PL 4 · cols. 637–652

Cyprianus, Liber de zelo et livore

Editors' preface

LIBER DE ZELO ET LIVORE.

BOOK ON JEALOUSY AND ENVY.

ARGUMENTUM. — Paucis libri hujus argumentum reddit in haec verba D. Pontius in vita Cypriani: « Quis, inquit, livorem de venenata invidiae malignitate venientem, dulcedine remedii salutaris inhiberet? » Principio igitur, postquam eo gravius crimen esse zelum seu livorem, quo occultius est malum, et originem ejus diabolo ascribendam docuit: propositis etiam obiter invidiae exemplis e Veteri Testamento,

ARGUMENT. — D. Pontius, in the Life of Cyprian, gives the argument of this book in a few words, in these: "Who," he says, "would have checked envy, which comes from the poisoned malignity of jealousy, with the sweetness of a saving remedy?" At the beginning, therefore, after he has taught that jealousy or envy is a crime the graver as the evil is the more hidden, and that its origin is to be ascribed to the devil; having also set forth in passing examples of envy from the Old Testament,

Editors' notes and page, col. 637

Footnotes

LECTIONES VARIANTES (De bono patientiae, end) (printed under page 312)

(a) ‹anchor: not visible› · call in col 637

Coram tondente Bod. 1, 2, 3, 4. Ver.

"Before the shearer": Bodleian MSS 1, 2, 3, 4; Ver.

(printed under page 312)

(b) ‹anchor: not visible› · call in col 637

Sic non aperuit Lam. Ebor.

"So he opened not": Lam.; York (Ebor.).

(printed under page 312)

Patientissimus silentium NC. 2.

"Most patient … silence": NC. 2.

(printed under page 312)

(d) ‹anchor: not visible› · call in col 637

Hic qui Lam. Ebor. Bod. 2.

"He who": Lam.; York; Bodleian 2.

(printed under page 312)

(e) ‹anchor: not visible› · call in col 637

In passione prius Ver.

"Before, in the passion": Ver.

(printed under page 312)

(f) ‹anchor: not visible› · call in col 637

Manifestius Lin.

"More manifestly": Lincoln (Lin.).

(printed under page 312)

(g) ‹anchor: justorum omnium› · call in col 637

Justos omnes Voss. 1.

"All the just" (accusative): Vossius 1.

(printed under page 312)

(h) ‹anchor: Qui ad vindictam› · call in col 637

Vindictam sui Bod. 1.

"Vengeance for himself": Bodleian 1.

(printed under page 312)

(889) ‹lemma: De zelo et livore› · col 637

889 DE ZELO ET LIVORE. Cum sanctus Augustinus initium et quaedam alia hujus libri loca retulisset in l. iv, de Baptismo contra Donatistas, c. 8, postea ait: Haec verba Cypriani in Epistola, populis nota, quam vera, quam fortia sint recognoscimus. Vere decuit Cyprianum de Zelo et Livore et arguere graviter et monere, a quo tam mortifero malo cor ejus penitus alienum tanta charitatis abundantia comprobavit. Idem in caput v Epistolae ad Galatas: Scripsit et beatus Cyprianus librum de Zelo et Livore optimum, quem qui legerit, non dubitaverit annumerare operibus carnis invidiam. Vide Hincmarum in libro lv Capitulorum, cap. 47, pag. 566.

889 ON JEALOUSY AND ENVY. Saint Augustine, having quoted the opening and some other passages of this book in On Baptism against the Donatists, book IV, chapter 8, then says: "We recognize how true, how strong these words of Cyprian in his letter are, known as they are to the people. It truly befitted Cyprian both to rebuke gravely and to admonish concerning jealousy and envy, since by so great an abundance of charity he proved his own heart wholly a stranger to so deadly an evil." The same, on chapter 5 of the Epistle to the Galatians: "The blessed Cyprian also wrote an excellent book On Jealousy and Envy; whoever reads it will not hesitate to count envy among the works of the flesh." See Hincmar in the book of fifty-five chapters (lv Capitulorum), chapter 47, page 566.

(printed under page 312)

Page

running head: 637 LIBER DE ZELO ET LI[VORE] (right edge cut off in the image; the head names this unit's work although the upper half of the page is De bono patientiae)
marginal letters: D ‹Argumentum. — Paucis libri hujus argumentum reddit›; (A, B, C stand beside the De bono patientiae text and its foot apparatus above the band, not set here)
old-edition numerals: (none) in the part set; (885 after "maxillas" and 889 before the Baluze note "DE ZELO ET LIVORE" fall outside it)
other: other: above the band, col 637 carries the end of De bono patientiae (§XXIII from "cum fortitudine. Tacui, numquid semper tacebo" to §XXIV "Qui ad vindictam"), with its Lectiones variantes a–i and Baluze's notes; already published as PL004/bono_patientiae, NOT set here (pointer).
other: full_width: the title band "LIBER / DE ZELO ET LIVORE" is printed across both columns of the page, below the foot apparatus of De bono patientiae; only "LIBER" and "DE ZELO ET" are visible in this column's images, the rest ("LIVORE") is completed from the running head and the band's position; set once here, the settle step places it.
other: editors' matter: the ARGUMENTUM (italic, printed in the text block) is the editors', not Cyprian's; set per Ray 2026-10-17. It runs on mid-sentence into col 638 ("radicem malorum..."), imported.
other: "D. Pontius": the abbreviation is kept as printed (probably "Diaconus"); not expanded in the English.
other: below the Argumentum the page foot carries the Lectiones variantes (r: "Bonos Lin.") and Baluze's note 889 on DE ZELO ET LIVORE (citing Augustine, De baptismo IV.8): foot apparatus, left to pass 2.
running head: 637 LIBER DE ZELO ET LIVORE. 638
marginal letters: D ‹ARGUMENTUM. — Paucis libri hujus› (A and B on this page stand beside De bono patientiae, not this unit)
old-edition numerals: (none)
other: title band printed across the page in two lines, "LIBER" over "DE ZELO ET LIVORE.", read on the page and set as one caption line; it stands in mid-page below the foot apparatus (Lectiones variantes, Baluze notes) of De bono patientiae, whose end (cols 637–638 upper) is not set here. The ARGUMENTUM is editors' matter (Migne's Latin argumentum), retained as already set.

PL 4:638

radicem malorum omnium invidiam esse, per singula vitiorum genera deducit; atque adeo recte et a Christo et ab Apostolis, non uno in loco, interdictum fraternum odium, Postremo ubi Dei exemplo ad dilectionem inimicorum eos adhortatus est, praemiorum coronis propositis ab hoc malo deterret.

he shows, going through the individual kinds of vices, that envy is the root of all evils; and that therefore hatred of brothers has rightly been forbidden both by Christ and by the Apostles, in more than one place. Finally, when he has exhorted them by the example of God to the love of enemies, he deters them from this evil by setting before them the crowns of the rewards.

I. Zelare quod bonum videas et invidere melioribus

I. To be jealous of what you see to be good and to envy those who are better

Editors' notes and page, col. 638

Footnotes

(i) ‹anchor: not visible› · call in col 638

Ut sit super omne nomen Ar. Lam. Ebor. Ver.

"That it may be above every name": Ar.; Lam.; York; Ver.

(printed under page 312)

(j) ‹anchor: not visible› · call in col 638

Omnes genu curvent NC. 1. Lam. Ebor. Bod. 1. Ver.

"Let all bend the knee": NC. 1; Lam.; York; Bodleian 1; Ver.

(printed under page 312)

(k) ‹anchor: not visible› · call in col 638

Restitit Lam. Ebor. Voss. 1. NC. 1. Bod. 1, 2, 3.

"He withstood": Lam.; York; Vossius 1; NC. 1; Bodleian 1, 2, 3.

(printed under page 312)

(l) ‹anchor: not visible› · call in col 638

Adora. Hujus Ar. Lin. Pem. Voss. 2.

"Adore. Of this": Ar.; Lincoln; Pembroke (Pem.); Vossius 2.

(printed under page 312)

(m) ‹anchor: not visible› · call in col 638

Perdita festinatione Saris.

"With reckless haste": Salisbury (Saris.).

(printed under page 312)

(n) ‹anchor: not visible› · call in col 638

Insistamus autem Saris.

"But let us press on": Salisbury.

(printed under page 312)

(o) ‹anchor: not visible› · call in col 638

Laboremus Lam. Ebor. Ver.

"Let us labour": Lam.; York; Ver.

(printed under page 312)

(p) ‹anchor: not visible› · call in col 638

Vigilantes ad Deum Bod. 3.

"Watching unto God": Bodleian 3.

(printed under page 312)

(q) ‹anchor: Deum timentibus honoremur› · call in col 638

Coronemur Vict.

"Let us be crowned": Victorine MS (Vict.).

STEPH. BALUZII NOTAE (De bono patientiae, end) (Baluze) ‹lemma: Justorum omnium› · col 637 Justorum omnium. Codex Laetiensis, Justos omnes secum pariter vindicaturum.

"Of all the just." The Liessies manuscript (Codex Laetiensis) reads "to avenge all the just together with himself."

(Baluze) ‹lemma: Omne genu flectatur› · col 637 Omne genu flectatur. Septem libri veteres habent curvetur, septem vero, omnes genu curvent.

"Every knee shall bow." Seven old copies have "curvetur" (shall be bent), and seven others "omnes genu curvent" (let all bend the knee).

(Baluze) ‹lemma: Pater Deus … infernorum› · col 638 Pater Deus... infernorum. Haec desunt in libro sancti Arnulphi, per oscitantiam nimirum, ut puto, librarii. Exstant enim in aliis libris veteribus et in editionibus.

"God the Father … of those under the earth." These words are missing in the St Arnulf manuscript, no doubt, as I think, through the copyist's carelessness; for they are found in the other old copies and in the printed editions.

LECTIONES VARIANTES (De zelo et livore) (printed under page 312)

(r) ‹anchor: Zelare quod bonum› · call in col 638

Bonos Lin.

"The good" (masculine plural, i.e. good people): Lincoln.

STEPH. BALUZII NOTAE (De zelo et livore) (printed under page 312)

Page

running head: DE ZELO ET LIVORE. 638
marginal letters: A ‹suam nimium festinat›; B ‹fendi ante Dominum›; C ‹beside variant q, Coronemur Vict.›; D ‹radicem malorum omnium›
old-edition numerals: (none)
other: what stands in this column before radicem malorum is set elsewhere (see the order's BOUNDARY); not set here
running head: 637 LIBER DE ZELO ET LIVORE. 638
marginal letters: (none)
old-edition numerals: (none)

PL 4:639

leve apud quosdam et modicum crimen videtur, fratres dilectissimi; dumque existimatur leve esse et modicum, non timetur; dum non timetur, contemnitur; dum contemnitur, non facile vitatur, et fit caeca et occulta pernicies: quae, dum minus perspicitur ut caveri a providentibus possit, improvidas mentes latenter affligit. Porro autem Dominus prudentes esse nos jussit, et cauta sollicitudine vigilare praecepit, ne adversarius vigilans semper et semper insidians, ubi in pectus obrepserit, de scintillis conflet incendia, de parvis maxima exaggeret, et, dum remissis et incautis leniore aura et flatu molliore blanditur, procellis ac turbinibus excitatis, ruinas fidei et salutis ac vitae naufragia moliatur. Excubandum est itaque, fratres dilectissimi, atque omnibus viribus elaborandum ut inimico saevienti et jacula sua in omnes corporis partes quibus percuti et vulnerari possumus, dirigenti sollicita et plena vigilantia repugnemus, secundum quod Petrus apostolus in Epistola sua praemonet et docet dicens: Sobrii estote et vigilate, quia adversarius vester diabolus tamquam leo rugiens circuit, aliquem devorare quaerens (I Pet. V, 8).

seems to some a light and slight offence, most beloved brothers; and while it is reckoned to be light and slight, it is not feared; while it is not feared, it is despised; while it is despised, it is not easily avoided, and it becomes a blind and hidden ruin, which, while it is too little perceived to be guarded against by the provident, secretly afflicts improvident minds. But further, the Lord has commanded us to be prudent, and has instructed us to keep watch with careful solicitude, lest the adversary, who is always watchful and always lying in wait, when he has crept into the breast, should kindle conflagrations from sparks, magnify the smallest things into the greatest, and, while he flatters the relaxed and incautious with a gentler breeze and a softer breath, should stir up storms and whirlwinds and contrive the ruin of faith and salvation and the shipwreck of life. We must therefore keep watch, most beloved brothers, and labour with all our strength, so that with solicitous and full vigilance we may resist the raging enemy as he aims his darts at all the parts of the body in which we can be struck and wounded, according to what the apostle Peter forewarns and teaches in his Epistle, saying: Be sober and watch, because your adversary the devil goes about like a roaring lion, seeking someone to devour (1 Pet. 5:8).

II. Circuit ille nos singulos, et tamquam hostis clausos obsidens, muros explorat, et tentat an sit pars aliqua murorum minus stabilis et minus fida, cujus aditu ad interiora penetretur. Offert oculis formas illices et faciles voluptates, ut visu destruat castitatem. Aures per canora musica tentat, ut soni dulcioris auditu solvat et molliat christianum vigorem. Linguam convicio provocat, manum injuriis lacessentibus ad petulantiam caedis instigat; ut

II. He goes about each one of us, and like an enemy besieging men shut in, he explores the walls and tests whether there is some part of the walls less stable and less trustworthy, by access through which the interior may be penetrated. He offers to the eyes alluring forms and easy pleasures, so that by sight he may destroy chastity. He tempts the ears through tuneful music, so that by the hearing of a sweeter sound he may loosen and soften Christian vigour. He provokes the tongue by abuse; he incites the hand, when injuries provoke it, to the wantonness of slaughter; so that

Editors' notes and page, col. 639

Footnotes

LECTIONES VARIANTES (printed under page 313)

(a) ‹anchor: not visible› · call in col 639

A praevidentibus Voss. 1. Prudentibus Pem. Voss. 2.

"By those who foresee": Vossius 1. "By the prudent": Pembroke; Vossius 2.

(printed under page 313)

(b) ‹anchor: not visible› · call in col 639

Semper ipse Ben. Voss. 2.

"Always himself": Ben.; Vossius 2.

(printed under page 313)

Latenter obrepit Pem. Voss. 2. obrepsit. Ar. Bod. 2, 4. Ver. Thu. Foss. obrepent Vict.

"Creeps in secretly": Pembroke; Vossius 2. "Crept in": Ar.; Bodleian 2, 4; Ver.; Thu.; Foss. "Will creep in": Victorine MS.

(printed under page 313)

(d) ‹anchor: not visible› · call in col 639

Partes mittenti Bod. 3.

"Parts … to the one sending": Bodleian 3.

(printed under page 313)

(e) ‹anchor: not visible› · call in col 639

Aliquid devorare Bod. 1, 2. Ver. Thu.

"To devour something": Bodleian 1, 2; Ver.; Thu.

(printed under page 313)

(f) ‹anchor: formas illices› · call in col 639

Formas muliebres Bod. 3.

"Womanly forms": Bodleian 3.

(printed under page 313)

(g) ‹anchor: faciles voluptates› · call in col 639

Voluntates Lam. Ebor. Voss. 1, 2. NC. 1. Pem. Bod. 2, 4. Vict. Voss.

"Desires" (voluntates for voluptates): Lam.; York; Vossius 1, 2; NC. 1; Pembroke; Bodleian 2, 4; Victorine MS; Vossius.

(printed under page 313)

(h) ‹anchor: per canora musica› · call in col 639

Canora musica Ben. Thu. Foss.

"Tuneful music" (canora musica): Ben.; Thu.; Foss.

(printed under page 313)

Page

running head: 639 DIVI CYPRIANI (right part of the head cut off at the image edge)
marginal letters: A ‹ribus leve apud quosdam›; B ‹dum ut inimico saevienti›; C ‹riis lacessentibus ad petulantiam›; D (stands in the Baluze notes beside ‹in pectus obrepat›, not in the text block)
old-edition numerals: 286 after repugnemus

PL 4:640

fraudatorem faciat, lucra opponit injusta; ut animam pecunia capiat, ingerit perniciosa compendia; honores terrenos promittit, ut coelestes adimat; ostentat falsa, ut vera subripiat: et cum latenter non potest fallere, exerte atque aperte minatur, terrorem turbidae persecutionis intentans, ad debellandos Dei servos inquietus semper et semper infestus, in pace subdolus, in persecutione violentus.

he may make [him] a defrauder, he sets unjust gains before him; that he may capture the soul with money, he thrusts ruinous profits upon it; he promises earthly honours, that he may take away heavenly ones; he displays false things, that he may steal away true ones: and when he cannot deceive secretly, he threatens openly and plainly, holding out the terror of a turbulent persecution, ever restless and ever hostile for the subduing of the servants of God, crafty in peace, violent in persecution.

III. Quamobrem, fratres dilectissimi, contra omnes diaboli fallaces insidias vel apertas minas stare debet instructus animus et armatus, tam paratus semper ad repugnandum quam est ad impugnandum semper paratus inimicus. Et, quoniam frequentiora sunt tela ejus quae latenter obrepunt, magisque occulta et clandestina jaculatio quo minus perspicitur, hoc et gravius et crebrius in vulnera nostra grassatur, ad haec quoque intelligenda et depellenda vigilemus ex quibus est zeli et livoris malum. Quod si quis penitus inspiciat, inveniet nihil magis Christiano cavendum, nihil cautius providendum quam ne quis invidia et livore capiatur; ne quis fallentis inimici caecis laqueis implicatus, dum zelo frater in fratris odia convertitur, gladio suo nescius ipse perimatur. Quod ut colligere plenius et manifestius perspicere possimus, ad caput ejus atque originem recurramus. Videamus unde zelus, et quando et quomodo coeperit. Facilius enim a nobis malum tam perniciosum vitabitur, si ejusdem mali et origo et magnitudo noscatur.

III. Wherefore, most beloved brethren, against all the deceitful snares or open threats of the devil the mind ought to stand equipped and armed, always as ready to resist as the enemy is always ready to attack. And, since his weapons that creep up secretly are the more frequent, and his more hidden and clandestine shooting, the less it is perceived, the more heavily and the more often it presses on to wound us, let us be watchful also to understand and to drive off these things, among which is the evil of jealousy and envy. And if anyone looks into it thoroughly, he will find that nothing is more to be guarded against by a Christian, nothing more carefully to be provided against, than that anyone be caught by envy and spite; that anyone, entangled in the blind snares of the deceiving enemy, while brother is turned by jealousy to hatred of brother, should himself unknowingly perish by his own sword. And that we may gather this more fully and perceive it more clearly, let us go back to its head and origin. Let us see whence jealousy [arose], and when and how it began. For so pernicious an evil will be more easily avoided by us if both the origin and the magnitude of that same evil are known.

IV. Hinc diabolus inter initia statim mundi et periit primus et perdidit. Ille angelica majestate subnixus,

IV. From this the devil, straightway at the very beginnings of the world, both perished first and brought [others] to ruin. He, upheld by angelic majesty,

Editors' notes and page, col. 640

Footnotes

(i) ‹anchor: not visible› · call in col 640

Capiat, ostendit Bod. 1.

"May seize, shows": Bodleian 1.

(printed under page 313)

(j) ‹anchor: not visible› · call in col 640

Atque manifeste Bod. 1.

"And manifestly": Bodleian 1.

(printed under page 313)

(k) ‹anchor: not visible› · call in col 640

Sit tam paratus Pem. Voss. 2.

"Be so ready": Pembroke; Vossius 2.

(printed under page 313)

(l) ‹anchor: not visible› · call in col 640

Ne quis inimici Pem. Voss. 1.

"Lest any … of the enemy": Pembroke; Vossius 1.

(printed under page 313)

(m) ‹anchor: angelica majestate subnixus› · call in col 640

Ille angelica Bod. 1, 2. 3, 4. Lam. Ebor. Lin. NC. 1. Voss. 1, 2. Potestate Bod. 3. Ille dudum Oxon.

"He, [upheld by] angelic": Bodleian 1, 2, 3, 4; Lam.; York; Lincoln; NC. 1; Vossius 1, 2. "Power" (for majesty): Bodleian 3. "He, formerly": Oxford edition (Oxon.).

STEPH. BALUZII NOTAE (Baluze) ‹lemma: I. Non facile vitatur› · col 639 I. — Non facile vitatur. Consultationes Zachaei et Apollonii, cap. 29, in tomo x Spicilegii Dacheriani, pag. 36: Et quod est saevius, sub specie innocentiae malum non cavetur, dum vitari posse non creditur.

I. "It is not easily avoided." The Consultations of Zacchaeus and Apollonius, chapter 29, in volume X of d'Achery's Spicilegium, page 36: "And what is crueller, under the guise of innocence the evil is not guarded against, since it is not believed that it can be avoided."

(Baluze) ‹lemma: Ubi in pectus obrepit› · col 639 Ubi in pectus obrepit. Decem libri veteres obrepserit. Ita etiam veteres editiones. Editio Morellii, quando in pectus obrepat.

"When it creeps into the breast." Ten old copies have "obrepserit" (shall have crept in); so too the old editions. Morel's edition: "quando in pectus obrepat" (when it creeps into the breast).

(Baluze) ‹lemma: Murorum› · col 639 Murorum. Antea legebatur membrorum. Veram lectionem invenimus in duobus vetustis exemplaribus, in Victorino nimirum vetere et in Tornacensi. In Victorino scriptum est membrorum et supra lineam vel murorum; in Tornacensi vero murorum, et supra lineam vel membrorum.

"Of the walls." Formerly the reading was "membrorum" (of the limbs). We found the true reading in two ancient copies, namely the old Victorine and the Tournai manuscript. In the Victorine "membrorum" is written, and above the line "vel murorum" (or "of the walls"); in the Tournai one "murorum", and above the line "vel membrorum".

(Baluze) ‹lemma: II. Circuit ille› · col 639 II. — Circuit ille. Auctor Epistolae ad Demetriadem inter opera Hieronymi: Invidere non cessat auctor invidiae, et qui semel a Deo ipse projectus est, tanto majori livore torquetur, quanto aliquem apud eum viderit clariorem. Et mox: More dolosi hostis universa perlustrans explorat omnes aditus animae suae, an sit aliquid infirmum et minus tutum per quod possit irrepere.

II. "He goes round." The author of the Letter to Demetrias among the works of Jerome: "The author of envy does not cease to envy, and he who was once himself cast away by God is racked with the greater spite the more glorious he sees anyone to be in God's sight." And shortly after: "After the manner of a crafty enemy, surveying everything, he searches out all the approaches of one's soul, whether there is anything weak and less secure through which he can creep in."

(Baluze) ‹lemma: Canora musica› · cols 639–640 Canora musica. Hanc lectionem, quam praeferunt antiquae editiones, etiam Morelliana, retinere placuit, quia illam exhibent septemdecim libri veteres, nisi quod in eorum uno scriptum est sonora pro canora, et quia musicam dici posse dubitabatur aevo Quintiliani, ut ipse ait lib. viii, cap. 3. Et tamen quidam alii libri veteres et editio Anglicana praeferunt canoram musicam; codex Moyssiacensis et Rigaltius, canorem musicam. Sed hic error est; canor enim est masculini generis. Ovidius, lib. v Metamorphoseon: Non tamen ille canor mulcendas natus ad aures. Sunt etiam alia exempla.

"Tuneful music" (canora musica). We have chosen to keep this reading, which the old editions offer, Morel's too, because seventeen old copies give it, save that one of them has "sonora" for "canora"; and because in Quintilian's time it was doubted whether one could say "musica" (feminine singular), as he himself says in book VIII, chapter 3. And yet certain other old copies and the English edition offer "canoram musicam"; the Moissac manuscript and Rigault, "canorem musicam". But this is an error, for "canor" is of the masculine gender. Ovid, Metamorphoses book V: "Yet that song (ille canor), born to soothe the ears, not …" There are other examples too.

(Baluze) ‹lemma: Ostentat falsa› · col 640 Ostentat falsa. Citat hunc locum auctor Praedestinati editus a Sirmondo in Prologo libri tertii: Finitus est liber inimicus hominum, contra Fidem Catholicam confictus, circumdatus fallaciis, adulter integrae diffinitionis, quique, ut sanctus Cyprianus ait, falsa ostentat ut vera surripiat.

"He displays false things." The author of the Praedestinatus, edited by Sirmond, cites this passage in the prologue to the third book: "Here ends the book that is the enemy of men, forged against the Catholic faith, hedged about with deceits, the adulterer of the sound definition, and which, as Saint Cyprian says, displays false things that it may filch away the true."

(Baluze) ‹lemma: III. Tela quae latenter› · col 640 III. — Tela quae latenter. Supra in initio libri de Unitate Ecclesiae, pag. 193: Facilior cautio est ubi manifesta formido est. Hieronymus in Dialogo adversus Luciferianos: Sagitta quae contento nervo dirigitur difficile vitatur. Antea enim ad eum ad quem jacta est pervenit quam obice clypei frustretur.

III. "Darts which secretly." Above, at the beginning of the book On the Unity of the Church, page 193: "Caution is easier where the danger is manifest." Jerome in the Dialogue against the Luciferians: "An arrow aimed from a taut string is hard to avoid; for it reaches the one at whom it is shot before it can be foiled by the barrier of a shield."

(Baluze) ‹lemma: IV. Hinc diabolus› · col 640 IV. — Hinc diabolus. Refert et illustrat hunc locum sanctus Augustinus lib. iv. de Baptismo contra Donatistas cap. 9. Vide Sirmondum in librum Rufini Palaestini de Fide, pag. 91.

IV. "Hence the devil." Saint Augustine quotes and illustrates this passage in On Baptism against the Donatists, book IV, chapter 9. See Sirmond on the book On the Faith of Rufinus the Palestinian, page 91.

(printed under page 313)

Page

running head: DIVI CYPRIANI 640 (left part of the running head cut off at the image edge; only "…IVI CYPRIANI" visible)
marginal letters: A fraudatorem faciat, lucra opponit; B gravius et crebrius in vulnera; C primus et perdidit. Ille angelica; D tamen ille canor mulcendas (in the Baluze notes, not the text block)
old-edition numerals: (none)

PL 4:641

ille Deo acceptus et charus, postquam hominem ad imagiuem Dei factum conspexit, in zelum malivolo livore prorupit, non prius alterum dejiciens instinc⟨t⟩u zeli quam ipse zelo ante dejectus, captivus antequam capiens, perditus antequam perdens, dum, stimulante livore, homini gratiam datae immortalitatis eripit, ipse quoque id quod prius fuerat amisit. Quale malum est, fratres dilectissimi, quo angelus cecidit, quo circumveniri et subverti alta illa et praeclara sublimitas potuit, quo deceptus est ipse qui decepit! Exinde invidia grassatur in terris, dum livore periturus magistro perditionis obsequitur, dum diabolum qui zelat imitatur, sicut scriptum est: Invidia autem diaboli mors introivit in orbem terrarum (Sap. II, 24). Imitantur ergo illum qui sunt ex parte ejus.

he, accepted and dear to God, after he beheld man made in the image of God, broke out into jealousy with malevolent envy, not casting down another by the impulse of jealousy before he himself had first been cast down by jealousy, a captive before he took captive, lost before he destroyed, while, with envy goading him, he snatches from man the grace of the immortality that had been given him, he himself also lost that which he had formerly been. What an evil it is, most beloved brethren, by which an angel fell, by which that lofty and illustrious sublimity could be circumvented and overthrown, by which he who deceived was himself deceived! From then on envy rages on the earth, while he who is to perish through envy obeys the master of perdition, while he who is jealous imitates the devil, as it is written: But through the envy of the devil death entered into the world (Wis. 2:24). Therefore those who are of his party imitate him.

V. Hinc denique novae fraternitatis prima odia, hinc parricidia nefanda coeperunt (Gen. IV), dum Abel justum Cain zelat injustus, dum bonum malus invidia et livore persequitur. Tantum valuit ad consummationem facinoris aemulationis furor, ut nec charitas fratris, nec sceleris immanitas, nec timor Dei, nec poena delicti cogitaretur. Injuste oppressus est qui justitiam primus ostenderat, odia perpessus ⟨e⟩st qui odisse non noverat, occisus est impie qui moriens non repugnabat. Et quod Esau fratri suo Jacob inimicus exstitit, zelus fuit (Gen. XXVII). Nam, quia ille benedictionem patris acceperat, hic in odium persecutionis facibus livoris exarsit. Et quod Joseph fratres sui vendiderunt, causa vendendi de aemulatione descendit (Gen. XXXVII). Postquam id quod sibi in visionibus prosperum fuerat ostensum, simpliciter ut fratribus frater exposuit, in invidiam malivolus animus erupit. Saul quoque rex ut David odisset, ut persecutionibus saepe repetitis innocentem, misericordem, mitem, lenitate patientem necare cuperet, quid aliud quam zeli stimulus provocavit (I Reg. XVIII)? Quia, Goliath interfecto, et ope ac

V. Hence, in short, the first hatreds of the new brotherhood, hence the unspeakable parricides began (Gen. 4), while the unjust Cain is jealous of the just Abel, while the evil man persecutes the good with envy and spite. So much did the fury of rivalry prevail towards the consummation of the crime that neither the love of a brother, nor the enormity of the wickedness, nor the fear of God, nor the punishment of the offence was considered. Unjustly was he oppressed who had first shown justice; he suffered hatred who had not known how to hate; impiously was he slain who in dying did not resist. And that Esau became an enemy to his brother Jacob was jealousy (Gen. 27). For, because the latter had received his father's blessing, the former blazed up with the torches of envy into the hatred of persecution. And that his brothers sold Joseph, the cause of the selling came down from rivalry (Gen. 37). After he had simply, as a brother to brothers, set forth that which had been shown to him as prosperous in visions, their malevolent mind broke out into envy. Saul the king also, that he should hate David, that with persecutions often repeated he should desire to kill an innocent, merciful, gentle man, patient in mildness, what else provoked this than the goad of jealousy (1 Sam. 18)? Because, Goliath having been slain, both by the help and

Editors' notes and page, col. 641

Footnotes

LECTIONES VARIANTES (printed under page 314)

(a) ‹anchor: not visible› · call in col 641

Et dum stimulante NC. 1. Lam. Ebor. Bod. 2.

"And while … goading": NC. 1; Lam.; York; Bodleian 2.

(printed under page 314)

(b) ‹anchor: not visible› · call in col 641

Sic, Lam. Ebor. Lin. Voss. 1. Bod. 1, 2, 3, 4. eripit, qui quoque Imp.

So Lam.; York; Lincoln; Vossius 1; Bodleian 1, 2, 3, 4. "Snatches away, who also": Imp.

(printed under page 314)

Miti venitate Routh, ex suis codd.

"With mild venitate" [sic, as printed; perhaps for "lenitate", mildness]: Routh, from his manuscripts.

(printed under page 314)

(d) ‹anchor: not visible› · call in col 641

Hoste dejecto, Pem. Voss. 2.

"The enemy having been cast down": Pembroke; Vossius 2.

(printed under page 314)

(e) ‹anchor: not visible› · call in col 641

Praedicationis officio Bod. 1.

"By the office of preaching": Bodleian 1.

(printed under page 314)

(f) ‹anchor: not visible› · call in col 641

Saul rex, Pem. Voss. 2.

"King Saul": Pembroke; Vossius 2.

(printed under page 314)

(g) ‹anchor: not visible› · call in col 641

Recensendo Lam. Ebor. Lin. NC. 1. Voss. 1. Bod. 1, 2, 3, 4. Accensendo Oxon.

"By recounting": Lam.; York; Lincoln; NC. 1; Vossius 1; Bodleian 1, 2, 3, 4. "By kindling": Oxford edition.

(printed under page 314)

Page

running head: 641 LIBER DE ZELO ET L (cut off at the image's right edge; presumably LIBER DE ZELO ET LIVORE)
marginal letters: A ille Deo acceptus et charus; B V. Hinc denique novae fraternitatis; C sibi in visionibus prosperum fuerat; D Ex parte ejus. Postea sequitur (in the Baluze notes at the page foot)
old-edition numerals: 257 after odium

PL 4:642

dignatione divina tanto hoste deleto, populus admirans in laudes David praedicationis suffragio prosiliit (III Reg. XVII), Saul simultatis atque insectationis furias de livore concepit. Et ne longum faciam singulos rccensendo, pereuntis semel populi attendamus interitum. Judaei nonne inde perierunt dum Christo malunt invidere quam credere? Obtrectantes magnalibus quae ille faciebat, zelo excaecante decepti sunt, nec ad divina noscenda cordis oculos aperire potuerunt.

by divine favour, when so great an enemy had been destroyed, the people in wonder burst forth into praises of David with the acclaim of their proclamation (1 Kgs. 17), Saul conceived out of envy the frenzies of rivalry and persecution. And, not to be lengthy in reviewing them one by one, let us consider the destruction of a people that perished once for all. Did not the Jews perish on this account, while they prefer to envy Christ rather than to believe in Him? Disparaging the mighty works which He was doing, they were deceived by blinding jealousy, and could not open the eyes of the heart to know divine things.

VI. Quae nos considerantes, fratres dilectissimi, contra tantam mali perniciem vigilanter et fortiter dicata Deo pectora muniamus. Aliorum mors proficiat ad nostram salutem, imprudentium poena providentibus conferat sanitatem. Non est autem quod aliquis existimet malum istud una specie contineri aut brevibus terminis et angusto fine concludi. Late patet zeli multiplex et foecunda pernicies. Radix est malorum omnium, fons cladium, seminarium delictorum, materia culparum. Inde odium surgit, animositas inde procedit. Avaritiam zelus inflammat, dum quis suo non potest esse contentus, videns alterum ditiorem. Ambitionem zelus excitat, dum cernit quis alium in honoribus altiorem. Zelo excaecante sensus nostros atque in ditionem suam mentis arcana redigente, Dei timor spernitur, magisterium Christi negligitur, judicii dies non providetur. Inflat superbia, exacerbat saevitia, perfidia praevaricatur, impatientia concutit, furit discordia, ira fervescit; nec se jam potest cohibere vel regere qui factus est potestatis alienae. Hinc Dominicae pacis vinculum rumpitur, hinc charitas fraterna violatur, hinc adulteratur veritas, unitas scinditur, ad haereses atque ad schismata prosilitur, dum obtrectatur sacerdotibus, dum episcopis invidetur, dum quis aut queritur non se potius ordinatum, aut dedignatur alterum ferre praepositum. Hinc recalcitrat, hinc rebellat de zelo

VI. Considering these things, most beloved brothers, let us fortify vigilantly and bravely our breasts dedicated to God against so great a destructiveness of evil. Let the death of others profit our salvation; let the punishment of the imprudent confer health on the provident. But there is no reason why anyone should think that this evil is contained in one form, or confined within brief limits and a narrow boundary. The destructiveness of jealousy is manifold and fertile, and extends widely. It is the root of all evils, the fount of disasters, the seedbed of offences, the material of faults. From it hatred arises, from it animosity proceeds. Jealousy inflames avarice, when someone cannot be content with his own, seeing another richer. Jealousy stirs up ambition, when someone sees another higher in honours. When jealousy blinds our senses and brings the secret places of the mind under its sway, the fear of God is spurned, the teaching of Christ is neglected, the day of judgement is not foreseen. Pride puffs up, cruelty embitters, faithlessness prevaricates, impatience agitates, discord rages, anger boils; nor can he any longer restrain or govern himself who has been made subject to another's power. Hence the bond of the Lord's peace is broken, hence brotherly charity is violated, hence truth is adulterated, unity is split, men rush forth into heresies and schisms, while priests are disparaged, while bishops are envied, while someone either complains that he was not ordained instead, or disdains to bear another set over him. Hence he kicks back, hence he rebels, out of jealousy

Editors' notes and page, col. 642

Footnotes

(h) ‹anchor: not visible› · call in col 642

Simul populi Pem. Ebor. Routh, ex uno cod. Sibi Tew.

"At once … of the people": Pembroke; York; Routh, from one manuscript. "To himself": Tew.

(printed under page 314)

(i) ‹anchor: not visible› · call in col 642

Sic Thu. Foss. NC. 2. Quae nunc Oxon.

So Thu.; Foss.; NC. 2. "Which now": Oxford edition.

(printed under page 314)

(j) ‹anchor: not visible› · call in col 642

Radix est enim, Lin. Pem. Voss. 2. Bod. 3. 4.

"For the root is": Lincoln; Pembroke; Vossius 2; Bodleian 3, 4.

(printed under page 314)

(k) ‹anchor: in honoribus altiorem› · call in col 642

Sic Lam. NC. 1. Bod. 2, 3. In honoribus auctiorem Oxon.

So Lam.; NC. 1; Bodleian 2, 3. "Increased in honours": Oxford edition.

(printed under page 314)

(l) ‹anchor: non se potius ordinatum› · call in col 642

Potius honoratum Bod. 3.

"Rather honoured": Bodleian 3.

STEPH. BALUZII NOTAE (Baluze) ‹lemma: Ex parte ejus› · col 641 Ex parte ejus. Postea sequitur in codice Pithoeano: Justorum animae in manu Dei sunt. Sed istud additamentum non reperi alibi.

"Of his party." After this the Pithou manuscript continues: "The souls of the just are in the hand of God." But I have not found this addition anywhere else.

(Baluze) ‹lemma: V. Novae fraternitatis› · col 641 V. — Novae fraternitatis. Vox novae deest in duobus libris veteribus. Certe videtur superflua. Non delevi tamen, quia exstat in multis exemplaribus manuscriptis.

V. "Of the new brotherhood." The word "novae" (new) is lacking in two old copies. It certainly seems superfluous; yet I have not deleted it, because it is found in many manuscript copies.

(Baluze) ‹lemma: Livore persequitur› · col 641 Livore persequitur. Postea sequitur in tribus antiquis codicibus, dum diabolum qui zelat imitatur. Sed haec videntur repetita a quodam studioso ex his quae paulo ante dicta sunt. Novatianus in libro de Trinitate, non de maligno invidiae livore descendit.

"Pursues with spite." After this three ancient manuscripts continue: "while he who is jealous imitates the devil." But these words seem to have been repeated by some zealous reader from what was said a little before. Novatian in the book On the Trinity: "it did not come down from the malignant spite of envy."

(Baluze) ‹lemma: Abel justum Cain zelat› · cols 641–642 Abel justum Cain zelat. Quem ideo Prosper lib. ii de Promissionibus et Praedictionibus Dei, cap. 6, vocat auctorem invidiae. Irenaeus lib. i. loquens de generatione Cain ait: ita ut et dum fratrem suum Abel occideret, primus zelum et mortem ostenderit.

"Cain is jealous of righteous Abel." Wherefore Prosper, in On the Promises and Predictions of God, book II, chapter 6, calls him the author of envy. Irenaeus, book I, speaking of the generation of Cain, says: "so that, in killing his brother Abel, he was the first to show forth jealousy and death."

(Baluze) ‹lemma: Semel› · col 642 890 Semel. In uno libro meo vetere scriptum est semel et supra lineam vel simul. Hinc ergo, uti jam non semel diximus, orta est discrepantia quae istic reperitur in codicibus manuscriptis, quorum nonnulli habent semel, alii simul.

890 "Once." In one old copy of mine "semel" (once) is written, and above the line "vel simul" (or "at once"). Hence, then, as we have said more than once already, arose the discrepancy found here in the manuscripts, some of which have "semel", others "simul".

(Baluze) ‹lemma: VI. Inde odium surgit› · col 642 VI. — Inde odium surgit. Prudentius in Hamartigenia: Arsit enim scintilla odii de fomite zeli.

VI. "Thence hatred rises." Prudentius in the Hamartigenia: "For the spark of hatred blazed up from the tinder of jealousy."

(Baluze) ‹lemma: Altiorem› · col 642 Altiorem. Ita veteres editiones et sexdecim libri veteres. Manutius posuit auctiorem. Postea Morellius revocavit veterem lectionem. Pamelius reposuit Manutianam, quam ego inveni in decem libris antiquis, Sed major numerus vincit. Et certe vetus editio multo melior est.

"Higher." So the old editions and sixteen old copies. Manutius printed "auctiorem" (increased). Afterwards Morel restored the old reading. Pamelius put back that of Manutius, which I have found in ten ancient copies. But the greater number prevails; and certainly the old edition is much better.

(Baluze) ‹lemma: Ira fervescit› · col 642 Ira fervescit. Quam Cassianus lib. viii, cap. 1 vocat mortiferum virus.

"Anger boils up." Which Cassian, book VIII, chapter 1, calls a deadly poison.

(printed under page 314)

Page

running head: DE ZELO ET LIVORE. 642
marginal letters: A dignatione divina tanto hoste; B existimet malum istud una specie; C alienae. Hinc Dominicae pacis; D (beside the Baluze notes, "ret, primus zelum et mortem", not in the text block)
old-edition numerals: (none in text block; 590 stands in the Baluze notes)
other: "perierunt" is printed with poor type and could be read as "perlerunt", so this reading is unsure. "rccensendo" is kept as printed. The reference is printed (III Reg. XVII), but the episode is properly in I Reg. (1 Sam 17-18). It is kept as printed and rendered 1 Kgs 17. The full-width apparatus headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE stand across both columns above the page-foot apparatus and are not set. The Variae lectiones and Baluze notes are left for the later pass. The column ends mid-sentence at "de zelo".

PL 4:643

superbus, de aemulatione perversus, animositate et livore non hominis, sed honoris inimicus.

proud, perverted by rivalry, through animosity and spite an enemy not of the man but of his honour.

VII. Qualis vero est animae tinea, quae cogitationum tabes, pectoris quanta rubigo, zelare in altero vel virtutem ejus vel felicitatem, id est odisse in eo vel merita propria vel beneficia divina, in malum proprium bona aliena convertere, illustrium prosperitate torqueri, aliorum gloriam facere suam poe⟨n⟩am, et velut quosdam pectori suo admovere carnifices, cogitationibus et sensibus suis adhibere tortores, qui se intestinis cruciatibus lacerent, qui cordis secreta malivolentiae ungulis pulsent! Non cibus talibus laetus, non potus potest esse jucundus. Suspiratur semper et ingemiscitur et doletur; dumque ab invidis numquam livor exponitur, diebus ac noctibus pectus obsessum sine intermissione laniatur. Mala caetera habent terminum, et quodcumque delinquitur, delicti consummatione finitur. In adultero cessat facinus perpetrato stupro, in latrone conquiescit scelus homicidio admisso, et praedoni rapacitatem statuit praeda possessa, et falsario modum ponit impleta fallacia. Zelus terminum non habet, permanens jugiter malum et sine fine peccatum; quantoque ille cui invidetur

VII. But what a moth of the soul it is, what a wasting of the thoughts, how great a rust of the breast, to be jealous of another either for his virtue or for his good fortune, that is, to hate in him either his own merits or the divine benefits, to turn the good things of another into one's own evil, to be tormented by the prosperity of the illustrious, to make the glory of others one's own punishment, and as it were to apply certain executioners to one's own breast, to bring torturers to one's own thoughts and senses, who tear one with inward torments, who strike the secret places of the heart with the claws of malevolence! To such men no food is glad, no drink can be pleasant. There is sighing always, and groaning, and grieving; and while spite is never laid aside by the envious, the besieged breast is torn day and night without intermission. Other evils have an end, and whatever wrong is done is finished by the completion of the offence. In the adulterer the crime ceases once the debauchery is perpetrated; in the robber the wickedness rests once the homicide is committed; for the plunderer the possession of the booty sets a bound to his rapacity; and for the forger the accomplished deceit puts a limit. Jealousy has no end; it is an evil continually abiding and a sin without end; and the more he who is envied

Editors' notes and page, col. 643

Footnotes

LECTIONES VARIANTES (printed under page 315)

(a) ‹anchor: Qualis vero est› · call in col 643

Sic Lam. Ebor. Bod. 1, 2, 3, 4. Qualis vero animae Oxon.

So Lam.; York; Bodleian 1, 2, 3, 4. "But of what sort … of the soul": Oxford edition.

(printed under page 315)

(b) ‹anchor: habent terminum› · call in col 643

Terminum suum Lam. Ebor. Bod. 2.

"Its own limit": Lam.; York; Bodleian 2.

(printed under page 315)

Praedonis rapacitatem Ar. Lam. Ebor. Lin. Bod. 1, 2, 3, 4. Thu. Vict. Satiat Vat.

"The greed of a robber": Ar.; Lam.; York; Lincoln; Bodleian 1, 2, 3, 4; Thu.; Victorine MS. "Glut": Vatican MS (Vat.).

(printed under page 315)

(d) ‹anchor: not visible› · call in col 644

Furiosae mentis Pem. Voss. 2.

"Of a raging mind": Pembroke; Vossius 2.

(printed under page 315)

(e) ‹anchor: not visible› · call in col 644

Noli te zelare Bod. 4.

"Do not be jealous": Bodleian 4.

(printed under page 315)

(f) ‹anchor: not visible› · call in col 644

Stridet Lam. Bod. 1, 2, 3, 4. Thu. Ver.

"Gnashes": Lam.; Bodleian 1, 2, 3, 4; Thu.; Ver.

(printed under page 315)

(g) ‹anchor: not visible› · call in col 644

Dentes Bod. 1, 2, 3, 4. Ben.

"Teeth": Bodleian 1, 2, 3, 4; Ben.

(printed under page 315)

Page

running head: 643 DIVI CYPRIANI (cut off at the image edge; column number blurred, could be read 645)
marginal letters: A superbus, de aemulatione perversus (between columns); B sessum sine intermissione laniatur; C VII — Admovere carnifices (in the Baluze notes); D Aut spes lubrica torquet (in the Baluze notes)
old-edition numerals: 388 after cui
other: Baluze's notes printed under this page (VII Admovere carnifices; Laniatur; VIII Hinc vultus minax; In labiis tremor; IX Perducitur) are set in n644.
other: "poe⟨n⟩am": the n of poenam is broken/missing in the type on the page; supplied.

PL 4:644

successu meliore profecerit, tanto invidus in majus incendium livoris ignibus inardescit.

has advanced with better success, so much the more does the envious man blaze up into a greater conflagration with the fires of spite.

VIII. Hinc vultus minax, torvus aspectus, pallor in facie, in labiis tremor, stridor in dentibus, verba rabida, effraenata convicia, manus ad caedis violentiam prompta, etiamsi a gladio interim vacua, odio tamen furiatae mentis armata. Et idcirco Spiritus sanctus dicit in Psalmis: Noli zelare bene ambulantem in via sua. Et iterum: Observabit peccator justum, et stridebit ad eum dentibus suis. Deus autem irridebit eum, quoniam providet quia veniet dies ejus (Psal. XXXVI, 7, 12, 13). Hos beatus apostolus Paulus designat et denotat dicens: Venenum aspidum sub labiis eorum, et os eorum maledictione et amaritudine plenum est. Veloces ad effundendum sanguinem pedes eorum, contritio et calamitas in viis eorum qui viam pacis non agnoverunt, nec est timor Dei ante oculos eorum (Rom. III, 13 18).

VIII. Hence the threatening countenance, the grim look, the pallor in the face, the trembling in the lips, the gnashing in the teeth, the raging words, the unbridled insults, the hand ready for the violence of slaughter, even if for the time being empty of a sword, yet armed with the hatred of a maddened mind. And therefore the Holy Spirit says in the Psalms: Do not be jealous of one who walks well in his way. And again: The sinner will watch the just man, and will gnash at him with his teeth. But God will laugh at him, because He foresees that his day will come (Ps. 36:7, 12–13). These the blessed apostle Paul marks out and points to, saying: The venom of asps is under their lips, and their mouth is full of cursing and bitterness. Swift are their feet to shed blood; ruin and calamity are in the ways of those who have not known the way of peace, nor is the fear of God before their eyes (Rom. 3:13–18).

IX. Multo malum levius et periculum minus est cum membra gladio vulnerantur. Facilis cura est ubi plaga perspicua est, et cito ad sanitatem medela subveniente perducitur quod videtur. Zeli vulnera abstrusa sunt et occulta; nec remedium curae medentis

IX. The evil is much lighter and the danger less when the limbs are wounded with a sword. The cure is easy where the wound is plain to see, and what is seen is quickly brought to health by a remedy coming to its aid. The wounds of jealousy are hidden and secret; nor the remedy of a healing cure

Editors' notes and page, col. 644

Footnotes

(h) ‹anchor: not visible› · call in col 644

Venient dies Bod. 4. Venit Bod. 3.

"Days will come": Bodleian 4. "Comes": Bodleian 3.

(printed under page 315)

(i) ‹anchor: not visible› · call in col 644

Maledicto Bod. 2. 4. Thu. Ver.

"With a curse": Bodleian 2, 4; Thu.; Ver.

(printed under page 315)

(j) ‹anchor: not visible› · call in col 644

Et veloces Bod. 3.

"And swift": Bodleian 3.

(printed under page 315)

(k) ‹anchor: not visible› · call in col 644

Contribulatio Ar. NC. 1. Voss. 2. Bod. 1, 2, 3, 4. Ver. Infelicitas Bod. 3.

"Affliction": Ar.; NC. 1; Vossius 2; Bodleian 1, 2, 3, 4; Ver. "Unhappiness": Bodleian 3.

(printed under page 315)

(l) ‹anchor: not visible› · call in col 644

Quia viam Bod. 1.

"Because … the way": Bodleian 1.

(printed under page 315)

(m) ‹anchor: not visible› · call in col 644

Sic Ar. Lam. Ebor. Thu. Foss. Lin. Bod. 1, 2, 3, 4. Vulnus quod videtur Oxon.

So Ar.; Lam.; York; Thu.; Foss.; Lincoln; Bodleian 1, 2, 3, 4. "The wound that is seen": Oxford edition.

STEPH. BALUZII NOTAE (Baluze) ‹lemma: VII. Admovere carnifices› · col 643 VII — Admovere carnifices. Tacitus l. vi Annalium: Neque frustra praestantissimus sapientiae firmare solitus est, si recludantur tyrannorum mentes, posse aspici laniatus et ictus. Seneca Hercule Oetaeo: O si pateant pectora divitum, / Quantos intus sublimis agit / Fortuna motus! Latinus Pacatus in Panegyrico Theodosii: Habet nescio quos internos mens scelerata carnifices. Boetius lib. iv de Consolatione Philosophiae: Quos vides sedere celso / Solii culmine reges, / Detrahit si quis superbis / Vani tegmina cultus, / Jam videbit intus arctas / Dominos ferre catenas. / Hinc enim libido vexat / Avidis corda venenis. / Hinc flagellat ira mentem / Fluctus turbida tollens, / Moeror aut captos fatigat, / Aut spes lubrica torquet. Contra apud Senecam Epist. cxv: Si nobis animum boni viri liceret inspicere, o quam pulchram faciem, quam sanctum, quam ex magnifico placitoque fulgentem videremus, illinc fortitudine, hinc temperantia prudentiaque lucentibus!

VII. "To apply torturers." Tacitus, Annals book VI: "Not in vain was the most eminent of the wise wont to affirm that, if the minds of tyrants were laid open, wounds and blows could be seen there." Seneca, Hercules on Oeta: "O, if the breasts of the rich lay open, what turmoils lofty Fortune stirs within!" Latinus Pacatus in the Panegyric of Theodosius: "A wicked mind has I know not what torturers within." Boethius, The Consolation of Philosophy, book IV: "The kings you see sitting on the lofty height of the throne — if one strip the proud of the coverings of vain apparel, he will see that within the lords bear tight chains. For here lust harries their hearts with greedy poisons; here wrath, raising turbulent waves, lashes the mind; or grief wearies its captives, or slippery hope torments them." On the other side, in Seneca, Letter CXV: "If we were allowed to look into a good man's soul, O how fair a face, how holy, how radiant with what is noble and serene should we see, with courage shining on one side, temperance and prudence on the other!"

(Baluze) ‹lemma: Laniatur› · col 643 Laniatur. Codex sancti Arnulphi et Gratianopolitanus, laceratur.

"Is mangled." The St Arnulf and the Grenoble manuscripts: "laceratur" (is torn).

(Baluze) ‹lemma: VIII. Hinc vultus minax› · col 643 VIII. — Hinc vultus minax. In uno veteri libro scriptum est: Hinc vultus est contumax.

VIII. "Hence the threatening look." In one old copy it is written: "Hence the look is defiant."

(Baluze) ‹lemma: In labiis tremor› · cols 643–644 In labiis tremor. His verbis tamquam suis usus est Robertus Gervasii episcopus Senecensis, describens vitia Bartholomaei archiepiscopi Barensis, qui se nominabat Urbanum VI in initio miserabilis illius schismatis quod Ecclesiam distraxit post Gregorii papae XI excessum, uti videre est in pagina 1271 Notarum nostrarum ad Vitas Paparum Avenionensium. Labiorum tremorem antiqui posuerunt inter indicia malae mentis. Lactantius enim in libro de Ira Dei, cap. v, enumerans vitia animi perturbati, inter ea ponit oris, id est labiorum, tremorem. Hieronymus in caput 1 Epistolae Pauli ad Titum: Ille e diverso torvo vultu, trementibus labiis, rugata fronte, effraenatis conviciis, facie inter pallorem ruboremque variata, clamore perstrepat. Item in Epistola de vitando suspecto Contubernio: Quid vultum infamiae rubore suffundis et trementibus labiis impatientiam pectoris confiteris? Item in Epistola ad Pammachium contra Joannem Hierosolymitanum: Resupina cervice ac trementibus labiis conticuisti. Item in Epistola ad Oceanum de unius uxoris viro: Sudare tamen frons, pallere genae, tremere labia, linguae saliva siccari, et plus aetate quam timore contrahi. Sulpitius Severus Dial. iii, c. 20, loquens de Briccio nondum sanae mentis: Trementibus labiis incertoque vultu. Fragmentum Petronii apud Diomedem lib. iii: Anus recocta vino, trementibus labellis. Seneca in initio libri de Ira inter signa irae ponit quod labia quatiuntur. Alibi est indicium timoris, ut apud Hieronymum in Epistola ad Nepotianum de Vita Clericorum: Pavent ad introitum medici, trementibusque labiis an commodius habeant sciscitantur. Silius Italicus lib. viii: Volvens vix murmur anhelum / Inter singultus labrisque trementibus Anna. Seneca Epist. xcvii: Proprium autem est nocentium trepidare. Vide supra pag. 459.

"A trembling on the lips." Robert Gervais, bishop of Senez, used these words as though his own in describing the vices of Bartholomew, archbishop of Bari, who called himself Urban VI at the beginning of that wretched schism which tore the Church apart after the death of Pope Gregory XI, as may be seen on page 1271 of our Notes on the Lives of the Avignon Popes. The ancients counted trembling of the lips among the signs of an evil mind. For Lactantius, in the book On the Anger of God, chapter 5, listing the faults of a disturbed mind, puts among them a trembling of the mouth, that is, of the lips. Jerome on chapter 1 of Paul's Epistle to Titus: "He, on the contrary, with grim look, trembling lips, wrinkled brow, unbridled abuse, a face shifting between pallor and flush, makes a din with his shouting." Again in the Letter on avoiding suspect cohabitation: "Why do you suffuse your face with the blush of infamy and confess the impatience of your heart with trembling lips?" Again in the Letter to Pammachius against John of Jerusalem: "With head thrown back and trembling lips you fell silent." Again in the Letter to Oceanus on the husband of one wife: "Yet the brow sweated, the cheeks grew pale, the lips trembled, the spittle dried on the tongue, and he was shrunk more by fear than by age." Sulpicius Severus, Dialogue III, chapter 20, speaking of Brice, not yet of sound mind: "With trembling lips and uncertain look." A fragment of Petronius in Diomedes, book III: "An old woman steeped in wine, with trembling little lips." Seneca, at the beginning of the book On Anger, puts the shaking of the lips among the signs of anger. Elsewhere it is a sign of fear, as in Jerome, in the Letter to Nepotian on the life of clerics: "They are afraid at the doctor's coming in, and with trembling lips ask whether they are better." Silius Italicus, book VIII: "Anna, scarcely uttering a gasping murmur amid sobs and with trembling lips." Seneca, Letter XCVII: "But it is the mark of the guilty to tremble." See above, page 459.

(Baluze) ‹lemma: IX. Perducitur quod videtur› · col 644 IX. — 891 Perducitur quod videtur. Ita vetustiores [edi]tiones et xxvi vetera exemplaria. Erasmus addidit vocem vulnus hoc modo: perducitur vulnus quod videtur, quam lectionem ego quoque inveni in quinque (continues)

IX. 891 "What is seen is brought [to healing]." So the older editions and twenty-six old copies. Erasmus added the word "vulnus" (wound), thus: "the wound which is seen is brought [to healing]"; and I too have found this reading in five (continues)

(printed under page 315)

Page

running head: DIVI CYPRIANI 644
marginal letters: A videtur successu meliore profecerit; B contritio et calamitas in viis; C excessum, uti videre est (Baluze notes); D mentum Petronii apud Diomedem (Baluze notes)
old-edition numerals: (none)
other: column begins mid-sentence (videtur) and ends mid-sentence (medentis); "Rom. III, 13 18" set as printed, hyphen not visible; Psalm verse "13" read from a blurred figure that could be 15, set as 13; full-width headings VARIANTES (Variae lectiones) and BALUZII NOTAE at page foot cut off at left edge, not set; Variae lectiones and Baluze's notes (incl. note IX, 591) left for later pass

PL 4:645

admittunt quae se intra conscientiae latebras caeco dolore clauserunt. Quicumque es invidus et malignus, videris quam sis eis quos odisti insidiosus, perniciosus, infestus. Nullius magis quam tuae salutis inimicus es. Quisquis ille est quem zelo persequeris, subterfugere et vitare te poterit; tu te non potes fugere: ubicumque fueris, adversarius tuus tecum est, hostis semper in pectore tuo est, pernicies intus inclusa est, ineluctabili catenarum nexu ligatus et vinctus es, zelo dominante captivus es, nec solatia tibi ulla subveniunt. Perseverans malum est hominem persequi ad Dei gratiam pertinentem. Calamitas sine remedio est odisse felicem.

do they admit, having shut themselves within the hiding-places of conscience with blind pain. Whoever you are who are envious and malicious, you see how treacherous, how ruinous, how hostile you are to those whom you hate. Of no one's salvation are you more the enemy than of your own. Whoever he is whom you pursue with jealousy, he will be able to slip away and avoid you; you cannot flee yourself: wherever you are, your adversary is with you, the enemy is always in your breast, the ruin is shut up within; you are bound and fettered by an inescapable tie of chains, you are a captive under the dominion of jealousy, and no consolations come to your aid. It is a persistent evil to persecute a man who belongs to the grace of God. It is a calamity without remedy to hate the fortunate.

X. Et idcirco, fratres dilectissimi, huic periculo consulens Dominus, ne quis zelo fratris in laqueum mortis incurreret, cum eum discipuli interrogarent quis inter illos major esset: Qui fuerit, inquit, minimus in omnibus vobis, hic erit magnus (Luc. IX, 48). Amputavit omnem aemulationem responso suo, omnem causam et materiam mordacis invidiae eruit et abscidit. Discipulo Christi zelare non licet, non licet invidere. Exaltationis apud nos non potest esse contentio: de humilitate ad summa crescimus, didicimus unde placeamus. Denique et apostolus Paulus instruens et monens ut qui, illuminati Christi lumine tenebras nocturnae conversationis evasimus, in factis atque in operibus luminis ambulemus, scribit et dicit: Nox transivit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamus arma lucis. Tamquam in die decenter ambulemus, non in comessationibus et ebrietatibus, non in concupiscentiis et impudicitiis, non in certaminibus et zelo (Rom. XIII, 12, 13). Si recesserunt de pectore tuo tenebrae, si nox inde discussa est, si caligo detersa est, si illuminavit sensus tuos splendor diei, si homo lucis esse coepisti, quae sunt Christi gere, quia lux et dies Christus est.

X. And therefore, most beloved brothers, the Lord, taking thought for this danger, lest anyone through jealousy of a brother should fall into the snare of death, when His disciples asked Him which among them was the greater, said: He who is least among you all, he shall be great (Luke 9:48). By His answer He cut off all rivalry; He tore out and cut away every cause and material of biting envy. It is not permitted to a disciple of Christ to be jealous, it is not permitted to envy. Among us there can be no contest for exaltation: from humility we grow to the highest things; we have learned by what means we may please. Finally the apostle Paul too, instructing and admonishing that we who, enlightened by the light of Christ, have escaped the darkness of our nocturnal manner of life, should walk in the deeds and works of light, writes and says: The night has passed, and the day has drawn near. Let us therefore cast off the works of darkness, and put on the arms of light. Let us walk becomingly as in the day, not in revellings and drunkenness, not in lusts and shameless acts, not in strifes and jealousy (Rom. 13:12–13). If the darkness has withdrawn from your breast, if the night has been dispelled from there, if the gloom has been wiped away, if the brightness of day has illumined your senses, if you have begun to be a man of light, do the things that are Christ's, because Christ is light and day.

XI. Quid in zeli tenebras ruis? quid te nubilo livoris involvis? quid invidiae caecitate omne pacis et charitatis lumen extinguis? quid ad diabolum cui renuntiaveras redis? quid Caini similis existis? Homicidii namque facinore constringi eum qui zelaverit et odio habuerit fratrem suum, declarat Joannes apostolus in Epistola sua dicens: Qui fratrem suum odit,

XI. Why do you rush into the darkness of jealousy? why do you wrap yourself in the cloud of spite? why do you extinguish all the light of peace and charity by the blindness of envy? why do you return to the devil whom you had renounced? why do you become like Cain? For that he who has been jealous of his brother and has held him in hatred is bound by the crime of murder, the apostle John declares in his Epistle, saying: He who hates his brother,

Editors' notes and page, col. 645

Footnotes

LECTIONES VARIANTES (printed under page 316)

(a) ‹anchor: not visible› · call in col 645

Potes vitare nec fugere Ar. Voss. 2. Fugere ubicumque fugeres Foss.

"You can avoid, nor flee": Ar.; Vossius 2. "To flee wherever you might flee": Foss.

(printed under page 316)

(b) ‹anchor: not visible› · call in col 645

In pectore est Lam. Ebor. Thu. Bod. 1, 2.

"Is in the breast": Lam.; York; Thu.; Bodleian 1, 2.

(printed under page 316)

Quis eorum Lin.

"Which of them": Lincoln.

(printed under page 316)

(d) ‹anchor: not visible› · call in col 645

Discipulum Christi Lam. Lin. Bod. 2.

"A disciple of Christ": Lam.; Lincoln; Bodleian 2.

(printed under page 316)

(e) ‹anchor: not visible› · call in col 645

Non decet Bod. 2.

"It is not fitting": Bodleian 2.

(printed under page 316)

(f) ‹anchor: not visible› · call in col 645

Crescimus unde placeamus Pem. Voss. 2.

"We grow whereby we may please": Pembroke; Vossius 2.

(printed under page 316)

(g) ‹anchor: et induamus› · call in col 645

Induamur Ver. Vet. innom.

"Let us be clothed": Ver.; an unnamed old copy (Vet. innom.).

(printed under page 316)

(h) ‹anchor: in die decenter› · call in col 645

Honeste Lin.

"Honestly": Lincoln.

(printed under page 316)

(i) ‹anchor: lux et dies› · call in col 645

Et lux et dies Bod. 1.

"Both light and day": Bodleian 1.

(printed under page 316)

Page

running head: 645 LIBER DE ZELO ET L[...] (cut off at the image edge)
marginal letters: A ‹admittunt quae se intra conscientiae›; B ‹incurreret, cum eum discipuli›; C ‹comessationibus et ebrietatibus›; D ‹Potes vitare nec fugere› (in the Lectiones variae at the page foot)
old-edition numerals: (none)
other: UNSURE "Caini" (print blurred, reads like "Caiu"); UNSURE "tenebrarum" (italic print blurred, may read "tencbrarum"); UNSURE "omne" (blurred, may read "omue"). Full-width headings LECTIONES VARIAE and STEPH. BALUZII NOTAE at the page foot not set; the variants and Baluze's notes are left for the later pass. The right-hand column (646) is cut off and not set.

PL 4:646

homicida est; et scitis quia omnis homicida non habet in se vitam manentem (I Joan. III, 15). Et iterum: Qui dicit se in luce esse, et fratrem suum odit, in tenebris est usque adhuc, et in tenebris ambulat, et non scit quo eat; quoniam tenebrae excaecaverunt oculos ejus (Ibid. II, 9-11). Qui odit, inquit, fratrem suum, in tenebris ambulat, et non scit quo eat. It enim nescius in gehennam, ignarus et caecus praecipitatur in poenam, recedens scilicet a Christi lumine monentis et dicentis: Ego sum lumen mundi. Qui me secutus fuerit non ambulabit in tenebris, sed habebit lumen vitae (Joan. VIII, 12). Sequitur autem Christum qui praeceptis ejus insistit, qui per magisterii ejus viam graditur, qui vestigia ejus atque itinera sectatur, qui id quod Christus et docuit et fecit imitatur, secundum quod Petrus quoque hortatur et monet dicens: Christus passus est pro nobis, relinquens vobis exemplum ut sequamini vestigia ejus (I Pet. II, 21).

is a murderer; and you know that no murderer has life abiding in him (1 John 3:15). And again: He who says that he is in the light, and hates his brother, is in darkness even until now, and walks in darkness, and does not know where he is going; because the darkness has blinded his eyes (ibid. 2:9–11). He who hates his brother, he says, walks in darkness and does not know where he is going. For he goes unknowing into Gehenna; ignorant and blind he is hurled headlong into punishment, departing, that is, from the light of Christ, Who warns and says: I am the light of the world. He who has followed Me will not walk in darkness, but will have the light of life (John 8:12). Now he follows Christ who holds fast to His precepts, who walks along the way of His teaching, who pursues His footsteps and paths, who imitates that which Christ both taught and did, according to what Peter also urges and warns, saying: Christ suffered for us, leaving you an example that you should follow His footsteps (1 Pet. 2:21).

XII. Meminisse debemus quo vocabulo plebem suam Christus appellet, quo titulo gregem suum nuncupet. Oves nominat, ut innocentia christiana ovibus aequetur (Joan. X, 2; Matth. X, 16); agnos vocat, ut agnorum naturam simplicem simplicitas mentis imitetur. Quid sub vestitu ovium lupus latitat? quid gregem Christi qui se christianum mentitur infamat? Christi nomen induere et non per Christi viam pergere, quid aliud quam praevaricatio est divini nominis, quam desertio itineris salutaris? quando ipse doceat et dicat eum ad vitam venire qui mandata servaverit, et eum esse sapientem qui verba ejus audierit et fecerit, doctorem quoque eum maximum in regno coelorum vocari qui fecerit et sic docuerit (Matth. V, 19); tunc praedicanti profuturum quod bene atque utiliter praedicatum fuerit, si id quod ore promitur factis sequentibus impleatur. Quid vero insinuavit crebrius discipulis suis Dominus, quid inter salutaria monita et praecepta caelestia custodiendum magis servandumque mandavit, quam ut eadem dilectione qua discipulos ipse dilexit, nos quoque invicem diligamus (Joan. XIII, 34)? Quomodo autem vel pacem Domini vel charitatem tenet qui, intercedente zelo, nec pacificus potest esse nec charus?

XII. We ought to remember by what name Christ calls His people, by what title He designates His flock. He names them sheep, so that Christian innocence may be made equal to sheep (John 10:2; Matt. 10:16); He calls them lambs, so that simplicity of mind may imitate the simple nature of lambs. Why does the wolf lurk under the clothing of sheep? Why does he who falsely claims to be a Christian defame the flock of Christ? To put on the name of Christ and not to proceed along the way of Christ, what else is it than a betrayal of the divine name, than a desertion of the way of salvation? since He Himself teaches and says that he comes to life who has kept the commandments, and that he is wise who has heard His words and done them, and moreover that he is called greatest teacher in the kingdom of heaven who has done and so taught (Matt. 5:19); [and] that what has been well and usefully preached will profit the preacher only then, if what is uttered by the mouth is fulfilled by deeds that follow. But what did the Lord more often impress upon His disciples, what among the saving counsels and heavenly precepts did He command to be guarded and kept more than that we too should love one another with the same love with which He Himself loved the disciples (John 13:34)? But how does he hold either the peace of the Lord or charity who, when jealousy comes between, can be neither peaceable nor loving?

XIII. Ideo et apostolus Paulus, cum pacis et charitatis merita depromeret, cumque asseveraret firmiter et doceret nec fidem sibi, nec eleemosynas, nec

XIII. Therefore the apostle Paul too, when he was setting forth the merits of peace and charity, and when he was firmly asserting and teaching that for him neither faith, nor almsgiving, nor

Editors' notes and page, col. 646

Footnotes

(j) ‹anchor: not visible› · call in col 646

Nescit quo eat Bod. 2.

"He knows not where he goes": Bodleian 2.

(printed under page 316)

(k) ‹anchor: not visible› · call in col 646

Petrus apostolus Bod. 3.

"Peter the apostle": Bodleian 3.

(printed under page 316)

(l) ‹anchor: not visible› · call in col 646

Passus est pro vobis Lam. Bod. 1, 2. Thu. Foss. vid. l. iii ad Quir. cap. 39.

"He suffered for you": Lam.; Bodleian 1, 2; Thu.; Foss. See To Quirinus, book III, chapter 39.

(printed under page 316)

(m) ‹anchor: qui mandata› · call in col 646

Mandata ejus Ver. Bod. 2.

"His commandments": Ver.; Bodleian 2.

(printed under page 316)

(n) ‹anchor: nos quoque invicem› · call in col 646

Nos invicem Ar. Bod. 2. Thu. Foss.

"We … one another": Ar.; Bodleian 2; Thu.; Foss.

STEPH. BALUZII NOTAE (Baluze) ‹lemma: IX. Perducitur quod videtur› · col 645

(continued) manuscriptis codicibus. Sustuli tamen eam, propter auctoritatem tot veterum exemplarium, et quia sine ea optime constat sensus.

(Baluze) ‹lemma: Adversarius tuus tecum est› · col 645 Adversarius tuus tecum est. Hieronymus in Epistola ad Eustochium de Custodia Virginitatis: Facile aliis caremus vitiis. Hic hostis nobis inclusus est. Quocumque pergimus, nobiscum portamus inimicum.

"Your adversary is with you." Jerome in the Letter to Eustochium on keeping virginity: "Other vices we easily do without. This foe is shut up within us; wherever we go, we carry the enemy with us."

(Baluze) ‹lemma: X. Nox transivit› · col 646 X. — Nox transivit. Vide Erasmi Annotationes in hunc locum Pauli.

X. "The night is far spent." See Erasmus's Annotations on this passage of Paul.

(Baluze) ‹lemma: XI. Fratrem suum odit› · col 646 XI. — Fratrem suum odit. Vide sanctum Augustinum Tractatu v in Epistolam sancti Joannis, et Cassianum, lib. i, cap. 20. Vide etiam Hincmarum, tom. i, pag. 72.

XI. "Hates his brother." See Saint Augustine, Tractate V on the Epistle of Saint John, and Cassian, book I, chapter 20. See also Hincmar, volume I, page 72.

(printed under page 316)

Page

running head: DE ZELO ET LIVORE. 646
marginal letters: A ‹homicida est; et scitis›; B ‹quod Petrus quoque hortatur›; C ‹rit et fecerit, doctorem›; D ‹first line of the Lectiones variantes (h Honeste Lin.)›
old-edition numerals: 259 (superior figure) after ‹enim›

PL 4:647

passionem quoque ipsam confessoris et martyris profuturam, nisi charitatis foedera integra atque inviolata servasset, adjecit et dixit: Charitas magnanima est, charitas benigna est, charitas non zelat (I Cor. XIII, 4); docens scilicet et ostendens eum posse charitatem tenere quisquis magnanimus fuerit et benignus et zeli ac livoris alienus. Item alio loco, cum moneret ut homo jam sancto Spiritu plenus et nativitate coelesti Dei filius factus non nisi spiritalia et divina sectetur, ponit et dicit: Et ego quidem, fratres, non potui vobis loqui quasi spiritalibus, sed quasi carnalibus, tamquam infantibus in Christo. Lacte vos potavi, non cibo, nondum enim poteratis, sed neque nunc potestis. Adhuc enim estis carnales. Ubi enim in vobis zelus et contentio et dissensiones sunt, nonne carnales estis et secundum hominem ambulatis (I Cor. III, 1-3)?

the very passion too of a confessor and martyr would be of profit, unless he had kept the covenants of charity whole and inviolate, he added and said: Charity is magnanimous, charity is kind, charity is not jealous (1 Cor. 13:4); teaching, that is, and showing that whoever has been magnanimous and kind and a stranger to jealousy and envy is able to hold fast to charity. Likewise in another place, when he was admonishing that a man now filled with the Holy Spirit and made a son of God by heavenly birth should pursue nothing but spiritual and divine things, he sets it down and says: And I indeed, brethren, could not speak to you as to spiritual men, but as to carnal men, as to infants in Christ. I gave you milk to drink, not food, for you were not yet able, but not even now are you able. For you are still carnal. For where there are among you jealousy and strife and dissensions, are you not carnal, and do you not walk according to man (1 Cor. 3:1–3)?

XIV. Obterenda sunt, fratres dilectissimi, vitia et peccata carnalia, et terreni corporis infesta labes spiritali vigore calcanda, ne, dum iterum ad veteris hominis conversationem revolvimur, lethalibus laqueis implicemur, Apostolo hoc idem providenter et salubriter praemonente: Itaque, inquit, fratres, non secundum carnem vivamus: si enim secundum carnem vixeritis, incipietis mori: si autem spiritu opera carnis mortificaveritis, vivetis. Quotquot enim Spiritu Dei aguntur, hi filii Dei sunt (Rom. VIII, 12-14). Si filii Dei sumus, si templa ejus esse jam coepimus, si, accepto Spiritu sancto, sancte et spiritaliter vivimus, si de terris oculos ad coelum sustulimus, si ad superna et divina plenum Deo et Christo pectus ereximus, non nisi quae sunt Deo et Christo digna faciamus, sicut et Apostolus excitat et hortatur: Si consurrexistis, inquit, cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens; quae sursum sunt sapite, non quae super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum autem Christus apparuerit vita vestra, tunc et vos apparebitis

XIV. Carnal vices and sins, most beloved brethren, must be crushed, and the hostile stain of the earthly body must be trodden underfoot with spiritual vigour, lest, while we roll back again to the manner of life of the old man, we become entangled in deadly snares, since the Apostle providently and wholesomely forewarns of this very thing: Therefore, he says, brethren, let us not live according to the flesh: for if you live according to the flesh, you will begin to die: but if by the spirit you mortify the works of the flesh, you will live. For as many as are led by the Spirit of God, these are sons of God (Rom. 8:12–14). If we are sons of God, if we have already begun to be His temples, if, having received the Holy Spirit, we live holily and spiritually, if we have lifted our eyes from the earth to heaven, if we have raised up to things above and divine a heart full of God and Christ, let us do nothing but what is worthy of God and Christ, as the Apostle too rouses and exhorts us: If you have risen together, he says, with Christ, seek the things that are above, where Christ is, sitting at the right hand of God; savour the things that are above, not those upon the earth. For you are dead, and your life is hidden with Christ in God. But when Christ, your life, appears, then you too will appear

Editors' notes and page, col. 647

Footnotes

LECTIONES VARIANTES (printed under page 317)

(a) ‹anchor: not visible› · call in col 647

Sic Bod. 1, 2, 3, 4. Thu. Confessionis aut martyrii Oxon.

So Bodleian 1, 2, 3, 4; Thu. "Of confession or of martyrdom": Oxford edition.

(printed under page 317)

(b) ‹anchor: not visible› · call in col 647

Sic Ar. Lam. Ebor. Lin. Bod. 1, 2, 3. 4. Thu. Lacte vos cibavi Bod. 1. Escam l. iii ad Quir. c. 3.

So Ar.; Lam.; York; Lincoln; Bodleian 1, 2, 3, 4; Thu. "I fed you with milk": Bodleian 1. "Food": To Quirinus, book III, chapter 3.

(printed under page 317)

Potestis cibum ferre Voss. 1.

"You are able to bear food": Vossius 1.

(printed under page 317)

(d) ‹anchor: not visible› · call in col 647

Etenim inter vos NC. 1. Lam. Bod. 2.

"For among you": NC. 1; Lam.; Bodleian 2.

(printed under page 317)

(e) ‹anchor: not visible› · call in col 647

Providente Ar. Bod. 2.

"Foreseeing" / "providing": Ar.; Bodleian 2.

(printed under page 317)

(f) ‹anchor: vixeritis› · call in col 647

Vivitis Bod. 3, 4. Voss. 1. Ver. Ben. Moriemini Bod. 3. Voss. 1.

"You live": Bodleian 3, 4; Vossius 1; Ver.; Ben. "You shall die": Bodleian 3; Vossius 1.

(printed under page 317)

(g) ‹anchor: carnis mortificaveritis› · call in col 647

Mortificatis Ver.

"You put to death" (present tense): Ver.

(printed under page 317)

(h) ‹anchor: Si consurrexistis› · call in col 647

Consurrexistis, inquit, Christo Ver. Consurreximus Thu.

"You have risen, he says, with Christ" (without "cum"): Ver. "We have risen": Thu.

(printed under page 317)

(i) ‹anchor: non quae super terram› · call in col 647

Non quae terrena Ar. Bod. 1, 2, 3, 4. Ver. Ben.

"Not the things that are earthly": Ar.; Bodleian 1, 2, 3, 4; Ver.; Ben.

(printed under page 317)

(j) ‹anchor: not visible› · call in col 647

Emortui Ar.

"Dead" (emortui): Ar.

(printed under page 317) STEPH. BALUZII NOTAE (printed under page 317) (Baluze) ‹lemma: Carnalibus, tamquam› · col 647 Carnalibus, tamquam. In Apostoli ῥήσει voces carnalibus, tamquam, quae a textu Baluziano forte exciderant, restitui. ROUTH.

"As to carnal men, as to." In the Apostle's saying (ῥήσει) I have restored the words "carnalibus, tamquam", which had perhaps fallen out of Baluze's text. ROUTH.

(printed under page 317) (Baluze) ‹lemma: Confessoris et martyris› · col 647 XIII. — Confessoris et martyris. Ita scribendum esse existimavi, pro eo quod antea legebatur, confessionis et martyrii, quia ita scriptum vidi in septemdecim libris nostris et in quatuor Anglicanis. Sic etiam legisse se in Camberonensi testatur Pamelius. In editione quae dicitur Gravii legitur confessori et martyri. Quae lectio valde accedit ad eam quam ego substitui. Octo vetera exemplaria habent eam quam rejeci.

XIII. — "Of a confessor and martyr." I judged that it should be written so, instead of what was read before, "confessionis et martyrii" (of confession and of martyrdom), because I saw it so written in seventeen of our books and in four English ones. Pamelius testifies that he too read it so in the Cambron manuscript. In the edition called Gravius's, "confessori et martyri" (to a confessor and martyr) is read. That reading comes very close to the one I have substituted. Eight old copies have the one I rejected.

(printed under page 317) (Baluze) ‹lemma: Infantibus› · col 647 Infantibus. Tria vetera exemplaria habent parvulis. In libro III Testimoniorum scriptum est infantibus.

"To infants." Three old copies have "parvulis" (to little ones). In book III of the Testimonies "infantibus" is written.

(printed under page 317) (Baluze) ‹lemma: Lacte vos potavi› · col 647 Lacte vos potavi. Antea legebatur. Lac vobis potum dedi, non cibum. Quamvis ea lectio bona sit, eam tamen praeferri debere arbitratus sum quam exhibent viginti libri nostri et octo Anglicani, tum etiam Camberonensis a Pamelio laudatus, et excerpta Flori. Aliam habent aliquot libri veteres et editiones. In libro III Testimoniorum, cap. 3, legitur: Lac vobis potum dedi, non escam.

"I gave you milk to drink." Formerly it was read: "Lac vobis potum dedi, non cibum" (I gave you milk to drink, not food). Although that reading is good, I judged that the one should be preferred which twenty of our books and eight English ones show, as well as the Cambron manuscript praised by Pamelius, and the excerpts of Florus. Some old books and editions have the other. In book III of the Testimonies, chapter 3, it reads: "Lac vobis potum dedi, non escam" (I gave you milk to drink, not solid food).

(printed under page 317)

Page

running head: 647 DIVI CYPRIANI
marginal letters: A ‹passionem quoque ipsam confessoris›; B ‹secundum hominem ambulatis›; C ‹non nisi quae sunt Deo et Christo digna faciamus›; D ‹beside the page-foot variants, at "j Emortui Ar."›
old-edition numerals: 260 after ‹sapite,›
other: column ends with "appare-" split across the column break (apparebitis); the full-width headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" at the page foot are not set as text; the page-foot variants a–j and the Baluze notes whose lemmas stand in this column (Carnalibus, tamquam; XIII Confessoris et martyris; Infantibus; Lacte vos potavi, which runs on into the right foot column) are set above; the Baluze notes on XV Subsiciva, Generavi and Sic spiritaliter nascitur belong to col 648; opening "passionem ... profuturam" depends on a construction in the previous column

PL 4:648

cum ipso in gloria (Coloss. III, 1-4). Qui ergo in Baptismo secundum hominis antiqui peccata carnalia et mortui et sepulti sumus, qui regeneratione coelesti Christo consurreximus, quae sunt Christi et cogitemus pariter et geramus, sicut idem Apostolus docet rursus et monet dicens: Primus homo de terrae limo, secundus homo de coelo. Qualis ille de limo, tales et qui de limo; et qualis coelestis, tales et coelestes. Quomodo portavimus imaginem ejus qui de limo est, portemus et imaginem ejus qui de coelo est (I Cor. XV, 47-49). Imaginem autem coelestem ⟨p⟩ortare non possumus, nisi in eo quod esse jam coepimus, Christi similitudinem praebeamus.

with Him in glory (Col. 3:1–4). We therefore, who in Baptism have both died and been buried as to the carnal sins of the old man, who by heavenly regeneration have risen again with Christ, let us both think and do alike the things that are Christ's, as the same Apostle again teaches and admonishes, saying: The first man is from the clay of the earth, the second man from heaven. As is the one from the clay, such also are those who are from the clay; and as is the heavenly one, such also are the heavenly. As we have borne the image of him who is from the clay, let us bear also the image of Him who is from heaven (1 Cor. 15:47–49). But we cannot bear the heavenly image unless, in that which we have now begun to be, we show forth the likeness of Christ.

XV. Hoc est enim mutasse quod fueras et coepisse esse quod non eras, ut in te divina nativitas luceat, ut ad Patrem Deum deifica disciplina respondeat, ut honore et laude vivendi Deus in homine clarescat, ipso exhortante et monente et eis qui se clarificant vicem mutuam pollicente: Eos, inquit, qui clarificant me clarificabo; et qui spernit me spernetur (I Reg. II, 30). Ad quam clarificationem formans nos ac praeparans Dominus et Filius Dei similitudinem Dei Patris insinuans in Evangelio suo dicit: Audistis quia dictum est: Diliges proximum tibi, et odio habebis inimicum tibi. Ego autem dico vobis: Diligite inimicos vestros, et orate pro his qui vos persequuntur, ut sitis filii Patris vestri qui in coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Levit. XIX; Matth. V, 43-45). Si hominibus laetum est et gloriosum filios habere consimiles, et tunc magis generasse delectat si ad patrem lineamentis paribus soboles subsiciva respondeat, quanto major in Deo Patre laetitia est cum quis sic spiritaliter nascitur, ut in actib⟨u⟩s ejus et laudibus divina generositas praedicetur? Quae justitiae palma est, quae corona, esse se talem de quo Deus non dicat: Filios generavi et exaltavi, ipsi autem spreverunt me.

For this is to have changed what you had been and to have begun to be what you were not: that the divine birth may shine in you, that a deifying discipline may answer to God the Father, that by the honour and praise of [your] living God may be made glorious in man, He Himself exhorting and admonishing, and promising a return in kind to those who glorify Him: Those, He says, who glorify Me I will glorify; and he who despises Me shall be despised (1 Sam. 2:30). Forming and preparing us for this glorifying, the Lord and Son of God, instilling the likeness of God the Father, says in His Gospel: You have heard that it was said: You shall love your neighbour, and you shall hold your enemy in hatred. But I say to you: Love your enemies, and pray for those who persecute you, that you may be sons of your Father Who is in heaven, Who makes His sun rise upon the good and the evil, and rains upon the just and the unjust (Lev. 19; Matt. 5:43–45). If it is joyful and glorious for men to have sons like themselves, and having begotten them delights the more when the later-born offspring answers to the father with matching features, how much greater is the joy in God the Father when someone is so born spiritually that in his acts and praises the divine nobility of birth is proclaimed? What palm of righteousness is it, what crown, to be such a one that God does not say of him: I have begotten sons and exalted them, but they have spurned Me.

Editors' notes and page, col. 648

Footnotes

(k) ‹anchor: not visible› · call in col 648

Coepimus perseveremus Voss. 1.

"We have begun, let us persevere": Vossius 1.

(printed under page 317)

(l) ‹anchor: not visible› · call in col 648

Clarificationem conformans Voss. 1.

"Conforming … glorification": Vossius 1.

(printed under page 317)

(m) ‹anchor: Diliges proximum tibi› · call in col 648

Proximum tuum Ar.

"Your neighbour": Ar.

(printed under page 317)

(n) ‹anchor: et odio habebis› · call in col 648

Et odies Pem. Voss. 1. Bod. 1. 3.

"And you shall hate": Pembroke; Vossius 1; Bodleian 1, 3.

(printed under page 317)

(o) ‹anchor: filii Patris vestri› · call in col 648

Similes Patri Ar. Lin. NC. Bod. 2. 1. 3, 4. Patri vestro Thu.

"Like the Father": Ar.; Lincoln; NC.; Bodleian 2, 1, 3, 4. "Like your Father": Thu.

(printed under page 317)

(p) ‹anchor: soboles subsiciva› · call in col 648

Succisiva, Bod. 3. Succidiva Vict.

"Succisiva": Bodleian 3. "Succidiva": Victorine MS.

(printed under page 317)

(q) ‹anchor: divina generositas› · call in col 648

Generatio Ar. Bod. 2.

"Generation": Ar.; Bodleian 2.

(printed under page 317)

(r) ‹anchor: esse se talem› · call in col 648

Esse talem Ar. Bod. 2. Tetalem NC. 1. Drur. 1. 2. Meerm.

"To be such" (without "se"): Ar.; Bodleian 2. "Tetalem": NC. 1; Drury 1, 2; Meerman.

(printed under page 317)

(s) ‹anchor: Filios generavi› · call in col 648

Sic Bod. 1. 3, 4. Genui Oxon.

So Bodleian 1, 3, 4. "I begot": Oxford edition.

STEPH. BALUZII NOTAE (Baluze) ‹lemma: Carnalibus, tamquam› · col 647 Carnalibus, tamquam. In Apostoli ῥήσει voces carnalibus, tamquam, quae a textu Baluziano forte exciderant, restitui. Routh.

"To the carnal, as." In the Apostle's saying I have restored the words "carnalibus, tamquam", which had perhaps fallen out of Baluze's text. Routh.

(Baluze) ‹lemma: XIII. Confessoris et martyris› · col 647 XIII. — Confessoris et martyris. Ita scribendum esse existimavi, pro eo quod antea legebatur, confessionis et martyrii, quia ita scriptum vidi in septemdecim libris nostris et in quatuor Anglicanis. Sic etiam legisse se in Camberonensi testatur Pamelius. In editione quae dicitur Gravii legitur confessori et martyri. Quae lectio valde accedit ad eam quam ego substitui. Octo vetera exemplaria habent eam quam rejeci.

XIII. "Of a confessor and martyr." I judged that this should be written instead of the former reading "confessionis et martyrii" (of confession and martyrdom), because I saw it so written in seventeen of our copies and in four English ones. Pamelius testifies that he read it so in the Cambron manuscript too. In the edition called Gravius's one reads "confessori et martyri" (to a confessor and martyr), which comes very close to the reading I have substituted. Eight old copies have the one I rejected.

(Baluze) ‹lemma: Infantibus› · col 647 Infantibus. Tria vetera exemplaria habent parvulis. In libro iii Testimoniorum scriptum est infantibus.

"To infants." Three old copies have "parvulis" (to little ones). In Testimonies, book III, "infantibus" is written.

(Baluze) ‹lemma: Lacte vos potavi› · cols 647–648 Lacte vos potavi. Antea legebatur. Lac vobis potum dedi, non cibum. Quamvis ea lectio bona sit, eam tamen praeferri debere arbitratus sum quam exhibent viginti libri nostri et octo Anglicani, tum etiam Camberonensis a Pamelio laudatus, et excerpta Flori. Aliam habent aliquot libri veteres et editiones. In libro iii Testimoniorum, cap. 3, legitur: Lac vobis potum dedi, non escam.

"I gave you milk to drink." Formerly the reading was "I gave you milk to drink, not food (cibum)." Though that reading is good, I judged that the one given by twenty of our copies and eight English ones should be preferred, as also by the Cambron manuscript cited by Pamelius, and by the excerpts of Florus. Several old copies and editions have the other. In Testimonies, book III, chapter 3, one reads: "I gave you milk to drink, not food (escam)."

(Baluze) ‹lemma: XV. Subsiciva› · col 648 XV. — Subsiciva. Rigaltius malebat successiva. Quam lectionem ego deprehendi in aliquot vetustis exemplaribus. In codice Beccensi scriptum est succidua.

XV. "Subsiciva" (late-born). Rigault preferred "successiva" (succeeding), a reading I have found in several ancient copies. In the Bec manuscript "succidua" is written.

(Baluze) ‹lemma: Generavi› · col 648 Generavi. Quamvis lectio quae habet genuit bona sit, istam tamen reducere placuit, quia exstat in omnibus editionibus quae Pamelianam antecesserunt, in xxiii libris nostris, et in tribus Anglicanis. Aliam non inveni nisi in tribus.

"I have begotten." Though the reading "genuit" (he begot) is good, I have chosen to bring this one back, because it stands in all the editions before Pamelius's, in twenty-three of our copies, and in three English ones. The other I have found in only three.

(Baluze) ‹lemma: Sic spiritaliter nascitur› · col 648 Sic spiritaliter nascitur. Reliqua hujus libri desunt in codice sancti Arnulphi.

"Is thus spiritually born." The rest of this book is lacking in the St Arnulf manuscript.

(printed under page 317)

Page

running head: DIVI CYPRIANI 648
marginal letters: A bitis cum ipso in gloria; B ut ad Patrem Deum deifica; C tunc magis generasse delectat; D at the page foot between the Variae lectiones and Baluzius' notes, beside no line of text
old-edition numerals: (none)

PL 4:649

(Isa. I, 2). Collaudet te potius Christus et invitet ad praemium dicens: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34).

(Isa. 1:2). Let Christ rather praise you and invite you to the reward, saying: Come, blessed of My Father, receive the kingdom which has been prepared for you from the origin of the world (Matt. 25:34).

XVI. His meditationibus corroborandus est animus, fratres dilectissimi, ejusmodi exercitationibus contra omnia diaboli jacula firmandus. Sit in manibus divina lectio, in sensibus Dominica cogitatio: oratio jugis omnino non cesset: salutaris operatio perseveret. Spiritalibus semper actibus occupemur, ut quotiescumque inimicus accesserit, quoties adire tentaverit, et clausum adversum se pectus inveniat et armatum. Non enim christiani hominis corona una est quae tempore persecutionis accipitur: habet et pax coronas suas, quibus de varia et multiplici congressione victores, prostrato et subacto adversario, coronantur. Libidinem subegisse continentiae palma est. Contra iram, contra injuriam repugnasse corona patientiae est. De avaritia triumphus est pecuniam spernere. Laus est fidei fiducia futurorum mundi adversa tolerare. Et qui superbus in prosperis non est, gloriam de humilitate consequitur. Et qui ad pauperum fovendorum misericordiam pronus est, retributionem thesauri coelestis adipiscitur. Et qui zelare non novit, quique, unanimis et mitis, fratres

XVI. With these meditations the mind must be strengthened, most beloved brothers, and by exercises of this kind it must be made firm against all the darts of the devil. Let divine reading be in your hands, the thought of the Lord in your minds; let constant prayer never cease at all; let saving work persevere. Let us be always occupied in spiritual acts, so that whenever the enemy approaches, as often as he tries to come near, he may find the breast both closed against him and armed. For the crown of a Christian man is not just one, the one which is received in time of persecution: peace too has its crowns, with which those who are victors from varied and manifold combat, the adversary having been laid low and subdued, are crowned. To have subdued lust is the palm of continence. To have fought back against anger, against injury, is the crown of patience. To despise money is a triumph over avarice. It is the praise of faith to endure the adversities of the world in confidence of the things to come. And he who is not proud in prosperity attains glory from humility. And he who is inclined to mercy in cherishing the poor obtains the recompense of a heavenly treasure. And he who does not know how to be jealous, and who, of one mind and gentle, loves his brothers

Editors' notes and page, col. 649

Footnotes

LECTIONES VARIANTES (printed under page 318)

(a) ‹anchor: not visible› · call in col 649

Me; collaudet te potius Ar. Bod. 1, 2, 3, 4.

"Me; let him rather praise you": Ar.; Bodleian 1, 2, 3, 4.

(printed under page 318)

(b) ‹anchor: not visible› · call in col 649

Futurorum bonorum Bod. 2, 3.

"Of good things to come": Bodleian 2, 3.

(printed under page 318)

Tenebraris abige Bod. 2.

"Drive away … of darkness" [tenebraris as printed]: Bodleian 2.

(printed under page 318)

(d) ‹anchor: not visible› · call in col 649

Semen feraci Bod. 1.

"Seed … to the fruitful": Bodleian 1.

(printed under page 318)

Page

running head: 649 LIBER DE ZELO ET LI (cut off at the image edge)
marginal letters: A ‹(Isa. I, 2). Collaudet te potius›; B ‹gressione victores, prostrato›; C ‹XVI. — Sit in manibus› (in the notes at the page foot); D ‹Libidinem. Quam Fulgentius› (in the notes at the page foot)
old-edition numerals: (none)

PL 4:650

suos diligit, dilectionis et pacis praemio honoratur. In hoc virtutum stadio quotidie currimus, ad has justitiae palmas et coronas sine intermissione temporis pervenimus.

is honoured with the reward of love and peace. In this stadium of the virtues we run daily; to these palms and crowns of righteousness we attain without interruption of time.

XVII. Ad quas ut pervenire tu etiam possis, qui fueras zelo et livore possessus, omnem illam malitiam qua prius tenebaris abjice, ad viam vitae aeternae vestigiis salutaribus reformare. Evelle de pectore tuo spinas et tribulos, ut te Dominicum semen fertili fruge locupletet, ut divina et spiritalis seges in copiam foecundae messis exuberet. Venena fellis evome, discordiarum virus exclude, purgetur mens quam serpentinus livor infecerat, amaritudo omnis quae intus insederat Christi dulcedine leniatur. Si de sacramento crucis et cibum sumis et potum, lignum quod apud merrham profecit in imagine, ad saporis dulcedinem tibi in veritate proficiat ad mulcendi pectoris lenitatem, nec ad medelam prosperandae valitudinis laborabis. Unde vulneratus fueras, inde curare. Ama eos quos ante oderas, dilige illos quibus injustis obtrectationibus invidebas. Bonos imitare, si sectari potes. Si autem eos sectari non potes, collaetare certe et congratulare melioribus. Fac te illis adunata dilectione participem, fac te consortio charitatis et fraternitatis vinculo cohaerentem. Dimittentur tibi

XVII. That you too may be able to attain to them, you who had been possessed by jealousy and envy, cast off all that malice by which you were formerly held, and be reshaped towards the way of eternal life with saving footsteps. Pluck out from your breast the thorns and thistles, so that the Lord's seed may enrich you with fertile fruit, so that the divine and spiritual crop may abound into the plenty of a fruitful harvest. Vomit out the poisons of gall, shut out the venom of discords; let the mind which serpentine envy had infected be purged; let all the bitterness which had settled within be softened by the sweetness of Christ. If from the sacrament of the cross you take both food and drink, let the wood which at Merrha availed in figure for sweetness of taste avail for you in truth for the soothing gentleness of the breast, and you will not labour for a remedy to promote health. Be cured from that by which you had been wounded. Love those whom you formerly hated; cherish those whom you envied with unjust disparagements. Imitate the good, if you can follow them. But if you cannot follow them, at least rejoice with and congratulate your betters. Make yourself a sharer with them in united love; make yourself joined to them by the fellowship of charity and the bond of brotherhood. There will be forgiven to you

Editors' notes and page, col. 650

Footnotes

(e) ‹anchor: apud merrham› · call in col 650

Apud marram Ver. Mara Oxon.

"At Marra": Ver. "Mara": Oxford edition.

(printed under page 318)

(f) ‹anchor: si sectari potes› · call in col 650

Si sectari non potes Bod. 1, 2, 3. 4. Ver.

"If you cannot follow": Bodleian 1, 2, 3, 4; Ver.

(printed under page 318)

(g) ‹anchor: congratulare› · call in col 650

Gratulare Voss. 1. Congratulare Imp.

"Rejoice": Vossius 1. "Rejoice with": Imp.

STEPH. BALUZII NOTAE (Baluze) ‹lemma: XVI. Sit in manibus› · col 649 XVI. — Sit in manibus. Miror hanc lectionem, quam praeferunt omnes veteres editiones et omnes libri veteres, rejectam fuisse a Pamelio, qui cum putaret hunc locum esse mutilum, eum supplevit ex quatuor manuscriptis et posuit: Sit ante oculos divina lectio, in manibus bona operatio, in sensibus Dominica cogitatio. Ego reposui veterem lectionem.

XVI. "Let it be in your hands." I am surprised that this reading, which all the old editions and all the old copies offer, was rejected by Pamelius, who, thinking the passage mutilated, filled it out from four manuscripts and printed: "Let divine reading be before your eyes, good work in your hands, the thought of the Lord in your mind." I have restored the old reading.

(Baluze) ‹lemma: Habet et pax› · col 649 Habet et pax. Supra Epist. viii, pag. 18: In coelestibus castris pax et acies habent flores suos. Hilarius episcopus Arelatensis in Sermone de sancto Honorato: Habet et pax martyres suos. Hieronymus in Epistola ad Demetriadem de Virginitate servanda: Habet et pudicitia servata martyrium suum. Vide Homiliam sancti Joannis Chrysostomi in laudationem sanctae protomartyris et apostolae Theclae. Commodianus, Instruct. lxii: Bellum abest, in pace martyres ibant.

"Peace too has." Above, Letter VIII, page 18: "In the heavenly camp both peace and the battle-line have their flowers." Hilary, bishop of Arles, in the Sermon on Saint Honoratus: "Peace too has its martyrs." Jerome in the Letter to Demetrias on keeping virginity: "Chastity kept has its martyrdom too." See the homily of Saint John Chrysostom in praise of Saint Thecla, protomartyr and apostle. Commodian, Instructions LXII: "War is absent; in peace they went as martyrs."

(Baluze) ‹lemma: Victores prostrato› · col 649 Victores prostrato. Codex Gratianopolitanus, congressione prostrato et subacto adversario, victores coronantur.

"The victors, [the adversary] laid low." The Grenoble manuscript: "the adversary having been laid low and subdued in the encounter, the victors are crowned."

(Baluze) ‹lemma: Libidinem› · col 649 Libidinem. Quam Fulgentius Placiades lib. ii Mythol. vocat honestatis novercam.

"Lust." Which Fulgentius Placiades, Mythologies book II, calls the stepmother of honour.

(Baluze) ‹lemma: XVII. Merrham› · col 649 XVII. — Merrham. Ita habent quatuor libri veteres optimi, etiam Veronensis. Sic etiam scriptum est in versione lxx Interpretum, apud Origenem homilia vii in Exodum; apud sanctum Cyrillum Alexandrinum lib. v de Adoratione in spiritu et veritate; apud sanctum Ambrosium cap. 5 de Institutione Virginis, et apud sanctum Augustinum lib. ii, Quaest. 55 in Exodum. Et sic omnino scribendum recte ostendit Cotelerius ad librum vi, cap. 19, Constitutionum Apostolicarum. Vide etiam notas Frontonis Ducaei ad poema xvii sancti Paulini. Rufinus in Psal. XLIV: Myrrha est species valde amara, de qua ungitur corpus mortui, ut non putrescat, et pellit vermes.

XVII. "Merrha." So four excellent old copies, the Verona manuscript among them. So too it is written in the version of the Seventy Translators, in Origen, Homily VII on Exodus; in Saint Cyril of Alexandria, On Worship in Spirit and Truth, book V; in Saint Ambrose, On the Instruction of a Virgin, chapter 5; and in Saint Augustine, book II, Question 55 on Exodus. And Cotelier rightly showed, on book VI, chapter 19 of the Apostolic Constitutions, that it must by all means be so written. See also the notes of Fronton du Duc on Saint Paulinus's poem XVII. Rufinus on Psalm 44: "Myrrh is a very bitter kind [of spice] with which the body of a dead man is anointed so that it may not decay; and it drives away worms."

(Baluze) ‹lemma: Bonos imitare› · cols 649–650 Bonos imitare. Notum illud: Tu vivendo bonos, scribendo sequare peritos. Ambrosius lib. ii Officior. cap. 20: Plurimum itaque prodest unicuique bonis jungi. Adolescentibus quoque utile ut claros et sapientes viros sequantur. Gregorius Nazianzenus in carmine ad Nicobulum ait prudentis et cordati viri esse magna mensura vitam suam metiri, atque ad excellentium virorum imitationem sese componere. Quintilianus lib. i, cap. 6: Ergo consuetudinem sermonis vocabo consensum eruditorum, sicut vivendi consensum bonorum. 892 Lactantius l. i, c. 1: Quoniam bene dicere ad paucos pertinet, bene autem vivere ad omnes. Ruricius lib. ii, Epist. iv: Sicut vivere commune est omnium, bene vero vivere et bene descendere de hac vita paucorum est. Seneca Epist. vii: Cum his versare qui te meliorem facturi sunt. Symmachus lib. v, Epist. lxiv: Maximum lucrum est quaerere familiaritatem bonorum. Hieronymus in Epistola ad Rusticum: Inter clericos sectare meliores. Fecit Cyprianus quod suadebat. Bonos semper imitabatur. Sic enim scribit Pontius diaconus in Vita ejus: Et sic per bonorum omnium documenta decurrens, dum meliores semper imitatur, etiam ipse se fecit imitandum. Ennodius lib. v, Epist. xx: Totum te studia honesta suscipiant. Festina ut ad messem patriam venias, linguam lectionis sarculo, mores bonorum imitatione purgando. Horatius lib. i, Epist. xviii: Inter multa leges et percunctabere doctos, / Qua ratione queas traducere leniter aevum. Tacitus laudat Agricolam quod studeret discere a peritis, sequi optimos.

"Imitate the good." There is the well-known line: "In living follow the good, in writing the skilled." Ambrose, On Duties, book II, chapter 20: "It is therefore of the greatest profit to each to be joined to the good. For young men too it is useful to follow distinguished and wise men." Gregory Nazianzen, in the poem to Nicobulus, says that it is the mark of a prudent and sensible man to measure his life by a great standard and to shape himself in imitation of excellent men. Quintilian, book I, chapter 6: "Therefore I shall call the usage of speech the agreement of the learned, as the usage of living is the agreement of the good." 892 Lactantius, book I, chapter 1: "Since to speak well belongs to few, but to live well to all." Ruricius, book II, Letter IV: "As living is common to all, so to live well and to go down well from this life belongs to few." Seneca, Letter VII: "Spend your time with those who will make you better." Symmachus, book V, Letter LXIV: "The greatest gain is to seek the friendship of the good." Jerome in the Letter to Rusticus: "Among the clergy, follow the better." Cyprian did what he urged: he always imitated the good. For so Pontius the deacon writes in his Life: "And so, running through the examples of all good men, while he always imitates the better, he made himself too worthy of imitation." Ennodius, book V, Letter XX: "Let honourable studies take you up wholly. Hasten to come to your fatherland's harvest, cleansing your tongue with the hoe of reading, your manners by imitation of the good." Horace, Epistles book I, XVIII: "Amid it all you will read and question the learned, by what means you may pass your life gently." Tacitus praises Agricola for being eager to learn from the skilled and to follow the best.

(Baluze) ‹lemma: Cohaerentem› · col 650 Cohaerentem. Haec emendatio, quam inveni in tribus antiquis codicibus et in antiquis editionibus, mihi videtur certa. Et tamen omnes fere libri veteres praeferunt cohaeredem. Haec discrepantia orta hinc est quod in quodam veteri libro, ut in Victorino, scri- (continues at the head of the p. 319 foot, set in n651)

"Cleaving." This emendation, which I found in three ancient manuscripts and in the old editions, seems to me certain. And yet almost all the old copies offer "cohaeredem" (co-heir). This discrepancy arose from the fact that in some old copy, as in the Victorine, [it was] writ- (continues)

(printed under page 318)

Page

running head: DE ZELO ET LIVORE. 650
marginal letters: A suos diligit, dilectionis; B apud merrham profecit; C cap. 20 : Plurimum itaque (in Baluze's notes); D ipse se fecit imitandum (in Baluze's notes)
old-edition numerals: 361 after reformare.
other: right column only; left column cut off at image edge, not set. Full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE at page foot cut off at left edge, not set; the variants and Baluze's notes themselves left for the later pass. Stray mark between "de" and "sacramento" ignored. "merrham" kept as printed (variants marram, Mara). Signature 21 at foot not set.
other: calls in this column, read on the page (Q2): c after "abjice", d after "fertili", e after "merrham", f after "potes", g after "congratulare".

PL 4:651

debita quando et ipse dimiseris; accipientur sacrificia tua cum pacificus ad Deum veneris: sensus atque actus tui divinitus dirigentur quando ea quae divina et justa sunt cogitaveris, sicut scriptum est: Cor viri cogitet justa, ut a Domino dirigantur gressus ejus (Prov. XVI, 9).

debts when you yourself also have forgiven; your sacrifices will be accepted when you come to God peaceable; your senses and acts will be directed by God when you think on the things that are divine and just, as it is written: Let the heart of a man think just things, that his steps may be directed by the Lord (Prov. 16:9).

XVIII. Habes autem multa quae cogites. Paradisum cogita, quo Cain non ingreditur, qui zelo fratrem peremit (Gen., IV). Cogita coeleste regnum, ad quod non nisi concordes atque unanimes Dominus admittit.

XVIII. You have, moreover, many things to think on. Think on paradise, which Cain does not enter, who through jealousy slew his brother (Gen. 4). Think on the heavenly kingdom, to which the Lord admits none but those who are in concord and of one mind.

Cogita quod filii Dei hi soli possint vocari qui sint pacifici, qui nativitate coelesti et lege divina ad similitudinem Dei Patris et Christi respondeant adunati. Cogita sub oculis Dei nos stare, spectante ac judicante ipso conversationis ac vitae nostrae curricula decurrere, pervenire nos tunc demum posse ut eum videre contingat, si ipsum nunc videntem delectemus actibus nostris, si nos dignos gratia ejus et indulgentia praebeamus, si, placituri semper in regno, in hoc mundo ante placeamus.

Consider that only those can be called sons of God who are peacemakers, who, united by heavenly birth and divine law, correspond to the likeness of God the Father and of Christ. Consider that we stand under the eyes of God, that we run the course of our conduct and life with Him Himself watching and judging, and that we can only then at last attain to seeing Him if we now delight Him, Who sees us, by our deeds, if we show ourselves worthy of His grace and indulgence, if, being about to please Him for ever in the kingdom, we please Him first in this world.

Editors' notes and page, col. 651

Footnotes

LECTIONES VARIANTES (De zelo et livore) (printed under page 319, upper block)

(a) ‹anchor: concordes atque unanimes› · call in col 651

Nisi unanimes Lin.

"None but those of one mind": Lincoln.

(printed under page 319)

(b) ‹anchor: nativitate coelesti› · call in col 652

Nativitate et lege Ar. Lam. Ebor. NC. 1. Voss. 1, 2. Bod. 1, 2, 3. 4.

"By birth and law": Ar.; Lam.; York; NC. 1; Vossius 1, 2; Bodleian 1, 2, 3, 4.

(printed under page 319) VARIORUM NOTAE (De zelo et livore) (printed under page 319, upper block) (Baluze) ‹lemma: Cohaerentem (continued from p. 318)› · col 650 ptum erat cohaerentem et supra lineam vel cohaeredem. Id saepe evenisse in exemplaribus antiquis Operum sancti Cypriani jam observatum a nobis est.

-ten "cohaerentem", and above the line "or cohaeredem". That this often happened in the ancient copies of the Works of Saint Cyprian we have already observed.

(Baluze) ‹lemma: XVIII. Cain non ingreditur› · col 651 XVIII. — Cain non ingreditur. Hanc lectionem, quam habent tres libri veteres, puto esse optimam; aliam vero, quae habet redit, falsam. Cain enim, qui natus est postquam parentes ejus ejecti fuerant e paradiso, non potest dici non rediisse in paradisum, cum in illo numquam fuerit. Itaque non dubitavi quin lectio horum trium librorum praeferenda sit.

XVIII. "Cain does not enter." This reading, which three old copies have, I think the best; the other, which has "redit" (returns), false. For Cain, who was born after his parents had been cast out of paradise, cannot be said not to have returned into paradise, since he was never in it. Therefore I have not doubted that the reading of these three books is to be preferred.

(note) ‹lemma: Gratia ejus› · col 652

Gratia ejus. Ita multi libri veteres. Alii habent gratiae ejus et indulgentiae.

"By his grace." So many old books. Others have "of his grace and indulgence".

LECTIONES VARIANTES (Ad Fortunatum, next unit) (printed under page 319)

(a) ‹anchor: DE EXHORTATIONE MARTYRII (title)› · call in col 651

De bono martyrii. Lege in pace, frater charissime, hisque temporibus nostra tempora conferens, tacitus ingemisce NC. 2.

"On the good of martyrdom. Read in peace, dearest brother, and, comparing our times with these times, groan in silence": NC. 2.

(printed under page 319)

(b) ‹anchor: atque in consummatione› · call in col 651

In finem et consummationem Bod. 1. 4.

"Unto the end and consummation": Bodleian 1, 4.

(printed under page 319)

Ad praeparandas fratrum Voss. 1.

"For preparing … of the brethren": Vossius 1.

STEPH. BALUZII NOTAE (Ad Fortunatum, next unit) (Baluze) ‹lemma: (on the title)› · cols 651–652 Quamvis dubitari non possit quin hic liber sit sancti Cypriani, cui adscribitur in omnibus antiquis codicibus et editionibus, vetus tamen error qui irrepsit in antiquas editiones Epistolarum sancti Hieronymi, persuasit Mariano Victorio, ut observavit etiam Baronius, illum esse sancti Hilarii, episcopi Pictaviensis, argumento etiam sumpto ex stylo; cum tamen alii contendant stylum auctoris istius libri congruere cum stylo Cypriani, non congruere cum stylo Hilarii. Pravam lectionem quae irrepserat in Epistolas Hieronymi sustulit diligentia virorum clarissimorum Domni Petri Coustant et Domni Joannis Martianay, monachorum ordinis sancti Benedicti, qui testantur veram ac genuinam lectionem quae in nova Operum sancti Hieronymi editione habetur exstare in omnibus codicibus manuscriptis, nullo excepto. Unde autem ortus sit hic error divinare conatus est Latinus Latinius, et puto divinasse. Conjecit enim vir doctissimus scriptum fuisse in margine cujusdam libri ad Fortunatum, ut haec nota responderet nomini Cypriani, idque postea in contextum temere relatum et non suo loco positum[?]. Esse autem Cypriani hunc etiam, praeter alia argumenta, probatur, quod Hincmarus archiepiscopus Remensis, ut in margine observavit Sirmondus, in libro de Praedestinatione pag. 75, refert ex Cypriano locum quemdam ex libro II Paralipomenon, qui exstat in capite octavo hujus operis Cyprianici. Quod autem Pearsonius in Annalibus Cyprianicis contendit illud non esse Cypriani, sed auctoris Cypriano junioris, ei non possum assentiri, cum nullas bonas rationes afferat pro asserenda illa sua opinione. Falsus est autem Pamelius scribens primam libri istius editionem deberi Rembolto. Habetur enim in editione Spirensi, ut recte monuerunt Angli, et in veteri Veneta. (Praefatio. Titulus iste et sequens, CAPITULA LIBRI SEQUENTIS, desumuntur ex editione Oxoniensi, in qua tamen nihil reperitur ut undenam accipiantur innotescat. Edd.)

Though it cannot be doubted that this book is Saint Cyprian's, to whom it is ascribed in all the ancient manuscripts and editions, yet an old error that crept into the early editions of Saint Jerome's letters persuaded Marianus Victorius, as Baronius also observed, that it is by Saint Hilary, bishop of Poitiers, an argument being drawn from the style as well; whereas others maintain that the style of this book's author agrees with Cyprian's style, not with Hilary's. The corrupt reading that had crept into Jerome's letters has been removed through the diligence of those most distinguished men Dom Pierre Coustant and Dom Jean Martianay, monks of the Order of Saint Benedict, who testify that the true and genuine reading, which is given in the new edition of Saint Jerome's works, stands in all the manuscripts without exception. As for whence this error arose, Latino Latini tried to divine it, and I think he divined rightly. For that most learned man conjectured that it [the name] had been written in the margin of some copy of the book To Fortunatus, so that this note might answer to Cyprian's name, and that it was afterwards rashly carried into the text and put out of its place [?]. That this book is Cyprian's is proved, among other arguments, by the fact that Hincmar, archbishop of Rheims, as Sirmond observed in the margin, in the book On Predestination, page 75, quotes from Cyprian a passage from book II of Paralipomenon (Chronicles) which stands in the eighth chapter of this work of Cyprian's. As for Pearson's contention in the Annales Cyprianici that it is not Cyprian's but by an author later than Cyprian, I cannot agree with him, since he brings no good reasons to support that opinion of his. Pamelius, moreover, was mistaken in writing that the first edition of this book is owed to Rembolt; for it is found in the Speyer edition, as the English editors rightly noted, and in the old Venetian one. (PREFACE. This title and the following one, CHAPTERS OF THE FOLLOWING BOOK, are taken from the Oxford edition, in which, however, nothing is found to show whence they were taken. Edd.)

(Baluze) ‹lemma: I. Jam coepit› · col 652 I. — Jam coepit. Quamvis non constituerim reddere rationem omnium mutationum a me factarum in Operibus sancti Cypriani, putavi tamen reddere me debere in hoc loco, licet res sit exigui momenti, ne quis putare possit me vocem jam studio contradicendi posuisse pro nunc. Feci ergo quia omnes libri veteres et omnes veteres editiones exhibent hanc lectionem.

I. "Has already begun." Though I have not undertaken to give an account of all the changes I have made in the Works of Saint Cyprian, I thought I ought to give one in this place, small as the matter is, lest anyone should think I put the word "jam" (already) for "nunc" (now) out of a wish to contradict. I did it, then, because all the old copies and all the old editions give this reading.

(printed under page 319)

Editors' prose

(none)

Page

running head: 651 DIVI CYPRIANI (cut off at the right edge)
marginal letters: A debita quando et ipse dimiseris; B ptum erat cohaerentem (in the variorum notes); C I. Desiderasti, Fortunate carissime; D Pictaviensis, argumento etiam sumpto (in Baluze's notes, not set)
old-edition numerals: (none)
other: a full-width band stands across cols 651/652 in mid-page: the 1 paragraph(s) above it in col 652 are set here, after the 2 above it in col 651 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: it holds the title of the next work, AD FORTUNATUM DE EXHORTATIONE MARTYRII, and is not set here (pointer only)
other: the column continues with PRAEFATIO. (another unit); not set here
other: "ad-|mittit" (split across the column break 651/652) is set whole as "admittit." at the end of the col 651 text (Q2); the col 652 paragraph begins "Cogita quod".
other: call a (after "unanimes") stands in col 651; call b (after "nativitate") in col 652.

PL 4:652

Editors' notes and page, col. 652

Page

running head: DIVI CYPRIANI 652 (beginning of running head cut off at left edge)
marginal letters: A mittit. Cogita quod filii Dei; B natus est postquam parentes (in the Variorum notae at the foot); C lites Christi ad coeleste; D auctoris Cypriano junioris (in Baluze's notes at the foot)
old-edition numerals: (none)
other: column begins mid-word with "lites" in the Praefatio (rest of "mi-lites" from the left column); column ends mid-word "ple-" (continues in col. 653). Full-width title "AD FORTUNATUM / DE EXHORTATIONE MARTYRII", cut off at the left edge, stands after the apparatus of the preceding treatise and above PRAEFATIO; not set. The heading "PRAEFATIO." and the Praefatio text below the band belong to the next unit (Ad Fortunatum) and are not set here; the volunteer page had set them (with an UNSURE on "promerentur", printed so, perhaps for depromerentur), which passes to that unit. Lectiones variantes, Variorum notae and Baluze's notes at the page foot not set here.
other: the 1 paragraph(s) of this column above the full-width band are set under col 651 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)