Migne Reading Room
PL 4 · cols. 803–820
G. Lumper, Prolegomena de scriptis S. Cypriani dubiis, suppositis et deperditis
Editors' preface
AD OPERA D. CYPRIANI GENUINA APPENDICES.
APPENDICES TO THE GENUINE WORKS OF ST CYPRIAN.
PROLEGOMENA
PROLEGOMENA
DE SCRIPTIS SANCTI CYPRIANI OPERIBUS DUBIIS, DEPERDITIS, ATQUE EIDEM SUPPOSITIS.
ON THE DOUBTFUL AND LOST WRITINGS OF ST CYPRIAN, AND THOSE FALSELY ASCRIBED TO HIM.
ARTICULUS I.
ARTICLE I.
D. Cypriani opera dubia.
The doubtful works of St Cyprian.
Praeter opera, quae genuinos S. Cypriani foetus esse, apud omnes constat, nonnulla alia illius nomine in mss. editisque libris circumferuntur; quorum aliqua dubia sunt, alia ipsi certe afficta, de quibus hic paucis agam, secutus ordinem, quo ea in Baluziana editione Veneta recensentur.
Besides the works which all agree are the genuine offspring of St Cyprian, a number of others circulate under his name in manuscripts and printed books; of these some are doubtful, others certainly foisted upon him, and of them I shall treat here briefly, following the order in which they are listed in the Venetian edition of Baluze.
I. In primis occurrit de Spectaculis liber insignis, nec Cypriano indignus, cui eum etiam multi adscripserunt, nimirum Baronius, Jacobus Pamelius, Petrus Faber, Sanjorianus, Jacobus Sirmondus, Desiderius Heraldus, Bellarminus. Favet his tum ipsa libri inscriptio: Cyprianus plebi in Evangelio stanti salutem; tum persona scribentis, qui sese velut aliquem praesulem ab Ecclesia sua absentem exhibet, et cui aegre est, quod nec coram, nec quotiescumque lubet, per litteras suas alloqui possit: quod in sanctum Episcopum nostrum vel in secessu latentem, vel exulantem Curubi recte convenit. Favent deinde temporis notae: nam et vigente paganismo scriptus est, et de usitato tunc more sanctissimae Eucharistiae a fidelibus domum suam ex Ecclesia deferendae, deque Exorcismis tum frequentibus meminit; quae eadem illius aetate Carthagine viguisse constat. Favet denique, quod hujus opusculi auctor Tertulliani libros
I. First there comes the book On the Shows, a remarkable work and not unworthy of Cyprian, to whom many have indeed ascribed it, namely Baronius, Jacobus Pamelius, Petrus Faber, Sanjorianus, Jacobus Sirmondus, Desiderius Heraldus, Bellarmine. In their favour is, first, the very title of the book: "Cyprian to the people standing firm in the Gospel, greeting"; then the person of the writer, who presents himself as some prelate absent from his Church, who is grieved that he can address them neither face to face nor, as often as he pleases, by his letters: which fits our holy bishop well, whether hiding in retirement or in exile at Curubis. In their favour, next, are the marks of the time: for it was both written while paganism was flourishing, and it mentions the custom then usual of the faithful carrying the most holy Eucharist from the church to their own homes, and the exorcisms then frequent; and it is agreed that these same things flourished at Carthage in his age. In their favour, finally, is the fact that the author of this little work has imitated here and there the books of Tertullian
Editors' notes and page, col. 803
Footnotes
(1) ‹anchor: liber insignis› · call in col 803
Iste et sequens liber ad normam editionis Balusianae Parisiensis supra excusi fuere. Edd.
This book and the following one were printed above according to the standard of Baluze's Paris edition. Edd.
(printed under page 393)
Page
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de Spectaculis hinc et inde imitatus sit, quos sancto nostro familiares fuisse nemo ignorat.
On the Shows, books which, as everyone knows, were familiar to our saint.
Sed et stylus libri ad Cyprianeum non parum accedit, ut nonnullis eruditis non nisi perparum ab illo discrepare videatur. Fatendum tamen est, hanc styli differentiam minime dubiam esse, Cyprianum legere assueto. Neque etiam reperire hic est eam dicendi vim et efficaciam ipsi tam propriam nec sacrorum textuum usum, quo in operibus suis mirum in modum excellunt. Adde, quod praeter Cypriani nomen nihil in eo opusculo legatur, quod hoc ad Carthaginenses potius, quam ad alterius Ecclesiae fideles conscriptum fuisse suadeat. Immo vero, cum auctor de ludorum in urbe Roma, non alibi, origine meminerit, et post multa sub finem operis gregem suum ad dignum Christianis spectaculum, mundi scilicet fabricam, sacrasque litteras, provocans, dicat: Hoc est spectaculum, quod non exhibet praetor aut consul, sed, qui est solus ante omnia, et super omnia, immo ex quo omnia, Pater Domini nostri Jesu Christi, etc. Cum, inquam, haec ibi dicat, suspicio esse posset, hunc librum ad Romanos potius, quam ad Carthaginenses scriptum fuisse; cum hi non Consulem, sed Proconsulem haberent, ideoque hic, non ille, nominandus fuisse videatur. Quod vero ad Cypriani nomen attinet, potuit hoc a librario, qui librum ipsius esse opinabatur, adscribi. Itaque opusculum hoc inter dubia S. Cypriani relinquendum existimamus, donec in alterutram partem aliquid certius productum fuerit.
But the style of the book, too, comes not a little close to Cyprian's, so that to some learned men it seems to differ from it only very slightly. It must nevertheless be admitted that this difference of style is not at all doubtful to one accustomed to reading Cyprian. Nor, again, is there to be found here that force and efficacy of speaking so proper to him, nor that use of the sacred texts in which his works excel to a wonderful degree. Add that, apart from the name of Cyprian, nothing is read in this little work that would persuade one that it was written to the Carthaginians rather than to the faithful of another Church. Indeed, since the author makes mention of the origin of the games in the city of Rome, and not elsewhere, and after much else, towards the end of the work, calling his flock to a spectacle worthy of Christians, namely the fabric of the world and the sacred writings, says: This is a spectacle which no praetor or consul presents, but He Who alone is before all things and above all things, nay, from Whom are all things, the Father of our Lord Jesus Christ, etc. Since, I say, he says these things there, there could be a suspicion that this book was written to the Romans rather than to the Carthaginians; since the latter had not a Consul but a Proconsul, and therefore it would seem that this one, not that one, ought to have been named. As for the name of Cyprian, this could have been ascribed by a copyist who believed the book to be his. We therefore judge that this little work should be left among the doubtful works of St Cyprian, until something more certain has been brought forward on one side or the other.
II. Praeclarum pariter opus est liber de laude Martyrii,
II. An equally distinguished work is the book On the Praise of Martyrdom,
Editors' notes and page, col. 804
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- running head: DIVI CYPRIANI OPERIBUS DUBIIS
- marginal letters: A ‹tibus turmis, velut solis›; B ‹de Spectaculis hinc et inde›; C ‹ad dignum Christianis spectaculum›
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stylo oratorio, magisque elaborato, quam indubitata S. Cypriani opuscula, si Epistolam ad Donatum excipias, conscriptus. Erasmus, et post hunc Joannes Fellus, et Elias Dupin, illum propterea S. Cypriano abjudicarunt, et cujusdam otiosi oratoris foetum esse censuerunt. Contra Baronius Erasmum ob solam styli differentiam sic censurantem graviter reprehendit, et ex S. Augustino probat, S. Cyprianum non eodem semper scribendi genere usum fuisse, sed modo submisso, ut in libro, seu Epistola LXIII, de calice Domini ad Caecilianum, modo temperato, ut in libro de Disciplina et habitu virginum, modo etiam grandi, ut in hoc eodem libro, dum res ita posceret, ab eo factum esse, S. Augustinus ibidem observat. Idem Fellus opusculum hoc inde praeterea oppugnat, quod de lue tum grassante in eo fiat mentio, et tamen Moysi, et Maximo, et caeteris confessoribus inscriptum sit: nam cum S. Moysem sub Decio, anno 251, martyrio coronatum constet, pestem vero Fellus, imperante Gallo primum exortam esse, statuat; hinc infert librum illum esse scriptoris de rebus ab aetate sua remotis parum instructi. Ad haec reponi potest, cum Tillemontio, non probari pestem illam sub Gallo primum exarsisse, licet tum acerbius grassata fuerit; atque adeo ex hoc capite laudatum librum S. Cypriano abjudicari non posse. Baluzius in Annotatis alio responso utitur, negando scilicet libri inscriptionem Moysi et Maximo in plurimis codicibus optimis et vetustissimis, quos habuerit, reperiri asseritque in his tantum similiter praemitti: Incipit de laude Martyrii, vel aliquid simile. Hinc ipse in editione sua priorem illam inscriptionem, velut ab alio additam, praetermisit. Eamdem a tribus codicibus antiquis pariter abesse Joannes Fellus testatur. At necesse non est huc recurrere, cum S. Moysis, Maximi, Nicostrati, caeterorumque confessorum Romanorum Epistola, quae XXVI, est inter Cyprianicas, minime inane argumentum praebeat pro eodem libro S. Cypriano vindicando, quod Eminentissimus Bellarminus libro de Scriptoribus ecclesiasticis in S. Cypriano haud dubie insinuavit, dum ait: memoratos Confessores in praedicta Epistola de ea mentionem facere. Rem ipsam expono. Confessores illi inter caetera haec scribunt: « Percepimus igitur, iterum dicimus, frater Cypriane, magna gaudia, magna solatia, magna fomenta, maxime quod et gloriosas Martyrum, non dicam mortes, sed immortalitates gloriosis et condignis laudibus prosecutus es. Tales enim excessus talibus vocibus prosequendi fuerunt, ut, quae referebantur, sic dicerentur, qualiter facta sunt. Ex tuis ergo litteris vidimus gloriosos illos martyrum triumphos, et oculis nostris quodam modo coelum illos petentes prosecuti sumus, et inter Angelos ac Potestates, Dominationesque coelestes constitutos contemplati sumus. Sed et Dominum
written in an oratorical style, and more elaborate than the undoubted little works of St Cyprian, if you except the Letter to Donatus. Erasmus, and after him John Fell and Elias Dupin, for that reason took it away from St Cyprian, and judged it to be the offspring of some idle orator. Against this, Baronius severely rebukes Erasmus for censuring it in this way on the sole ground of a difference of style, and proves from St Augustine that St Cyprian did not always use the same kind of writing. Rather, as St Augustine observes in the same place, he wrote now in the subdued manner, as in the book, or Letter 63, on the cup of the Lord, to Caecilianus; now in the moderate manner, as in the book On the Discipline and Dress of Virgins; and now also in the grand manner, as in this same book, when the matter so demanded. The same Fell further attacks this little work on the ground that mention is made in it of the plague then raging, and yet it is addressed to Moyses and Maximus and the other confessors. For since it is established that St Moyses was crowned with martyrdom under Decius, in the year 251, while Fell holds that the plague first arose in the reign of Gallus, he infers from this that the book is by a writer poorly informed about matters remote from his own time. To this it can be replied, with Tillemont, that it is not proved that that plague first broke out under Gallus, although it raged more bitterly then; and so on this head the book in question cannot be taken away from St Cyprian. Baluze in his Notes uses another answer. He denies that the book's address to Moyses and Maximus is found in the very many excellent and most ancient manuscripts which he had, and he asserts that in these there is likewise only prefixed: Here begins On the Praise of Martyrdom, or something similar. Hence in his edition he himself omitted that former address, as having been added by another. John Fell testifies that it is likewise absent from three ancient manuscripts. But it is not necessary to have recourse to this, since the Letter of Saints Moyses, Maximus, Nicostratus and the other Roman confessors, which is the 26th among the Cyprianic letters, furnishes no empty argument for claiming this same book for St Cyprian. The Most Eminent Bellarmine without doubt hinted at this in his book On Ecclesiastical Writers, under St Cyprian, when he says that the said Confessors make mention of it in the aforesaid Letter. I set out the matter itself. Among other things those Confessors write this: « We have received therefore, we say again, brother Cyprian, great joys, great comforts, great refreshments, above all because you have honoured the glorious, I will not say deaths, but immortalities of the Martyrs with glorious and worthy praises. For such departures had to be honoured with such words, so that the things which were reported might be told just as they were done. From your letter, therefore, we have seen those glorious triumphs of the martyrs, and with our eyes we have in a certain manner accompanied them as they made for heaven, and we have contemplated them established among the Angels and the Powers and the heavenly Dominions. But also the Lord
Editors' notes and page, col. 805
Footnotes
(1) ‹anchor: not visible› · call in col 805
Dupin, Biblioth. t. I, p. 267 et 278; Tillemont., tom. IV, not. 14, in Cypr.; Ceillier, tom. III, p. 154.
Dupin, Bibliothèque, vol. I, pp. 267 and 278; Tillemont, vol. IV, note 14, on Cyprian; Ceillier, vol. III, p. 154.
(printed under page 394)
(2) ‹anchor: not visible› · call in col 805
Baron., ad ann. 255, num. 57 et seqq.
Baronius, under the year 255, no. 57 and following.
(printed under page 394)
(3) ‹anchor: not visible› · call in col 805
Augustin., lib. IV de Doctrina Christiana, c. 21.
Augustine, On Christian Doctrine, book IV, ch. 21.
(printed under page 394)
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apud Patrem testimonium suum illis promissum perhibentem auribus nostris quodam modo sensimus. » Certum igitur est, S. Cyprianum Martyrum in coelis gloriam, Christique apud Deum Patrem testimonium inter alia ipsis proposuisse, ut eosdem ad martyrium vehementius excitaret, Jam vero geminam quidem sancti Martyris Cypriani ad eosdem Epistolam habemus, quarum altera XV, altera XXV, est in editione Baluzii Veneta, qua utimur; sed quamvis utraque quaedam sit ad eumdem agonem exhortatio, in neutra tamen coelestis gloria martyrum, aut Christi testimonium memoratur, ideoque aliud quoddam ejusdem Sancti opusculum verbis praecitatis eos designasse, necesse est. Atqui utrumque istud in laudato libro de laude Martyrii occurrit. In primis de Christo apud Patrem suum testante ait: « Et ut de caeteris taceam, hoc nos utique magis debet hortari, quod Confessio vocis unius Christi perpetua Confessione servetur, sicut scriptum est: Qui me confessus fuerit in terris coram hominibus, et ego confitebor eum coram Patre meo, et coram Agelis ejus. » De Martyrum quoque gloria ibidem multis disserit, et sub finem denique ait: « O beati, quos à primordio mundi Domiui sanguis infecit, et quos merito splendor iste nivei amictus induerit, et candor stolae ambientis ornavit! Videor denique ipse mihi jam cernere, proque arbitrio mentis humanae ante oculos et aspectum divinum illud mihi et insigne concurrit; videor, inquam, mihi jam cernere, ut ille vere nobilis numerus Christi sui gloriam, iterque comitetur. Ibi ante ora ejus felix caterva victorum, et se densantibus turmis, velut solis exortu totum illuminatum agmen inferet potestatem: et utinam perabjecto mihi istud videre contingat! » Haec, aliaque, quae studiosus lector confessorum Epistolam cum laudato libro conferendo deprehendet, magnam suspicionem movent, hunc ab illis lectum fuisse. Hinc laudatus Cardinalis Bellarminus illum inter dubia S. Cypriani opera recensuit, non quod illum talem judicaret, sed quod Erasmus de eo dubitasset. Sed nec stylum a caeteris illius opusculis dissidere arbitratus est, nisi, quod magis elaboratus sit, quam alia, sed non magis, quam omnia; cum Epistola ad Donatum huic minime cedat. Pro eodem sancto Martyri asserendo etiam observat Baluzius in annotatis, illum ubique in omnibus codicibus antiquis (inter quos unum Seguieriarum, litteris majusculis ante mille annos scriptum, numerat) « reperiri constanter inter ea opera S. Cypriani, quae nullam habent difficultatem, quin sint S. Cypriani. » Praeterea laudat Flori Lugdunensis excerpta ex operibus S. Cypriani, in quibus varios locos ex eodem libro occurrere ait, cum tamen caetera omnia certe Cypriani sint. Diffiteri tamen non possumus, quin praeter diversitatem styli hinc et inde etiam nonnullae phrases obscuriores in eo legantur, quas in Sancti operibus indubitatis non facile reperire est. Sed et in inferorum poenis commemorandis morem Gentilium nonnihil sequitur, quod haud scio, an sanctum Cyprianum satis sapiat. Itaque, licet multum propendeam,
bearing before the Father His testimony promised to them, we have in a certain manner perceived with our ears." It is certain, therefore, that St Cyprian set before them, among other things, the glory of the martyrs in heaven and the testimony of Christ before God the Father, in order to rouse them more vehemently to martyrdom. Now we do indeed have two letters of the holy martyr Cyprian to the same men, of which one is 15 and the other 25 in the Venetian edition of Baluze, which we use; but although each is a kind of exhortation to the same contest, in neither of them is the heavenly glory of the martyrs or the testimony of Christ mentioned, and therefore it must be that they designated some other little work of the same saint by the words cited above. But both of these occur in the book On the Praise of Martyrdom already cited. First, concerning Christ bearing witness before His Father, he says: "And to say nothing of the rest, this ought certainly to exhort us the more, that the confession of a single utterance is kept by the perpetual confession of Christ, as it is written: Whoever has confessed Me on earth before men, I too will confess him before My Father and before His angels." Concerning the glory of the martyrs, too, he discourses at length in the same place, and finally, towards the end, he says: "O blessed ones, whom the blood of the Lord has dyed from the beginning of the world, and whom the splendour of that snow-white garment has deservedly clothed, and the brightness of the enfolding robe has adorned! I seem, in short, to myself already to discern it, and as the human mind judges, that divine and remarkable thing presents itself to me before my eyes and gaze; I seem, I say, to myself already to discern how that truly noble number accompanies the glory and the journey of its Christ. There before His face is the happy band of victors, and with the troops pressing close together, as at the rising of the sun, the whole illuminated host will bring in power: and would that it might befall me, most abject as I am, to see this!" These and other things, which the diligent reader will discover by comparing the Letter of the Confessors with the cited book, raise a strong suspicion that this book was read by them. Hence the Cardinal Bellarmine mentioned above reckoned it among the doubtful works of St Cyprian, not because he judged it such, but because Erasmus had doubted it. But he did not think either that its style differs from his other little works, except that it is more elaborate than some, but not more than all; since the Letter To Donatus yields to it not at all. To vindicate it for the same holy martyr, Baluze also observes in his notes that it is found everywhere in all the ancient codices (among which he counts one of the Séguier codices, written in majuscule letters a thousand years ago) "constantly among those works of St Cyprian about which there is no difficulty as to their being St Cyprian's." Moreover he cites the excerpts of Florus of Lyons from the works of St Cyprian, in which he says various passages from the same book occur, while all the rest are certainly Cyprian's. Yet we cannot deny that, besides the difference of style, here and there some rather obscure phrases are also read in it, which are not easily found in the saint's undoubted works. Moreover, in recounting the punishments of the underworld it follows somewhat the custom of the Gentiles, which I hardly know whether it sufficiently savours of St Cyprian. Therefore, although I am much inclined,
Editors' notes and page, col. 806
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- running head: PROLEGOMENA.
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ut laudatum librum ipsi adscribam, id tamen certo facere non ausim. Censuerunt quidem primum Lovanienses ac deinde etiam Parisienses operum S. Augustini editores, eumdem librum a sancto Doctore in libro I, cap. 30, contra Gaudentium citari; sed quae ipse ex S. Cypriano ibi memorat, proprie ac multo pressius habentur in Epistola ad Donatum.
to ascribe the cited book to him, yet I would not dare to do so with certainty. The Louvain editors of the works of St Augustine first, and afterwards the Paris editors as well, did indeed judge that this same book is cited by the holy Doctor in book 1, chapter 30, Against Gaudentius; but what he there records from St Cyprian is found properly, and much more closely, in the Letter to Donatus.
III. Librum de Disciplina et bono pudicitiae Baluzius inter opuscula S. Cypriano vulgo adscripta primo loco recensuit, Bellarminus et Pamelius genuinum ejusdem foetum esse censuere contra Erasmum aliosque, qui illum propter styli dissimilitudinem eidem abjudicarunt. Auctorem certe habuit episcopum a grege suo absentem, quique eum continuis exhortationibus ad virtutum studia excitare solebat, prout ex ipso libri exordio indubitatum est. Scriptum esse persecutionum temporibus colligere etiam licet, dum in eo dicitur: « Persecutionem non potest timere (Virginitas) dum illum de securitate potest provocare. » Hinc Pamelius opinatus est, in secessu sub Decio editum esse: verum hoc parum verisimile est, cum Pontius illius non meminerit, qui ex operibus a Sancto editis utilitatem secessus ejusdem tam studiose commendavit, ideoque sine dubio maxime commemorasset librum in ipso secessu conscriptum. Praeter styli discrepantiam Tillemontius in eo praeterea deprehendisse sibi visus est aliquem de divina gratia locum, ex quo scriptor S. Augustino posterior judicari posset, nisi de persecutione ibidem fieret mentio, quam tamen ipsam ad Vandalos, aliosque haereticos forsan pertinere suspicatus est. Verum ad haec recte reposuit Maranus minus probabilem esse hanc conjecturam, cum in indubitatis S. Cypriani operibus multo plura ejusmodi, ac forte expressiora de divina gratia testimonia occurrant. Caeterum notat Pamelius librum hunc tum in insigni et vetusto codice Carthusiae Coloniensis, teste Gravio, tum in codicibus Ludovici Carrionis, et S. Pantaleonis Coloniae S. Cypriano inscribi; auctorem vero multum imitatum esse Tertullianum in libro de Pudicitia, et ex eo plurima transumpsisse: quod ad stylum autem spectat, ejusmodi breves sententias et enthymemata etiam in libro de Disciplina et habitu Virginum reperiri, et ubicumque sanctus antistes Tertullianum imitatus est. Illud certum est, praeter styli dissimilitudinem, quo non semper eodem S. Cyprianus usus est, nihil obstare, quo minus ipsi adscribatur.
III. The book On the Discipline and Advantage of Chastity Baluze placed first among the little works commonly ascribed to St Cyprian; Bellarmine and Pamelius judged it to be a genuine offspring of his, against Erasmus and others, who denied it to him on account of the dissimilarity of style. It certainly had as its author a bishop absent from his flock, and one who was accustomed to rouse it to the pursuit of the virtues with continual exhortations, as is beyond doubt from the very opening of the book. That it was written in times of persecution may also be inferred, since it is said in it: 'It (Virginity) cannot fear persecution, while it can challenge it from a position of security.' Hence Pamelius was of the opinion that it was published in the retreat under Decius; but this is scarcely probable, since Pontius makes no mention of it, he who so studiously commended the usefulness of that same retreat on the strength of the works published by the Saint, and who would therefore without doubt have recorded above all a book composed in that very retreat. Besides the discrepancy of style, Tillemont furthermore thought he had detected in it a certain passage on divine grace, from which the writer could be judged later than St Augustine, were it not that persecution is mentioned in the same place; and yet this very persecution he suspected might perhaps refer to the Vandals and other heretics. But to this Maran rightly replied that this conjecture is less probable, since in the undoubted works of St Cyprian many more testimonies of this kind concerning divine grace occur, and perhaps more explicit ones. For the rest, Pamelius notes that this book is inscribed to St Cyprian both in the notable and ancient codex of the Charterhouse of Cologne, as Gravius attests, and in the codices of Louis Carrion and of St Pantaleon at Cologne; and that the author imitated Tertullian a great deal in the book On Modesty, and took over very many things from it; and, as regards the style, that brief sentences and enthymemes of this kind are found also in the book On the Discipline and Dress of Virgins, and wherever the holy bishop imitated Tertullian. This much is certain: apart from the dissimilarity of style, a style which St Cyprian did not always use the same, nothing prevents its being ascribed to him.
IV. Librum, qui ad Novatianum Haereticum de Spe veniae non neganda inscriptus est, ob similem dictionis differentiam Erasmus, Tillemontius, aliique, alteri auctori adscribendum judicarunt, caetera nec S. Cypriano indignum, nec ab illius aetate remotum esse confessi. Certe auctor, qui in ipso libri exordio sese episcopum esse prodit, non nisi unam post eam,
IV. The book which is addressed to Novatian the Heretic, On Not Denying the Hope of Pardon, Erasmus, Tillemont and others judged, on account of a similar difference of diction, to be ascribed to another author, while admitting that in other respects it is neither unworthy of St Cyprian nor remote from his age. Certainly the author, who in the very opening of the book reveals himself to be a bishop, no more than one after the one
Editors' notes and page, col. 807
Footnotes
(1) ‹anchor: not visible› · call in col 807
Dupin., Biblioth. tom. I, pag. 267. Ceillier, Histoire, tom. II, pag. 155.
Dupin, Bibliothèque, vol. I, p. 267. Ceillier, Histoire, vol. II, p. 155.
(printed under page 395)
(2) ‹anchor: discrepantiam Tillemontius› · call in col 807
Tillemont, tom. IV, art. 28, pag. 46 et 81.
Tillemont, vol. IV, art. 28, pp. 46 and 81.
(printed under page 395)
(3) ‹anchor: reposuit Maranus› · call in col 807
Maran. in Vita, § 35, pag. 118.
Maran, in the Life, § 35, p. 118.
(printed under page 395)
(4) ‹anchor: Erasmus, Tillemontius› · call in col 807
Tillemont, Mémoires, tom. IV, art. 41, p. 56.
Tillemont, Mémoires, vol. IV, art. 41, p. 56.
(printed under page 395)
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quam Decius suscitaverat, persecutionem memorat, in qua posteriore multos, qui in prima ceciderant, invictos stetisse asseverat. Quamobrem Maranus, eum post persecutionem Galli in pacificis Valeriani imperii primordiis scripsisse merito autumavit. Eumdem Afrum fuisse, passim colligunt eruditi, quod ad Felicissimi Schisma in Africa fere unice notum, alludere videatur, dum ait : « Quid ad ista respond⟨e⟩ant perversissimi Novatiani, vel nunc INFELICISSIMI pauci? » S. Cornelii opus non esse, ut Erasmus suspicatus est, suadent ista ejusdem verba : « Sacramentum Baptismatis, quod in salutem generis humani provisum, et soli Ecclesiae coelesti ratione celebrare (Christus) per os suum praeostendit. » Haec S. Cypriani errorem de Haereticorum Baptismo olent, a quo S. Cornelius remotissimus semper fuit.
which Decius had stirred up does he mention a persecution; in this latter one he asserts that many who had fallen in the first stood unconquered. For this reason Maranus rightly judged that he wrote after the persecution of Gallus, in the peaceful beginnings of Valerian's reign. That the same man was an African the learned commonly infer, because he seems to allude to the schism of Felicissimus, known almost solely in Africa, when he says: 'What can the most perverse Novatianists, or now the MOST UNHAPPY few, answer to these things?' That it is not the work of St Cornelius, as Erasmus suspected, these words of his persuade us: 'The sacrament of baptism, which was provided for the salvation of the human race, and which (Christ) showed beforehand by His own mouth it is for the Church alone to celebrate by a heavenly design.' These words smell of St Cyprian's error concerning the baptism of heretics, from which St Cornelius was always most remote.
At vero Maranus praeter styli dissonantiam aliud quidpiam in eodem advertisse censet, ob quod sancto martyri tribui non possit. Librum auctor sic exorsus est : « Cogitanti mihi, et intolerabiliter animo aestuanti, quidnam agere deberem de miserandis fratribus, qui vulnerati non propria voluntate, sed diaboli saevientis irruptione, adhuc usque, hoc est, per longam temporum seriem agentes, poenam darent; ecce ex adverso obortus est alius hostis, et ipsius paternae pietatis adversarius, haereticus Novatianus, etc. » Et rursus postquam dixisset, multos ex iis, qui in « prima acie » id est, Deciana persecutione, vulnerati fuerunt « .... postea, id est secundo praelio..... fortiter perseverasse, » subjunxit : « Ecce quam gloriosos quam Domino caros, Schismatici isti ligna, foenum, stipulam appellare non dubitant, quorum pares, hoc est, in eodem crimine lapsus sui adhuc usque constitutos, nec ad poenitentiam admittendos esse praesumunt. » Ex hisce vero Maranus duo infert : primum, auctorem libri episcopum fuisse, qui moleste ferebat, Novatianum sibi in lapsis poenitentibus humaniter tractandis impie adversari. Alterum, eumdem auctorem, dum scriberet, nondum pacem concessisse iis, qui sub Decio lapsi fuerant; atque adeo hunc S. Cyprianum non esse, quem constat, imminente Galli persecutione, in concilio Carthaginensi pacem lapsis, etiam ante expletam totam poenitentiam, dandam esse decrevisse, ne persecutioni succumberent. Nec inanis est haec Marani argumentatio : non tam certa tamen, quam ipsi visa est. Nam primo quidem, quod priori loco de poenitentia « per longam temporum seriem » producta legitur, ad litteram accipi non potest, nisi quis dicere voluerit, Novatianum haeresim suam sub Valeriano primum spargere coepisse, aut certe hujus rei notitiam tum tantum ad auctorem libri pervenisse; quorum neutrum dici potest. Non primum, quia ex commentario praevio constat, illum sub Decio una cum schismate haeresim suam excitasse. Non etiam secundum, quia nulla verisimilis ratio produci potest, ob quam episcopus Afer, qualem Maranus auctorem libri fuisse admittit, Novatiani haeresim, in Africa
But Maranus thinks that, besides the dissonance of style, he has noticed something else in the same work, on account of which it cannot be attributed to the holy martyr. The author began his book thus: 'As I was pondering, and burning intolerably in mind, what I ought to do about our pitiable brethren who, wounded not by their own will but by the onslaught of the raging devil, have been paying the penalty until now, that is, through a long series of times, behold, from the opposite side there arose another enemy, an adversary of fatherly piety itself, the heretic Novatian, etc.' And again, after he had said that many of those who had been wounded in 'the first battle line', that is, in the Decian persecution, '.... afterwards, that is, in the second battle..... persevered bravely,' he added: 'Behold how glorious, how dear to the Lord are those whom these schismatics do not hesitate to call wood, hay, stubble, whose equals, that is, those still placed in the same crime of their fall, they presume ought not even to be admitted to penance.' From these words Maranus infers two things: first, that the author of the book was a bishop who was aggrieved that Novatian impiously opposed him in treating the lapsed penitents humanely. Second, that the same author, while he was writing, had not yet granted peace to those who had lapsed under Decius; and that therefore he is not St Cyprian, who, as is established, decreed in a council at Carthage, when the persecution of Gallus was imminent, that peace was to be given to the lapsed even before the whole penance was completed, lest they should succumb to the persecution. Nor is this argument of Maranus empty; yet it is not so certain as it seemed to him. For in the first place, what is read in the former passage about penance prolonged 'through a long series of times' cannot be taken literally, unless someone should wish to say that Novatian first began to spread his heresy under Valerian, or at least that knowledge of this matter reached the author of the book only then; neither of which can be said. Not the first, because it is established from the preceding commentary that he stirred up his heresy together with the schism under Decius. Nor the second, because no plausible reason can be produced why an African bishop, such as Maranus admits the author of the book was, with Novatian's heresy, in Africa
Editors' notes and page, col. 808
Footnotes
(1) ‹anchor: Quamobrem Maranus› · call in col 808
Maran., loc. cit.
Maran, in the place cited.
(printed under page 395)
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notissimam, et in concilio Carthaginensi damnatam, tamdiu ignorare potuerit. Videtur itaque scriptor de tempore minus exacte locutus; et ista: Adhuc usque, hoc est, per longam temporum seriem, non ad Valeriani, sed ad Galli imperii primordia referenda esse. Sed neque ex secundo textu certo inferri potest, quod inde intulit Maranus; auctorem scilicet, dum scriberet, nondum pacem concessisse lapsis sub Decio. Non enim hanc ipsis a se datam inficiatur, sed eam hujusmodi poenitentibus ad id usque tempus a Novatiano, ejusque asseclis tam duriter negatam esse affirmat, ut, si horum judicio standum esset, ne ad poenitentiam quidem etiam tunc lapsi poenitent⟨e⟩s admittendi essent. Non satis quoque verisimile est, eumdem auctorem, jam imperante Valeriano, etiam cogitasse, quid lapsis poenitentibus agendum esset, cum jam inde sub Decio in Carthaginensi aeque ac Romano concilio decretum fuisset, lapsos ad poenitentiam plenam, et hac expleta ad pacem admittendos esse; ac deinde praeterea in altera Carthaginensi synodo, imperatore Gallo, statutum, ut propter instantem persecutionem lapsi omnes, qui a primo die lapsus sui poenitentiam agere coeperant, nec ab Ecclesia recesserant, eadem pace mox impertirentur. Quamobrem si episcopus ille Afer tum etiam reipsa cogitaverit quid de lapsis facere deberet, dicendus est de iis loqui, qui posteriori decreto non comprehenderentur: et hac ratione tota difficultas evanescit, cum hujusmodi deliberatio aeque in S. Cyprianum, quam alium quemcumque cadere potuerit. Marani igitur observatio magis quidem dubium facit, an laudatus liber non potius alteri, quam S. Cypriano adscribendus sit, sed huic certo abjudicandum esse, non evincit.
most notorious, and condemned in the council of Carthage, could have been unacquainted for so long. The writer therefore seems to have spoken less exactly about the time; and these words, Until now, that is, through a long succession of times, are to be referred not to the beginnings of the reign of Valerian, but to those of Gallus. Nor can what Maran inferred from it be inferred with certainty from the second text either, namely that the author, while he was writing, had not yet granted peace to those who had lapsed under Decius. For he does not deny that this had been given to them by himself, but he affirms that it had been denied so harshly up to that time to penitents of this kind by Novatian and his followers that, if one were to abide by their judgement, the lapsed, even when penitent, would not be admitted even then even to penance. Nor is it very likely either that the same author, when Valerian was already reigning, was still considering what was to be done with the penitent lapsed, since already under Decius it had been decreed in the council of Carthage as well as in the Roman one that the lapsed were to be admitted to full penance and, when this was completed, to peace; and then, besides, in another synod of Carthage, under the emperor Gallus, it had been decided that, on account of the impending persecution, all the lapsed who had begun to do penance from the first day of their lapse and had not withdrawn from the Church should be granted that same peace forthwith. Therefore, if that African bishop was then in fact still considering what he ought to do about the lapsed, he must be said to be speaking of those who were not included in the later decree: and in this way the whole difficulty vanishes, since a deliberation of this kind could have fallen to St Cyprian just as much as to anyone else. Maran's observation therefore does indeed raise a doubt whether the book cited should not rather be ascribed to someone other than St Cyprian, but it does not prove that it must certainly be denied to him.
V. Exhortatio ad Poenitentiam Divi Cypriani medio hoc saeculo in lucem protracta est, primamque lucem vidit Bononiae anno 1751, ex typographia S. Thomae Aquinatis, apud Hieronymum Corciolani, vulgante eam ex ms. codice Bibliothecae Canonicorum Regularium congregationis S. Salvatoris, quae Bononiae est, viro eruditissimo et reverendissimo domino, hujus ipsius congregationis quondam abbate generali, Joanne Chrysostomo Trombellio. Ediderat jam ille, adstipulantibus aliis suae congregationis, quae eruditissimis viris abundat canonicis, similium anecdotorum Patrum Latinorum opusculorum volumen unum. Et in voluminis II, prima parte ita inscripta: Cypriani, Hilarii aliorumque veterum Patrum Latinorum opuscula a Canonicis Regularibus S. Salvatoris nunc primum edita, communicat cum eruditis hunc Cypriani libellum. Sagacissimus editor, licet non omni certitudine asserat, proprium esse hunc libellum D. Cypriani opus, pronus tamen omnino est huic S. Doctori eum ut vindicet; primo, quod Cypriani nomen illi praepositum codex referat; secundo, quod eadem, qua in libris Testimoniorum Cyprianus utitur, et hic adhibeatur disputandi, Scripturaeque testimonia allegandi ratio; tertio, quod disciplina hic stabiliatur quae, Cypriani tempore impugnata, tali vindice
V. The Exhortation to Repentance of the divine Cyprian was brought to light in the middle of this century, and first saw the light at Bologna in the year 1751, from the press of St Thomas Aquinas, at the house of Girolamo Corciolani, being published from a manuscript codex of the Library of the Canons Regular of the congregation of St Saviour, which is at Bologna, by a most learned and most reverend lord, formerly abbot general of this very congregation, Giovanni Crisostomo Trombelli. He had already published, with the support of others of his congregation, which abounds in most learned canons, one volume of similar unpublished small works of the Latin Fathers. And in the first part of volume II, which is entitled thus: Small works of Cyprian, Hilary and other ancient Latin Fathers, now edited for the first time by the Canons Regular of St Saviour, he shares this little book of Cyprian with the learned. The most sagacious editor, although he does not assert with complete certainty that this little book is the proper work of St Cyprian, is nevertheless wholly inclined to claim it for this holy Doctor: first, because the codex shows the name of Cyprian set at its head; second, because the same method of arguing and of adducing the testimonies of Scripture that Cyprian uses in the books of Testimonies is employed here too; third, because a discipline is established here which, having been attacked in Cyprian's time, of such a champion
Editors' notes and page, col. 809
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indiguerat; indicatur enim ibi non obscure, recipiendos in Ecclesiam lapsos, et a spe veniae minime arcendos quorumvis criminum reos, dummodo canonicae poenitentiae sese subjecerunt. Nec tacet quae in contrarium adsint argumenta; infringit tamen illa: primum est, interpretationem Scripturae hic allegari valde diversam ab ea qua utitur Cyprianus: huic Trombellius replicat, veteres modo unam, modo aliam Scripturae interpretationem sequi, hujusque rei adeo multa, adeo perspicua documenta haberi, ut de ea jam nemo dubitet; affertque unum, sed manifestum exemplum in Augustino, qui versiculum 22 cap. XVIII Ezech. quater adducit, et diverso semper modo; incusat praeterea amanuenses, quod licentiam non levem sibi arrogarint substituendi non raro interpretationem sibi praedilectam interpreta⟨t⟩ioni, qua usus fuerat auctor ille quem exscribebant.
had stood in need; for it is indicated there, and not obscurely, that the lapsed are to be received into the Church, and that those guilty of any crimes whatever are by no means to be shut out from the hope of pardon, provided that they have submitted themselves to canonical penance. Nor does he pass over in silence the arguments that stand on the contrary side; yet he refutes them: the first is that the interpretation of Scripture cited here is very different from the one which Cyprian uses: to this Trombelli replies that the ancients follow now one, now another interpretation of Scripture, and that there are so many and such clear proofs of this that no one now doubts it; and he brings forward one example, but a manifest one, in Augustine, who cites verse 22 of chapter 18 of Ezekiel four times, and each time in a different way; he moreover blames the copyists, because they arrogated to themselves no slight licence of not infrequently substituting an interpretation they themselves preferred for the interpretation which the author whom they were copying had used.
Alterum est, quod veterum nemo hunc libellum alleget, aut Cypriano attribuat: cui id opponendum putat Trombellius, nec ita temere affirmandum, veteres alios hunc libellum non allegasse, cum tot doctorum opera adhuc desideremus, nec multum curandum esse negativum argumentum, ex veterum silentio desumptum: dari autem posse rationem satis probabilem, cur ex veteribus, quos quidem habemus, nemo libellum hunc alleget, quod desierit haud multo post Cypriani tempora error is, quem libellus iste confutat, ideoque desierit etiam occasio, ob quam allegaretur. Jungit etiam hanc de libelli auctore dubitandi rationem, quod exstiterint jam pridem nonnulli etiam inter Latinos, qui Cyprianum hoc in scribendi genere imitabantur, in quorum numero Pelagius eminuerit. Cum expensis hisce omnibus maxime tamen vero simile sit ad Cyprianum pertinere hunc libellum, vel saltem ad vetustum, valde probabilem, et coaevum Cypriano scriptorem, et libris Testimoniorum adeo aequalem, ut quasi unum cum illis corpus, si conjungatur, videri debeat; nec modica, ut Trombellius judicat, ejus sit utilitas, « eum ego, inquit Cl. Oberthur censui nec praeteriri posse, nec a libris Testimoniorum separari deberi. »
The second is that none of the ancients cites this little book or attributes it to Cyprian: against which Trombelli thinks it must be objected that it is not to be so rashly affirmed that other ancients did not cite this little book, since we still lack the works of so many learned men, and that a negative argument drawn from the silence of the ancients is not to be given much weight: moreover, that a sufficiently probable reason can be given why none of the ancients whom we do possess cites this little book, namely that the error which this little book refutes died out not long after the times of Cyprian, and that therefore the occasion for which it might be cited died out as well. He also adds this reason for doubting about the author of the little book, that already long ago there had arisen some, even among the Latins, who imitated Cyprian in this kind of writing, among whose number Pelagius stood out. Yet when all these things have been weighed, it is nevertheless most likely that this little book belongs to Cyprian, or at least to an ancient, highly credible writer contemporary with Cyprian, and one so matched to the books of Testimonies that, if joined to them, it ought to seem to form as it were one body with them; nor, as Trombelli judges, is its usefulness slight: « I, » says the distinguished Oberthür, « judged that it could neither be passed over nor ought to be separated from the books of Testimonies. »
De ipsa autem libelli hujus utilitate ita doctissimus Editor disserit: « An non valde utilis est libellus, in quo usitatissimus Ecclesiae mos eminet, » ut scilicet exortus error adductis pluribus Scripturarum testimoniis statim reprimatur; et in quo tanta vetustissimae versionis portio inest? Quodsi eo ordine, quo codices eorum temporum conscripti erant, sacros Libros hic allegari censes, emolumentum aliud continuo in eo habes, quod quidem hic multis commendare minime est opus, sed profecto non leve est. Habet etiam hoc commodi, ut sacras Scripturas allegans, Ecclesiastici librum adducat, exemplo suo ostendens, quanto in pretio prioribus ipsis Ecclesiae saeculis habitus sit liber ille, quem nunc Protestantes minimi faciunt.
On the usefulness of this little book itself, moreover, the most learned Editor discourses thus: « Is not that little book very useful in which there stands out a most customary practice of the Church, » namely that an error which has arisen should at once be put down by adducing many testimonies of the Scriptures; and in which so large a portion of a most ancient version is contained? But if you judge that the sacred Books are cited here in the order in which the codices of those times had been written, you at once have in it another advantage, which indeed there is no need at all to commend here at length, but which is certainly not slight. It has also this benefit, that in citing the sacred Scriptures it adduces the book of Ecclesiasticus, showing by its example in what esteem, in the very earliest centuries of the Church, that book was held which the Protestants now make very little of.
Editors' notes and page, col. 810
Footnotes
(1) ‹anchor: Cl. Oberthur› · call in col 810
Oberthurr Opera omnia SS. PP., vol. III. Opera S. Cypriani, tom. I, Wirceburgi 1782. In Epistola ad Cl. Mich. Ignat. Schmidt pag. 20.
Oberthür, Complete Works of the Holy Fathers, vol. III: Works of St Cyprian, tome I, Würzburg 1782. In the letter to the distinguished Michael Ignatius Schmidt, p. 20.
(printed under page 396)
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ARTICULUS II.
Article II.
Divo Cypriano supposita opera.
Works falsely ascribed to Saint Cyprian.
I. Varia insuper apud Baluzium habentur opuscula, S. Cypriano olim pariter adscripta, quae ipsius non esse, eruditi critici satis consentiunt. Ex his liber de Aleatoribus, cujusdam Romani Pontificis, judice Bellarmino, potius esse videtur, cum auctor initio scribat: « Quoniam nobis divina et paterna pietas Apostolatus ducatum contulit, et Vicariam Domini sedem coelesti dignatione ordinavit, et originem Authentici Apostolatus, super quem Christus fundavit Ecclesiam, in superiore nostro portamus, accepta simul potestate solvendi et ligandi, et curatione peccata dimittendi. » Judice Dupinio scriptus quidem est ab Episcopo: at non concludendum est ex laudatis verbis esse Papam Romanum, eo quod se Christi Vicarium appellet, hoc enim nomen apud veteres omnibus episcopis datur. Hujus tractatus stylus minus adhuc similis est stylo Cypriani, cum sit involutus, obscurus, plenusque verbis minime Latinis. In eo Scriptura sacra aliter reperitur citata, ac in Cypriani libris, illiusque auctor mentionem facit libri inscripti Doctrina, sive Doctrinae Apostolorum, quem post S. Cyprianum compositum esse omnino verisimile est.
I. Moreover, various short works are found in Baluze, likewise once ascribed to St Cyprian, which learned critics fairly well agree are not his. Of these, the book On Dice-Players seems rather, in Bellarmine's judgement, to belong to some Roman Pontiff, since the author writes at the beginning: "Since the divine and fatherly goodness has conferred on us the leadership of the Apostolate, and by heavenly favour has ordained the vicarial seat of the Lord, and we bear in our superior the origin of the authentic Apostolate, upon which Christ founded the Church, having received at the same time the power of loosing and binding, and the charge of forgiving sins." In Dupin's judgement it was indeed written by a bishop; but it is not to be concluded from the words quoted that he is the Roman Pope, on the ground that he calls himself Vicar of Christ, for among the ancients this name is given to all bishops. The style of this treatise is still less like the style of Cyprian, since it is involved, obscure, and full of words that are not at all Latin. In it sacred Scripture is found cited otherwise than in Cyprian's books, and its author makes mention of a book entitled Doctrine, or the Doctrine of the Apostles, which it is altogether likely was composed after St Cyprian.
II. Liber de Singularitate Clericorum opus est utilissimum, in quo probatur Clericos cum mulieribus non debere habitare. Nonnulli Origeni, alii S. Augustino falso adjudicarunt; Baronius nemini aequius quam S. Cypriano nostro attribui posse statuit, sed ab hac opinione dissentiunt Bellarminus, Pamelius, caeterique neoterici, qui etsi librum illum insignem ac utilem, atque antiqui scriptoris esse passim agnoscant, stylum tamen ejusdem, et barbaras voces, quae hinc inde in eo occurrunt, S. Cypriano indignum esse merito pronunciant. Hunc tractatum alii etiam Hieronymo, quidam Gaudentio Brixiensi tribuerunt. Sed neque Hieronymi, neque Origenis stylo scriptus est, magisque accederet ad stylum Gaudentii, episcopi Brixiensis, nisi obstarent manuscripta, et ea quae typis sunt excusa, quorum nullum eum illi tribuit. Editionis Anglicae auctor contendit hunc tractatum fuisse compositum temporibus Venerabilis Bedae, cum quaestio de coelibatu in Occidente agitata est: at haec conjectura nulla solida nititur ratione.
II. The book On the Singleness of Clerics is a most useful work, in which it is proved that clerics ought not to live with women. Some have wrongly assigned it to Origen, others to St Augustine; Baronius determined that it could be attributed to no one more fairly than to our St Cyprian, but Bellarmine, Pamelius and the other moderns dissent from this opinion; although they generally acknowledge that book to be remarkable and useful, and to be the work of an ancient writer, they rightly declare that its style, and the barbarous words which occur in it here and there, are unworthy of St Cyprian. Others have also attributed this treatise to Jerome, some to Gaudentius of Brescia. But it is written neither in the style of Jerome nor in that of Origen, and it would come nearer to the style of Gaudentius, bishop of Brescia, were it not that the manuscripts stand in the way, and those [copies] which have been printed, none of which attributes it to him. The author of the English edition contends that this treatise was composed in the times of the Venerable Bede, when the question of celibacy was debated in the West; but this conjecture rests on no solid reason.
III. Liber de duodecim Abusionibus saeculi, qui etiam Augustino adscribitur, neque hunc patrem, neque Cyprianum,
III. The book On the Twelve Abuses of the World, which is also ascribed to Augustine, neither this father nor Cyprian,
Editors' notes and page, col. 811
Footnotes
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Dupin, Bibliothec. Auctor., tom. I, pag. 278, in not. o, edit. lat. Colon., et pag. 267.
Dupin, Bibliothèque des auteurs, vol. I, p. 278, in note o, Latin edition of Cologne, and p. 267.
(printed under page 397)
(2) ‹anchor: Baronius› · call in col 811
Baronius ad annum 253, num. 44.
Baronius, under the year 253, no. 44.
(printed under page 397)
(3) ‹anchor: barbaras voces› · call in col 811
Talia verba barbara sunt : Repulsarium, constitutionarios vulgaritatis, flumirorum, probrositatis, participia, adunari, vanificat, egestosam, procurativa, absentarii, etc., conjugaliter.
Such barbarous words are: repulsarium, constitutionarios vulgaritatis, flumirorum, probrositatis, participia, adunari, vanificat, egestosam, procurativa, absentarii, etc., conjugaliter.
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Vid. Hist. Theolog. Critic., tom. IX, de Scriptis Origenis pag. 260 sqq.
See Historia theologica critica, vol. IX, on the writings of Origen, p. 260 ff.
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(5) ‹anchor: nititur ratione› · call in col 811 (numeral not printed at the note: "( )")
( ) Vid. Maran, in Vita Cypriani, § 36, pag. 120 sq., edit. Venet. 1728.
See Maran, in the Life of Cyprian, § 36, p. 120 f., Venice edition of 1728.
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- running head: 811 DE SCRIPTIS DIVI CYPRIANI
- marginal letters: A ‹ARTICULUS II.›; B ‹est ab Episcopo : at non concludendum›; C ‹quam S. Cypriano nostro attribui›; D ‹dente agitata est›
- old-edition numerals: (none)
judice Marano, habet auctorem; nam praeterquam, inquit Dupinius, quod stylus, ac scribendi modus plane est diversus, Scriptura sacra semper in eo citatur juxta Hieronymi versionem. Pamelius eum attribuit certo cuidam Errado, cujus nomen ad marginem hujus libri adscriptum in manuscripto Augustini reperit; alii tribuunt Patricio, Hyberniae episcopo, caeteri Clymaco. Hic tractatus inter opera D. Augustini editus est; testatur insuper Fellus olim in linguam Angl⟨o⟩rum translatum fuisse, et in volumine manuscripto Homiliarum Saxonicarum reperiri sub hoc titulo : De duodecim Abusivis secundum disputationem S. Cypriani, episcopi et martyris.
in the judgement of Maranus, has for its author; for, says Dupin, besides the fact that the style and manner of writing are quite different, Holy Scripture is always cited in it according to Jerome's version. Pamelius attributes it to a certain Erradus, whose name he found written in the margin of this book in a manuscript of Augustine; others assign it to Patrick, bishop of Ireland, the rest to Climacus. This treatise was published among the works of St Augustine; Fell testifies besides that it was once translated into the language of the English, and that it is found in a manuscript volume of Saxon Homilies under this title: On the Twelve Abuses, according to the Disputation of St Cyprian, Bishop and Martyr.
IV. His Tractatibus adjicienda est Oratio in laudem Martyrii, et altera de Duplici Martyrio, ad Fortunatum, quae ab aliquo recentiore auctore animi gratia compositae sunt. Prior stylo ornato et plus aequo affectato scripta est : et patet ejus auctorem id intendere, ut orationem ex formula conscribat. Exordio incipit perinde ac si ad populum concionaretur; ejus periodi sunt elaboratae, cogitationes nimia religione attenuatae, ac ordo valde coactus. Oratio de Duplici Martyrio minus accurate scripta est ab aliquo auctore recentiore, qui Cypriani stylum volebat imitari. Ab Henrico Gravio et Pamelio creditus est Erasmus hujus fraudis auctor; sed absque solido fundamento Erasmi nomini non leve hoc dedecus inusserunt; et certe vir ille doctus eam melius occultasset fraudem; quamvis enim auctor fingat se scribere 240 annis, aut circiter post Christum, ait tamen Religionem latius, quam imperium diffundi. Meminit p⟨e⟩rsecutionum Diocletiani, et Maximi, sive Maximiani, belli adversus Turcas; facitque mentionem monachorum eorumque artium.
IV. To these Treatises must be added the Oration in Praise of Martyrdom, and another On the Twofold Martyrdom, to Fortunatus, which were composed by some more recent author as an exercise. The former is written in an ornate style, affected more than is fitting: and it is plain that its author intends this, to compose an oration according to a set formula. It begins with an exordium just as if he were preaching to the people; its periods are laboured, its thoughts thinned out by excessive scrupulousness, and its order very forced. The Oration On the Twofold Martyrdom is written less carefully by some more recent author, who wished to imitate Cyprian's style. Erasmus was believed by Henricus Gravius and Pamelius to be the author of this fraud; but without solid foundation they branded the name of Erasmus with this no light disgrace; and certainly that learned man would have concealed the fraud better; for although the author pretends that he is writing 240 years, or thereabouts, after Christ, he nevertheless says that Religion is spread more widely than the empire. He mentions the persecutions of Diocletian, and of Maximus, or Maximian, the war against the Turks; and he makes mention of monks and their arts.
V. Tractatus de Operibus Christi Cardinalibus, sive principalibus, Cypriano tributus, licet stylus sit plane alius, fide multorum mss. restitutus est Arnaldo a Bonnevallo, in dioecesi Carnutensi Abbati, Bernardi amico, qui circa medium saeculi XII floruit, eumque papae Adriano IV inscripserat, quique alios tractatus Bibliothecae SS. Patrum insertos eodem stylo conscripsit de Verbis Christi, de Cruce, sex dierum Operibus, et Mariae Virginis Laudibus; ac denique librum Meditationum, qui, nondum editus, operibus Cypriani, in Anglia, typis Oxoniensibus novissime editis adjectus est.
V. The treatise On the Cardinal, or principal, Works of Christ, ascribed to Cyprian although the style is quite different, has on the authority of many manuscripts been restored to Arnold of Bonneval, Abbot in the diocese of Chartres, a friend of Bernard, who flourished about the middle of the twelfth century, and had dedicated it to Pope Adrian IV, and who wrote in the same style other treatises inserted in the Library of the Holy Fathers, On the Words of Christ, On the Cross, On the Works of the Six Days, and On the Praises of the Virgin Mary; and finally a book of Meditations, which, not yet published, was added to the works of Cyprian most recently printed in England at the Oxford press.
VI. Nihil dicam de Expositione in Symbolum Apostolorum, quod eximium opus Hieronymo etiam adscriptum, nunc omnium judicio restituitur legitimo parenti Ruffino Torano, Aquileiensis ecclesiae presbytero; de hac Expositione Gennadius in Catalogo Virorum illustrium meminit, dum ait : « Proprio autem labore, immo gratiae Dei dono, exposuit idem Ruffinus Symbolum, ut in ejus comparatione alii non
VI. I shall say nothing of the Exposition of the Apostles' Creed, an excellent work which was also ascribed to Jerome, and is now by the judgement of all restored to its legitimate parent Rufinus Toranus, presbyter of the church of Aquileia; Gennadius mentions this Exposition in his Catalogue of Illustrious Men, when he says: "By his own labour, or rather by the gift of God's grace, the same Rufinus expounded the Creed, so that in comparison with him others are not
Editors' notes and page, col. 812
Footnotes
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Hæc, ut sane decebat, ad suam medii ævi ætatem, remittenda atque suo auctori legitimo adscribenda opuscula in hujusce Bibliothecæ decursu, Deo favente, curabimus. Edd.
These little works, as was indeed fitting, we shall take care, God willing, in the course of this Library, to send back to their own age, the Middle Ages, and to ascribe to their rightful author. Edd.
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- running head: [DE] DIVI CYPRIANI OPERIBUS DUBIIS 812 (left edge cut off in the image)
- marginal letters: A ‹prianum, judice Marano›; B ‹natum, quae ab aliquo›; C ‹tius, quam imperium›; D ‹tis adjectus est›
- old-edition numerals: (none)
exposuisse credantur. » Inter Hieronymi opera suppo⟨s⟩ititia etiam nunc exstat.
believed to have expounded." It still survives today among the spurious works of Jerome.
VII. Tractatus de Haereticorum Baptismo, adversus S⟨.⟩ Cypriani sententiam a doctissimo Rigaltio primum in lucem editus, veteris est auctoris, qui ante Augustini tempora, et Cypriani forsan aetate vixit. Hunc libellum de Rebaptismate Baluzius, monente primum Philippo Labbeo, scriptum fuisse censet ab Ursino, monacho Afro, quem Gennadius in libro de Scriptoribus Ecclesiasticis inter Scriptores aevi quarti jam desinentis nominat, et scripsisse tradit adversus eos qui rebaptizandos haereticos decernunt, atque docuisse rebaptizandos non esse eos, qui in nomine vel simpliciter Christi, vel in nomine Patris, et Filii et Spiritus sancti, quamvis pravo sensu baptizantur, iis autem post simplicem Trinitatis confessionem sufficere ad salutem manuum impositionem.
VII. The treatise On the Baptism of Heretics, against the opinion of St Cyprian, first brought to light by the most learned Rigault, is by an ancient author, who lived before the times of Augustine, and perhaps in the age of Cyprian. Baluze, at the first prompting of Philippe Labbe, judges that this little book On Rebaptism was written by Ursinus, an African monk, whom Gennadius in his book On Ecclesiastical Writers names among the writers of the fourth century as it was already drawing to its close, and who, he relates, wrote against those who decree that heretics must be rebaptized, and taught that those are not to be rebaptized who are baptized either simply in the name of Christ, or in the name of the Father, and of the Son and of the Holy Spirit, albeit in a perverse sense, but that for them, after a simple confession of the Trinity, the laying on of hands suffices for salvation.
Persuaserunt potissimum Baluzio, ut opusculum hoc Ursino tribueret, licet Guilelmus Cave illud quod invalescente persecutione scriptum videatur, aevo Cypriani asserat, illa verba: « post tot saeculorum tantam seriem » quae ipsum inter et Apostolos intercesserit; elisamque putat Cavei censuram exinde quod, ut ipse alias de tempore concilii Eliberitani ostendisset, mentio persecutionis facta antiquitus fuerit ab iis etiam, qui diu post extinctam persecutionem vixere. Rigaltius econtra, editor Oxoniensis, Tillemontius, Caveus, Maranus et Gallandius arbitrantur opus esse Auctoris ab aevo Cypriani parum distantis.
What chiefly persuaded Baluze to attribute this little work to Ursinus (although William Cave assigns it to the age of Cyprian, because it seems to have been written while persecution was gaining strength) were those words, "after so great a series of so many centuries", which had intervened between him and the Apostles; and he thinks Cave's judgement is overthrown by the fact that, as he himself had shown elsewhere concerning the date of the Council of Elvira, mention of persecution had been made in ancient times even by those who lived long after the persecution was extinguished. Rigault on the other hand, the Oxford editor, Tillemont, Cave, Maran and Galland judge the work to be by an author not far removed from the age of Cyprian.
VIII. Non magis S. Cypriani operibus genuinis accenseri possunt Tractatus de Montibus Sina et Sion, adversus Judaeos; liber ad Vigilium Episcopum de Judaica Incredulitate, et Tractatus adversus Judaeos, qui insecuti sunt Dominum nostrum Jesum Christum. Nam primum a viro compositus est, qui Rabbinorum, et Caballistarum deliriis fidem adhibebat, nugasque Cypriani ingenio prorsus indignas complectitur. Alterum opusculum de Incredulitate Judaica, non nisi praefationem esse cujusdam Christiani senis, qui sese Celsum nominat, in Jasonis Christiani, et Papisci Judaei dialogum, e Graeco Latine a se redditum, l⟨e⟩genti manifestum est. Haec praefatio ideo inter opera Cypriani forsan adoptata, licet praecipiti nimium judicio, aliquando fuit, quod in codice Colbertino 1453 signato, hoc ejus initium sit: Cyprianus Vigilio fratri salutem! Porro vetustus is Dialogus Graecus est, cum Origenes lib. IV contra Celsum ejusdem meminerit. Quis qualisque fuerit ille Celsus, qui ea in latinum sermonem versa, praefatione
VIII. No more can the treatise On Mounts Sinai and Sion, against the Jews; the book to Bishop Vigilius On Jewish Unbelief; and the treatise Against the Jews, who persecuted our Lord Jesus Christ, be counted among the genuine works of St Cyprian. For the first was composed by a man who gave credence to the ravings of the Rabbis and Cabbalists, and it contains trifles wholly unworthy of Cyprian's genius. That the second little work, On Jewish Unbelief, is nothing but the preface of a certain aged Christian, who calls himself Celsus, to the dialogue of Jason the Christian and Papiscus the Jew, rendered by him from Greek into Latin, is plain to the reader. This preface was perhaps at some time adopted among the works of Cyprian, albeit by an all too hasty judgement, for this reason: that in the Colbertine codex marked 1453 its beginning is this: Cyprian to his brother Vigilius, greeting! Moreover that ancient Dialogue is Greek, since Origen mentions it in book 4 Against Celsus. Who and what sort of man that Celsus was, who, those things having been translated into the Latin tongue, with a preface
Editors' notes and page, col. 813
Footnotes
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Similiter hunc librum cum Ruffini operibus dabimus. Edd.
Likewise we shall give this book among the works of Rufinus. Edd.
(printed under page 398)
(2) ‹anchor: not visible› · call in col 813
Baluzii not. a. in Anonymi librum de Rebaptismate, pag. 735, edit. Venet. 1748.
Baluze, note a on the Anonymous book On Rebaptism, p. 735, Venice edition of 1748.
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Vide tom. præced.
See the preceding volume.
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Maran. in Vita S. Cypriani, § 35, pag. 117. Galland. Biblioth. SS. Patrum, tom. III, Prolegom., pag. 25, et Walch. Histor. der Ketzer., t. II, pag. 368 seqq.
Maran, in the Life of St Cyprian, § 35, p. 117. Gallandi, Bibliotheca of the Holy Fathers, vol. III, Prolegomena, p. 25; and Walch, Historie der Ketzereien, vol. II, p. 368 ff.
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Vid. Hist. Theolog. critic., tom. I, de Aristone Pellæo, artic. II, pag. 386, 392.
See Historia theologica critica, vol. I, on Ariston of Pella, art. II, pp. 386, 392.
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- running head: 813 PROLEGOMENA
- marginal letters: A ‹exposuisse credantur. » Inter Hieronymi›; B ‹iis autem post simplicem Trinitatis›; C ‹VIII. Non magis S. Cypriani›; D ‹bertino 1453 signato, hoc ejus›
- old-edition numerals: (none)
bene longa, Vigilio episcopo nuncupata auxit, non constat; id solum liquet ex plurimis praefationis locis, eum vigentibus adhuc persecutionum temporibus, et ante susceptam ab imperatoribus fidem Christianam scripsisse.
quite long, dedicated to Bishop Vigilius, enlarged them, is not established; this alone is clear from very many passages of the preface, that he wrote while the times of the persecutions were still in force, and before the Christian faith had been taken up by the emperors.
IX. Tertium denique adversus Judaeos Tractatum ob nimiam styli dissonantiam Cypriano tribui non posse Critici pariter consentiunt; observa⟨t⟩ insuper Cl. Dupinius duobus his in operibus, praefatione nimirum Vigilio inscripta, et Tractatu adversus Judaeos, nihil congruens et solidum reperiri.
IX. Finally, the critics likewise agree that the third Treatise, Against the Jews, cannot be attributed to Cyprian because of the excessive dissonance of its style; the distinguished Dupin observes besides that in these two works, namely the preface addressed to Vigilius and the Treatise Against the Jews, nothing consistent and solid is to be found.
X. Carmina Genesis et Sodoma inscripta Cyprianum auctorem habere Pamelius arbitratus est, eo quod a Georgio Fabritio ac Morellio et in codice ms. Bibliothecae Victorinae apud Parisios ipsi tribuantur; quodque aliquot phrases Cyprianicas in iisdem deprehendisse sibi videretur. Verum hae rationes exigui momenti sunt, neque memorata Carmina sancto Martyre sat digna sunt, et ignoti cujusdam auctoris esse rectius creduntur. Nihil pariter suadet, alterum item carmen ad Senatorem ex Christiana Religione ad Idola conversum, Sancto nostro vindicare, uti nec Hymnum de Cruce Domini vel de Pascha Domini, uti Pamelius, vel Lignum vitae, uti Fabritius legerunt, quem, eodem teste Pamelio, codex Dunensis Victorino adscribit, et post cujus finem alter codex Cornelii Gualteri habet: Caelii Cypriani episcopi et martyris Hymuus de Pascha Domini N. J. Christi, aut secundum quosdam Victorini Pictabronensis (id est, Petabonensis vel Petavionensis) Episcopi, cujus nomine etiam in aliis mss. codicibus exstare dicitur. In Baluzii editione Veneta Victorinum Pictaviensem praefert.
X. Pamelius judged that the poems entitled Genesis and Sodom have Cyprian as their author, because they are attributed to him by Georg Fabricius and by Morel and in a manuscript codex of the Library of Saint-Victor at Paris, and because he seemed to himself to have detected some Cyprianic phrases in them. But these reasons are of slight weight, and the said poems are not worthy enough of the holy martyr, and are more rightly believed to be the work of some unknown author. Likewise nothing persuades us to claim for our saint the other poem too, To a Senator converted from the Christian Religion to Idols, nor the Hymn on the Cross of the Lord, or on the Pasch of the Lord, as Pamelius read it, or Tree of Life, as Fabricius read it, which, on the testimony of the same Pamelius, the codex of Dunes ascribes to Victorinus, and after whose end another codex, that of Cornelius Gualterus, has: Hymn of Caelius Cyprian, bishop and martyr, on the Pasch of our Lord Jesus Christ, or according to some, of Victorinus, Bishop of Pictabrona (that is, of Petabio or Petavio), under whose name it is also said to exist in other manuscript codices. In Baluze's Venetian edition it bears the name of Victorinus of Poitiers.
XI. Alii Tractatus Cypriano inscripti non tantum sunt supposititii sed etiam nugas et mendacia continent. Sic opus de Coena ridiculum, ac ineptiis refertum est, non modo itaque sancto Martyre nostro, sed nec Christiano homine dignum est; foetus scilicet cujusdam nugatoris, sacrae Scripturae historiis ad ineptas fabulas suas abusi, ut mirum sit, illum S. Cypriano nostro umquam adscribi potuisse. Tillemontius, ob inep⟨t⟩issimos non ex rebus profanis, sed ex Scripturis sacris etiam per fas et nefas deductos jocos illud Turca dignius, quam Christiano jure merito existimat. Testatur Salmasius in Notis ad Flavium Vopiscum, pag. 396, se beneficio doctissimi jurisconsulti Jureti habuisse hunc Libellum manuscriptum ab Azelino monacho Rhemensi versibus redditum cum hoc titulo: Coena Azelini, Rhemensis
XI. Other treatises inscribed with Cyprian's name are not only spurious but also contain trifles and falsehoods. Thus the work On the Supper is ridiculous and stuffed with absurdities, and is therefore worthy not only not of our holy martyr, but not even of a Christian man; it is, namely, the offspring of some trifler who abused the histories of sacred Scripture for his own absurd fables, so that it is a wonder that it could ever have been ascribed to our St Cyprian. Tillemont, on account of its most absurd jokes, drawn not from profane matters but even from the sacred Scriptures, by fair means and foul, rightly and deservedly judges it more worthy of a Turk than of a Christian. Salmasius testifies in his Notes on Flavius Vopiscus, p. 396, that through the kindness of the most learned jurisconsult Juret he had this little book in manuscript, rendered into verse by Azelinus, a monk of Reims, with this title: The Supper of Azelinus, a Reims
Editors' notes and page, col. 814
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Hunc Vigilium Pamelius Tridentinum episcopum fuisse conjicit; sed, quod Celsus Vigilio suo de futuro martyrio gratulatur, cumque ait Dei judicio martyrem destinatum fuisse, cum mirabili modo Episcopus constitutus est; id Vigilio Tridentino aptari non potest; quem sæculo IV, exeunte in summa Ecclesiæ pace viventem nemo spe et exspectatione Martyrem dicere potuit.
Pamelius conjectures that this Vigilius was the bishop of Trent; but Celsus congratulates his Vigilius on a martyrdom to come, and says he was destined by God's judgement to be a martyr when he was made bishop in a wonderful way; and this cannot fit Vigilius of Trent, whom, living at the end of the fourth century in the Church's complete peace, no one could have called a martyr in hope and expectation.
(printed under page 398)
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Dupin. Bibl. Auctor., tom. I, pag. 269, edit. lat. Colon.
Dupin, Bibliothèque des auteurs, vol. I, p. 269, Latin edition of Cologne.
(printed under page 398)
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Tillemont., Mémoir., tom. IV, pag. 81, art. 65, Sur S. Cyprien.
Tillemont, Mémoires, vol. IV, p. 81, art. 65, "On St Cyprian".
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- running head: PROLEGOMENA. 814
- marginal letters: A bene longa, Vigilio episcopo; B buantur; quodque aliquot; C mine etiam in aliis; D ad Flavium Vopiscum
- old-edition numerals: (none)
- other: ligature doubt raised by the check (text not changed): Caelii | Coelii
monachi, quam condidit ad Henricum imperatorem imitatus Cyprianum Carthaginensem. De eodem libro sequentia refert Casimirus Oudinus : « Unum quoque me admonuit circa opusculum Coena Cypriani in operibus ejus inscriptum, vir eruditione clarissimus Godefridus Guilielmus Leibnitius, epistola Hanoverae scripta, anno 1707, die 29 decembris, haberi apud se editionem hujus opellae factam in Germania anno 1681, in parva forma, cum versione illius versibus Germanicis, atque in ista editione, quae dubio procul ex fide ms. codicis antiqui et sinceri facta fuit, opusculum constare XX capitibus, ac Maurum quemdam (ut opinor Gallum) dedicasse illud Lothario Regi Francorum Filio Ludovici IV, Transmarini dicti, qui regnum anno 954, per annos XXXII tenuit, ad annum usque 985. Unde patet, opusculum istud nullius meriti, ac quod Regi Francorum dedicaretur indignissimum, esse foetum hominis indocti, ac saeculi decimi obscurissimi, a temporibus Cyprianicis remotissimi. Quae a clarissimo Leibnitio mecum communicata posteros celare nolui. »
monk, which he composed for the Emperor Henry in imitation of Cyprian of Carthage. Concerning the same book Casimir Oudin reports the following: « One thing more concerning the little work entitled the Supper of Cyprian among his works was pointed out to me by a man most distinguished in learning, Gottfried Wilhelm Leibniz, in a letter written at Hanover in the year 1707, on 29 December: that he has in his possession an edition of this little work made in Germany in the year 1681, in small format, with a version of it in German verse; and that in this edition, which was without doubt made on the authority of an ancient and genuine manuscript codex, the little work consists of twenty chapters, and a certain Maurus (a Frenchman, as I suppose) dedicated it to Lothair, King of the Franks, son of Louis IV, called d'Outremer, who held the kingdom from the year 954 for thirty-two years, up to the year 985. Whence it is plain that this little work, of no merit and most unworthy to be dedicated to a King of the Franks, is the offspring of an unlearned man and of the most obscure tenth century, very far removed from the times of Cyprian. These things, communicated to me by the most distinguished Leibniz, I did not wish to conceal from posterity. »
XII. Ejusdem farinae sunt duo Tractatus, utpote superstitione, atque impietate referti, quos reperit editor Oxoniensis sub nomine Cypriani, alterum Latine, alterum Graece scriptum. Primi titulus, Secreta Cypriani seu arcana : alterius, εὐχαὶ Κυπριανοῦ, Preces Cypriani. Utrumque, utpote foedissimae superstitionis plenum luce prorsus indignum judicavit. Haec autem, judice Marano supposita videntur fuisse Cypriano Antiocheno.
XII. Of the same stamp are two Treatises, as being filled with superstition and impiety, which the Oxford editor found under the name of Cyprian, the one written in Latin, the other in Greek. The title of the first is The Secrets or Mysteries of Cyprian; of the other, εὐχαὶ Κυπριανοῦ, The Prayers of Cyprian. Both, as being full of the foulest superstition, he judged wholly unworthy of the light. These, however, in Maran's judgement, appear to have been foisted upon Cyprian of Antioch.
XIII. Sic etiam Revelatio Capitis S. Joannis Baptistae, quod fabulosum opusculum in antiquissima Vindelici Spirensis editione reperitur sub nomine S. Cypriani, est narratio fabulosa, scripta post Athanasium, Cyrillum, Theodosium, Wandalos, Marcellini et Pipini Chronica, quorum in ea mentio fit.
XIII. So too the Revelation of the Head of St John the Baptist, a fabulous little work which is found under the name of St Cyprian in the very ancient edition of Vindelinus of Speyer, is a fabulous narrative, written after Athanasius, Cyril, Theodosius, the Vandals, and the Chronicles of Marcellinus and of Pippin, all of which are mentioned in it.
XIV. Ad Sanctum quoque nostrum non spectat Confessio S. Cypriani, quae Grece ac Latine exstat apud Baluzium, quaeque inter apocrypha in Decreto Gelasii recensentur; sed ea cognominis sancti, Antiocheni seu Nicomediensis Martyris, esse creditur, qui una cum S. Justina virgine martyre, ad diem XXVII septembris Romano Martyrologio inscriptus est. Hanc Confessionem sive Poenitentiam ejus, qua prioris vitae flagitia uberrime deflet, primus edidit Cyprianicorum operum Oxoniensis editor, et post eum Baluzius : qui tamen et ipsam illam Graece quoque protulit ex Bibliotheca Colbertina, atque ad latus Latinae versionis posuit, quod plurimis haec scateat naevis, ex Graeco forsan facilius corrigendis. Praesulem Antiochenum hunc fuisse dicunt alii, passumque Nicomediae sub Diocletiano martyrium una cum Justina vi⟨r⟩gine, quam insane deperibat. Nazianzenus, Prudentius, Metaphrastes, alii, cum Carthaginensi
XIV. Nor does the Confession of St Cyprian belong to our Saint, which exists in Greek and Latin in Baluze, and which is listed among the apocrypha in the Decree of Gelasius; rather it is believed to be that of the saint of the same name, the Martyr of Antioch or of Nicomedia, who together with St Justina, virgin and martyr, is inscribed in the Roman Martyrology on 27 September. This Confession or Penitence of his, in which he bewails most copiously the shameful deeds of his former life, was first published by the Oxford editor of the works of Cyprian, and after him by Baluze, who, however, also brought out that very text in Greek from the Colbertine Library and set it beside the Latin version, because the latter teems with very many blemishes, which can perhaps be more easily corrected from the Greek. Others say that he was a prelate of Antioch, and that he suffered martyrdom at Nicomedia under Diocletian together with the virgin Justina, whom he loved madly. Nazianzen, Prudentius, Metaphrastes and others, with the Carthaginian
Editors' notes and page, col. 815
Footnotes
(1) ‹anchor: Casimirus Oudinus› · call in col 815
Casimir. Oudin. Commentar. de Scriptor. Eccles., tom. I, pag. 275 et 276.
Casimir Oudin, Commentarius de scriptoribus Ecclesiae, vol. I, pp. 275 and 276.
(printed under page 399)
(2) ‹anchor: impietate referti› · call in col 815
Dupin. Biblioth. Auctor., tom I, pag. 269.
Dupin, Bibliothèque des auteurs, vol. I, p. 269.
(printed under page 399)
(3) ‹anchor: judice Marano› · call in col 815
Maran. in Vita Cypriani, § 36, pag. 124.
Maran, in the Life of Cyprian, § 36, p. 124.
(printed under page 399)
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- running head: 815 DE SCRIPTIS DIVI CYPRIANI (cut off at the right edge of the image)
- marginal letters: A ‹monachi, quam condidit›; B ‹per annos XXXII tenuit›; C ‹Cypriano Antiocheno›; D ‹prioris vitae flagitia uberrime deflet›
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Cypriano confundunt. Oxoniensis operum Cyprianicorum editor non contemnendis fultus conjecturis diserte affirmat talem Cyprianum Antiochenum nusquam exstitisse, quin totam, quae circumfertur de eo narrationem, miram sane, vetustissimam tamen fabulam, et ante Nazianzeni tempora jam natam, quam et heroico carmine tribus libris Eudocia Augusta olim depinxit, nih⟨i⟩l aliud esse, quam Cypriani Carthaginensis historiam ab aliquo ex eorum numero, qui Martyrum res gestas novis argumentis decorare gestiebant; mire interpolatam, vel potius de novo conditam.
Cyprian confuse [him]. The Oxford editor of the Cyprianic works, supported by conjectures not to be despised, expressly affirms that such a Cyprian of Antioch never existed, and indeed that the whole account that circulates about him (a marvellous fable indeed, yet a very ancient one, already born before the times of Nazianzen, and which the Empress Eudocia also once depicted in heroic verse in three books) is nothing other than the history of Cyprian of Carthage by someone from the number of those who were eager to adorn the deeds of the martyrs with new plots; wonderfully interpolated, or rather composed anew.
XV. Falso etiam tribuuntur S. Cypriano Oratio pro Martyribus, atque Oratio quam sub die passionis suae dixit. Utramque adscribit Maranus, Cypriano Antiocheno. Dupinius censet duos Tractatus Martyribus inscriptos, et Confessionem sive Poenitentiam Cypriani Martyris, opera esse a recentioribus Graecis adscripta Cypriano martyri, qui forsan fuit ipse episcopus Carthaginensis, cujus vita amplificata est.
XV. Falsely also are attributed to St Cyprian the Oration for the Martyrs and the Oration which he spoke on the day of his passion. Maranus ascribes both to Cyprian of Antioch. Dupin judges that the two treatises inscribed To the Martyrs, and the Confession or Penitence of Cyprian the Martyr, are works ascribed by more recent Greeks to Cyprian the martyr, who was perhaps the bishop of Carthage himself, whose life has been amplified.
XVI. Nonnulla alia nomen Cypriani prae se ferunt, velut Tyronis et Senecae notae, quas Cyprianum auxisse vocabulis Christianorum usui aptis existimat post Trithemium Gruterus, a quo hae notae in lucem editae sunt. Editum est ab Anglis sub nomine Cypriani computum Paschale, quod a Paulo Diacono designari existimant, cum ait: « Cyprianum Chronicam valde utilem composuisse. » Scriptoris aetatem indicat computum, quod ad quintum Gordiani annum, et Consules Arianum et Papum perducitur. Non omnino repugnat, ut jam tum conversus fuisse Cyprianus existimetur, quamvis id Pontius Diaconus suadeat serius contigisse. Sed non quadrat hujus scriptoris styli barbaries cum elegantia sermonis, quam Cypriano in primordiis conversionis studio fuisse perspicitur ex Epistola ad Donatum. Hic auctor ait Christum Pascha celebrasse quinta vice, et sexta obiisse anno XVI Tiberii, cum per unum annum tantum Evangelium annuntiasset. Systema illud vetus est, unde Dupinius concludit esse opus auctoris antiqui.
XVI. Some other works bear the name of Cyprian, such as the Notes of Tiro and Seneca, which Gruterus, following Trithemius, thinks Cyprian enlarged with words suited to the use of Christians; by him these notes were brought to light. A Paschal computus was published by the English under the name of Cyprian, which they think is designated by Paul the Deacon when he says: « Cyprian composed a very useful Chronicle. » The computus indicates the writer's age, since it is carried down to the fifth year of Gordian and the consuls Arianus and Papus. It is not altogether impossible that Cyprian should be thought to have been already converted by then, although Pontius the Deacon suggests that this happened later. But the barbarism of this writer's style does not fit with the elegance of speech which, as is seen from the Letter to Donatus, Cyprian cultivated in the first beginnings of his conversion. This author says that Christ celebrated the Pasch for the fifth time and died at the sixth in the sixteenth year of Tiberius, having proclaimed the Gospel for one year only. That system is ancient, from which Dupin concludes that it is the work of an ancient author.
XVII. Falso denique S. Cypriano Carthaginensi adscriptus fuit liber de Trinitate, qui Novatianum
XVII. Finally, the book On the Trinity was falsely ascribed to St Cyprian of Carthage, which has Novatian
Editors' notes and page, col. 816
Footnotes
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Vid. Maran. in Vita Cypriani, § 37, pag. 124 seqq.
See Maran, in the Life of Cyprian, § 37, p. 124 ff.
(printed under page 399)
(2) ‹anchor: not visible› · call in col 816
Idem ibidem.
The same, in the same place.
(printed under page 399)
(3) ‹anchor: in lucem editæ sunt› · call in col 816
Monendus est lector superesse quemdam libellum, qui licet Cyprianum pro auctore non habeat, instauratorem tamen agnoscit, Tyronis intelligo, et Senecæ notas, quas præsul et martyr noster auctuario satis grandi locupletavit, adjiciens vocabula Christianorum usibus necessaria, quæ in codice a Grutero edito affatim comparent. Oxonienses editores ad calcem indicis operi Cypriani.
The reader should be told that a certain little book survives which, though it does not have Cyprian for its author, yet acknowledges him as its restorer: I mean the notes of Tiro and Seneca, which our bishop and martyr enriched with a quite large supplement, adding words needed for the uses of Christians, which appear in abundance in the codex edited by Gruter. The Oxford editors, at the foot of the index to the work of Cyprian.
(printed under page 399)
(4) ‹anchor: ad Donatum› · call in col 816
Ut barbaries pateat, prima periodus describenda est : Multo quidem non modico tempore anxii sumus, et æstuantes, non jam sæcularibus, sed et in sanctis et divinis Scripturis quærentes invenire, quidnam sit primum diei, non mensis, in quo mense præceptum est Judæis in Ægypto 14. lunæ comedere Pascha. Numquam Cyprianus eo modo mentem suam explicasset.
That the barbarism may be plain, the first sentence must be copied out: "For a long time indeed, and no short one, we have been anxious and in turmoil, seeking to find, not now in secular writings but in the holy and divine Scriptures as well, what is the first of the day, not of the month, in which month the Jews in Egypt were commanded to eat the Pasch on the 14th of the moon." Cyprian would never have expressed his mind in that way.
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- running head: DIVI CYPRIANI OPERIBUS DUBIIS 816
- marginal letters: A si Cypriano confundunt; B Antiocheno. Dupinius censet; C num, et Consules Arianum; D (1) Vid. Maran. (footnote line)
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Pseudoepiscopum Romanum, de quo sectione II multis egimus, auctorem habet.
the pseudo-bishop of Rome, about whom we have dealt at length in section II, as its author.
XVIII. Praeter Opuscula jam recensita, Baluzius proxime post S. Cypriani Epistolas subjecit tres alias velut dubias, quarum primam ex duobus codicibus vetustis mss., uno Bibliothecae illustrissimi Joannis Bohieri, altero Bibliothecae monasterii S. Remigii Rhemensis, secundam ex codice Fuxensi Bibliothecae Colbertinae, ac tertiam denique ex hoc item codice et altero Rhemensi S. Remigii depromptas esse affirmat. Prima Cornelii papae nomine ad Cyprianum exstat, estque brevis, sed acris reprehensio erroris de haereticis rebaptizandis. Verum, ut alibi jam diximus, non credimus controversiam illam S. Cornelium inter ac Cyprianum umquam motam fuisse, neque Ruffini auctoritatem hac in parte admittimus. Apocrypha est ergo haec Cornelii Epistola. Altera, cujus inscriptio haec est: Cyprianus plebi Carthagini consistenti aeternam in Domino salutem; non modo a S. Cypriani stylo nimium differt, sed etiam ejusdem aetatem non sapit, cum adversus sacrae Scripturae Traditores, primum sub Diocletiano notos, scripta sit. Tertia sic exorditur: Cyprianus benedicto et dilectissimo Parenti Tyrabio in Domino aeternam salutem; estque consolatoria ad eumdem de obitu filiae dolentem. Eadem haec Epistola sub nomine S. Hieronymi ad Tyrasium olim venit; sed ab eruditis ipsi penitus abjudicata, inter supposititia ejusdem opera nunc relata est. Nec magis illam ad S. Cyprianum nostrum spectare probat styli inconcinni humilitas et dictionis obscuritas.
XVIII. Besides the little works already reviewed, Baluze placed immediately after the Letters of St Cyprian three others as doubtful, of which he states that the first was drawn from two old manuscript codices, one of the library of the most illustrious Jean Bouhier, the other of the library of the monastery of St Remigius of Reims, the second from the Foix codex of the Colbert library, and the third, finally, from this same codex and another one of St Remigius of Reims. The first stands under the name of Pope Cornelius, addressed to Cyprian, and is a brief but sharp rebuke of the error concerning the rebaptizing of heretics. But, as we have already said elsewhere, we do not believe that that controversy was ever raised between St Cornelius and Cyprian, nor do we admit the authority of Rufinus on this point. This Letter of Cornelius is therefore apocryphal. The second, whose inscription is this: Cyprian to the people abiding at Carthage, eternal salvation in the Lord; not only differs too greatly from the style of St Cyprian, but also does not savour of his age, since it was written against the traditors of sacred Scripture, who first became known under Diocletian. The third begins thus: Cyprian to his blessed and most beloved Parent Tyrabius, eternal salvation in the Lord; and it is a consolatory letter to the same man grieving over the death of his daughter. This same Letter once circulated under the name of St Jerome, To Tyrasius; but, having been entirely denied to him by the learned, it is now placed among his spurious works. Nor is it any more shown to belong to our St Cyprian by the lowliness of its unpolished style and the obscurity of its diction.
XIX. Clarissimi Duumviri Edmundus Martene et Ursinus Durandus in amplissima collectione veterum Scriptorum et Monumentorum historicorum etc., tomo IX, S. Cypriani Carmen ad Felicem de Resurrectione mortuorum, ex ms. codice Corbeiensi ante annos 900 exarato erutum primo loco ponunt. Quis Cyprianus hujus Carminis auctor fuerit, etsi pro certo affirmare noluerunt Cl. Editores in observatione praevia, negant tamen illud adscribendum esse celeberrimo illi Carthaginensi episcopo et martyri, tam propter orationem nimis salebrosam, quam propter violatas frequentius metri leges. Editum quidem hoc carmen jam fuit ad calcem operum Tertulliani, sed nimis audacem se exhibuit Editor, qui, violatas a Cypriano, quisquis ille fuerit, metri leges, humilemque stylum impatienter ferens, opusculum istud elegantioribus versibus reddere conatus est. Dederunt igitur operam Martene et Durand, ut ex laudato ms. hoc Carmen, quale ab auctore prodiit, suae restituerunt integritati.
XIX. The most distinguished pair, Edmond Martène and Ursin Durand, in their most ample Collection of Ancient Writers and Historical Monuments etc., volume IX, place first the Poem of St Cyprian to Felix On the Resurrection of the Dead, brought to light from a Corbie manuscript codex written 900 years ago. Although the distinguished editors were unwilling to affirm for certain, in their preliminary observation, which Cyprian was the author of this Poem, they nevertheless deny that it is to be ascribed to that most celebrated bishop and martyr of Carthage, as much on account of its excessively rough diction as on account of the rather frequent violations of the laws of metre. This poem had indeed already been published at the end of the works of Tertullian, but the editor showed himself too bold, who, impatient of the laws of metre violated by Cyprian, whoever he was, and of his lowly style, attempted to render that little work in more elegant verses. Martène and Durand therefore took pains that from the aforesaid manuscript they should restore this Poem, such as it came forth from its author, to its integrity.
ARTICULUS III.
Article III.
De quibusdam S. Cypriani operibus deperditis.
On certain lost works of St Cyprian.
I. E tredecim illis Epistolis, quas a S. Cypriano velut pastoralis suae vigilantiae testes ad Romanum Clerum transmissas, ex ejusdem Epistola decima
I. Of those thirteen Letters which, as sent by St Cyprian to the Roman clergy as witnesses of his pastoral vigilance, from the same man's Letter the tenth
Editors' notes and page, col. 817
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- marginal letters: A Pseudoepiscopum Romanum; B Ruffini auctoritatem hac in parte; C et dictionis obscuritas; D a Cypriano, quisquis ille fuerit (between the lines "sed nimis audacem" and "a Cypriano")
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quarta scimus septem superesse, reliquas desiderari Cl. Maranus haud contemnendis demonstravit argumentis. Ambae quoque litterae, quas S. Cyprianus de Felicissimi ordinatione, ejusdemque ac presbyterorum ipsi adhaerentium causa ad Clerum ac populum suum pridem scripserat, et quarum exempla prius per Caldonium ac Fortunatum ad Cornelium miserat, quemadmodum ipsemet Cyprianus in Epistola XLII, alias XLV, ad eumdem Cornelium loquitur, interciderunt. Periit etiam Epistola Circularis, quam S. Cyprianus ad omnes provincias Carthaginensi Metropoli suffraganeas dederat, quatenus de legitimo ejusdem Cornelii episcopatu apud omnes constaret, monerentque singuli episcopi, ut Novatianum detestati, Cornelio adhaererent. Ita discimus ex Epistola XLV, alias XLVIII, ad Cornelium. In Epistola LV, alias LIX, ad Cornelium de duabus litteris mentionem facit, quarum prima Cornelio proxime miserat nomina omnium Catholicorum episcoporum, qui Carthaginensi Metropoli suberant, eo consilio, ut, si quis praeter illos ad ipsum scriberet, sciret hunc unum de sacrificatis, vel libellaticis, aut haereticis esse. Altera autem inter caetera etiam Fortunati pseudoepiscopatum eidem nuntiavit. Ambae Epistolae interciderunt.
and fourth, we know [of], the illustrious Maran has shown with arguments not to be despised that seven survive and that the rest are lost. Both letters too, which St Cyprian had written some time before to his clergy and people concerning the ordination of Felicissimus and the case of him and of the presbyters adhering to him, and copies of which he had previously sent to Cornelius by Caldonius and Fortunatus, as Cyprian himself says in Epistle 42, otherwise 45, to the same Cornelius, have perished. There perished also the Circular Letter which St Cyprian had sent to all the provinces suffragan to the metropolis of Carthage, so that the lawful episcopate of the same Cornelius might be established among all, and that the individual bishops might be admonished to hold fast to Cornelius, abhorring Novatian. This we learn from Epistle 45, otherwise 48, to Cornelius. In Epistle 55, otherwise 59, to Cornelius he makes mention of two letters, in the first of which he had lately sent Cornelius the names of all the Catholic bishops who were subject to the metropolis of Carthage, with this design, that if anyone besides them wrote to him, he should know that this man was one of the sacrificers, or of the libellatici, or of the heretics. The other, among other things, also announced to him the pseudo-episcopate of Fortunatus. Both letters have perished.
Ex Epistola LVIII, alias LXI, ad Lucium manifestum fit, Sanctum Cyprianum una cum caeteris Africae episcopis communem ad eumdem Lucium R. P. Epistolam dedisse, per quam et Pontificatus apicem, et confessionis gloriam ipsi gratulatus est. Haec ipsa etiam desideratur. Tandem etiam litterae S. Cypriani per Diaconum Rogatianum ad Firmilianum missae, quibus eum de dissensione cum Stephano certiorem faciebat, (quemadmodum ex Epistola Firmiliani ad Cyprianum LXXV eruitur) interciderunt.
From Epistle 58, otherwise 61, to Lucius it becomes plain that St Cyprian, together with the other bishops of Africa, sent a common letter to the same Lucius, Roman Pontiff, by which he congratulated him both on the summit of the pontificate and on the glory of confession. This too is itself lost. Finally, the letter of St Cyprian sent to Firmilian by the deacon Rogatianus, by which he informed him of the dispute with Stephen (as is drawn from the Epistle of Firmilian to Cyprian, 75), has also perished.
II. Pontius Diaconus enumerationem scriptorum S. Cypriani hisce concludit verbis: Quis denique tot confessores, frontium notatarum secunda inscriptione signatos, et ad exemplum martyrii superstites reservatos, incentivo tubae coelestis animaret?
II. Pontius the deacon concludes his enumeration of the writings of St Cyprian with these words: Who, finally, would have animated with the incentive of the heavenly trumpet so many confessors, sealed with a second inscription of their marked foreheads, and kept alive as survivors for an example of martyrdom?
Cum sanctus Pontius Cypriani litteras inter ipsius opera non computarit, censet doctissimus Ceillierius, laudata verba haud referri posse ad Epistolam LXXVII, in qua confessores ad metalla damnatos sub Valeriano solatur; sed designare aliquod opusculum singulare, diversum etiam ab Exhortatione Martyrii, de qua prius Pontius disseruerat. Hinc colligit Ceillierius hoc opusculum intercidisse, quemadmodum et litteras, quas S. Cyprianus ad S. Augustinum et S. Felicitatem martyres Capuanos in
Since St Pontius did not count Cyprian's letters among his works, the most learned Ceillier judges that the words quoted cannot be referred to Epistle 77, in which he consoles the confessors condemned to the mines under Valerian, but that they designate some single little work, distinct also from the Exhortation to Martyrdom, of which Pontius had spoken earlier. Hence Ceillier concludes that this little work has perished, as also the letter which St Cyprian had addressed to St Augustine and St Felicity, martyrs of Capua in
Editors' notes and page, col. 818
Footnotes
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Cyprian. Ep. XIV, aliis XV et XX, ad Clerum Romanum.
Cyprian, Letter XIV (in other editions XV and XX), to the Roman clergy.
(printed under page 400)
(2) ‹anchor: not visible› · call in col 818
Maran., in Vit. Cyprian. I, § IX, pag. 27, edit. Venetæ, 1758.
Maran, in the Life of Cyprian I, § IX, p. 27, Venice edition, 1758.
(printed under page 400)
(3) ‹anchor: concludit verbis› · call in col 818
Pontius, in Vita S. Cypriani, pag. 5.
Pontius, in the Life of St Cyprian, p. 5.
(printed under page 400)
(4) ‹anchor: Ceillierius› · call in col 818
Cellier, tom. III, Hist. Génér. des Auteurs, pag. 152.
Ceillier, Histoire générale des auteurs, vol. III, p. 152.
(printed under page 400)
(5) ‹anchor: Pontius disseruerat› · call in col 818
Quis martyres tanta exhortatione divini sermonis exigeret. Pont., in Vita, l. c.
"Who would have spurred on martyrs with so great an exhortation of divine discourse." Pontius, in the Life, in the place cited.
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- running head: PROLEGOMENA. 818
- marginal letters: A quarta scimus (1) septem; B mus ex Epistola XLV; C ipsa etiam desideratur; D natos sub Valeriano solatur
- old-edition numerals: (none)
Campania durante persecutione Valeriani dederat. Siquidem S. Cyprianus suam sollicitudinem atque charitatem ultra Africam etiam extendebat.
Campania, during the persecution of Valerian. For indeed St Cyprian extended his solicitude and charity even beyond Africa.
III. Hisce adhuc adjungimus brevem observationem de Epistola sexagesima octava, utrum S. Cypriano sit revera adscribenda. Supra jam adnotavimus, dum de Epistolis S. Martyris disseruimus, memoratam ad Stephanum Epistolam de Marciano Arelatensi Episcopo abstinendo, quam non solum Cypriani editores Pamelius, Baluzius, Fellus, sed et sanae notae
III. To these we further add a brief observation on the sixty-eighth Epistle, whether it should really be ascribed to St Cyprian. We have already noted above, when we discussed the Epistles of the holy Martyr, that the Epistle mentioned, to Stephen, on abstaining from Marcian, Bishop of Arles, which not only the editors of Cyprian, Pamelius, Baluzius and Fell, but also writers of sound repute
scriptores Cypriano vindicant, tamquam apocrypham, eoque indignam censuisse Launoium. Quin tamen erudito viro subscribamus, multa quidem obstant; nam, ut a Basnagio annotatum, non solum Cypriani stylo scripta est, sed et ea complectitur, quae Cypriani tempora, mores, disciplinam, maxime sonat, ita, ut ovum non sit ovo similius, quam haec Epistola caeteris Cypriani. Alio etiam argumento eam auctori suo vindicat Fellus; etenim S. Augustinus Epistolae cujusdam Cypriani ad Stephanum meminit, quae prorsus ad quaestionem de Baptismate non spectat; cumque duae tantum ejusdem ad Stephanum Epistolae supersint, quarum altera de Baptismate agit, id est septuagesima: ad hanc omnino respexisse Augustinum, verisimile est.
claim for Cyprian, was judged by Launoy to be apocryphal and therefore unworthy of him. But many things indeed prevent us from subscribing to that learned man; for, as was noted by Basnage, not only is it written in Cyprian's style, but it also contains matters which most strongly bespeak the times, the morals and the discipline of Cyprian, so that an egg is not more like an egg than this Epistle is like the other [letters] of Cyprian. Fell also claims it for its author by another argument; for St Augustine mentions a certain Epistle of Cyprian to Stephen which does not concern the question of Baptism at all; and since only two Epistles of his to Stephen survive, of which the other deals with Baptism, that is, the seventieth, it is probable that Augustine had this one wholly in view.
Editors' notes and page, col. 819
Footnotes
(1) ‹anchor: Valeriani dederat› · call in col 819
In antiquissimo manuscripto ab editore Oxoniensi ad finem indicis Scripturae allegato, de his litteris mentio habetur hunc in modum : Christiani quartam persecutionem passi sunt a Decio imperatore auctore malorum. Hac persecutione Cyprianus per Epistolas hortatus est Augustinum et Felicitatem, qui passi sunt apud civitatem Capuensem Metropolim Campaniae, Valeriano imperante.
In a very ancient manuscript cited by the Oxford editor at the end of the index of Scripture, these letters are mentioned in this manner: The Christians suffered the fourth persecution under the Emperor Decius, the author of evils. In this persecution Cyprian by Epistles exhorted Augustine and Felicitas, who suffered at the city of Capua, the Metropolis of Campania, in the reign of Valerian.
(printed under col 819, above the full-width band, page 401)
(2) ‹anchor: etiam extendebat› · call in col 819
Tillemont., Mémoir., tom. IV, pag. 73.
Tillemont, Mémoires, vol. IV, p. 73.
(printed under col 819, above the full-width band, page 401)
Page
- running head: 819 LIBER (cut off at the image edge)
- marginal letters: A ‹Campania durante persecutione›; B ‹passi sunt apud civitatem Capuensem› (in the footnotes); C ‹I. Aliquas officiorum meorum›; D ‹me non credam, si fuero securus›
- old-edition numerals: (none)
- other: a full-width band stands across cols 819/820 in mid-page: the 1 paragraph(s) above it in col 820 are set here, after the 2 above it in col 819 (reading order, moved on receipt); the band is the title of the next work, Liber de disciplina et bono pudicitiae, and the EDIT. OXON. NOTAE at the page foot annotate that work - both belong to the next unit, pointer only, not set here (settle round 3)
- other: the column continues with I. Aliquas officiorum (another unit); not set here
Editors' notes and page, col. 820
Footnotes
(1) ‹anchor: ut a Basnagio› · call in col 820
Basnage, Annal. Politico-Eccles., ad annum 254.
Basnage, Annal. Politico-Eccles., at the year 254.
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Page
- running head: LIBER 820
- marginal letters: A ‹scriptores Cypriano vindicant›; B ‹below omnino respexisse Augustinum (last line of the editors' notice)›; C ‹indulgentiae viribus, adjuventur›; D ‹electos ad spem, consecratos›
- old-edition numerals: (none)
- other: the 1 paragraph(s) of this column above the full-width band are set under col 819 (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)