Migne Reading Room

PL 4 · cols. 245–249

Cyprianus, Epistolae II-XXI

Letter VIII

PL 4:245
exhibebit. Praecessit disciplina, sequetur et venia.
He will render [us]. Discipline has gone before; pardon too will follow.
VIII. Nos tantum, sine cessatione poscendi et cum fide accipiendi, simplices et unanimes Dominum deprecemur, cum gemitu pariter et fletu deprecantes, sicut deprecari oportet eos qui sint positi inter plangentium ruinas et timentium reliquias, inter numerosam languentium stragem et exiguam stantium firmitatem. Rogemus pacem maturius reddi, cito latebris nostris et periculis subveniri, impleri quae famulis suis Dominus dignatur ostendere, redintegrationem Ecclesiae, securitatem salutis nostrae, post pluvias serenitatem, post tenebras lucem, post procellas et turbines placidam lenitatem, pia paternae dilectionis auxilia, divinae majestatis solita magnalia, quibus et persequentium blasphemia retundatur, et lapsorum poenitentia reformetur, et fortis et stabilis perseverantium fiducia glorietur. Opto vos, fratres charissimi, semper bene valere et nostri meminisse. Fraternitatem meo nomine salutate, et ut nostri meminerint admonete. Valete.
VIII. Let us only, without ceasing in asking and with faith in receiving, simple and of one mind, entreat the Lord, entreating with groaning and weeping alike, as those ought to entreat who are placed between the ruins of those who lament and the remnants of those who fear, between the numerous slaughter of the sick and the scanty firmness of those who stand. Let us ask that peace be restored more speedily, that help be brought quickly to our hiding-places and dangers, that those things be fulfilled which the Lord deigns to show to His servants: the restoration of the Church, the security of our salvation, after the rains fair weather, after the darkness light, after the storms and whirlwinds a calm gentleness, the loving aids of fatherly affection, the accustomed mighty works of the divine majesty, by which both the blasphemy of the persecutors may be blunted, and the penitence of the lapsed may be reformed, and the strong and steadfast confidence of those who persevere may glory. I wish you, dearest brothers, ever to fare well and to remember us. Greet the brotherhood in my name, and remind them to remember us. Farewell.
EPISTOLA VIII.
Letter 8.
(Eras., II, 6; Pamel., IX; Rig., Baluz., Paris., VIII; Oxon. Lips., X.)
(Erasmus, 2, 6; Pamelius, 9; Rigault, Baluze, Paris, 8; Oxford, Leipzig, 10.)
AD MARTYRES ET CONFESSORES.
To the martyrs and confessors.
ARGUMENTUM. — Martyres Africae Cyprianus miris modis a constantia commendans, invitat ad perseverantiam, exemplo Mappalici eorum collegae.
Argument. Cyprian, commending the martyrs of Africa in wonderful ways for their constancy, invites them to perseverance by the example of Mappalicus, their colleague.
Cyprianus martyribus et confessoribus in Christo Domino nostro et in Deo Patre perpetuam salutem. Exulto laetus et gratulor, fortissimi ac beatissimi fratres, cognita fide ac virtute vestra, in quibus mater Ecclesia gloriatur. Gloriata est et nuper quidem cum confessione perstante suscepta poena est quae confessores Christi fecit; extorres. Confessio tamen
Cyprian to the martyrs and confessors in Christ our Lord and in God the Father, everlasting greeting. I exult with joy and give thanks, bravest and most blessed brothers, on learning of your faith and virtue, in which mother Church glories. She gloried also recently indeed, when, with confession persisting, the penalty was undergone which made the confessors of Christ exiles. The confession, however,
Editors' notes and page, col. 245

Footnotes

LECTIONES VARIANTES. (printed under page 118)

(a) ‹languentium› · call in col 245

Jacentium Bod. 1. Stantium paucitatem Lin. Pem. Bod. 1, 3. Voss. 2. Thu. Foss.

"Of those lying [fallen]" Bod. 1; "the fewness of those standing" Lin., Pem., Bod. 1, 3, Voss. 2, Thu., Foss.

(printed under page 118)

(b) ‹pacem› · call in col 245

Pacem Ecclesiae suae Voss. 1. Bod. 3.

"Peace to his Church" Voss. 1, Bod. 3.

(printed under page 118)

(c) ‹quae› · call in col 245

In plerisque Foss. Corb.

"In most" Foss., Corb.

(printed under page 118)

(d) ‹—› · call not in the foot image

Certaminis praemium Pem. Pretium Corb.

"The reward of the contest" Pem.; "the price" Corb.

(printed under page 118)

(e) ‹—› · call not in the foot image

Victoriae proximos Oxon.

"Near to victory" Oxon.

(printed under page 118)

Page

  • running head: 245 EPISTOLA VIII (cut off at right edge)
  • marginal letters: A tionibus exhibebit; B quibus et persequentium; C between tiam, exemplo Mappalici and Cyprianus martyribus; D beside the Variae lectiones (f Tolerantes Pem.), not in the text block
  • old-edition numerals: 16 after persequentium (printed as a small numeral before blasphemia)
  • other: editors' matter set: (Eras., II, 6; ...) concordance line; ARGUMENTUM. — Martyres Africae. The stray semicolon in "fecit; extorres" is kept as printed. "exhibebit" and "perstante" are faintly printed. The position of margin C is approximate. Full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE at the page foot are not set. Calls (d) and (e) are not in col 245 (not seen in its column images). Baluze's note on "Ecclesia gloriatur" (lemma in this column) is printed under this column and set in n246.
PL 4:246
praesens quanto in passione fortior, tanto clarior et major in honore est. Crevit pugna, crevit et pugnantium gloria. Nec retardati estis ab acie tormentorum metu, sed ipsis tormentis magis ac magis estis ad aciem provocati, fortes et stabiles ad maximi certaminis praelium prompta devotione redistis. Ex quibus quosdam jam comperi coronatos, quosdam vero ad coronam victoriae jam jamque proximos, universos autem quos agmine glorioso carcer inclusit, pari ac simili calore virtutis ad gerendum certamen animatos, sicut esse oportet in divinis castris milites Christi, ut incorruptam fidei firmitatem non blanditiae decipiant, non minae terreant, non cruciatus ac tormenta devincant, quia major est qui in nobis est quam qui est in hoc mundo (I Joan. IV, 4), nec plus ad dejiciendum potest terrena poena quam ad erigendum tutela divina. Probata res est certamine fratrum glorioso, qui, ad tormenta vincenda caeteris duces facti, exemplum virtutis ac fidei praebuerunt, congressi in acie donec acies succumberet victa. Quibus ego vos laudibus praedicem, fortissimi fratres? Robur pectoris vestri et perseverantiam fidei, quo praeconio vocis exornem? Tolerastis usque ad consummationem gloriae durissimam quaestionem, nec cessistis suppliciis, sed vobis potius supplicia cesserunt. Finem doloribus, quem tormenta non dabant, coronae dederunt. Quaestio gravior ad hoc diu perseveravit, non ut stantem fidem dejiceret, sed ut homines Dei ad Dominum velocius mitteret. Vidit admirans praesentium multitudo coeleste certamen, certamen Dei, certamen spiritale, praelium Christi, stetisse servos ejus voce libera, mente incorrupta, virtute divina, telis quidem saecularibus nudos, sed armis fidei credentes armatos. Steterunt torti torquentibus fortiores, et pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt. Inexpugnabilem fidem superare non potuit saeviens diu plaga repetita, quamvis, rupta compage viscerum,
which is now present, the stronger it is in suffering, the more illustrious and greater it is in honour. The battle has grown, and the glory of those fighting has grown too. Nor were you held back from the battle line by fear of torments, but by the very torments you were more and more summoned to the battle line; brave and steadfast, you returned with ready devotion to the combat of the greatest contest. Of these I have learned that some are already crowned, and some indeed are now on the very verge of the crown of victory, and that all whom the prison has shut in, in a glorious company, are animated with an equal and like ardour of virtue for waging the contest, as the soldiers of Christ ought to be in the divine camp, so that blandishments do not deceive the incorrupt firmness of faith, threats do not terrify it, tortures and torments do not overcome it, because greater is He Who is in us than he who is in this world (1 John 4:4), and earthly punishment is not more able to cast down than divine protection is to raise up. The thing has been proven by the glorious contest of the brethren, who, having been made leaders to the rest in overcoming torments, have offered an example of virtue and faith, engaging in the battle line until the battle line gave way, conquered. With what praises shall I proclaim you, bravest brethren? The strength of your heart and the perseverance of your faith, with what heralding of voice shall I adorn them? You endured the harshest examination under torture up to the consummation of glory, and you did not yield to the punishments, but rather the punishments yielded to you. The end to sufferings which the torments did not give, the crowns gave. The more severe torture persisted long to this end: not to cast down a standing faith, but to send the men of God more swiftly to the Lord. The multitude of those present beheld with wonder the heavenly contest, the contest of God, the spiritual contest, the battle of Christ: that His servants had stood with free voice, uncorrupted mind, divine virtue, naked indeed of worldly weapons, but, as believers, armed with the arms of faith. Tortured, they stood stronger than their torturers, and the beaten and torn limbs overcame the beating and tearing hooks. The savage blow, long repeated, could not overcome an unconquerable faith, although, the structure of the bowels being broken,
Editors' notes and page, col. 246

Footnotes

(d) ‹praelium› · call in col 246

Certaminis praemium Pem. Pretium Corb.

"The reward of the contest" Pem.; "the price" Corb.

(printed under page 118)

(e) ‹proximos› · call in col 246

Victoriae proximos Oxon.

"Near to victory" Oxon.

(printed under page 118)

(f) ‹Tolerastis› · call in col 246

Tolerantes Pem. Utique Bod. 1.

"Tolerantes" ("enduring") Pem.; "Utique" ("certainly") Bod. 1.

(printed under page 118)

(g) ‹doloribus› · call in col 246

Finem dolorum Oxon.

"An end of pains" Oxon.

(printed under page 118)

(h) ‹Quaestio gravior› · call in col 246

Laniena Oxon. Laniatio Pem. Laniandi mora Bod. Lanio gravior Ben. Quaestio Thu.

"Laniena" ("butchery") Oxon.; "Laniatio" ("mangling") Pem.; "delay in mangling" Bod.; "a heavier butcher" Ben.; "Quaestio" ("torture") Thu.

(printed under page 118)

(i) ‹praelium Christi› · call in col 246

Spiritale certamen, praelium Oxon. Spiritale praelium Christi. Vos. 2. Bod. 1, 3. Pem.

"Spiritual contest, battle" Oxon.; "the spiritual battle of Christ" Vos. 2, Bod. 1, 3, Pem.

(printed under page 118)

(j) ‹credentes armatos› · call in col 246

Fidei ardentis armatos Pem.

"Armed [with the arms] of burning faith" Pem.

STEPH. BALUZII NOTAE. (Baluze) ‹Epist. VIII.— Ecclesia gloriatur› · lemma note EPIST. VIII. — Ecclesia gloriatur. In codice sancti Arnulphi Metensis legitur Ecclesia gratulatur. Et nuper quidem. In Carnotensi gratulatur vel gloriatur. Et nuper.

Letter VIII. — "Ecclesia gloriatur" (the Church glories). In the manuscript of Saint-Arnoul at Metz one reads "Ecclesia gratulatur. Et nuper quidem" (the Church rejoices. And lately indeed). In the Chartres one, "gratulatur vel gloriatur. Et nuper" (rejoices or glories. And lately).

(Baluze) ‹Devotione redistis› · lemma note Devotione redistis. Iidem codices habent prodistis.

"Devotione redistis" (you returned by devotion). The same manuscripts have "prodistis" (you came forth).

(Baluze) ‹Quaestio› · lemma note Quaestio. Revocavi hanc lectionem, quam et libri veteres et editiones antiquae praeferunt. In editione Manutiana scriptum est laniena. Pamelius ita quoque posuit. Sed nostra lectio, quae nititur auctoritate, recte congruit cum his quae paulo ante dicta sunt : Tolerastis durissimam quaestionem, et infra, in quaestione victores. Angli protulerunt quasdam varias lectiones quae probare possunt aliam lectionem posse esse bonam.

"Quaestio" (torture). I have restored this reading, which both the old books and the ancient editions show. In the Manutius edition "laniena" (butchery) is written. Pamelius also printed it so. But our reading, which rests on authority, agrees well with what is said a little before, "you endured the harshest torture," and below, "victors in the torture." The English brought forward some variant readings which can prove that the other reading could be good.

(Baluze) ‹Credentes› · lemma note Credentes. Hanc lectionem praeferunt veteres libri et editiones, nisi quod interdum vidi scriptum credentis. In libro tamen Divionensi et in recentiore Remigiano legitur constanter. Quod mihi videtur esse melius. Sed mutare non sum ausus propter repugnantiam aliorum exemplarium.

"Credentes" (believing). The old books and editions show this reading, except that I have sometimes seen "credentis" written. In the Dijon book, however, and in the more recent Saint-Remi one, one reads "constanter" (steadfastly). That seems better to me. But I have not dared to change it because the other copies are against it.

(Baluze) ‹Torti... fortiores› · lemma note 395 Torti... fortiores. Sulpitius Severus in Epistola ad Eusebium : Sed his tolerandis atque vincendis praecipuam semper justorum fuisse virtutem, dum per omnia tentamenta patientes, semper invicti, tanto fortius vincerent quanto gravius pertulissent. Apud Rufinum lib. V, cap. 1, in historia martyrum Lugdunensium : Ex ipsa quippe sanctorum patientia saevior eis contentionis rabies accendebatur, et velut pudore quodam fatigabantur, quia major inesset cruciatis quam cruciantibus virtus.

[The "395" printed here is as in Migne.] "Torti... fortiores" (the tortured ... stronger). Sulpicius Severus, in the Letter to Eusebius: "But in enduring and overcoming these the chief virtue of the just has always lain, while, patient through all trials and always unconquered, they conquered the more strongly the more heavily they had suffered." In Rufinus, book 5, chapter 1, in the history of the martyrs of Lyons: "For by the very patience of the saints the frenzy of their rivalry was kindled the more savagely, and they were wearied as if by a kind of shame, because there was greater strength in the tortured than in the torturers."

(printed under page 118)

Page

  • running head: EPISTOLA VIII.
  • marginal letters: A praesens quanto in passione fortior; B plus ad dejiciendum potest; C men, certamen Dei; D stands in the Variae lectiones at the page foot, beside "Fidei ardentis armatos Pem."
  • old-edition numerals: (none)
  • other: QA Q5a 2026-10-20: the calls (d) after "praelium" and (e) after "proximos" stand in this column (top third); their footnotes were set in n245 with the call unplaced, and are now set here; n245's copies of (d) and (e) should be removed when that file is next written. The small numeral before "Torti... fortiores" is faint at this resolution; 395 fits the sequence 396, 397 on the following pages.
PL 4:247
torquerentur in servis Dei jam non membra, sed vulnera. Fluebat sanguis qui incendium persecutionis extingueret, qui flammas et ignes gehennae glorioso cruore sopiret. O quale illud fuit spectaculum Domino, qua⟨m⟩ subl⟨i⟩me, quam magnum, quam Dei oculis sacramento ac devotione militis ejus acceptum, sicut scriptum est in Psalmis, Spiritu sancto loquente ad nos pariter et monente: Pretiosa est in conspectu Domini mors justorum ejus (Psal. CXV, 15). Pretiosa mors haec est quae emit immortalitatem pretio sui sanguinis quae accepit coronam de consummatione virtutis. Quam laetus illic Christus fuit! quam libens in talibus servis suis et pugnavit et vicit protector fidei, et dans credentibus tantum quantum se credit capere qui sumit! Certamini suo adfuit, praeliatores atque assertores sui nominis erexit, corroboravit, animavit. Et qui pro nobis mortem semel vicit, semper vincit in nobis. Cum vos, inquit, tradiderint, nolite cogitare quid loquamini: dabitur enim vobis in illa hora quid loquamini. Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis (Matth. X, 19, 20). Documentum rei praesens praelium praebuit. Vox plena Spiritu sancto de martyris ore prorupit, cum Mappalicus beatissimus inter cruciatus suos proconsuli diceret: «Videbis cras agonem.» Et quod ille cum virtutis ac fidei testimonio dixit, Dominus implevit. Agon coelestis exhibitus, et Dei servus in agonis promissi certamine coronatus
it was no longer limbs but wounds that were tortured in the servants of God. Blood flowed which would extinguish the fire of persecution, which would quench the flames and fires of Gehenna with glorious gore. O what a spectacle that was to the Lord, how sublime, how great, how acceptable in the eyes of God through the oath and devotion of His soldier, as it is written in the Psalms, the Holy Spirit speaking to us and at the same time admonishing us: Precious in the sight of the Lord is the death of His just ones (Ps. 115:15). Precious is this death, which bought immortality at the price of its own blood, which received a crown from the consummation of virtue. How glad Christ was there! how willingly He both fought and conquered in such servants of His, He the protector of faith, giving to believers as much as he who receives believes he can take! He was present at His own contest; He raised up, strengthened and animated the combatants and champions of His name. And He Who once conquered death for us always conquers in us. When they deliver you up, He says, do not think what you will say: for it will be given to you in that hour what you will say. For it is not you who speak, but the Spirit of your Father Who speaks in you (Matt. 10:19–20). The present battle has furnished proof of the matter. A voice full of the Holy Spirit burst forth from the martyr's mouth, when the most blessed Mappalicus said to the proconsul amid his tortures: 'You will see a contest tomorrow.' And what he said with the testimony of virtue and faith, the Lord fulfilled. A heavenly contest was displayed, and the servant of God was crowned in the struggle of the promised contest
Editors' notes and page, col. 247

Footnotes

LECTIONES VARIANTES. (printed under page 119)

(a) ‹sanguinis› · call in col 247

Pretiosa vis sanguinis Corb.

"The precious force of blood" Corb.

(printed under page 119)

(b) ‹consummatione› · call in col 247 (printed before the word)

Coronam Dei Bod. 3. Pem.

"The crown of God" Bod. 3, Pem.

(printed under page 119)

(c) ‹exhibitus› · call in col 247

Agone coelestis exhibitionis Voss. 2. Exhibitus est Bod. 1.

"By the contest of a heavenly showing" Voss. 2; "was shown" Bod. 1.

(printed under page 119)

(d) ‹—› · call not in the foot image

Utero Thu. Foss. Bod. 1, 2. et Adv. Jud.

"Utero" ("in the womb") Thu., Foss., Bod. 1, 2, and [the books] Against the Jews.

(printed under page 119)

(f) ‹—› · call not in the foot image

Ego jam immolor Bod. 3. Delibor Foss. Corb.

"I am already being sacrificed" Bod. 3; "Delibor" ("I am poured out") Foss., Corb.

STEPH. BALUZII NOTAE. (Baluze) ‹Jam non membra› · lemma note Jam non membra. Sic supra, in epistola ad Donatum, p. 5 : Jam non membra, sed vulnera. Ammianus Marcellinus lib. XXIX, enarrans lanienam exercitam in Diogenem quemdam ut verba placentia principi loqueretur, ait illum, cum poenis non sufficerent membra, vivum combustum. Idem lib. XIV, loquens de Eusebio quodam misere cruciato ait illum ita evisceratum ut crnciatibus membra deessent. Sanctus Ambrosius in libro I de Virginibus, loquens de martyrio sanctae Agnetis : Fuitne in illo corpusculo vulneri locus ! T. Livius lib. IV, quid jam integri esse in corpore loci ad nova vulnera recipienda ? Justinus lib. II : Velut a singulis membris poenae exigerentur. Eleganter varia illa tormentorum et cruciatuum genera describuntur in libro I Silii Italici : Non ignes, candensque calybs, non verbera passim / Ictibus innumeris lacerum scindentia corpus, / Carnificesve manus, penitusque infusa medullis / Pestis, et in medio lucentes vulnere flammae / Cessavere.

"Jam non membra" (no longer limbs). So above, in the letter to Donatus, p. 5: "No longer limbs, but wounds." Ammianus Marcellinus, book 29, telling of the mangling inflicted on a certain Diogenes to make him say words pleasing to the prince, says that, when his limbs no longer sufficed for the punishments, he was burned alive. The same, book 14, speaking of a certain Eusebius cruelly tortured, says he was so disembowelled that limbs were lacking for the tortures. Saint Ambrose, in book 1 On Virgins, speaking of the martyrdom of Saint Agnes: "Was there room in that little body for a wound!" Livy, book 4: "What place in the body was still whole to receive new wounds?" Justin, book 2: "As if penalties were being exacted from each limb." Those various kinds of torments and tortures are elegantly described in book 1 of Silius Italicus: "Not fires, nor glowing steel, nor lashes everywhere / Tearing the mangled body with countless blows, / Nor the hands of executioners, nor the plague poured deep / Into the marrow, nor flames shining in the midst of the wound, / Ceased."

(Baluze) ‹Spectaculum Domino› · lemma note Spectaculum Domino. Codices sancti Arnulphi et Carnotensis habent Domini.

"Spectaculum Domino" (a spectacle to the Lord). The manuscripts of Saint-Arnoul and of Chartres have "Domini" (of the Lord).

(Baluze) ‹Quam laetus illic› · lemma note Quam laetus illic. Iidem codices praeferunt in illis.

"Quam laetus illic" (how glad there). The same manuscripts show "in illis" (in them).

(Baluze) ‹Mappalicus› · lemma note Mappalicus. Kalendarium Carthaginiense editum a Mabillonio : XIII kalend. maias martyris Mappalici. At in Martyrologio monasterii Einsidlensis edito ab eodem Mabillonio est XV kal. maii, uti etiam in antiquis martyrologiorum scriptoribus. Sanctum Cyprianum fuisse sepultum in loco qui Mappalia vocatur scribit Victor Vitensis lib. I, cap. 5.

"Mappalicus." The Calendar of Carthage published by Mabillon: "On the 13th before the Kalends of May (19 April), of the martyr Mappalicus." But in the Martyrology of the monastery of Einsiedeln published by the same Mabillon it is the 15th before the Kalends of May (17 April), as also in the ancient writers of martyrologies. Victor of Vita, book 1, chapter 5, writes that Saint Cyprian was buried in the place called Mappalia.

(Baluze) ‹Praedixit› · lemma note Praedixit. Veteres editiones Manutiana antiquiores et quaedam vetera exemplaria praeferunt promisit.

"Praedixit" (foretold). The old editions earlier than Manutius's and some old copies show "promisit" (promised).

(Baluze) ‹Accipiet› · lemma note Accipiet. In quibusdam codicibus antiquis scriptum est concipiet. Sic etiam editiones quae praecesserunt Erasmicam.

"Accipiet" (will receive). In some ancient manuscripts "concipiet" (will conceive) is written. So too the editions that preceded Erasmus's.

(Baluze) ‹Coronam gloriae› · lemma note Coronam gloriae. Ex Epistola I beati Petri, Percipietis immarcessibilem gloriae coronam. Hic Cypriani locus varie legitur in antiquis codicibus. Quidam enim habent coronam gloriae, alii gloriam coronae. Hanc discrepantiam invexit audacia librariorum. Bonam lectionem habebat etiam liber Flori. Apud Cassianum lib. VI, cap. 3, lego coronae gloriam pro quo fortassis reponendum esset coronam gloriae.

"Coronam gloriae" (the crown of glory). From the First Letter of blessed Peter: "You will receive the unfading crown of glory." This passage of Cyprian is read variously in the ancient manuscripts. Some have "coronam gloriae," others "gloriam coronae" (the glory of the crown). The boldness of copyists brought in this discrepancy. The book of Florus also had the good reading. In Cassian, book 6, chapter 3, I read "coronae gloriam," for which perhaps "coronam gloriae" should be restored.

(Baluze) ‹Ut occupetis› · lemma note Ut occupetis. Postea sequebatur in quibusdam vetustis codicibus et editionibus : Omnis autem qui agonizat in omnibus continens est. Sed cum segmentum illud non inveniatur in multis codicibus, desit autem in editionibus Manutii et Morellii, cum videam hunc ipsum Pauli locum descriptum in libro tertio Testimoniorum cap. 26 absque illo segmento, rursum non haberi in Epistola ad Fortunatum de exhortatione martyrii in optimis et vetustissimis exemplaribus, expunxi ubique, quia existimo additum fuisse a quodam studioso ex Epistola Pauli, ubi extat. Sic in pluribus Cypriani locis addita sunt segmenta ex libris sacrae Scripturae quae omissa putabant ii qui illa addiderunt. Vide annotationes Erasmi in hunc Pauli locum.

"Ut occupetis" (that you may obtain). Next there followed in some very old manuscripts and editions: "And everyone who strives is temperate in all things." But since that segment is not found in many manuscripts, and is missing in the editions of Manutius and Morel; since I see this very passage of Paul copied in the third book of the Testimonies, chapter 26, without that segment, and again not found in the Letter to Fortunatus on the exhortation to martyrdom in the best and oldest copies, I have struck it out everywhere, because I think it was added by some scholar from Paul's Letter, where it stands. So in several places of Cyprian segments from the books of Holy Scripture have been added which those who added them thought had been omitted. See Erasmus's annotations on this passage of Paul.

(Baluze) ‹Ejusdem congressionis› · lemma note Ejusdem congressionis. Codex sancti Arnulphi habet consensionis, Carnotensis consensionis vel congressionis.

"Ejusdem congressionis" (of the same encounter). The Saint-Arnoul manuscript has "consensionis" (agreement); the Chartres one "consensionis vel congressionis" (agreement or encounter).

(printed under page 119)

Page

  • running head: 247 DIVI CYPRIANI
  • marginal letters: A ‹torquerentur in servis Dei›; B ‹liatores atque assertores sui nominis›; C ‹beside variant c of the Lectiones variantes (apparatus)›; D ‹nera describuntur in libro I Silii Italici (Baluze's notes)›
  • old-edition numerals: 17 after "immortalitatem"
  • other: QA Q5a 2026-10-20: calls (a) after "sanguinis" and (b) before "consummatione" stand in this column. The calls (d), (e) and (f) are in col 248 ((e) "Incorruptibilem Voss. 2. Bod. 1." is not set here); (d) and (f) set here may duplicate n248. "crnciatibus" in the Baluze note on "Jam non membra" is a misprint kept as printed.
PL 4:248
est. Hic est agon quem propheta Esaias ante praedixit dicens: Non pusillum vobis certamen cum hominibus, quoniam Deus praestat agonem (Isa. VII, 13)? Et, ut ostenderet quis hic agon futurus esset, addidit dicens: Ecce virgo in uterum accipiet et pariet filium, et vocabitis nomen ejus Emmanuel (Ibid. 14). Hic est agon fidei nostrae qua congredimur, qua vincimus, qua coronamur. Hic est agon quem nobis ostendit beatus Paulus apostolus, in quo oportet nos currere et ad coronam gloriae pervenire: Nescitis, inquit, quia qui in stadio currunt, omnes quidem currunt, unus tamen accipit palmam? Sic currite ut occupetis. Et illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam (I Cor. IX, 24, 25). Item suum certamen ostendens, et hostiam se Domini cito futurum esse promittens, ait: Ego jam libor, et tempus instat assumptionis meae. Bonum agonem certavi, cursum perfeci, fidem servavi. Jam superest mihi corona justitiae, quam mihi reddet Dominus in illa die, ille justus judex, non solum autem mihi, sed et omnibus qui diligunt adventum ejus (II Tim. IV, 6-8). Hunc igitur agonem per Prophetas ante praedictum, per Dominum commissum, per Apostolos gestum, Mappalicus suo et collegarum suorum nomine proconsuli repromisit. Nec fefellit in promisso suo vox fidelis: pugnam quam spopondit exhibuit, et palmam quam meruit accepit. Istum nunc beatissimum martyrem, et alios participes ejusdem congressionis, milites et comites in fide stabiles, in dolore
This is the contest which the prophet Isaiah foretold, saying: It is no small struggle for you with men, since God furnishes the contest (Isa. 7:13)? And, to show what this contest would be, he added, saying: Behold, a virgin will receive in the womb and will bear a son, and you will call His name Emmanuel (ibid. 14). This is the contest of our faith, in which we engage, in which we conquer, in which we are crowned. This is the contest which the blessed apostle Paul showed us, in which we must run and reach the crown of glory: Do you not know, he says, that those who run in the stadium all indeed run, yet one receives the palm? So run that you may obtain it. And they indeed [run] that they may receive a corruptible crown, but we an incorruptible one (1 Cor. 9:24–25). Likewise, showing his own struggle and promising that he would soon be a sacrifice of the Lord, he says: I am already being poured out, and the time of my taking up is at hand. I have fought the good contest, I have finished the course, I have kept the faith. Now there remains for me the crown of righteousness, which the Lord will render to me on that day, He the just Judge, and not only to me, but also to all who love His coming (2 Tim. 4:6–8). This contest, then, foretold through the Prophets, joined by the Lord, carried on by the Apostles, Mappalicus promised in return to the proconsul in his own name and that of his colleagues. Nor did the faithful voice fail in its promise: the fight which he pledged he displayed, and the palm which he merited he received. This most blessed martyr now, and the others who shared in the same combat, soldiers and companions steadfast in faith, in pain
Editors' notes and page, col. 248

Footnotes

(d) ‹in uterum› · call in col 248

Utero Thu. Foss. Bod. 1, 2. et Adv. Jud.

"Utero" ("in the womb", ablative) Thu., Foss., Bod. 1, 2, and Adv. Jud.

(printed under page 119)

(e) ‹incorruptam› · call in col 248

Incorruptibilem Voss. 2. Bod. 1.

"Incorruptibilem" ("incorruptible") Voss. 2, Bod. 1.

(printed under page 119)

(f) ‹Ego jam libor› · call not visible in the column; the variant answers to col 248

Ego jam immolor Bod. 3. Delibor Foss. Corb.

"Ego jam immolor" ("I am already being offered") Bod. 3; "Delibor" ("I am poured out") Foss., Corb.

(printed under page 119)

Page

  • running head: …VI CYPRIANI 248 (left part of running head cut off at the image edge)
  • marginal letters: A est. Hic est agon quem propheta; B ait: Ego jam libor; C beside variant f (Ego jam immolor), in the apparatus; D pro quo fortassis reponendum (in Baluze's notes)
  • old-edition numerals: (none)
PL 4:249
patientes, in quaestione victores ut caeteri quoque sectemini et opto pariter et exhortor; ut quos vinculum confessionis et hospitium carceris simul junxit jungat etiam consummatio virtutis et corona coelestis, ut lacrymas matris Ecclesiae, quae plangit ruinas et funera plurimorum, vos vestra laetitia tergeatis, et caeterorum quoque stantium firmitatem vestri exempli provocatione solidetis. Si vos acies vocaverit, si certaminis vestri dies venerit, militate fortiter, dimicate constanter, scientes vos sub oculis praesentis Domini dimicare, confessione nominis ejus ad ipsius gloriam pervenire; qui non sic est ut servos suos tantum spectet, sed et ipse luctatur in nobis, ipse congreditur, ipse in certamine agonis nostri et coronat pariter et coronatur. Quod si ante diem certaminis vestri, de indulgentia Domini, pax supervenerit, vobis tamen maneat voluntas integra et conscientia gloriosa. Nec contristetur aliquis ex vobis quasi illis minor sit qui ante vos tormenta perpessi, victo et calcato saeculo, ad Dominum glorioso itinere venerunt. Dominus scrutator est renis et cordis, arcana perspicit et intuetur occulta. Ad coronam de eo promerendam sufficit ipsius testimonium solum qui judicaturus est. Ergo utraque res, fratres charissimi, sublimis pariter et illustris: illa securior, ad Dominum victoriae consummatione properare; haec laetior, accepto post gloriam commeatu in Ecclesiae laude florere. O beatam Ecclesiam nostram, quam sic honor divinae dignationis illuminat, quam temporibus nostris gloriosus martyrum sanguis illustrat! Erat ante in operibus fratrum candida, nunc facta est in martyrum cruore purpurea: floribus ejus nec lilia nec rosae desunt. Certent nunc singuli ad utriusque honoris amplissimam dignitatem. Accipiant coronas vel de opere candidas, vel de passione purpureas.
patient, victors under torture, I both wish and exhort that the rest of you also follow; that those whom the bond of confession and the lodging of the prison have joined together, the consummation of virtue and the heavenly crown may also join; that you may wipe away with your joy the tears of mother Church, who laments the falls and the deaths of very many, and may make firm the steadfastness of the others too who are standing by the challenge of your example. If the battle-line calls you, if the day of your contest comes, fight bravely, struggle steadfastly, knowing that you struggle under the eyes of the Lord present, that by the confession of His name you attain to His own glory; Who is not such that He merely watches His servants, but He Himself also wrestles in us, He Himself engages, He Himself in the contest of our struggle both crowns and is crowned. But if, before the day of your contest, peace should arrive by the indulgence of the Lord, let there nevertheless remain to you a whole will and a glorious conscience. Nor let any of you be saddened as though he were less than those who, having endured torments before you, with the world conquered and trampled underfoot, came to the Lord by a glorious road. The Lord is the searcher of the reins and of the heart; He sees into secret things and beholds hidden things. To merit a crown from Him His testimony alone suffices, Who is to judge. Therefore each course, most dear brothers, is alike sublime and illustrious: the one more secure, to hasten to the Lord by the consummation of victory; the other more joyful, having received leave after glory, to flourish in the praise of the Church. O blessed Church of ours, which the honour of the divine favour so illuminates, which in our times the glorious blood of martyrs makes illustrious! Before, she was white in the works of the brethren; now she has been made purple in the blood of martyrs: among her flowers neither lilies nor roses are lacking. Let each one now strive for the most ample dignity of both honours. Let them receive crowns either white from works or, from suffering, purple ones.
Editors' notes and page, col. 249

Footnotes

LECTIONES VARIANTES. (printed under page 120)

(a) ‹vocaverit› · call in col 249

Provocaverit Oxon.

"Provocaverit" ("has challenged") Oxon.

(printed under page 120)

(b) ‹de eo› · call in col 249

Dei Oxon.

"Dei" ("of God") Oxon.

STEPH. BALUZII NOTAE. (Baluze) ‹Voluntas integra› · lemma note Voluntas integra. Hieronymus, lib. II adversus Jovinianum : In martyre enim voluntas, ex qua ipsa mors nascitur, coronatur. Vide notas ad epistolam LII, in verbo passus est.

"Voluntas integra" (the will unimpaired). Jerome, Against Jovinian book 2: "For in the martyr it is the will, from which death itself springs, that is crowned." See the notes on Letter 52, at the words "passus est."

(Baluze) ‹Ad coronam de eo› · lemma note Ad coronam de eo. Iidem codices habent ad coronam Dei. Sic etiam quaedam editiones.

"Ad coronam de eo" (for the crown from him). The same manuscripts have "ad coronam Dei" (for the crown of God). So too some editions.

(Baluze) ‹Fratres charissimi› · lemma note Fratres charissimi. Codex sancti Arnulphi, fratres dilectissimi.

"Fratres charissimi" (dearest brothers). The Saint-Arnoul manuscript, "fratres dilectissimi" (most beloved brothers).

(Baluze) ‹Accepto commeatu› · lemma note Accepto commeatu. Id est indulgentia permanendi in hac vita, uti recte explicat Rigaltius in librum Tertulliani de Fuga in persecutione.

"Accepto commeatu" (leave having been granted). That is, the indulgence of remaining in this life, as Rigault rightly explains on Tertullian's book On Flight in Persecution.

(Baluze) ‹Pax et acies› · lemma note Pax et acies. In libro de Zelo et livore p. 260 : Habet et pax coronas suas. 396 Et in libro de Opere et eleemosynis, p. 246 : In pace vincentibus coronam candidam pro operibus dabit, in persecutione purpuream pro passione geminabit. In libro de exhortatione martyrii ad Fortunatum p. 274 : In persecutione militia, in pace conscientia coronabitur. Hieronymus in Epistola ad Furiam de Viduitate servanda et in Epistola ad Heliodorum de laude Vitae solitariae : Virginum lilia et martyrum rosas. Idem in vita Malchi monachi : Habet et servata pudicitia martyrium suum. Sanctus Ambrosius in Epistola ad Simplicianum : Sunt nobis quaedam et in pace praelia et in bello pax.

"Pax et acies" (peace and the battle line). In the book On Jealousy and Envy, p. 260: "Peace too has its crowns." [The "396" printed here is as in Migne.] And in the book On Works and Alms, p. 246: "To those who conquer in peace he will give a white crown for their works; in persecution he will double it with a purple one for their suffering." In the book On the Exhortation to Martyrdom to Fortunatus, p. 274: "In persecution warfare, in peace conscience will be crowned." Jerome, in the Letter to Furia on Keeping Widowhood and in the Letter to Heliodorus in Praise of the Solitary Life: "the lilies of virgins and the roses of martyrs." The same in the Life of Malchus the monk: "Chastity kept also has its martyrdom." Saint Ambrose in the Letter to Simplicianus: "We have certain battles even in peace, and peace in war."

(Baluze) ‹Opto vos› · lemma note Opto vos. Haec desunt in libro Carnotensi.

"Opto vos" (I wish you). These words are missing in the Chartres book.

(Baluze) ‹Epist. IX› · lemma note EPIST. IX. — Inscriptio istius epistolae, cujusmodi istic ponitur, descripta est ex codice nostro Fossatensi, ex vetere Victorino, ex Michaelino, et ex editione Spirensi, tum etiam ex vetere Veneta. Pessimum illius summarium posuerunt Angli in margine.

Letter IX. — The heading of this letter, as it is set here, was copied from our Saint-Maur-des-Fossés manuscript, from the old Saint-Victor one, from the Saint-Michel one, and from the Speyer edition, and also from the old Venetian one. The English put a very bad summary of it in the margin.

(Baluze) ‹I.— Patientiam tenui› · lemma note I. — Patientiam tenui. Arcadius et Honorius Imperatores lib. XIV Cod. Theodos., de desertoribus : Ut in his patientiam tenemus.

I. — "Patientiam tenui" (I have kept patience). The Emperors Arcadius and Honorius, Theodosian Code book 14, On deserters: "As we keep patience in these matters."

(Baluze) ‹Aliqui de presbyteris› · lemma note Aliqui de presbyteris. Angli putant hic agi de quinque presbyteris seditiosis ; de quibus videndae notae nostrae ad Epistolam XXXVIII.

"Aliqui de presbyteris" (some of the presbyters). The English think the five seditious presbyters are meant here; on whom see our notes on Letter 38.

(Baluze) ‹Antecessoribus nostris› · lemma note Antecessoribus nostris. Infra, Epist LXX, ad episcopos Numidas : Sententiam nostram non novam promimus, sed jam pridem ab antecessoribus nostris statutam. Non agitur istic de episcopis Carthaginiensibus antecessoribus Cypriani, sed in universum de episcopis qui ecclesiam Africanam gubernaverunt ante Cyprianum, de septuaginta nimirum episcopis quos interfuisse concilio habito sub Agrippino docet sanctus Augustinus in libro de unico Baptismo contra Petilianum et lib. III de Baptismo contra Donatistas cap. 12.

"Antecessoribus nostris" (our predecessors). Below, Letter 70, to the Numidian bishops: "We put forward no new opinion of ours, but one long since established by our predecessors." What is meant there is not the bishops of Carthage who preceded Cyprian, but in general the bishops who governed the African church before Cyprian, namely the seventy bishops who, as Saint Augustine teaches in the book On the One Baptism against Petilian and in book 3 of On Baptism against the Donatists, chapter 12, took part in the council held under Agrippinus.

(Baluze) ‹II.— Prostrata salute› · lemma note II. — Prostrata salute. Ita omnia fere vetera exemplaria et editiones omnes ante Manutianam, in qua scriptum est contra fratrum nostrorum salutem. Sed hanc lectionem ego non reperi nisi in duobus antiquis. Reinhartus maluit veterem lectionem. Eam porro adjuvant haec verba in Epistola XI, p. 21, Per- (continues)

II. — "Prostrata salute" (the salvation [of our brothers] laid low). So almost all the old copies and all the editions before Manutius's, in which is written "against the salvation of our brothers." But I have found this reading in only two ancient ones. Reinhart preferred the old reading. It is further supported by these words in Letter 11, p. 21, (continues)

(printed under page 120)

Page

  • running head: 249 EPISTOLA IX.
  • marginal letters: A patientes, in quaestione victores; B taminis vestri, de indulgentia Domini; C illustrat! Erat ante in operibus; D (in the Baluze notes at the page foot, beside "Fratres charissimi. Codex sancti Arnulphi")
  • old-edition numerals: 18 after solum
  • other: "18" after solum is printed as a small superior figure; taken as an old-edition page numeral, but it may be a note call; UNSURE. Last word "pur-" (purpureas) is split at the column break and set whole here. "renis" set as printed. QA Q5a 2026-10-20: call (a) stands after "vocaverit" in this column.