PL 4 · cols. 235–239

Cyprianus, Epistolae II-XXI

Letter VI

fratres charissimi ac desiderantissimi, semper bene valere et mei meminisse. Fraternitatem quae vobiscum est multum a me salutate, et ut nostri meminerit admonete. Valete.

brothers most dear and most longed-for, always to fare well and to remember me. Greet warmly from me the brotherhood that is with you, and admonish it to remember us. Farewell.

EPISTOLA VI.

Letter 6.

( Erasm., I, 5; Pamel., VII; Rig., Baluz., Paris., VI; Oxon., Lips., XIII )

(Erasmus, I, 5; Pamelius, VII; Rigault, Baluze, Paris, VI; Oxford, Leipzig, XIII)

AD ROGATIANUM PRESBYTERUM ET CAETEROS CONFESSORES.

To Rogatianus the presbyter and the other confessors.

ARGUMENTUM. — Rogatianum et caeteros confessores exhortatur ad disciplinam observandam, ne qui Christum voce confessi fuerant, operibus abnegare viderentur: obiter increpans quosdam eorum qui, extorres facti ob fidem, in patriam tamen injussi reverti non verebantur, atque hoc est quod Cyprianus infra dicit, Epistola XV, extorribus quando oportuit objurgationem non defuisse: nam in secessu scriptam hanc Epistolam patet.

Argument. — He exhorts Rogatianus and the other confessors to keep discipline, so that those who had confessed Christ with their voice might not seem to deny Him by their works; in passing he rebukes some of them who, having been made exiles for the faith, nevertheless did not fear to return to their homeland unbidden; and this is what Cyprian says below, in Letter 15, that a rebuke was not lacking to the exiles when it was needed: for it is clear that this Letter was written in retirement.

I. Cyprianus Rogatiano presbytero et caeteris confessoribus fratribus salutem. Et jampridem vobis, fratres charissimi ac fortissimi, litteras miseram, quibus fidei et virtuti vestrae verbis exultantibus gratularer, et nunc non aliud in primis vox nostra complectitur quam ut laeto animo frequenter ac semper gloriam vestri nominis praedicemus. Quid enim vel majus in votis meis potest esse vel melius quam cum video confessionis vestrae honore luminatum gregem Christi? Nam, cum gaudere in hoc omnes fratres oporteat, tum in gaudio communi major est episcopi

I. Cyprian to Rogatianus the presbyter and the other confessors, his brothers, greeting. Some time ago I had sent you a letter, most dear and most brave brothers, in which I congratulated your faith and virtue with exulting words, and now our voice embraces nothing else first of all than that with a joyful mind we may frequently and always proclaim the glory of your name. For what can there be in my prayers either greater or better than when I see the flock of Christ illumined by the honour of your confession? For, while all the brothers ought to rejoice in this, yet in the common joy greater is the bishop's

Editors' notes and page, col. 235

Footnotes

LECTIONES VARIANTES. (printed under page 113)

(a) ‹—› · call in col 236

Fortiter NC. 2.

"Fortiter" ("bravely") NC. 2.

(printed under page 113)

Page

running head: 235 DIVI CYPRIANI
marginal letters: A ‹fratres charissimi ac desiderantissimi›; B ‹facti ob fidem, in patriam›; C ‹gem Christi ? Nam, cum gaudere›; D ‹conjectus erat cum Felicissimo› (in the Baluze notes at page foot)
old-edition numerals: (none)
other: editors' matter set: edition concordance line (Erasm., I, 5; Pamel.) and Argumentum (Rogatianum et caeteros confessores); in the concordance the figure after Erasm., I is blurred, read as 5 (unsure). Full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE stand at the page foot, cut off at the image edge, not set (apparatus, later pass). Column ends with episcopi; the sentence continues in col. 236 (portio).
other: col 235's text block carries no call letters; variants a–c printed under it are called in col 236 (ranti, fiat, potuerunt).

PL 4:236

portio : Ecclesiae enim gloria praepositi gloria est. Quantum dolemus ex illis quos tempestas inimica prostravit, tantum laetamur ex vobis, quos diabolus superare non potuit.

portion: for the glory of the Church is the glory of the one set over it. As much as we grieve over those whom the hostile storm has laid low, so much do we rejoice over you, whom the devil could not overcome.

II. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos et simplicem charitatem, ut, qui adversarium prima hac congressione vicistis, gloriam vestram forti et perseveranti virtute teneatis. Adhuc in saeculo sumus, adhuc in acie constituti, de vita nostra quotidie dimicamus. Danda opera est ut post haec initia ad incrementa quoque veniatur, et consummetur in vobis quod jam rudimentis felicibus esse coepistis. Parum est adipisci aliquid potuisse; plus est quod adeptus es posse servare; sicut et fides ipsa et nativitas salutaris, non accepta, sed custodita, vivificat. Nec statim consecutio, sed consummatio hominem Deo servat. Dominus hoc magisterio suo docuit dicens: Ecce sanus factus es; jam noli peccare, ne quid tibi deterius fiat (Joan. V, 14). Puta hoc illum et confessori suo dicere: « Ecce confessor factus es, jam noli peccare, ne quid tibi deterius fiat. » Salomon denique et Saul et caeteri multi, quamdiu in viis Domini ambulaverunt, datam sibi gratiam tenere potuerunt. Recedente ab iis disciplina Dominica, recessit et gratia.

II. We exhort you nevertheless, by our common faith, by the true and simple love of our heart towards you, that you who have conquered the adversary in this first encounter may hold fast your glory with strong and persevering virtue. We are still in the world, still drawn up in the battle line; daily we fight for our life. Effort must be made that after these beginnings one may also come to growth, and that what you have already begun to be through happy first steps may be brought to completion in you. It is a small thing to have been able to obtain something; it is more to be able to keep what you have obtained; just as faith itself and the saving birth give life not by being received but by being guarded. Nor is it the immediate attainment, but the completion, that keeps a man for God. The Lord taught this by His instruction, saying: Behold, you have been made whole; now sin no more, lest something worse befall you (John 5:14). Suppose that He says this also to His confessor: 'Behold, you have been made a confessor; now sin no more, lest something worse befall you.' Solomon, finally, and Saul and many others, as long as they walked in the ways of the Lord, were able to keep the grace given to them. When the Lord's discipline departed from them, grace too departed.

III. Perseverandum nobis est in arcto et in angusto itinere laudis et gloriae; et cum quies et humilitas et bonorum morum tranquillitas Christianis omnibus congruat, secundum Domini vocem, qui neminem alium respicit nisi humilem et quietum et trementem sermones suos (Isa. LXVI, 2), tum magis hoc observare et implere confessores oportet, qui exemplum facti

III. We must persevere on the narrow and strait road of praise and glory; and while quietness and humility and the tranquillity of good conduct befit all Christians, according to the voice of the Lord, Who regards no one else except the humble and quiet man and the one who trembles at His words (Isa. 66:2), all the more ought confessors to observe and fulfil this, who have been made an example

Editors' notes and page, col. 236

Footnotes

(a) ‹perseveranti› · call in col 236

Fortiter NC. 2.

"Fortiter" ("strongly") NC. 2.

(printed under page 113)

(b) ‹deterius fiat› · call in col 236

Aliquid tibi deterius contingat Bod. 1.

"Something worse befall you" Bod. 1.

(printed under page 113)

Non ambulaverunt, datam... non potuerunt Lam. Ebor. NC. 1. Bod. 1, 3.

"Did not walk, ... the [grace] given ... they could not" Lam., Ebor., NC. 1, Bod. 1, 3.

(printed under page 113)

(d) ‹respicit› · call in col 236

Prospicit Ebor. NC. 1. Recipit Lin.

"Prospicit" ("looks forth to") Ebor., NC. 1; "Recipit" ("receives") Lin.

(printed under page 113)

(e) ‹confessores› · call in col 236

Confessores in terra Lam. NC. 1.

"Confessors on earth" Lam., NC. 1.

STEPH. BALUZII NOTAE. (Baluze) ‹Epist. VI.— I.— Rogatiano› · lemma note EPIST. VI. — I. — Rogatiano. Censuit Pamelius hunc Rogatianum fuisse diversum ab eo cui inscripta est Epistola LXXXI, quem editiones quaedam et quidam libri veteres vocant juvenem, et ex illa Epistola collegit Rogatianum ad quem ista data est, martyrio consummatum fuisse eo tempore quo altera scripta est, quia sanctus Cyprianus ait illum caeteris confessoribus hospitium praeparasse in carcere, in quem conjectus erat cum Felicissimo, et nunc quoque eos antecedere. Ista quidem videntur ostendere Rogatianum fuisse martyrii candidatum. Sed non probant eum subiisse martyrium.

Letter VI. — I. — "Rogatiano" (to Rogatianus). Pamelius judged that this Rogatianus was different from the one to whom Letter 81 is addressed, whom some editions and some old books call "the younger"; and he gathered from that letter that the Rogatianus to whom this one was sent had been perfected by martyrdom at the time the other was written, because Saint Cyprian says that he had prepared lodging for the other confessors in the prison, into which he had been thrown with Felicissimus, and that he now too goes before them. These things do seem to show that Rogatianus was a candidate for martyrdom. But they do not prove that he underwent martyrdom.

(Baluze) ‹Praepositi gloria› · lemma note Praepositi gloria. Quidam libri veteres habent honor.

"Praepositi gloria" (the glory of the one set over [you]). Some old books have "honor" (honour).

(Baluze) ‹II.— Devita nostra› · lemma note II. — Devita nostra. Id est, quotidie sumus in periculo vitae nostrae. Hic est verus et genuinus horum verborum sensus. Non possum igitur assentiri Rigaltio scribenti istic agi de vita aeterna. Nihilo magis verum est haec verba ex Epistola XIII, pag. 23, vitae ipsi omnium nostrum convenit, habere eum sensum. In Epistola XXVI, pag. 56, scriptum est : Propter te interficimur tota die, pro eo quod in capite octavo Epistolae ad Romanos legitur : Propter te mortificamur tota die. Hieronymus, in Epistola ad Rusticum : Nihil Christiano laboriosius, qui de vita quotidie periclitatur. Idem, in Epistola ad Suniam et Fretelam, tractans de loco illo Psalmi CXVIII, Anima mea in manibus meis semper, ait istius loci hunc esse sensum : Quotidie periclitor, et quasi in manibus meis sanguinem meum porto. Caius Caesar apud Salustium in Catilina : Libertas et anima nostra in dubio est.

II. — "Devita nostra" (concerning our life). That is, we are daily in peril of our life. This is the true and genuine sense of these words. I cannot therefore agree with Rigault, who writes that eternal life is meant here. Nor is it any truer that these words from Letter 13, p. 23, "it befits the very life of all of us," have that sense. In Letter 26, p. 56, is written: "For your sake we are slain all the day long," for what is read in the eighth chapter of the Letter to the Romans: "For your sake we are put to death all the day long." Jerome, in the Letter to Rusticus: "Nothing is more toilsome for a Christian, who is daily in peril of his life." The same, in the Letter to Sunnia and Fretela, treating that place of Psalm 118, "My soul is always in my hands," says this is the sense of the passage: "Daily I am in peril, and carry my blood as it were in my hands." Gaius Caesar in Sallust's Catiline: "Our liberty and our life are in doubt."

(Baluze) ‹Posse servare› · lemma note Posse servare. Ovidius, lib. II de Arte amandi : Non minor est virtus quam quaerere parta tueri. Julius Caesar in Oratione ad suos legatos et centuriones apud Dionem Cassium lib. XXXVIII, ait iisdem artibus et quaeri bona et retineri. Et M. Antonius, in oratione funebri in Caesarem, apud eumdem Dionem lib. XLIV, scribit difficilius esse conservare res quam parare. Quod etiam sensisse Maecenatem liquet ex Oratione ejus ad Augustum in libro LII ejusdem Dionis. Apud T. Livium : Vincere scis, Hannibal, victoria uti nescis.

"Posse servare" (to be able to keep). Ovid, Art of Love book 2: "It is no less a virtue to guard what has been won than to seek it." Julius Caesar, in his speech to his legates and centurions in Dio Cassius book 38, says that goods are both sought and kept by the same arts. And Mark Antony, in the funeral oration for Caesar, in the same Dio book 44, writes that it is harder to preserve things than to acquire them. That Maecenas also thought so is clear from his speech to Augustus in book 52 of the same Dio. In Titus Livy: "You know how to conquer, Hannibal; you do not know how to use victory."

(Baluze) ‹Puta hoc illum› · lemma note Puta hoc illum. Membrum hoc deerat in antiquis editionibus. Erasmus restituit. Exstat autem in multis codicibus antiquis. Deest in codice sancti Arnulphi.

"Puta hoc illum" (suppose that he). This clause was missing in the ancient editions. Erasmus restored it. It is found in many ancient manuscripts. It is missing in the manuscript of Saint-Arnoul.

(Baluze) ‹III.— Implere confessores› · lemma note III. — Implere confessores. Rigaltius scripsit implere vos confessores. Ego vero vocem vos, quae neque in antiquis editionibus habetur neque in antiquis codicibus, sustuli. Scio illam nihil officere sententiae Cypriani. Sed, quia alibi non inveni quam in editione Rigaltiana, existimavi esse tollendam. Id vero admoneo ne quis imputet mihi temeritatem, (continues)

III. — "Implere confessores" (that confessors fulfil). Rigault wrote "implere vos confessores" (that you confessors fulfil). I, however, have removed the word "vos," which is found neither in the ancient editions nor in the ancient manuscripts. I know it does no harm to Cyprian's meaning. But since I found it nowhere but in Rigault's edition, I judged it should be removed. I give this notice so that no one may charge me with rashness, (continues)

(printed under page 113)

Page

running head: DIVI CYPRIANI 236
marginal letters: A ‹portio : Ecclesiae enim gloria›; B ‹taris, non accepta, sed custodita›; C ‹nes suos (Isa. LXVI, 2)›; D ‹nes apud Dionem Cassium› (in Baluze's notes)
old-edition numerals: (none)
other: "humilem" blurred, could read "humilent"; set as humilem, UNSURE. Full-width page-foot headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" (cut at left edge) not set; the variant readings and Baluze's notes below them belong to the later apparatus pass. No editors' matter in the text block. Column ends mid-sentence at "facti".

PL 4:237

estis caeteris fratribus, ad quorum mores omnium vita et actus debeat provocari. Nam, sicut Judaei a Deo alienati sunt, propter quos nomen Dei blasphematur in Gentibus, ita contra Deo chari sunt per quorum disciplinam nomen Domini laudabili testimonio praedicatur, sicut scriptum est, Domino praemonente et dicente: Luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et clarificent Patrem vestrum qui in coelis est (Matth. V, 16). Et Paulus apostolus dicit: Lucete sicut luminaria in mundo (Philip. II, 15). Et Petrus similiter hortatur: Sicut hospites, inquit, et peregrini, abstinete vos a carnalibus desideriis, quae militant adversus animam, conversationem h⟨a⟩bentes inter gentiles bonam, ut, dum detractant de vobis quasi de malignis, bona opera vestra aspicientes magnificent Dominum (I Pet. II, 11, 12). Quod quidem maxima pars vestrum cum meo gaudio curat, et confessionis ipsius honore melior facta, tranquillis et bonis moribus gloriam suam custodit et servat.

to the rest of the brethren, towards whose ways the life and actions of all ought to be roused. For just as the Jews have been estranged from God, on whose account the name of God is blasphemed among the Gentiles, so on the contrary those are dear to God through whose discipline the name of the Lord is proclaimed with praiseworthy testimony, as it is written, the Lord forewarning and saying: Let your light shine before men, that they may see your good works and glorify your Father Who is in heaven (Matt. 5:16). And the apostle Paul says: Shine as lights in the world (Phil. 2:15). And Peter likewise exhorts: As strangers, he says, and pilgrims, abstain from carnal desires, which war against the soul, having a good manner of life among the gentiles, so that, while they disparage you as evildoers, beholding your good works they may magnify the Lord (1 Pet. 2:11–12). This indeed the greatest part of you takes care to do, to my joy, and, made better by the honour of its very confession, guards and keeps its glory by tranquil and good conduct.

IV. Sed quosdam audio inficere numerum vestrum et laudem praecipui nominis prava sua conservatione destruere: quos etiam vos ipsi, utpote amatores et conservatores laudis vestrae, objurgare et comprimere et emendare debetis. Cum quanto enim nominis vestri pudore delinquitur, quando aliquis temulentus et lasciviens demoratur, alius in eam patriam

IV. But I hear that some are infecting your number and destroying the praise of an outstanding name by their depraved manner of life: these you yourselves also, as lovers and keepers of your own praise, ought to rebuke and restrain and correct. For with what shame to your name is wrong committed, when one lingers about drunken and wanton, another into that country

Editors' notes and page, col. 237

Footnotes

LECTIONES VARIANTES. (printed under page 114)

(a) ‹—› · call in col 237

Conversationem vestram Pem.

"Your way of life" Pem.

(printed under page 114)

(b) ‹gentiles› · call in col 237

Inter gentes Ebor. NC. 1. Lam.

"Among the nations" Ebor., NC. 1, Lam.

(printed under page 114)

A confessionis ipsius honore Bod. 3. Lin.

"From the honour of confession itself" Bod. 3, Lin.

(printed under page 114)

(d) ‹laudis› · call in col 237

Conversationis et laudis Lam. Ebor. NC. 1. Bod. 1. 2.

"Of [your] way of life and praise" Lam., Ebor., NC. 1, Bod. 1, 2.

(printed under page 114)

(e) ‹—› · call in col 238 (Q3b: no call e is printed in col 237; this variant belongs to n238, check it is there)

Contradicens Lin. NC. 1. 2.

"Contradicens" ("contradicting") Lin., NC. 1, 2.

(printed under page 114)

Page

running head: 237 [EPISTOLA VI… (cut off at the right edge; the column number is blurred and looks like 257)
marginal letters: A ‹estis caeteris fratribus›; B ‹ficent Dominum (I Pet. II, 11, 12)›; C ‹A confessionis ipsius honore› (in the Lectiones variantes); D ‹lectio extat in codice Thuano› (in Baluze's notes)
old-edition numerals: (none)
misprints kept as printed: "prava sua conservatione" (for conversatione, the reading the variants and the sense require); the English translates "manner of life" (Q3b)
other: superior figure 12 before "sicut scriptum est" omitted as a call; "dicente" printed with a doubtful i (looks like dl-cente), set as dicente; "h⟨a⟩bentes" has damaged type; stray accents on mîlitant, trânquillis and nómi-nis read as type specks; the full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE are cut off at the right edge and not set; the variants and Baluze's notes are left for the later pass; the column ends with pa- (patriam, completed in col. 238)

PL 4:238

unde extorris factus est regreditur, ut apprehensus, non jam quasi Christianus, sed quasi nocens pereat? Inflari aliquos et tumere audio, cum scriptum sit: Noli altum sapere, sed time. Si enim Dominus naturalibus ramis non pepercit, ne forte nec tibi parcat (Rom. XI, 20, 21). Dominus noster sicut ovis ad victimam ductus est, et sicut agnus coram tondente se sine voce sic non aperuit os suum (Isa. LIII, 7). Non sum, inquit, contumax, neque contradico. Dorsum meum posui ad flagella et maxillas meas ad palmas. Faciem autem meam non averti a foeditate sputorum (Isa. L, 5, 6). Et quisquam per ipsum nunc atque in ipso vivens extollere se audet et superbire, immemor et factorum quae ille gessit, et mandatorum quae nobis vel per se vel per Apostolos suos tradidit? Quod si non est major domino suo servus (Joan. XIII, 15, 16), qui Dominum sequuntur, humiles et quieti et taciturni vestigia ejus imitentur, quando quisque inferior fuerit sublimior fiat, dicente Domino: Qui minimus fuerit in vobis, hic erit magnus (Luc. IX, 48).

from which he was made an exile returns, so that, once arrested, he may perish no longer as a Christian but as a guilty man? I hear that some are puffed up and swollen, although it is written: Do not be high-minded, but fear. For if the Lord did not spare the natural branches, lest perhaps He not spare you either (Rom. 11:20–21). Our Lord was led as a sheep to the sacrifice, and as a lamb is without voice before its shearer, so He did not open His mouth (Isa. 53:7). I am not obstinate, He says, nor do I contradict. I have set my back to the scourges and my cheeks to the palms. But I have not turned away my face from the foulness of spittings (Isa. 50:5–6). And does anyone, now living through Him and in Him, dare to exalt himself and be proud, forgetful both of the deeds which He did and of the commands which He handed down to us, whether by Himself or through His apostles? But if the servant is not greater than his lord (John 13:15–16), let those who follow the Lord imitate His footsteps humble and quiet and silent, since the lower each one has been, the more exalted he becomes, as the Lord says: Whoever has been least among you, he shall be great (Luke 9:48).

V. Quid deinde illud, quam vobis execrandum debet videri, quod cum summo animi nostri gemitu et dolore cognovimus non deesse qui Dei templa et post confessionem sanctificata et illustrata membra turpi et concubitu suo plus maculent, cubilia sua

V. Then what of this, how detestable ought it to seem to you, which we have learned with the utmost groaning and grief of our soul: that there are not lacking those who defile still further the temples of God and members sanctified and made illustrious after confession by their shameful intercourse too, their beds

Editors' notes and page, col. 238

Footnotes

(e) ‹contradico› · call in col 238

Contradicens Lin. NC. 1. 2.

"Contradicting" Lin., NC. 1, 2.

(printed under page 114)

(f) ‹quae ille gessit› · call in col 238

Ille in lege gessit Voss. 2.

"He did in the law" Voss. 2.

(printed under page 114)

(g) ‹quisque› · call in col 238

Quanto quisque Pem. Quanto quisquis Oxon.

"The more each one" Pem.; "the more whoever" Oxon.

STEPH. BALUZII NOTAE. (Baluze) ‹Lucete sicut› · lemma note Lucete sicut. Vide annotationes Erasmi in caput secundum Epistolae Pauli ad Philippenses.

"Lucete sicut" (shine as). See Erasmus's annotations on the second chapter of Paul's Letter to the Philippians.

(Baluze) ‹Detrectant› · lemma note Detrectant. Ita nos reposuimus, secuti lectionem meliorum librorum et veterum editionum. Codex Fuxensis et editio Rigaltii habent retractant. Sed in lingua latina aliud est retractare, aliud detrectare. T. Livius lib. XXXVIII : Caeca est invidia, nec quicquam aliud scit quam detrectare virtutes. In eumdem sensum Apuleius in libro primo Floridorum : In magna civitate hoc quoque genus invenitur, qui meliores obtrectare malint quam imitari.

"Detrectant" (they disparage). So we have restored it, following the reading of the better books and the old editions. The Foix manuscript and Rigault's edition have "retractant" (they handle again). But in Latin "retractare" is one thing, "detrectare" another. Livy, book 38: "Envy is blind and knows nothing else but to disparage virtues." To the same sense Apuleius in the first book of the Florida: "In a great city this sort too is found, who would rather disparage their betters than imitate them."

(Baluze) ‹IV.— Aliquis temulentus› · lemma note IV. — Aliquis temulentus. Antea legebatur alius ab aquis tumulentus, id est a Baptismo, ut interpretatur Rigaltius. Aliae editiones, ut idem annotat, habent quando alius aliquis vel quando unus aliquis. Quae postrema lectio extat in codice Thuano. Vetus codex sancti Remigii Remensis habet, apud aquas ; Corbeiensis, apud aquas temulentus ; Turonensis, quando unus apud aquas. Angli retinuerunt veterem editionem, nullam aliam auctoritatem afferentes pro lectione supposita a Rigaltio quam ipsius Rigaltii, cujus tamen refellunt lectionem. Reinhartus quoque revocavit veterem lectionem. Ego secutus sum auctoritatem codicis Seguieriani, Metensis, Beccensis, Gratianopolitani et Lamoniani.

IV. — "Aliquis temulentus" (someone drunken). Formerly one read "alius ab aquis tumulentus" (another, swollen from the waters), that is, from Baptism, as Rigault interprets. Other editions, as he also notes, have "when some other" or "when some one." This last reading is in the de Thou manuscript. The old manuscript of Saint-Remi at Reims has "at the waters"; the Corbie one, "drunken at the waters"; the Tours one, "when one at the waters." The English kept the old edition, bringing no other authority for the reading put forward by Rigault than Rigault's own, whose reading they nevertheless refute. Reinhart too restored the old reading. I have followed the authority of the Séguier, Metz, Bec, Grenoble and Lamoignon manuscripts.

(Baluze) ‹Demoratur› · lemma note Demoratur. Haec lectio constans est in editionibus tam antiquis quam novis, et in antiquis exemplaribus manuscriptis. Et tamen Goulartius annotat nonnullos scribere denotatur, et in margine libri sui excusi scripsit ita legere Bezam. Hanc quoque variam lectionem notavit Reinhartus in margine suae editionis, ex Rigaltio nimirum, qui in observationibus suis ait quaedam Cypriani exemplaria habere denotatur. Sed ego eam lectionem non inveni nisi in uno codice Vaticano citato in margine exemplaris mei editionis Manutianae et in exemplari editionis Pamelianae quod fuit Nicolai Fabri. Sic etiam in margine editionis Lugdunensis anni 1550, scriptum reperi a quodam studioso. Existimat autem Goulartius lectionem demoratur, si retineatur, posse idem significare quod moratur, prima longa, id est insanit, seu morionem agit, quod a Graecis sumptum esse ait et a Suetonio usurpatum in Nerone.

"Demoratur" (lingers). This reading is constant in editions old and new, and in the ancient manuscript copies. Yet Goulart notes that some write "denotatur" (is branded), and in the margin of his printed book wrote that Beza reads so. Reinhart also noted this variant in the margin of his edition, evidently from Rigault, who says in his observations that some copies of Cyprian have "denotatur." But I have found that reading only in one Vatican manuscript cited in the margin of my copy of the Manutius edition, and in the copy of the Pamelius edition that belonged to Nicolas Lefèvre. So too I found it written by some scholar in the margin of the Lyons edition of 1550. Goulart thinks that the reading "demoratur," if kept, can mean the same as "moratur" with the first syllable long, that is, "he raves" or "plays the fool," which he says was taken from the Greeks and used by Suetonius in the Nero.

(Baluze) ‹Apprehensus› · lemma note Apprehensus. Reposui vocem quae melius convenire visa est cum stylo Cypriani. Quidam enim vetusti codices et quaedam editiones habent ut deprehensus ; alii, et ii quidem optimi, unde apprehensus. Vide quae notavi ad librum de Lapsis.

"Apprehensus" (seized). I have restored the word that seemed better to suit Cyprian's style. For some very old manuscripts and some editions have "ut deprehensus" (as one caught); others, and those the best, "unde apprehensus" (whence seized). See what I noted on the book On the Lapsed.

(Baluze) ‹Quasi Christianus› · lemma note Quasi Christianus. Apud Rufinum, lib. V Hist. eccles. c. 8, refertur ex 893 Apollonio Alexandrum socium Priscae prophetissae, qui semetipse martyrem dicebat, judicatum fuisse apud Aemilium Frontinum proconsulem Ephesi, non propter nomen Christi, sed propter quaedam latrocinia. Ante Cyprianum sanctus Petrus dixerat in Epistola sua prima cap. IV : Nec quisquam vestrum tamquam fur aut homicida patiatur, aut tamquam maleficus, aut curas alienas agens, sed tamquam Christianus.

"Quasi Christianus" (as a Christian). In Rufinus, Ecclesiastical History book 5, chapter 8, it is reported from Apollonius [the "893" printed here is as in Migne] that Alexander, companion of the prophetess Prisca, who called himself a martyr, was judged before Aemilius Frontinus, proconsul at Ephesus, not for the name of Christ, but for certain robberies. Before Cyprian, Saint Peter had said in his First Letter, chapter 4: "Let none of you suffer as a thief or a murderer, or as an evildoer, or as a meddler in others' affairs, but as a Christian."

(Baluze) ‹V.— Dei templa› · lemma note V. — Dei templa. Hieronymus, in Epistola ad Paulinum de Institutione monachi : Verum Christi templum anima credentis est.

V. — "Dei templa" (temples of God). Jerome, in the Letter to Paulinus on the Formation of a Monk: "The true temple of Christ is the soul of the believer."

(Baluze) ‹Cubilia cum feminis› · lemma note Cubilia cum feminis. Rem tractat valde periculosam, ut notat etiam Marbodus, episcopus Redonensis in Epistola ad Robertum de Arbrissello. Nam, quia ille nimio continentiae zelo inter duas puellas nocte cubare ferebatur, et eo modo conabatur accensum carnis ardorem extinguere, novo et inaudito, ut ad eum scribit Goffridus abbas Vindocinensis, sed infructuoso genere martyrii ; addit Goffridus illud nullo modo posse esse utile neque fructuosum quod contra rationem noscitur esse praesumptum. Videtur autem Goffridus id quod dixit de novo martyrii ge- (continues)

"Cubilia cum feminis" (beds with women). He treats a very dangerous matter, as Marbod, bishop of Rennes, also notes in the Letter to Robert of Arbrissel. For since that man was said, out of excessive zeal for continence, to lie at night between two girls, and in that way to try to quench the kindled ardour of the flesh, by a new and unheard-of, as Geoffrey abbot of Vendôme writes to him, but fruitless kind of martyrdom, Geoffrey adds that what is known to have been presumed against reason can in no way be useful or fruitful. Geoffrey seems, however, to have taken what he said about a new kind of martyr- (continues)

(printed under page 114)

Page

running head: EPISTOLA VI.
marginal letters: A triam unde extorris factus est; B didit? Quod si non est major; C f Ille in lege gessit (variants); D cebat, judicatum fuisse (Baluze's notes)
old-edition numerals: (none in the text; 893 in Baluze's notes after ‹ex›)

PL 4:239

cum feminis promiscua jungentes, quando, etsi stuprum conscientiae eorum desit, hoc ipso grande crimen est quod illorum scandalo in aliorum ruinas exempla nascuntur. Contentiones quoque et aemulationes inter vos nullas esse oportet, cum pacem suam nobis dimiserit Dominus, et scriptum sit: Diliges proximum tuum tamquam te. Si autem mordetis et incusatis invicem, videte ne consumamini ab invicem (Gal. V, 14, 15): A conviciis etiam et maledictis, quaeso vos, abstinete, quia neque maledici regnum Dei consequuntur (I Cor. VI, 10), et lingua quae Christum confessa est, incolumis et pura cum suo honore servanda est: nam qui pacifica et bona et justa, secundum praeceptum Christi, loquitur, Christum quotidie confitetur. Saeculo renuntiaveramus cum baptisati sumus. Sed nunc vere renuntiavimus saeculo quando tentati et probati a Deo, nostra omnia relinquentes, Dominum secuti sumus, et fide ac timore ejus stamus et vivimus.

they share promiscuously with women, since, even if defilement be absent from their conscience, this very thing is a great crime, that through their scandal examples arise for the ruin of others. Contentions also and rivalries there ought to be none among you, since the Lord has left us His peace, and it is written: You shall love your neighbour as yourself. But if you bite and accuse one another, see that you are not consumed by one another (Gal. 5:14–15); from reproaches also and curses, I beg you, abstain, because neither do the cursers attain the kingdom of God (1 Cor. 6:10), and the tongue which has confessed Christ must be kept unharmed and pure with its honour: for he who speaks peaceable and good and just things, according to the precept of Christ, confesses Christ daily. We had renounced the world when we were baptized. But now we have truly renounced the world when, tested and proved by God, leaving all that is ours, we have followed the Lord, and we stand and live in the faith and fear of Him.

VI. Corroboremus nos exhortationibus mutuis, et magis ac magis proficiamus in Domino, ut, cum, pro sua misericordia, pacem fecerit, quam se facturum repromittit, novi et pene mutati ad Ecclesiam revertamur, et excipiant nos, sive fratres nostri, sive gentiles, circa omnia correctos atque in melius reformatos, et

VI. Let us strengthen ourselves with mutual exhortations, and let us advance more and more in the Lord, so that, when in His mercy He has made the peace which He promises to make, we may return to the Church new and almost changed, and that both our brothers and the gentiles may receive us corrected in all things and reformed for the better, and

Editors' notes and page, col. 239

Footnotes

LECTIONES VARIANTES. (printed under page 115)

(a) ‹—› · call in col 239

Foeminis permisceant Lin. NC. 1.

"Let them mingle with women" Lin., NC. 1.

(printed under page 115)

(b) ‹—› · call in col 239

Exempla monstrantur Lam. nascantur Bod. 1. Ebor. Lin.

"Examples are shown" Lam.; "may arise" Bod. 1, Ebor., Lin.

(printed under page 115)

A conviciis maledicis NC. 2. Lam.

"From abusive insults" NC. 2, Lam.

(printed under page 115)

(d) ‹Saeculo renuntiaveramus› · call in col 239

Saeculo renuntiamus Bod. 1. 2. Ebor. NC. 1. 2.

"We renounce the world" Bod. 1, 2, Ebor., NC. 1, 2.

(printed under page 115)

(e) ‹exhortationibus› · call in col 239

Exhortationibus et precibus Lin. NC. 2.

"By exhortations and prayers" Lin., NC. 2.

(printed under page 115)

(f) ‹correctos› · call in col 239

Incorruptos Bod.

"Incorruptos" ("uncorrupted") Bod.

STEPH. BALUZII NOTAE. (Baluze) ‹Cubilia cum feminis› · lemma note

(continued) nere mutuatus ex libro primo sancti Ambrosii de Virginibus, cap. 2, ubi loquens de sancta Agnete, Novum martyrii genus, inquit. Nondum idonea poenae, et jam matura victoriae, certare difficilis, facilis coronari, etc. Eleganter, ut solet, et prudenter Hieronymus in Epistola ad Laetam de Institutione filiae : Quidam putant majoris esse virtutis praesentem contemnere voluptatem. Tamen ego arbitror securioris continentiae esse nescire quod quaerat.

(Baluze) ‹Promiscua› · lemma note Promiscua. Haec lectio, quam omnes editiones habent, quam confirmant libri veteres, optima est. Et tamen Rigaltius ei bonae lectioni praetulit erroneam quae exstat in codice Thuano ; in quo, omissa una litterula a librario, scriptum est promisca. Erratum est igitur in editione Anglicana, ubi adnotatum est in codice Thuano scriptum esse promiscua, cum contra Rigaltius in observationibus suis rationem reddiderit cur hanc lectionem rejecerit. Apud A. Gellium legitur promisca, impromisca, impromisce in editione Henrici Stephani. Nicolaus Perottus pag. 752, 1185, adnotat veteres promiscam pro promiscue scripsisse. Promisce legi apud Macrobium pro promiscue in editione Henrici Stephani.

"Promiscua" (indiscriminate). This reading, which all editions have and the old books confirm, is the best. Yet Rigault preferred to this good reading the erroneous one found in the de Thou manuscript, in which, one little letter having been omitted by the copyist, "promisca" is written. There is therefore an error in the English edition, where it is noted that "promiscua" is written in the de Thou manuscript, whereas on the contrary Rigault in his observations gave his reason for rejecting this reading. In Aulus Gellius one reads "promisca, impromisca, impromisce" in Henri Estienne's edition. Niccolò Perotti, pp. 752, 1185, notes that the ancients wrote "promiscam" for "promiscue." I have read "promisce" for "promiscue" in Macrobius in Henri Estienne's edition.

(Baluze) ‹Lingua quae Christum› · lemma note Lingua quae Christum. Idem Cyprianus in libro de Exhortatione martyrii cap. 11 : Producta et exsecta prius lingua quae confessa Deum fuerat. Plinius, lib. VII, cap. 23 : Anaxarchus cum torqueretur, praecisam dentibus linguam unamque opem indicii in tyranni os expuit. Eamdem historiam fusius refert Valerius Maximus lib. III, cap. 3. Vide Cujacium, lib. XIX Observat. cap. 6.

"Lingua quae Christum" (the tongue that [confessed] Christ). The same Cyprian, in the book On the Exhortation to Martyrdom, chapter 11: "The tongue that had confessed God was first drawn out and cut off." Pliny, book 7, chapter 23: "Anaxarchus, when he was being tortured, bit off his tongue with his teeth and spat it, his one means of informing, into the tyrant's face." Valerius Maximus tells the same story more fully, book 3, chapter 3. See Cujas, Observations book 19, chapter 6.

(Baluze) ‹VI.— Et quamquam clero› · lemma note VI. — Et quamquam clero. Tamenetsi Rigaltius, qui primus hoc segmentum reperit in codice sancti Remigii, illud cum ipsa epistola non ediderit, sed retulerit inter observationes ; tamenetsi Angli secuti sint exemplum Rigaltii, ego illud attexui epistolae, non dubitans quin sit Cypriani, quamvis in uno tantum veteri libro repertum sit. Reinhartus non attexuit epistolae, sed addidit in calce, admonens Rigaltium edidisse ex codice Remensi.

VI. — "Et quamquam clero" (and although to the clergy). Although Rigault, who first found this segment in the manuscript of Saint-Remi, did not publish it with the letter itself but placed it among his observations; although the English followed Rigault's example, I have joined it to the letter, not doubting that it is Cyprian's, though it has been found in only one old book. Reinhart did not join it to the letter but added it at the end, noting that Rigault had published it from the Reims manuscript.

(Baluze) ‹Sumpticulis propriis› · lemma note Sumpticulis propriis. Vel de quantitate propria, ut in Epistola XXXVI, pag. 49, loquitur ipse Cyprianus, id est ex bonis quae erant Caecilii Cypriani, quorum mentio est in Epistola LXIX ad Florentium. Non puto enim istud esse intelligendum de ea parte reddituum Ecclesiae quae ad episcopum pertinebat, nondum inventa divisione bonorum, quia Ecclesia nondum habebat divitias atque opes. Ea tum sustentabatur oblationibus fidelium, quae gratuitae erant ac voluntariae, non coactae. Tertullianus in Apologetico : Modicam unusquisque stipem menstrua die, vel cum velis, et si modo possis, apponit. Nam nemo compellitur, sed sponte confert. Haec quasi deposita pietatis sunt. Nam inde non epulis nec potaculis nec ingratis veretrinis dispensatur, sed egenis alendis humandisque. Habuisse Cyprianum bona constat : de hortis ab eo venditis inter initia fidei suae et Dei indulgentia restitutis testatur ipse Cyprianus Epist. LXIII, et Pontius diaconus in Vita ejus.

"Sumpticulis propriis" (from my own small means). Or "de quantitate propria" (from my own amount), as Cyprian himself speaks in Letter 36, p. 49; that is, from the goods that belonged to Caecilius Cyprianus, which are mentioned in Letter 69 to Florentius. For I do not think this is to be understood of that part of the Church's revenues which belonged to the bishop, the division of goods not yet having been devised, because the Church did not yet have riches and wealth. It was then supported by the offerings of the faithful, which were free and voluntary, not compelled. Tertullian in the Apologeticum: "Each one puts in a modest coin on the monthly day, or when he wishes, and only if he is able. For no one is compelled, but gives of his own accord. These are as it were the deposits of piety. For from them nothing is spent on feasts or drinking-bouts or thankless eating-houses, but on feeding and burying the needy." That Cyprian had goods is certain: Cyprian himself testifies in Letter 63, and Pontius the deacon in his Life, to the gardens he sold at the beginning of his faith and that were restored by God's kindness.

(Baluze) ‹Opto vos› · lemma note Opto vos. Retinui editionem vulgatam, quae bona est. Admoneo tamen editionem Spirensem, veterem Venetam, eam quae est Remboltii, Erasmicam, et Morellianam praeferre Opto te, frater, et ita etiam scripdum esse in sedecim codicibus antiquis. Et haec quoque lectio optima est. Tamenetsi enim epistola scripta sit ad plures, praecipue tamen et nominatim scripta est ad Rogatianum, personam illustrem. Et ideo Cyprianus finem ei imponens, clausulam valedictoriam, ut solet, ad eum dirigere potuit.

"Opto vos" (I wish you [pl.]). I have kept the common edition, which is good. I note, however, that the Speyer edition, the old Venetian one, Rembolt's, Erasmus's and Morel's show "Opto te, frater" (I wish you, brother), and that it is so written in sixteen ancient manuscripts. And this reading too is excellent. For although the letter was written to several, it was written chiefly and by name to Rogatianus, a person of distinction. And so Cyprian, closing it, could direct the farewell formula to him, as he usually does.

(Baluze) ‹Epist. VII.— De precando Deo› · lemma note 394 EPIST. VII. — De precando Deo. Miror Rigaltium, qui sciebat sanctum Augustinum, l. IV de Baptismo contra Donatistas, c. 2, ea verba referre tamquam Cypriani, sciebat praeterea ea haberi in quibusdam antiquis editionibus ; miror, inquam, eum illa omisisse in sua, (continues)

[The "394" printed here is as in Migne.] Letter VII. — "De precando Deo" (On praying to God). I am surprised at Rigault, who knew that Saint Augustine, On Baptism against the Donatists book 4, chapter 2, cites these words as Cyprian's, and knew besides that they are found in some ancient editions; I am surprised, I say, that he omitted them in his own, (continues)

(printed under page 115)

Page

running head: 239 DIVI CYPRIANI
marginal letters: A cum feminis promiscua jungentes; B sumus. Sed nunc vere renuntiavimus; C (in the apparatus, beside variant c "A conviciis maledicis"); D (in the notes, beside "rationem reddidit cur hanc lectionem rejecerit")
old-edition numerals: (none)
other: running head reading uncertain (first letters blurred, "DIVI" assumed); full-width lines "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE", cut off at the right edge, stand below the text block and are not set; the page-foot variants (a-c) and Baluze's notes (beginning "nere mutuatus ex libro primo sancti Ambrosii") are left for the later pass; "I Cor." set for a printed numeral that looks like "1"; column ends mid-sentence at "et"; Baluze's notes print "scripdum" and "Tamenetsi"/"tamenetsi" (kept as printed)