 779

De Spectaculis. — Prima libri istius editio prodiit ex officina Pauli Manutii. Rarissima sunt vetera illius exemplaria. Morellus, Goulartius et Rigaltius nullum habuerant, neque Angli: ego habui duo, unum ex bibliotheca monasterii sancti Dionysii Remensis, aliud quod fuit olim collegii Fuxensis, ex Colbertina. Horum librorum auctoritate emendavi hunc librum, nihil addens de meo neque mutans. Variae autem sunt virorum eruditorum opiniones de ejus auctore. Quidam illum decretorio judicio abjudicant Cypriano; contra, plures viri docti et eruditi, nimirum illustrissimus cardinalis Baronius, Jacobus Pamelius, Petrus Faber Sanjorianus, Jacobus Sirmondus, Desiderius Heraldus, ac fortasse alii, illum citant tamquam genuinum (continues)

On the Spectacles. — The first edition of this book came from the press of Paulus Manutius. Old copies of it are very rare. Morel, Goulart and Rigault had none, nor had the English editors; I had two, one from the library of the monastery of Saint-Denis at Reims, the other, formerly of the College of Foix, from the Colbert library. On the authority of these books I have corrected this work, adding nothing of my own and changing nothing. Learned men's opinions about its author differ. Some deny it to Cyprian by decisive judgement; on the other side many learned and erudite men, namely the most illustrious Cardinal Baronius, Jacques de Joigny de Pamèle, Pierre Faber of Saint-Jory, Jacques Sirmond, Didier Hérault, and perhaps others, cite it as genuine (continues)

(printed under page 381)

Page

running head: 779 DIVI CYPRIAN[I] (cut off at the image edge)
marginal letters: A diligit; et cui minus; B possitis omnia ignea jacula; C Ignita jacula (in the Lectiones variae); D Argumentum. — Agit primum
old-edition numerals: (none)
other: Luke reference printed "Luc. VI, 47" (the verse is Luke 7:47); English gives 7:47. Lectiones variae (a–m) and Steph. Baluzii notes (Cap. CXIX; De Spectaculis) at page foot not set. Full-width title "LIBER DE SPECTA[CULIS]" stands between the Baluze note on Cap. CXIX and the Argumentum, cut off at the edge; it is now set at the head of the part (Q2: an earlier line here said "not set"). Editors' matter set: Argumentum (Agit primum auctor...). Column ends mid-word "di-".
other: ligature doubt raised by the check (text not changed): caelestibus | coelestibus
other: a full-width band stands across cols 779/780 in mid-page: the 4 paragraph(s) above it in col 780 are set here, after the 5 above it in col 779 (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. — Agit
other (Q1, corrected Q2): col 779's English ends "although nowhere in express" and col 780's English opens "words of Scripture", so the sentence reads across the break (an earlier line here described other wording that no longer stands in either file).
running head: 779 DIVI CYPRIANI 780 (the first numeral is blurred in the scan, reads like 770)
marginal letters: A ‹diligit; et cui minus dimittitur› (Testimonia text, not set); B ‹possitis omnia ignea jacula› (Testimonia text, not set); C (in the Lectiones variantes, between the apparatus columns); D ‹Argumentum. — Agit primum auctor adversus illos›
old-edition numerals: 380 before LIBER (small raised numeral, likely Baluze note call/old page; omitted)
other: Upper part of the column holds the close of the Testimonia (Lib. III, CAP. CXVII–CXVIII), a different work, not set here; then LECTIONES VARIANTES and STEPH. BALUZII NOTAE (apparatus, full width), not set. The title is printed full width. The Argumentum is printed run-in after ARGUMENTUM. — ; the heading is set on its own line per the unit rule. The Argumentum is editors' matter (Migne's Latin argumentum), set because the driver placed it in layer 1. The word di-|sertis is split at the column break and set whole here. Baluze's note on De spectaculis at the foot (editors' prose) not set.

PL 4:780

Scripturae verbis prohibita sint, damnata tamen idololatriae interdicto hinc probat, quod nullum non spectaculi genus idolis consecratum sit. Deinde, per

words of Scripture they are forbidden, he proves that they are nevertheless condemned by the prohibition of idolatry, on the ground that there is no kind of spectacle that has not been consecrated to idols. Then, through

Editors' notes and page, col. 780

Footnotes

(n) ‹anchor: not visible on this foot› · call in col 780

Principes convenerunt Lam. NC. 1. Bod. 2, 3. Collecti sunt Bod. 1. 4. Convenerunt in unum Coll.

"Principes convenerunt" ("the princes met together"): Lam., NC. 1, Bod. 2, 3. "Collecti sunt" ("were gathered"): Bod. 1, 4. "Convenerunt in unum" ("met together as one"): Coll.

(printed under page 381)

(o) ‹anchor: not visible on this foot› · call in col 780

Abjiciamus Ver. Bod. 4.

"Abjiciamus" ("let us cast away"): Ver., Bod. 4.

(printed under page 381)

(p) ‹anchor: not visible on this foot› · call in col 780

Reficiam Lam. Lin. Bod 1, 2.

"Reficiam" ("I will refresh"): Lam., Lin., Bod. 1, 2.

(printed under page 381)

(q) ‹anchor: not visible on this foot› · call in col 780

Suave est Lam. NC. 1. Bod. 1, 2, 3. Coll.

"Suave est" ("is sweet"): Lam., NC. 1, Bod. 1, 2, 3, Coll.

(printed under page 381)

(r) ‹anchor: not visible on this foot› · call in col 780

Sarcina mea levis Bod. 1. Thu. Corb.

"Sarcina mea levis" ("my burden light"): Bod. 1, Thu., Corb.

(printed under page 381)

(s) ‹anchor: not visible on this foot› · call in col 780

Et sanguine et Bod. 1, 2. 4. Thu. Corb. Benev. Ver. Et suffocatione Coll.

"Et sanguine et" ("and from blood and"): Bod. 1, 2, 4, Thu., Corb., Benev., Ver. "Et suffocatione" ("and from what is strangled"): Coll.

(printed under page 381)

(t) ‹anchor: not visible on this foot› · call in col 780

Nec feceritis Coll.

"Nec feceritis" ("nor do"): Coll.

(printed under page 381)

(u) ‹anchor: in lege› · call in col 780

Beatus qui non abiit in consilio impiorum et in via peccatorum non stetit, et in cathedra pestilentiae non sedit, sed in lege Domini Coll.

"Blessed is he who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence, but in the law of the Lord": Coll.

(printed under page 381)

(v) ‹anchor: die ac nocte› · call in col 780

Item apud Solomonem: Ne impediaris orare semper, ac non cesses usque ad mortem justificari, quoniam merces Domini manet in aeternum, addit Oxon. e 4 codd. Lam. NC. 1. Bod. 2. Coll.

"Likewise in Solomon: Let nothing hinder you from praying always, and do not cease to be justified even unto death, for the reward of the Lord abides for ever": added by Oxon. from four manuscripts, Lam., NC. 1, Bod. 2, Coll.

STEPH. BALUZII NOTAE. (Cap. CXIX) ‹anchor: Et invenietis› · note in cols 779-780 Cap. CXIX. — Et invenietis. Ista et quae deinceps ad finem libri, desunt in codice sequuntur usque Gratianopolitano.

Chapter 119. — "And you will find." These words and those that follow down to the end of the book are wanting in the manuscript of Grenoble. [The order of the printed words is garbled ("sequuntur usque" stands misplaced); set as printed.]

[LIBER DE SPECTACULIS] STEPH. BALUZII NOTAE. (printed under page 381)

Page

running head: DIVI CYPRIANI 780
marginal letters: A CAP. CXIX. — GRAVE FUISSE JUGUM; B sancto Spiritui et nobis; C Et suffocatione Cott. (in Variae lectiones); D sertis Scripturae verbis
old-edition numerals: 380 before LIBER (in the full-width title)
other: references printed (Matth. XI, 8) and (Act. XV, 8) are kept as printed, though the passages are Matt. 11:28-30 and Acts 15:28-29; the full-width title LIBER [DE S]PECTACULIS, cut off at the left edge, stands between the Baluze notes and the italic argument and is set once at the head of c779; editors' matter set: italic argument of De spectaculis (sertis Scripturae verbis prohibita sint), whose first word is the remainder of di-|sertis broken from the column before; Variae lectiones and Baluze notes (incl. Gratianopolitano.) left for the later pass
other: the 4 paragraph(s) of this column above the full-width band are set under col 779 (reading order, moved on receipt)
running head: 779 DIVI CYPRIANI 780
marginal letters: (none)
old-edition numerals: (none)
other: Upper part of the column holds the close of the Testimonia (CAP. CXIX–CXX), a different work, not set here; LECTIONES VARIANTES and STEPH. BALUZII NOTAE are apparatus, not set. The opening word's first half (di-) stands whole at the end of c779 as disertis. The Argumentum is editors' matter, set as layer 1 per the driver. Baluze's notes at the foot are set by pass 2 under Footnotes.
other (Q3): the call of variant (m) "Quare fremuerunt" stands in this column (tumultuatae sunt m gentes), though the note is listed in n779 under the left foot. The siglum read here as "Coll." (n, q, s, t, u, v) is hard to tell from "Cott." at this scan's resolution; the apparatus line above reads "Cott."; not changed.

PL 4:781

singula ludorum genera, quae sint in spectando pericula, paulo latius quam Epistola secunda ad Donatum prosequitur, et praesertim eorum quibus «obscoenitatis, inquit, magisterium traditur simulacris libidinis.» Postremo spectacula Christiano homine digna, quibus merito oblectare se debeat, paucis recenset. Imitatus haud dubie librum Tertulliani de Spectaculis, quem alicubi et graece et latine se scripsisse ille indicat, tam refertum iis omnibus quae ad hoc institutum faciunt, ut commentarii loco esse possit dum de spectaculorum diversitate agendum est.

the individual kinds of games and what dangers there are in watching them, it pursues somewhat more broadly than the second Epistle to Donatus, and especially those in which, as it says, "a schooling in obscenity is handed down by images of lust." Finally it briefly reviews the spectacles worthy of a Christian man, in which he ought rightly to take delight. It has without doubt imitated Tertullian's book On Spectacles, which he indicates somewhere that he wrote both in Greek and in Latin, a book so filled with everything that bears on this subject that it could serve in place of a commentary whenever the diversity of spectacles is to be treated.

I. Cyprianus plebi in Evangelio stanti salutem. Ut me satis contristat et animum meum graviter affligit cum nulla mihi scribendi ad vos porrigitur occasio, detrimentum est enim meum vobiscum non colloqui, ita nihil mihi tantam laetitiam hilaritatemque restituit quam cum adest rursus occasio. Vobiscum me esse arbitror cum vobis per litteras loquor. Quamquam igitur ita se haec habere quae dico certos vos esse sciam nec quicquam de verborum meorum veritate dubitare, tamen etiam argumentum sinceritatem rei asserit. Nam, cum nulla prorsus praeteritur occasio, probatur affectio. Quamvis ergo certus sim vos non minus esse in vitae actu graves quam in sacramento fideles, tamen, quoniam non desunt vitiorum assertores blandi et indulgentes patroni qui praestant vitiis auctoritatem et, quod est deterius, censuram Scripturarum coelestium in advocationem criminum convertunt, quasi sicut innocens spectaculorum ad remissionem animi appetatur voluptas: nam et eo usque enervatus est ecclesiasticae disciplinae vigor et ita omni languore vitiorum praecipitatur in pejus, ut jam non vitiis excusatio sed auctoritas detur, placuit paucis vos nunc non instruere, sed instructos admonere, ne, quia male sunt vincta vulnera, sanitatis obductae perrumpant cicatricem. Nullum enim malum difficilius extinguitur quam quod faciles reditus habet, dum et multitudinis consensu asseritur, et excusatione blanditur.

I. Cyprian to the people standing firm in the Gospel, greeting. Just as it saddens me greatly and grievously afflicts my mind when no opportunity of writing to you is offered me (for it is my loss not to converse with you), so nothing restores to me such joy and cheerfulness as when an opportunity presents itself again. I consider that I am with you when I speak to you by letter. Although, therefore, I know that you are certain that the things I say are so, and that you doubt nothing of the truth of my words, yet the proof also asserts the sincerity of the matter. For when no opportunity at all is passed over, affection is proved. Although, then, I am certain that you are no less earnest in the conduct of life than faithful in the sacrament, yet, since there is no lack of smooth-tongued defenders of vices and indulgent patrons who lend authority to vices and, what is worse, turn the censure of the heavenly Scriptures into an advocacy of crimes, as if the pleasure of spectacles were sought innocently for the relaxation of the mind (for the vigour of ecclesiastical discipline has been enervated to such a degree, and is so plunged by every languor of vices from bad to worse, that now not an excuse but authority is given to vices), it has seemed good to me now, in a few words, not to instruct you, but to admonish you who are already instructed, lest, because the wounds have been badly bound, they burst the scar of healing drawn over them. For no evil is extinguished with more difficulty than one that finds an easy return, while it is both asserted by the consent of the multitude and made attractive by excuse.

II. Non pudet, non pudet, inquam, fideles homines et christiani sibi nominis auctoritatem vindicantes, superstitiones vanas gentilium cum spectaculis mixtas de Scripturis coelestibus vindicare et divinam auctoritatem idololatriae conferre. Nam, quomodo id quod in honore alicujus idoli ab ethnicis agitur a fidelibus Christianis spectaculo frequentatur, et idololatria gentilis asseritur, et in contumeliam Dei religio vera et divina calcatur? Pudor me tenet praescriptiones

II. Is it not shameful, is it not shameful, I say, that faithful men, men who claim for themselves the authority of the Christian name, defend from the heavenly Scriptures the vain superstitions of the gentiles mixed up with spectacles, and confer divine authority on idolatry? For how is it that what is done by the heathen in honour of some idol is frequented as a spectacle by faithful Christians, and gentile idolatry is upheld, and the true and divine religion is trampled upon to the insult of God? Shame holds me back from the pleas

Editors' notes and page, col. 781

Footnotes

STEPH. BALUZII NOTAE. (printed under page 382)

(380) ‹anchor: De spectaculis (title)› · note from col 779

(continued) Cypriani factum, etiam illustrissimus cardinalis Bellarminus videtur existimasse esse Cypriani. Ego, in ea opinionum diversitate nemini praejudicans, arbitratus sum non esse temere sejungendum a legitimis sancti Martyris operibus, praesertim cum observatum a nonnullis sit non ita discrepare a stylo ejus, ut quidam existimarunt.

(printed under page 382) (I) ‹anchor: Plebi in Evangelio stanti› · lemma in col 781 (above this foot) I. — Plebi in Evangelio stanti. Sic liber Novatiani de cibis Judaicis, si vera est inscriptio, inscriptus est: Plebi in Evangelio perstanti.

I. — "To the people standing fast in the Gospel." So the book of Novatian On Jewish Foods, if the inscription is genuine, is addressed: "To the people persevering in the Gospel."

(Scribendi occasio) ‹anchor: Scribendi occasio› · lemma in col 781 (above this foot) Scribendi occasio. Plures sunt sancti Martyris Epistolae eodem sensu scriptae.

"Occasion for writing." There are several letters of the holy martyr written in the same sense.

(Vitae actu) ‹anchor: in vitae actu› · lemma in col 781 Vitae actu. Codex Fuxensis, justis actibus.

"In the conduct of life." The Foix manuscript has "in just deeds".

(Vitiis) ‹anchor: praestant vitiis› · lemma in col 781 Vitiis. Idem codex, flagitiis.

"To vices." The same manuscript has "to shameful deeds".

(Sicut innocens) ‹anchor: quasi sicut innocens› · lemma in col 781 Sicut innocens. Veteres libri, sine culpa innocens.

"As innocent." The old books have "innocent, without fault".

(printed under page 382) (II) ‹anchor: de Scripturis coelestibus› · lemma in col 781 II. — De Scripturis coelestibus. Eodem modo tractat hoc argumentum magister Cypriani Tertullianus in libro suo de Spectaculis.

II. — "From the heavenly Scriptures." Cyprian's master Tertullian treats this argument in the same way in his own book On the Spectacles.

(Nabla) ‹anchor: Nabulae› · lemma in col 782 Nabla. Vide Hospinianum, lib. II de Templis, cap. 23, pag. 309.

"Nabla" (psaltery). See Hospinian, On Temples, book 2, chapter 23, page 309.

(printed under page 382)

Page

running head: 781 LIBER DE SPECTAC (cut off at the image edge)
marginal letters: A singula ludorum genera, quae sint in spectando peri-; B detrimentum est enim meum vobiscum non colloqui; C sionem animi appetatur voluptas : nam et eo usque; D in honore alicujus idoli ab ethnicis agitur a fidelibus
old-edition numerals: (none)
other: editors' matter set: the italic opening paragraph (‹singula ludorum genera›), the end of the editors' introductory notice to the treatise, continued from the previous column. The full-width heading "STEPH. BALUZII NO[TAE]" across the page foot is not set (cut off at the right edge). Baluze's notes below it (‹Cypriani factum, etiam illustrissimus cardinalis›; ‹Plebi in Evangelio stanti›) are page-foot commentary for the later pass and are not set. The column ends mid-sentence at "praescriptiones". "possitdum" is printed with no visible space and is set "possit dum". Printed spaces before ":" and "?" are normalized.

PL 4:782

eorum in hac causa et patrocinia referre. Ubi, inquiunt, scripta sunt ista, ubi prohibita? Alioquin et auriga est Israel Helias, et ante arcam David ipse saltavit. Nabla, cynares, aera, tympana, tibias, citharas, choros legimus. Apostolus quoque dimicans cestus et colluctationis nostrae adversus spiritalia nequitiae proponit certamen. Rursus, cum de stadio sumit exempla, coronae quoque collocat praemia. Cur ergo homini Christiano fideli non liceat spectare quod licuit divinis Litteris scribere? Hoc in loco non immerito dixerim longe melius fuisse istis nullas Litteras nosse quam sic Litteras legere. Verba enim et exempla quae ad exhortationem evangelicae virtutis posita sunt, ad vitiorum patrocinia transferuntur; quoniam non ut spectarentur ista scripta sunt, sed ut animis nostris instantia major excitaretur in rebus profuturis, dum tanta est apud ethnicos in rebus non profuturis.

of theirs in this matter, and their defences, from relating them. Where, they say, are these things written, where are they forbidden? Besides, Elijah is the charioteer of Israel, and David himself danced before the ark. We read of nablas, cinyras, bronzes, drums, pipes, citharas and choral dances. The Apostle too, fighting with the cestus, sets before us the contest of our wrestling against the spiritual forces of wickedness. Again, when he takes examples from the stadium, he also sets out the prizes of the crown. Why then should a faithful Christian man not be permitted to watch what the divine Scriptures were permitted to write? At this point I might not undeservedly say that it would have been far better for these people to know no Scriptures at all than to read the Scriptures in this way. For the words and examples which were set down for the encouragement of gospel virtue are turned into defences of vices; since these things were written not that they should be watched, but that a greater earnestness might be roused in our souls in things that will profit, seeing how great it is among the heathen in things that will not profit.

III. Argumentum est ergo excitandae virtutis, non permissio sive libertas spectandi gentilis erroris, ut per hoc animus plus accendatur ad evangelicam virtutem propter divina praemia cum per omnium laborum et dolorum calamitatem concedatur pervenire ad aeterna compendia. Nam quod Helias auriga est Israelis non patrocinatur spectandis circensibus: in nullo enim is circo cucurrit. Et quod David in conspectu Dei choros egit nihil adjuvat in theatro sedentes Christianos fideles: nulla enim obscoenis motibus membra distorquens desaltavit graecae libidinis fabulam. Nabulae, cynarae, tibiae, tympana, citharae Domino servierunt, non idolis. Non igitur praescribatur ut spectentur illicita; a diabolo artifice ex sanctis in illicita mutata sunt. Praescribat igitur istis pudor, etiamsi non possunt sanctae Litterae. Quaedam enim Scriptura magis providet in praecipiendo. Verecundiam passa, plus interdixit, quia tacuit. Veritas, si ad haec usque descenderet, pessime de fidelibus suis sensisset. Nam et plerumque in praeceptis quaedam utilius tacentur: admonent saepe dum interdicuntur. Ita etiam tacentur dum in Litteris scripta sunt, et praeceptorum loco severitas loquitur, et ratio docet quae Scriptura conticuit. Secum tantummodo unusquisque deliberet, et cum persona professionis suae loquatur, et nihil umquam indecorum geret. Plus enim ponderis habebit conscientia quae nulli se alteri debebit nisi sibi.

III. It is therefore an incitement to the rousing of virtue, not a permission or licence to watch the error of the Gentiles, so that by this the soul may be the more kindled towards gospel virtue for the sake of the divine rewards, since through the hardship of all labours and sufferings it is granted to arrive at eternal gains. For the fact that Elijah is the charioteer of Israel is no defence for watching the circus games: for he ran in no circus. And the fact that David led choral dances in the sight of God gives no support to faithful Christians sitting in the theatre: for he danced out no tale of Greek lust, twisting his limbs in obscene movements. Nablas, cinyras, pipes, drums and citharas served the Lord, not idols. Let it not therefore be pleaded that forbidden things may be watched; by the devil, the craftsman, they were changed from holy things into forbidden ones. Let shame, then, lay down the rule for these people, even if the holy Scriptures cannot. For in certain things Scripture makes better provision in its commanding. Having felt modesty, it forbade the more because it kept silent. The Truth, had it descended as far as these things, would have thought very ill of its faithful. For in precepts, too, certain things are for the most part more usefully passed over in silence: they often suggest themselves while they are being forbidden. So too they are kept silent while they are written in the Scriptures, and in place of precepts strictness speaks, and reason teaches what Scripture has left unsaid. Let each one only take counsel with himself, and speak with the character of his profession, and he will never do anything unseemly. For a conscience that will owe itself to no one else but itself will have the greater weight.

IV. Quid Scriptura interdixit? Prohibuit enim spectari quod prohibet geri. Omnia, inquam, ista spectaculorum genera damnavit quando idololatriam sustulit,

IV. What has Scripture forbidden? For it has prohibited the watching of what it prohibits the doing of. All these kinds of spectacles, I say, it condemned when it abolished idolatry,

Editors' notes and page, col. 782

Page

running head: R DE SPECTACULIS. 782
marginal letters: A eorum in hac causa; B nostris instantia major; C servierunt, non idolis; D debebit nisi sibi
old-edition numerals: 340 after excitandae
other: running head cut at left edge (presumably LIBER DE SPECTACULIS.); Baluze's notes (PH. BALUZII NOTAE, heading across page foot) not set; left-column fragments not set; Argumentumest printed with tight spacing, set as two words; Israel printed possibly with diaeresis (Israël), set Israel; geret (future indicative) left as printed; column ends mid-word sus-; margin C sits between the servierunt and spectentur lines, assigned to servierunt by comparison with the placement of B and D

PL 4:783

ludorum omnium matrem, unde haec vanitatis et levitatis monstra venerunt. Quod enim spectaculum sine idolo? quis ludus sine sacrificio? quod certamen non consecratum mortuo? Quid inter haec Christianus fidelis facit? Si idololatriam fugit, quid qui jam sanctus sit de rebus criminosis voluptatem capit? Quid contra Deum superstitiones probat, quas amat dum spectat? Caeterum, sciat omnia haec inventa daemoniorum esse, non Dei. Impudenter in Ecclesia daemonia exorcizat quorum voluptates in spectaculis laudat; et cum semel illi renuntians, rescissa sit res omnis in Baptismate, dum post Christum ad diaboli spectaculum vadit, Christo tamquam diabolo renuntiat. Idololatria, ut jam dixi, ludorum omnium mater est; quae ut ad se Christiani fideles veniant, blanditur illis per oculorum et aurium voluptatem. Romulus Censo, quasi consilii deo, ob rapiendas Sabinas circenses, primus consecravit. Caeterum reliqui, dum Urbem fames occupasset, ad avocationem populi acquisiti sunt ludi scenici, Cereri et Libero dicati postmodum reliquisque idolis et mortuis. Graeca illa certamina vel in cantibus, vel in fidibus, vel in vocibus, vel in viribus praesides suos habent varia daemonia; et quicquid est aliud quod spectantium aut oculos movet aut delinit aures, si cum origine sua et institutione quaeratur, causam praefert aut idolum aut daemonium aut mortuum. Ita diabolus artifex, quia idololatriam per se nudam sciebat horreri, spectaculis miscuit, ut per voluptatem posset amari.

the mother of all games, whence these monsters of vanity and levity have come. For what spectacle is there without an idol? what game without a sacrifice? what contest not consecrated to a dead man? What is a faithful Christian doing among these things? If he flees idolatry, why does he who is now holy take pleasure in criminal things? Why does he approve superstitions against God, which he loves while he watches them? Moreover, let him know that all these things are inventions of demons, not of God. Shamelessly does he exorcize in the Church the demons whose pleasures he praises at the spectacles; and when, once he has renounced him, the whole matter has been cut off in Baptism, while after Christ he goes to the spectacle of the devil, he renounces Christ as he did the devil. Idolatry, as I have already said, is the mother of all games; and, so that faithful Christians may come to her, she entices them through the pleasure of the eyes and ears. Romulus first consecrated the circus games to Consus, as to the god of counsel, for the carrying off of the Sabine women. Moreover, the rest: when famine had seized the City, stage plays were procured for the diversion of the people, dedicated to Ceres and Liber, and afterwards to the remaining idols and the dead. Those Greek contests, whether in songs, or on strings, or in voices, or in strength, have various demons as their presidents; and whatever else there is that either moves the eyes of the spectators or charms their ears, if it is inquired into with regard to its origin and institution, displays as its cause either an idol or a demon or a dead man. Thus the devil, the craftsman, because he knew that idolatry naked by itself was abhorred, mixed it with spectacles, so that through pleasure it might be loved.

V. Plura prosequi quid est necesse, vel sacrificiorum in ludis genera monstruosa describere, inter quae nonnumquam et homo fit hostia latrocinio sacerdotis, dum cruor etiam de jugulo calidus exceptus spumanti patera, dum adhuc fervet, et quasi sitienti idolo in faciem jactatus crudeliter propinatur, et inter voluptates spectantium quorumdam mors erogatur, ut per cruentum spectaculum saevire discatur, quasi parum sit homini privata sua rabies, nisi illam et publice discat. In poenam hominis fera rabida nutritur in deliciis, ut sub spectantium oculis crudelius insaniat. Erudit artifex belluam, quae clementior fortasse fuisset si non illam magister crudelior saevire docuisset. Ergo, ut taceam quicquid latius idololatria probat, quam vana sunt ipsa certamina, lites in coloribus, contentiones in cursibus, favores in honoribus, gaudere quod equus velocior fuerit, moerere

V. What need is there to pursue more, or to describe the monstrous kinds of sacrifices in the games, among which sometimes even a man becomes a victim through the brigandage of a priest, while the blood, caught still warm from the throat in a foaming bowl, while it is yet seething, and thrown as if to a thirsty idol into its face, is cruelly pledged to it; and amid the pleasures of the spectators the death of certain men is dispensed, so that through a bloody spectacle savagery may be learned, as though his private madness were too little for a man unless he learns it publicly as well. For the punishment of a man a raging beast is fed in luxury, so that under the eyes of the spectators it may rage more cruelly. The trainer instructs the beast, which would perhaps have been gentler had not a crueller master taught it to be savage. Therefore, to keep silent about whatever idolatry approves more widely, how vain are the contests themselves: quarrels over colours, rivalries in races, partisanships in honours, to rejoice that a horse has been swifter, to grieve

Editors' notes and page, col. 783

Footnotes

STEPH. BALUZII NOTAE. (printed under page 383) (IV) ‹anchor: Ludorum omnium matrem› · lemma above this foot (col 782/783) IV. — Ludorum omnium matrem. Vide Ovidium lib. V Fastorum, et Petrum Fabrum Sanjorianum lib. IV Agonisticon, cap. 5, ubi fuse ista explicat. Vide etiam librum Tertulliani de Spectaculis.

IV. — "The mother of all the games." See Ovid, Fasti book 5, and Pierre Faber of Saint-Jory, Agonisticon book 4, chapter 5, where he explains these things at length. See also Tertullian's book On the Spectacles.

(Romulus Conso) ‹anchor: Romulus Conso› · lemma above this foot Romulus Conso. Vide supra pag. 563.

"Romulus to Consus." See above, page 563. [Page number faint on the scan.]

(Cantibus) ‹anchor: cantibus› · lemma above this foot Cantibus Codex Fuxensis, fletibus. Quae postea sequuntur, Faber cap. 4 fere putat esse ex glossemate.

"With songs": the Foix manuscript has "with weeping". What follows, Faber (chapter 4) more or less thinks comes from a gloss.

(printed under page 383) (V) ‹anchor: Parentes Christi› · lemma above this foot V. — Parentes Christi. Ita codex Fuxensis. Alius et editio Manutii, partes, errore manifesto: comparatio est inter genealogiam equi et genealogiam Christi; scit iste Christianus genealogiam equi, nescit genealogiam Christi. Turpe et miserabile.

V. — "Christ's forebears." So the Foix manuscript. The other one and Manutius's edition have "partes" ("parts"), a plain error: the comparison is between the pedigree of a horse and the genealogy of Christ; this Christian knows the horse's pedigree and does not know Christ's genealogy. Shameful and pitiable.

(Secum sanctum) ‹anchor: secum sanctum› · lemma above this foot Secum sanctum. Codex Fuxensis, secum corpus quod est sanctum. Codex Remensis et editiones, secum Spiritum sanctum.

"The holy thing with him." The Foix manuscript has "with him the body which is holy"; the Reims manuscript and the editions have "with him the Holy Spirit".

(Dimissus e Dominico) ‹anchor: dimissus e Dominico› · lemma above this foot Dimissus e Dominico. Codex ex quo liber iste editus est a Manutio, non habebat e Dominico, et propterea appositus est in illa editione asteriscus, ut intelligi daretur aliquid huic deesse. Pamelius laudat manuscriptum in quo scriptum erat dimissus e Dominico, ut in codice Remensi; Fuxensis habet amisso Dominico, per errorem librarii.

"Dismissed from the Lord's house." The manuscript from which Manutius edited this book did not have "e Dominico", and so an asterisk was placed in that edition to show that something was missing here. Pamèle cites a manuscript in which "dimissus e Dominico" was written, as in the Reims manuscript; the Foix manuscript has "amisso Dominico" ("the Lord's having been lost"), by a copyist's error.

(Gerens Eucharistiam) ‹anchor: gerens Eucharistiam› · lemma above this foot Gerens Eucharistiam. Vide supra, pag. 464, et quae notata sunt ad librum de Bono Patientiae.

"Carrying the Eucharist." See above, page 464, and the notes on the book On the Good of Patience.

(Christi sanctum) ‹anchor: Christi sanctum› · lemma above this foot Christi sanctum. Emendatum ex libro Fuxensi.

"Christ's holy body." Corrected from the Foix book.

(printed under page 383) (VI) ‹anchor: argumentorum strophas› · lemma in col 784 VI. — Argumentorum strophas. Ita veteres libri. Antea legebatur agentium strophas, nullo sensu. Vide Lexicon Martinii et Etymologicon linguae Latinae Gerardi Joannis Vossii.

VI. — "The tricks of the plots." So the old books. Formerly it read "agentium strophas" ("the tricks of the actors"), which makes no sense. See Martinius's Lexicon and the Etymologicon of the Latin language by Gerardus Joannes Vossius.

(Inter ipsas leges) ‹anchor: inter ipsas leges› · lemma in col 784 Inter ipsas leges. Vide supra pag. 381.

"Amid the laws themselves." See above, page 381.

(printed under page 383)

Page

running head: 783 DIVI CYPRIANI (rest cut off at image edge)
marginal letters: A tulit, ludorum omnium matrem; B illis per oculorum et aurium voluptatem. Romulus; C ciorum in ludis genera monstruosa describere, inter; D noribus, gaudere quod equus velocior fuerit, moerere
old-edition numerals: 244 after illam
other: column begins with the fragment "tulit," completing a word broken from the previous column; "scenici" read where the blurred type looks like "seenici", UNSURE; "Censo" as printed in text (Baluze's note lemma reads "Romulus Conso"), UNSURE given blur; Baluze's notes (STEPH. BALUZII N[otae]) at the page foot not set, being apparatus for a later pass; no editors' matter in the text block

PL 4:784

quod pigrior, annos pecoris computare, consules nosse, aetates discere, prosapiam designare, avos ipsos atavosque commemorare! Quam hoc totum otiosum negotium, immo quam turpe et ignominiosum, hunc, inquam, memoriter totam equini generis sobolem computantem et sine offensa spectaculi cum magna velocitate referentem! Parentes Christi, si praeroges, nescit, ut infelicius sit et scire. Quod si rursum praerogem quo ad aliquod spectaculum nescit, aut infelicior, si scit. Quod si rursum praerogem quo ad aliquod spectaculum itinere pervenerit, confitebitur per luparum, per prostitutarum nuda corpora, per publicam libidinem, per dedecus publicum, per vulgarem lasciviam, per communem omnium contumeliam. Cui ut non objiciam quod fortasse commisit, vidit tamen quod committendum non fuit, et oculos ad idololatriae spectaculum per libidinem duxit, ausus secum sanctum in lupanar ducere, si potuisset; qui festinans ad spectaculum, dimissus e Dominico et adhuc gerens secum, ut assolet, Eucharistiam, inter corpora obscoena meretricum Christi sanctum corpus infidelis iste circumtulit, plus damnationis meritus de itinere quam de spectaculi voluptate.

that it has been slower, to count the years of the herd, to know the consuls, to learn the ages, to trace the lineage, to recall the grandsires themselves and the great-grandsires! How idle a business is all this, nay, how base and ignominious, this man, I say, reckoning from memory the whole offspring of the equine race and recounting it with great speed and without a slip at the spectacle! If you ask him the parents of Christ, he does not know them, so that it is the more unhappy even to know. But if again I ask by what way he goes to some spectacle, he does not know, or he is more unhappy if he knows. But if again I ask by what road he arrived at some spectacle, he will confess: through [the dens] of harlots, through the naked bodies of prostitutes, through public lust, through public disgrace, through common lewdness, through the common contempt of all. Without charging him with what he has perhaps committed, he nevertheless saw what ought not to have been committed, and led his eyes through lust to the spectacle of idolatry, having dared to take the holy thing with him into the brothel, had he been able; who, hurrying to the spectacle, dismissed from the Lord's house and still carrying with him, as is customary, the Eucharist, this unbeliever carried the holy body of Christ about among the obscene bodies of harlots, deserving more damnation for the journey than for the pleasure of the spectacle.

VI. Sed, ut de hoc scenae inquinamento inverecundo jam transitum faciam, pudet referre quae dicuntur, pudet etiam accusare quae fiunt, argumentorum strophas, adulterorum fallacias, mulierum impudicitias, scurriles jocos, parasitos sordidos, ipsos quoque patresfamilias togatos modo stupidos, modo obscoenos, in omnibus stolidos, in omnibus inverecundos. Et cum nulli hominum aut generi aut professioni ab improborum istorum sermone parcatur, ab omnibus tamen ad spectaculum convenitur. Commune dedecus delectat, videre vel recognoscere otia vel discere. Concurritur illic ad pudorem publicum lupanaris, ad obscoenitatis magisterium, ne quid secreto minus agatur quam quod in publico discitur; et inter ipsas leges docetur quidquid legibus interdicitur. Quid inter haec Christianus fidelis facit cui vitia non licet nec cogitare? quid oblectatur simulacris libidinis, ut in ipsis deposita verecundia audacior fiat ad crimina? Discit et facere dum consuescit videre. Illae tamen quas infelicitas sua ad servitutem inseruit et prostravit, libidines publicas occultant, et dedecus suum de latebris consolantur. Erubescunt videri etiam quae pudorem vendiderunt. At istud publicum

VI. But, to make my passage now from this shameless pollution of the stage, it is shameful to relate the things that are said, shameful even to accuse the things that are done: the tricks of plots, the deceits of adulterers, the immodesties of women, scurrilous jests, sordid parasites, and the very fathers of families in the toga, now stupid, now obscene, in all things foolish, in all things shameless. And though no class or profession of men is spared by the talk of these wicked people, yet all come together to the spectacle. The common disgrace delights them, to see or to recognize idle ways, or to learn them. There they run together to the public shame of the brothel, to the school of obscenity, so that nothing less may be done in secret than what is learned in public; and amid the very laws is taught whatever is forbidden by the laws. What does a faithful Christian do amid these things, to whom it is not permitted even to think of vices? Why does he take delight in images of lust, so that, modesty laid aside in them, he may become bolder for crimes? He learns to do them too while he grows accustomed to see them. Yet those women whom their misfortune has thrust into servitude and laid prostrate conceal their public lusts, and console their disgrace with hiding places. Even those who have sold their modesty blush to be seen. But this public

Editors' notes and page, col. 784

Page

running head: [D]IVI CYPRIANI 784 (start of the running head cut off at the left edge)
marginal letters: A quod pigrior; B mittendum non fuit; C cundos. Et cum nulli; D videri etiam quae
old-edition numerals: (none)
other: first word "quod" begins the column (sentence continues from col. 783); "Quod si rursum praerogem quo ad aliquod spectaculum nescit, aut infelicior, si scit" appears to be a compositor's garbling or dittography of the following sentence, set as printed; "per luparum" set as printed (perhaps for lupanarium), rendered "[the dens] of harlots"; "pigrior" sense uncertain without the preceding column; last word "pu-" is hyphenated across the column break; full-width heading of the notes ("...EPH. BALUZII NOTAE.") is not set; Baluze's notes at the page foot (Dimissus e Dominico; Gerens Eucharistiam; Christi sanctum; Argumentorum strophas; Inter ipsas leges) are left for the later pass

PL 4:785

monstrum omnibus videntibus geritur, et prostitutarum transitur obscoenitas. Quaesitum est quomodo adulterium oculis admitteretur. Huic dedecori condignum dedecus superducitur. Homo fractus omnibus membris, et vir ultra muliebrem mollitiem dissolutus, cui ars sit verba manibus expedire; et propter unum nescio quem nec virum nec feminam, commovetur civitas tota, ut desaltentur fabulosae antiquitatum libidines. Ita amatur quidquid non licet, ut quae etiam aetas absconderat, sub oculorum memoriam reducantur.

monstrosity is carried on with everyone watching, and the obscenity of prostitutes is passed over. A way has been sought for adultery to be admitted through the eyes. Upon this disgrace a disgrace fully as fitting is laid. A man broken in all his limbs, a male dissolved beyond womanly softness, whose art is to deliver words with his hands; and for the sake of some one person or other, neither man nor woman, the whole city is stirred, so that the fabled lusts of antiquity may be danced out. So much is whatever is unlawful loved, that even what age had hidden is brought back under the remembrance of the eyes.

VII. Non est libidini satis malis suis uti praesentibus, nisi suum de spectaculo faciat in quo etiam superior aetas erraverat. N⟨o⟩n licet, inquam, adesse Christianis fidelibus, non licet omnino, nec illis quos ad delinimenta aurium ad omnes ubique Graecia instructos suis vanis artibus mittit. Clangores tubae bellicos alter imitatur raucos, alter lugubres sonos spiritu tibiam inflante moderatur, alter, cum choris et cum hominis canora voce contendens spiritu suo, quem de visceribus suis in superiora corporis nitens hauserat, tibiarum foraminibus modulatur; nunc effuso, et nunc intus occluso atque in aerem pro certis foraminum meatibus emisso, nunc in articulo sonum frangens, loqui digitis elaborat, ingratus artifici qui linguam dedit. Quid loquar comicas et inutiles curas? quid illas magnas tragicae vocis insanias? quid nervos cum clamore commissos? Haec etiamsi non essent simulacris dicata, adeunda tamen et spectanda non essent Christianis fidelibus; quoniam, etsi non haberent crimen, habent in se maximam et parum congruentem fidelibus vanitatem.

VII. It is not enough for lust to make use of its present evils, unless it makes its own, from the show, that in which even an earlier age had gone astray. It is not lawful, I say, for faithful Christians to be present, it is not lawful at all, not even at those whom Greece sends everywhere to all, trained in her vain arts, for the soothing of the ears. One imitates the hoarse warlike blasts of the trumpet; another governs mournful sounds with breath blowing into the pipe; another, contending with choirs and with the tuneful voice of a man, by his own breath, which he had drawn up, straining, from his inward parts into the upper parts of the body, makes melody on the holes of the pipes; now with the breath poured out, now shut up within and sent out into the air through the fixed passages of the holes, now breaking the sound at a joint, he labours to speak with his fingers, ungrateful to the Maker Who gave the tongue. What shall I say of comic and useless concerns? What of those great ravings of the tragic voice? What of strings struck together with clamour? These things, even if they were not dedicated to idols, still ought not to be approached and watched by faithful Christians; since, even if they held no crime, they hold in themselves a very great vanity, and one little befitting the faithful.

VIII. Nam illa altera reliquorum dementia est manifesta otiosis hominibus negotiatio; et prima victoria est ut ultra modum humanum venter esurire potuisse super titulo coronatae edacitatis flagitiosae nundinae; ictibus vulnerum infelix facies locatur, ut infelicior venter saginetur. Quam foeda praeterea ista luctamina, vir infra virum jacens amplexibus inhonestis et nexibus implicatur! In tali certamine viderit vel vincat, pudor tamen victus est. Ecce tibi alter nudus salit, alter orbem aereum contentis in aerem viribus jactat. Haec gloria non est, sed dementia. Denique remove spectatorem, reddideris vanitatem. Fugienda sunt ista a Christianis fidelibus, ut jam frequenter diximus, tam vana, tam perniciosa, tam sacrilega spectacula, a quibus et oculi nostri et aures essent custodiendae. Cito in hoc assuescimus quod audimus, quod videmus. Nam, cum mens hominis ad vitia ipsa ducatur, quid faciet, si habuerit exempla naturae corporis lubrica quae sponte corruit? quid faciet,

VIII. For that other madness of the rest is a trade laid open to idle men; and the first victory is that the belly should have been able to hunger beyond human measure, upon the title of a crowned gluttony, a shameful market; the unhappy face is hired out to the blows of wounds, so that a more unhappy belly may be fattened. How foul, besides, are those wrestlings: man lying beneath man is entangled in unseemly embraces and holds! In such a contest let him look to it or let him win, yet modesty has been conquered. Behold, one leaps naked, another hurls a bronze disc into the air with straining strength. This is not glory, but madness. In short, take away the spectator, and you will have rendered it vanity. These things must be fled by faithful Christians, as we have already often said, spectacles so vain, so pernicious, so sacrilegious, from which both our eyes and our ears ought to be guarded. Quickly do we grow accustomed to what we hear, to what we see. For, since the mind of man is led towards vices themselves, what will it do if it has the slippery examples of the nature of the body, which falls of its own accord? What will it do,

Editors' notes and page, col. 785

Footnotes

STEPH. BALUZII NOTAE. [The first note is preceded by a small superior numeral (a marginal page mark of Baluze's edition, partly legible).] (Adulterium oculis) ‹anchor: adulterium oculis› · lemma above this foot Adulterium oculis. Vide supra p. 379.

"Adultery with the eyes." See above, p. 379.

(Fractus omnibus membris) ‹anchor: fractus omnibus membris› · lemma above this foot Fractus omnibus membris. Vide supra p. 380.

"Broken in every limb." See above, p. 380.

(Muliebrem mollitiem) ‹anchor: muliebrem mollitiem› · lemma above this foot Muliebrem mollitiem. Vide supra p. 381.

"Womanish softness." See above, p. 381.

(printed under page 384) (X) ‹anchor: detriumphaverat› · lemma in col 786 X. — Detriumphaverat. Tertullianus in Apologetico: Illos numquam magis detriumphamus quam cum pro fidei obstinatione damnamur. Minutius Felix: Quos populaverant detriumphatos colere coeperunt. Sic etiam dicebant depompare pro contumelia afficere, uti pluribus exemplis ostendimus in nova nostra collectione Conciliorum p. 716, 724. In antiqua versione concilii sexti, actione 12, in Epistola Sergii CP. ad Honorium Papam legitur: Dum redarguisset atque depompasset pravam ejus impietatem.

X. — "Had triumphed over." Tertullian in the Apology: "We never triumph over them more than when we are condemned for our steadfastness in the faith." Minucius Felix: "Those whom they had laid waste and triumphed over, they began to worship." So too they said "depompare" for "to treat with contumely", as we have shown with several examples in our new collection of the Councils, pp. 716, 724. In the old version of the Sixth Council, session 12, in the letter of Sergius of Constantinople to Pope Honorius, one reads: "When he had refuted and stripped of its pomp his perverse impiety."

(printed under page 384)

Page

running head: 785 LIBER DE SPECTAC[...] (cut off at the image edge)
marginal letters: A ‹blicum monstrum omnibus›; B ‹ad delinimenta aurium›; C ‹non haberent crimen›; D ‹quenter diximus›
old-edition numerals: 344 after "Non licet" (VII.), small raised numeral (Q3: earlier listed as none)
other (Q3): in note X the scan is unclear at "coeperunt" (ligature) and "pravam" (first letter broken, may read v); not changed.

PL 4:786

si fuerit impulsa? Avocandus est igitur animus ab istis.

if it has been pushed? The mind must therefore be called away from these things.

IX. Habet Christianus spectacula meliora, si velit; habet veras et profuturas voluptates, si se recognoverit. Et, ut omittam illa quae nondum contemplari possunt, habet istam mundi pulchritudinem, quam videat atque miretur, solis ortum aspiciat, rursus occasum mutuis vicibus dies noctesque revocantem, globum lunae temporum cursus incrementis suis decrementisque signantem, astrorum micantium choros et assidue de summa mobilitate fulgentes, anni totius per vices summa de summo membra divisa, et dies ipsos cum noctibus per horarum spatia digestos, terrae molem libratam cum montibus, et proflua flumina cum suis fontibus, extensa maria cum suis fluctibus atque littoribus, interim constantem pariter summa conspiratione nexibusque concordiae extensum aerem medium tenuitate sua cuncta vegetantem, nunc imbres contractis nubibus profundentem, nunc serenitatem refecta raritate revocantem, et in omnibus istis incolas proprios, in aere aves, in aquis pisces, in terra hominem. Haec, inquam, et alia opera divina sint Christianis fidelibus spectacula. Quod theatrum humanis manibus exstructum istis operibus poter⟨i⟩t comparari? Magnis licet lapidum molibus exstruatur, cristae sunt montium altiores, et auro licet tecta laquearia resplendeant, astrorum fulgore vincentur. Numquam humana opera mirabitur quisquis se recognoverit filium Dei. Dejicit se de culmine generosit⟨a⟩tis suae qui admirari aliquid praeter Dominum potest.

IX. The Christian has better spectacles, if he wishes; he has true and profitable pleasures, if he recognizes himself. And, to pass over those things which cannot yet be contemplated, he has this beauty of the world, which he may see and wonder at: let him look upon the rising of the sun, and again its setting, bringing back days and nights in mutual alternation; the globe of the moon marking the courses of the seasons by its waxings and wanings; the choirs of the twinkling stars, shining constantly from the highest motion; the members of the whole year divided in turns from the highest to the highest; and the days themselves with the nights set in order through the spaces of the hours; the mass of the earth balanced with its mountains, and the flowing rivers with their springs, the outstretched seas with their waves and shores; meanwhile the air in the midst, standing firm, stretched out alike by the highest agreement and the bonds of concord, quickening all things by its thinness, now pouring out showers when the clouds are drawn together, now bringing back fair weather when its rarity is restored; and in all these their own inhabitants: in the air birds, in the waters fish, on the earth man. These, I say, and other divine works, let them be the spectacles for faithful Christians. What theatre built by human hands could be compared with these works? Though it be built with great masses of stones, the crests of the mountains are higher; and though the fretted ceilings of roofs gleam with gold, they will be surpassed by the brilliance of the stars. Never will anyone who has recognized himself as a son of God admire human works. He casts himself down from the summit of his nobility who can admire anything besides the Lord.

X. Scripturis, inquam, sacris incumbat Christianus fidelis; et ibi inveniet condigna fidei spectacula. Videbit instituentem Deum mundum suum, et cum caeteris animalibus hominis illam admirabilem fabricam melioremque facientem. Spectabit mundum in delictis suis, justa naufragia, piorum praemia, impiorumque supplicia, maria populo siccata, et de petra rursus populo maria porrecta. Spectabit de coelo descendentes messes, non ex aratro impressas, flumina transitus siccos refraenatis aquarum agminibus exhibentia. Videbit in quibusdam fidem cum igne luctantem, feras religione superatas et in mansuetudinem conversas. Intuebitur et animas ab ipsa etiam morte revocatas. Considerabit etiam de sepulchris admirabiles ipsorum consumptorum jam ad vitam corporum reductas, et in his omnibus majus jam videbit spectaculum, diabolum illum, qui totum detriumphaverat mundum, sub pedibus Christi jacentem. Quam hoc decorum spectaculum, fratres, quam jucundum, quam necessarium, intueri semper spem suam, et oculos aperire ad salutem suam! Hoc est spectaculum

X. Let the faithful Christian, I say, apply himself to the sacred Scriptures; and there he will find spectacles worthy of faith. He will see God establishing His world, and, together with the other living creatures, making that wonderful and better fabric of man. He will behold the world in its sins, just shipwrecks, the rewards of the godly and the punishments of the ungodly, seas dried up for a people, and seas again brought forth from a rock for a people. He will behold harvests coming down from heaven, not pressed out by the plough, rivers furnishing dry crossings with the hosts of their waters reined back. He will see in some men faith wrestling with fire, wild beasts overcome by religion and turned to gentleness. He will gaze also upon souls called back even from death itself. He will consider also, from the tombs, the wondrous [forms] of the very bodies already consumed brought back to life; and in all these he will see a still greater spectacle, that devil who had triumphed over the whole world lying beneath the feet of Christ. How seemly a spectacle this is, brethren, how pleasant, how necessary, always to gaze upon one's hope, and to open one's eyes to one's salvation! This is the spectacle

Editors' notes and page, col. 786

Page

running head: [LIBE]R DE SPECTACULIS. 786 (left part of head cut off at image edge)
marginal letters: A ‹ciet, si fuerit impulsa?›; B ‹tibus atque littoribus›; C ‹X. Scripturis, inquam›; D ‹reductas, et in his›
old-edition numerals: 343 (superior figure) after ‹ibi›
other: column begins with fragment ‹ciet› of ‹fa-ciet› broken from col. 785; column ends ‹spectacu-› split at the column break; ‹poter.t› and ‹generosit.tis› have damaged letters supplied as ⟨i⟩ and ⟨a⟩; ‹globum› read with slight uncertainty (type blurred, could look like globun); second ‹maria› in ‹populo maria porrecta› set as printed (sense might expect flumina), not marked as misprint; ‹admirabiles … reductas› grammatically elliptical, the English supplements [forms]; Baluze's notes at page foot not set

PL 4:787

quod videtur etiam luminibus amissis. Hoc est spectaculum quod non exhibet praetor aut consul, sed qui est solus et ante omnia et super omnia, immo

which is seen even when the eyes have been lost. This is a spectacle which no praetor or consul presents, but He Who is alone and before all things and above all things, nay rather

ex quo omnia, Pater Domini nostri Jesu Christi, cui laus et honor in saecula saeculorum. Opto vos, fratres, semper bene valere. Amen.

from Whom are all things, the Father of our Lord Jesus Christ, to Whom be praise and honour unto the ages of ages. I wish you, brethren, always to fare well. Amen.

Editors' notes and page, col. 787

Footnotes

[This page's foot belongs to the next work, the Liber de laude martyrii (its argumentum ends at the head of the foot); no note of the De spectaculis is printed here.] LECTIONES VARIANTES. (printed under page 385)

(a) ‹anchor: not visible on this foot› · call in col 787

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

"Ipsa animi mei deliberatione confringi: nam" ("to be broken by the very deliberation of my mind: for"): Lam., Ebor., NC. 1. "Confringam" ("I shall break"): Thu.

(printed under page 385) (I) ‹anchor: Animum› · lemma above this foot 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" (animum). The St Arnulf and de Thou manuscripts have "animi mei deliberatione" ("by the deliberation of my mind"). So too the manuscript of Saint-Denis at Reims, except that the copyist dropped the word "mei". Nicolas Le Fèvre also corrected it so in his printed copy, in which he noted various 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, not set; 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 continues with ARGUMENTUM. — Laudem (another unit); not set here

PL 4:788

Editors' notes and page, col. 788

Footnotes

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

Quamobrem etsi potentia Lam. Ebor. NC. 1.

"Quamobrem etsi potentia" ("Wherefore, although the power"): Lam., Ebor., NC. 1.

(printed under page 385)

Tantae laudis exprimat Lam. Lin.

"Tantae laudis exprimat" ("express of such great praise"): Lam., Lin.

STEPH. BALUZII NOTAE. (De laude martyrii) ‹anchor: De laude martyrii (title)› · note in cols 787-788 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 Ecclesiastem, 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 Thuano 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 manuscript of Gembloux. 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 view about the difference of style with an argument taken from book 4 of St Augustine's On Christian Teaching, from which he gathered that Cyprian does not always keep the same manner of speaking, but sometimes pursues the sublime and is copious with abundance of words, and at other times uses a lowly and subdued manner. This is true. Bellarmine also thinks it Cyprian's. Some conclude 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 book's title is written simply "Here begins On the Praise of Martyrdom", or something similar. The names of Moyses and Maximus were therefore 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 15 and 24 are addressed. Add in favour of this work that it is found everywhere, consistently, in all the old manuscripts 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 very learned Jacques de Billy used to assign the Metaphrase on 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 nearly equal to Gregory in age, which he says carries great weight 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, against which I corrected it. I will not set out their various readings; I will note only some that seem to me of some weight. But first of all I will point out that 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 missing, left out by the copyists, as far as these on page 345, "the sum, namely". Again, by the same error, on page 350, after "the elect are crowned", the rest is missing, likewise left out by the copyists; and there, to mention this too, those manuscripts read "curantur" ("are cared for") for "coronantur" ("are crowned"). [The page numbers 343, 345, 350 are faint on the scan.]

(printed under page 385) (I) ‹anchor: animum (De laude martyrii I)› · note in 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. — "Animum" ("the mind"). The manuscript of St Arnulf and the de Thou manuscript have "animi mei deliberatione" ("by the deliberation of my mind"). So too the manuscript of Saint-Denis at Reims, except that the word "mei" has slipped past the copyist. Nicolas Faber also corrected it so in his printed book, in which he noted various readings from the manuscripts.

(printed under page 385)