Migne Reading Room
PL 4 · cols. 287–297
Cyprianus, Epistolae XXII-LI
Letters XXIV–XXVI
EPISTOLA XXIV.
Letter 24.
(Erasm., IV, 22. Pamel., Rigalt., Baluz., XXIV. Paris., XXIII. Oxon., Lips., XXVIII.)
(Erasmus, 4, 22. Pamelius, Rigault, Baluze, 24. Paris, 23. Oxford, Leipzig, 28.)
AD CLERUM, DE LITTERIS ROMAM MISSIS ET DE SATURO LECTORE ET OPTATO HYPODIACONO FACTIS.
To the clergy, concerning the letter sent to Rome and concerning Saturus made reader and Optatus made subdeacon.
ARGUMENTUM. — Clerus hac epistola certior fit ordinationis Saturi et Optati, et de iis quae Romam Scripsit Cyprianus.
Argument. In this letter the clergy are informed of the ordination of Saturus and Optatus, and of what Cyprian wrote to Rome.
Cyprianus presbyteris et diaconibus fratribus salutem. Ne quid conscientiam vestram lateret, fratres charissimi, quid mihi scriptum sit, quidque ego rescripserim, utriusque epistolae vobis exemplum misi; et credo vobis id quod rescripsi non displicere. Sed et illud ad vos perferre litteris meis debui, urgente causa clero in Urbe consistenti litteras me misisse. Et quoniam oportuit me per clericos scribere, scio autem nostros plurimos absentes esse, paucos vero qui illic sunt vix ad ministerium quotidiani operis sufficere, necesse fuit novos aliquos constituere qui mitterentur. Fecisse me autem sciatis lectorem Saturum et hypodiaconum Optatum confessorem, quos jam pridem communi consilio clero proximos feceramus, quando aut Saturo die Paschae semel atque iterum lectionem dedimus, aut quando cum presbyteris doctoribus lectores diligenter probaremus, Optatum inter lectores doctorem audientium constituimus, examinantes an congruerent illis omnia quae esse debent in iis qui ad clerum parabantur. Nihil ergo a me absentibus vobis novum factum est, sed quod jampridem communi consilio omnium nostrum coeperat, necessitate urgente promotum est. Opto vos, fratres charissimi, semper bene valere et nostri meminisse. Fraternitatem salutate. Valete.
Cyprian to the presbyters and deacons, his brothers, greeting. So that nothing should be hidden from your knowledge, dearest brothers, of what was written to me and what I wrote in reply, I have sent you a copy of each letter; and I believe that what I wrote in reply does not displease you. But I was also bound to convey this to you by my letter: that, under the pressure of an urgent cause, I sent a letter to the clergy residing in the City. And since I had to write by means of clerics, and I know that most of ours are absent, while the few who are there are scarcely sufficient for the ministry of the daily work, it was necessary to appoint some new ones who might be sent. Know, then, that I have made Saturus a reader and Optatus the confessor a subdeacon, whom we had long since by common counsel made next to the clergy, when we twice gave Saturus the reading on Easter Day, or when, while we were carefully examining readers together with the presbyters who were teachers, we appointed Optatus from among the readers as teacher of the hearers, examining whether all those things were found in them which ought to be in those who were being prepared for the clergy. Nothing new, therefore, has been done by me in your absence; but what had long since been begun by the common counsel of us all has, under the pressure of necessity, been carried forward. I wish you, dearest brothers, always to fare well and to remember us. Greet the brotherhood. Farewell.
Editors' notes and page, col. 287
Footnotes
LECTIONES VARIANTES. (printed under page 139)
(a) ‹anchor: not visible in the foot image› · call in col 287
Scio enim Lam. Ebor. NC. 1. M A.
"Scio enim" (for I know) Lambeth, York, first New College manuscript, M A.
(printed under page 139)
(b) ‹anchor: qui mitterentur› · call in col 287
Qui ministrent Ar. Ebor. Lam. NC. 1. MR.
"Qui ministrent" (who should minister) Ar., York, Lambeth, first New College manuscript, MR.
(printed under page 139)
(c) ‹anchor: not visible in the foot image› · call in col 287
Carissimi Lam. Ebor.
"Carissimi" (dearest) Lambeth, York.
(printed under page 139)
(d) ‹anchor: not visible in the foot image› · call in col 287
Illustraverit Ver.
"Illustraverit" (has made illustrious) Verona manuscript.
(printed under page 139)
(e) ‹anchor: not visible in the foot image› · call in col 287
Inconcussa fidei stabilitate Lam.
"Inconcussa fidei stabilitate" (with the unshaken steadfastness of faith) Lambeth.
(printed under page 139)
(f) ‹anchor: not visible in the foot image› · call in col 287
Contingit Oxon.
"Contingit" (it befalls) Oxford edition.
(printed under page 139)
(g) ‹anchor: not visible in the foot image› · call in col 287
Consummare Ver.
"Consummare" (to complete) Verona manuscript.
(printed under page 139)
Page
- running head: DIVI CYPRIANI
- marginal letters: A ‹EPISTOLA XXIV.›; B ‹et credo vobis id quod rescripsi›; C ‹nia quae esse debent in iis›; D ‹beside the foot of the Lectiones variantes, after the note g Consummare Ver.›
- old-edition numerals: (none)
EPISTOLA XXV.
Letter 25.
(Erasm., IV, 3. Pamel., Rigalt., Baluz., XXV. Paris., XXIV. Oxon., Lips., XXVIII.)
(Erasmus, 4, 3. Pamelius, Rigault, Baluze, 25. Paris, 24. Oxford, Leipzig, 28.)
AD MOYSEN ET MAXIMUM ET CAETEROS CONFESSORES.
To Moses and Maximus and the other confessors.
Argumentum. — Epistola haec est gratulatoria ad confessores Romanos.
Argument. This letter is one of congratulation to the Roman confessors.
I. Cyprianus Moysi et Maximo presbyteris et caeteris confessoribus, dilectissimis fratribus, salutem. Gloriam fidei et virtutis vestrae, fortissimi ac beatissimi fratres, jampridem de opinione cognoveram, laetatus satis et plurimum gratulatus quod vos confessione sui nominis paraverit ad coronam Domini nostri Jesu Christi praecipua dignatio. Vos enim primores et duces ad nostri temporis praelium facti, coelestis militiae signa movistis. Vos spiritale certamen quod nunc geri Deus voluit vestris virtutibus imbuistis. Vos surgentis belli impetus primos immobili robore atque inconcussa stabilitate fregistis. Inde initia felicia pugnandi orta sunt; inde vincendi auspicia coeperunt. Contigit hic per tormenta consummari martyria. Sed qui in congressione praecedens exemplum virtutis fratribus factus est, cum martyribus in honore communis est. Coronas vestra manu sertas inde huc tradidistis, et de poculo salutari fratribus propinastis.
1. Cyprian to Moses and Maximus, presbyters, and the other confessors, his most beloved brethren, greeting. The glory of your faith and virtue, most brave and most blessed brethren, I had long since come to know by report, rejoicing greatly and congratulating you very much that the special favour of our Lord Jesus Christ had prepared you for the crown by the confession of His name. For you, made the foremost and the leaders for the battle of our time, have set in motion the standards of the heavenly warfare. You have initiated with your virtues the spiritual contest which God has now willed to be waged. You have broken the first onslaughts of the rising war with immovable strength and unshaken stability. From there the happy beginnings of the fighting arose; from there the auspices of victory began. It has come about here that martyrdoms have been consummated through torments. But he who, going before in the conflict, has been made an example of virtue to the brethren, is a sharer with the martyrs in honour. You have handed on from there to here crowns woven by your own hand, and have pledged the brethren from the cup of salvation.
II. Accessit ad confessionis exordia gloriosa et militiae victricis auspicia disciplinae tenor quem de epistolae vestrae vigore perspeximus, quam modo ad collegas vestros in confessione vobiscum Domino copulatos sollicita admonitione misistis ut Evangelii sancta praecepta et tradita nobis semel mandata vitalia forti et stabili observatione teneantur. Ecce alius gloriae vestrae sublimis gradus, ecce iterum cum confessione geminatus promerendi Dei titulus, stare firmo gradu, et in hac acie qui Evangelium conantur irrumpere et, praeceptis Domini subruendis manus
2. To the glorious beginnings of confession and the auspices of a victorious warfare has been added the steady course of discipline, which we have perceived from the vigour of your letter, which you lately sent with anxious admonition to your colleagues joined with you to the Lord in confession, that the holy precepts of the Gospel and the life-giving commandments once delivered to us should be held with strong and stable observance. Behold another lofty step of your glory, behold again, doubled together with confession, a title to deserving well of God: to stand with firm step, and in this battle line those who are trying to break in upon the Gospel and, for the undermining of the Lord's precepts, are laying hands
Editors' notes and page, col. 288
Footnotes
(h) ‹anchor: not visible in the foot image› · call in col 288
Confessione Lam. Ebor. NC. 1.
"Confessione" (by confession) Lambeth, York, first New College manuscript.
(printed under page 139)
(i) ‹anchor: Coronas vestra› · call in col 288
Vestras MR.
"Vestras" (your, accusative plural) MR.
(printed under page 139)
(j) ‹anchor: et militiae› · call in col 288
Ad gloriosae militiae Pem. Voss.
"Ad gloriosae militiae" (to [the auspices] of glorious warfare) Pem., Vossius manuscript.
(printed under page 139)
(k) ‹anchor: vobiscum Domino› · call in col 288
Domini Bod. 1.
"Domini" (of the Lord) first Bodleian manuscript.
(printed under page 139)
(l) ‹anchor: admonitione misistis› · call in col 288
Fecistis Ver.
"Fecistis" (you made) Verona manuscript.
(printed under page 139)
(m) ‹anchor: stare firmo› · call in col 288
Firmas Bod. 1.
"Firmas" (firm, plural) first Bodleian manuscript.
STEPH. BALUZII NOTAE. (Baluze, lemma "Epist. XXIV. — Quidque ego rescripserim") · col 287 Epist. XXIV. — Quidque ego rescripserim. Ista desunt in editionibus quae Manutianam antecesserunt. Desunt etiam in octo codicibus antiquis a me visis et in quibusdam Anglicanis.
Letter XXIV. — "Quidque ego rescripserim" (and what I wrote back). These words are missing in the editions that preceded Manutius's. They are also missing in eight old manuscripts I have seen and in some English ones.
(Baluze, lemma "Clero") · col 287 Clero. Id est iis ex clero Carthaginensi qui tum Romae erant, ad quos scripta est Epistola XXII.
"Clero" (to the clergy). That is, to those of the clergy of Carthage who were then at Rome, to whom Letter XXII was written.
(Baluze, lemma "Ministerium quotidiani operis") · col 287 Ministerium quotidiani operis. In libro meo vetere legitur ministerii cotidiani opus. In Fuxensi, ministerium cotidianum non sufficere. In Beccensi et in Carnotensi, ministerium cotidianum operis sufficere.
"Ministerium quotidiani operis" (the ministry of the daily work). In my old book one reads "ministerii cotidiani opus" (the work of the daily ministry). In the Foix manuscript, "ministerium cotidianum non sufficere" (that the daily ministry does not suffice). In the Bec and Chartres manuscripts, "ministerium cotidianum operis sufficere" (that the daily ministry of the work suffices).
(Baluze, lemma "Cum presbyteris") · col 287 Cum presbyteris. Hic locus valde perturbatus est in antiquis exemplaribus. Pamelius lectionem quam nos retinuimus ait se consarcinasse.
"Cum presbyteris" (with the presbyters). This passage is badly confused in the old copies. Pamelius says he patched together the reading we have kept.
(Baluze, lemma "Omnia") · col 287 to col 288 Omnia. Ita omnes libri veteres et editiones. Verum quia in editione Rigaltii mendose 411 excusum est monia pro omnia. Angli absque ullius vetusti codicis auctoritate, existimantes haud dubie syllabas testi excidisse typographis Rigaltii, posuerunt testimonia. Et tamen Rigaltius monuerat in erratis legendum esse omnia.
"Omnia" (all things). So all the old books and editions. But because in Rigault's edition "monia" was misprinted for "omnia", the English editors, without the authority of any old manuscript, thinking no doubt that the syllables "testi" had dropped out at the hands of Rigault's printers, put "testimonia" (testimonies). And yet Rigault had pointed out in the errata that "omnia" should be read.
(Baluze, lemma "Epist. XXV") · col 288 Epist. XXV. — In vetusto codice Remigiano epistola ista dicitur scripta Mosi, Maximo, Nicostrato et caeteris. In veteri catalogo episcoporum Ecclesiae Romanae, quem Rigaltius laudat ex codice Nicolai Fabri Peirescii, legitur: Post passionem Fabii Moyses et Maximus presbyteri et Nicostratus diaconus comprehensi sunt et in carcerem sunt missi. Ita etiam in alio catalogo quem ex Cuspiniano edidit Aegidius Bucherius; ex quo colligitur pro Fabii, quod est in libro Peirescii, reponendum esse Fabiani. Maximum fuisse presbyterum Ecclesiae Romanae testatur Papa Cornelius apud Eusebium, lib. VI, cap. 3, Historiae ecclesiasticae. Vide Baronii annotationes ad martyrologium Romanum die 19 novembris.
Letter XXV. — In the old manuscript of St Remigius this letter is said to be written to Moses, Maximus, Nicostratus and the rest. In the old catalogue of the bishops of the Roman Church, which Rigault cites from the manuscript of Nicolas Fabri de Peiresc, one reads: "After the passion of Fabius, Moyses and Maximus, presbyters, and Nicostratus, deacon, were arrested and sent to prison." So too in another catalogue which Gilles Boucher published from Cuspinian; from which it is gathered that for "Fabii", which is in Peiresc's book, "Fabiani" should be restored. That Maximus was a presbyter of the Roman Church Pope Cornelius testifies in Eusebius, Church History book VI, chapter 3. See Baronius's annotations on the Roman Martyrology for 19 November.
(Baluze, lemma "II. — Domino copulatos") · col 288 II. — Domino copulatos. In codice Beccensi scriptum est Domini.
II. — "Domino copulatos" (joined to the Lord). In the Bec manuscript is written "Domini" (of the Lord).
(printed under page 139)
Page
- running head: …IVI CYPRIANI 288 (left part cut off at the image edge)
- marginal letters: A beside EPISTOLA XXV.; B quod nunc geri Deus; C gelii sancta praecepta; D printed in the apparatus area below the text, beside no line of this column
- old-edition numerals: 34 after Domino (UNSURE: small raised figure after the footnote call k, read as the old-edition numeral)
impias inferentes, fidei robore submovere, praebuisse ante initia virtutum, nunc et morum magisteria praebere. Dominus post resurrectionem mittens apostolos mandat et dicit: Data est mihi omnis potestas in coelo et in terra. Ite ergo et docete gentes omnes, tingentes eos in nomine Patris et Filii et Spiritus sancti, docentes eos observare omnia quaecumque praecepi vobis. (Matth. XXVIII, 19). Et Joannes apostolus mandati memor in Epistola sua postmodum ponit: In hoc, inquit, intelligimus quia cognovimus eum, si praecepta ejus custodiamus. Qui dicit quoniam cognovit eum, et mandata ejus non servat, mendax est et veritas in illo non est. (I Joa., II, 3, 4). Haec praecepta custodienda suggeritis, divina et coelestia mandata servatis. Hoc est confessorem Domini, hoc est esse martyrem Christi, servare vocis suae inviolatam circa omnia, et solidam firmitatem. Nam velle praeter Dominum martyrem fieri et praecepta Domini destruere conari, uti adversus illum dignatione quam tibi dederit, armis ab illo acceptis rebellem quodammodo fieri, hoc est Christum confiteri velle et Evangelium Christi negare. Laetor igitur ex vobis, fortissimi ac fidelissimi fratres; et quantum gratulor martyribus istic honoratis ob virium gloriam, tantum gratulor pariter et vobis ob Dominicae etiam disciplinae coronam. Dignatienem suam Dominus multiplici genere largitatis infudit, bonorum militum laudes et glorias spiritales copiosa varietate distribuit. Honoris vestri participes et nos sumus, gloriam vestram nostram gloriam computamus, quorum tempora illustravit tanta felicitas, ut aetatem nostram videre contingeret probatos servos Dei et Christi milites coronatos. Opto vos, fortissimi ac beatissimi fratres, semper bene valere et nostri meminisse.
that are impious upon them, to repel them by the strength of faith, to have furnished at the outset the beginnings of virtues, and now to furnish also the teachings of conduct. The Lord, after the resurrection, sending forth the apostles, commands and says: All power has been given to Me in heaven and on earth. Go therefore and teach all nations, dipping them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you (Matt. 28:19). And the apostle John, mindful of the command, afterwards sets down in his Epistle: In this, he says, we understand that we have known Him, if we keep His precepts. He who says that he has known Him, and does not keep His commandments, is a liar, and the truth is not in him (1 John 2:3–4). These precepts you urge to be kept; the divine and heavenly commandments you observe. This is [to be] a confessor of the Lord, this is to be a martyr of Christ: to keep the firmness of one's voice inviolate and solid in all things. For to wish to become a martyr apart from the Lord and to try to destroy the precepts of the Lord, to use against Him the favour which He has given you, to become in a manner a rebel with arms received from Him, this is to wish to confess Christ and to deny the Gospel of Christ. I rejoice therefore on your account, most brave and most faithful brethren; and as much as I congratulate the martyrs honoured there for the glory of their strength, so much do I congratulate you equally for the crown also of the Lord's discipline. The Lord has poured out His favour in a manifold kind of bounty; He has distributed the praises and spiritual glories of good soldiers in abundant variety. We too are sharers in your honour; we count your glory our glory, whose times so great a felicity has illumined that it has befallen our age to see approved servants of God and crowned soldiers of Christ. I wish you, most brave and most blessed brethren, always to fare well and to remember us.
Editors' notes and page, col. 289
Footnotes
LECTIONES VARIANTES. (printed under page 140)
(a) ‹anchor: not visible in the foot image› · call in col 289
Et hanc aciem quae Evangelium — impias inferre Lam. Ebor. NC. 1. Quae in Evangelio coronatur Ver. Vat. innom. Spir. Remb.
"Et hanc aciem quae Evangelium — impias inferre" (and this battle-line which [tries to break into] the Gospel — to lay impious [hands]) Lambeth, York, first New College manuscript. "Quae in Evangelio coronatur" (which is crowned in the Gospel) Verona, Vatican, the unnamed manuscript, Spir., Remb.
(printed under page 140)
(b) ‹anchor: not visible in the foot image› · call in col 289
Baptizantes Ebor. NC. 1.
"Baptizantes" (baptizing) York, first New College manuscript.
(printed under page 140)
(c) ‹anchor: not visible in the foot image› · call in col 289
Ponit et dicit Pem. Lin. Voss. 2.
"Ponit et dicit" (sets down and says) Pem., Lin., second Vossius manuscript.
(printed under page 140)
(d) ‹anchor: not visible in the foot image› · call in col 289
Cum custodienda Oxon.
"Cum custodienda" (with ... to be kept) Oxford edition.
(printed under page 140)
(e) ‹anchor: not visible in the foot image› · call in col 289
Pro Domino NC. 2.
"Pro Domino" (for the Lord) second New College manuscript.
(printed under page 140)
(f) ‹anchor: not visible in the foot image› · call in col 289
Nolle Pem.
"Nolle" (to be unwilling) Pem.
(printed under page 140)
(g) ‹anchor: not visible in the foot image› · call in col 289
Dilectissimi fratres Lam. Lin. Ebor. NC. 1.
"Dilectissimi fratres" (most beloved brothers) Lambeth, Lin., York, first New College manuscript.
(printed under page 140)
(h) ‹anchor: not visible in the foot image› · call in col 289
Illis Pem.
"Illis" (to them) Pem.
(printed under page 140)
(i) ‹anchor: Opto vos› · call in col 289
Desunt reliqua in Corb.
The rest is missing in the Corbie manuscript.
(printed under page 140)
Page
- running head: 289 EPISTOLA XXV (cut off at the image edge)
- marginal letters: A ‹impias inferentes, fidei robore submovere, prae-›; B ‹vare vocis suae inviolatam circa omnia›; C ‹tas, ut aetatem nostram videre contingeret›; D ‹beside the variant reading h Illis Pem., in the apparatus›
- old-edition numerals: (none)
- other: column begins mid-sentence (impias inferentes); "Laetor igitur" judged not indented, so set in the same paragraph, UNSURE; coelo and coelestia read as oe ligature, UNSURE; full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE at the page foot not set (apparatus, later pass); right-hand column (Pamel., MOYSES, Argumentum) belongs to col. 290 and is not set
EPISTOLA XXVI.
Letter 26.
(Pamel., Rigalt., Baluz., XXVI. Paris., XXV. Oxon., Lips., XXXI.)
(Pamelius, Rigault, Baluze, 26; Paris, 25; Oxford, Leipzig, 31.)
MOYSES, MAXIMUS, NICOSTRATUS, ET ALII CONFESSORES RESPONDENT PRAECEDENTI EPISTOLAE.
Moyses, Maximus, Nicostratus and other confessors reply to the preceding letter.
ARGUMENTUM. — Solatia quae ex Cyprianis litteris perceperant Romani confessores, grati agnoscunt. — Martyrium non poena sed felicitas. — Voces evangelicae faces ad inflammandam fidem. — In lapsorum causa Cypriani sententiae acceditur.
Argument. The Roman confessors gratefully acknowledge the comforts which they had received from Cyprian's letter. Martyrdom is not a punishment but a happiness. The words of the Gospel are torches for kindling faith. In the case of the lapsed, Cyprian's judgement is agreed to.
I. Caecilio Cypriano, episcopo ecclesiae Carthaginensium, Moyses et Maximus presbyteri et Nicostratus et Rufinus diaconi et caeteri confessores in fide veritatis perseverantes in Deo Patre et in Filio ejus Jesu Christo Domino nostro et in Spiritu sancto salutem. Inter varios et multiplices, frater, dolores nobis constitutis propter praesentes multorum fratrum per totum pene orbem ruinas, hoc praecipuum nobis solatium supervenit, quod acceptis litteris tuis erecti sumus, et dolentis animi moeroribus fomenta suscepimus. Unde intelligere jam possumus gratiam divinae providentiae forsitan non ob aliam causam nos tam diu clausos vinculis carceris reservare voluisse, nisi ut, instructi et robustius animati litteris tuis, voto proniore ad coronam destinatam possemus pervenire. Illuxerunt enim nobis litterae tuae ut in tempestate quadam serenitas, et in turbido mari exoptata tranquillitas, et in laboribus requies, ut in periculis et doloribus sanitas, ut in densissimis tenebris candida lux et refulgens. Ita illas animo sitiente perbibimus et voto esuriente suscepimus, ut ad certamen inimici ex illis nos satis pastos et saginatos gaudeamus. Reddet tibi Dominus pro ista
I. To Caecilius Cyprian, bishop of the church of the Carthaginians, Moyses and Maximus, presbyters, and Nicostratus and Rufinus, deacons, and the other confessors persevering in the faith of the truth, [send] greeting in God the Father and in His Son Jesus Christ our Lord and in the Holy Spirit. While we were placed amid various and manifold sorrows, brother, on account of the present ruin of many brethren throughout almost the whole world, this chief comfort came upon us, that on receiving your letter we were lifted up, and received soothing remedies for the griefs of our sorrowing mind. From this we can now understand that the grace of divine providence perhaps wished to keep us shut so long in the bonds of prison for no other reason than that, instructed and more strongly encouraged by your letter, we might be able to reach the appointed crown with a readier will. For your letter shone upon us like a calm in a storm, and like longed-for tranquillity on a troubled sea, and rest in labours, like health in dangers and pains, like a bright and shining light in the deepest darkness. So we drank it in with a thirsting mind and received it with a hungering desire, so that we rejoice that by it we are well fed and fattened for the contest with the enemy. The Lord will repay you for this
Editors' notes and page, col. 290
Footnotes
(j) ‹anchor: not visible in the foot image› · call in col 290
Fratrum omittit Oxon.
The Oxford edition omits "fratrum" (of the brothers).
(printed under page 140)
(k) ‹anchor: not visible in the foot image› · call in col 290
Et rectissimus Bod. 2. Lam. Ebor. NC. 1. Et recreati Ben.
"Et rectissimus" (and most upright) second Bodleian manuscript, Lambeth, York, first New College manuscript. "Et recreati" (and refreshed) Ben.
(printed under page 140)
(l) ‹anchor: not visible in the foot image› · call in col 290
Dolenti animae roboris fomenta Lam. Lin. NC. 1. Bod. 2.
"Dolenti animae roboris fomenta" (comforts of strength to a grieving soul) Lambeth, Lin., first New College manuscript, second Bodleian manuscript.
(printed under page 140)
(m) ‹anchor: nisi ut, instructi› · call in col 290
Instructius Manut.
"Instructius" (better equipped) Manutius.
(printed under page 140)
(n) ‹anchor: mari exoptata› · call in col 290
Exorta Bod. 2. Ben. Lam. Ebor. NC. 1.
"Exorta" (arisen) second Bodleian manuscript, Ben., Lambeth, York, first New College manuscript.
(printed under page 140)
(o) ‹anchor: candida lux et refulgens› · call in col 290
Lux refulgens Ben. Bod. 2.
"Lux refulgens" (a shining light) Ben., second Bodleian manuscript.
(printed under page 140)
(p) ‹anchor: ad certamen inimici› · call in col 290
Certamen animi Lam. Bod. 2. Ebor.
"Certamen animi" (the contest of the spirit) Lambeth, second Bodleian manuscript, York.
STEPH. BALUZII NOTAE. (Baluze, lemma "Praeter Dominum") · col 289 Praeter Dominum. In plerisque veteribus libris scriptum est per Dominum. In uno meo, nam praeter Dominum martyrem fieri. In Beccensi, nec propter Dominum martyria fieri. Ita etiam fere Carnotensis.
"Praeter Dominum" (apart from the Lord). In most old books is written "per Dominum" (through the Lord). In one of mine, "nam praeter Dominum martyrem fieri" (for to become a martyr apart from the Lord). In the Bec manuscript, "nec propter Dominum martyria fieri" (nor that martyrdoms happen for the Lord's sake). So too, nearly, the Chartres manuscript.
(Baluze, lemma "Honoratis") · col 289 Honoratis. Codex Gratianopolitanus, honeratis. Quidam libri veteres et quaedam editiones habent coronatis.
"Honoratis" (honoured). The Grenoble manuscript: "honeratis" [sic]. Some old books and some editions have "coronatis" (crowned).
(Baluze, lemma "Aetatem nostram") · col 289 Aetatem nostram. Ita nos reposuimus secuti auctoritatem veterum editionum et octo veterum exemplarium. Fatendum tamen est lectionem quae habet aetate nostra exstare etiam in octo codicibus antiquis.
"Aetatem nostram" (our age, accusative). So we have restored it, following the authority of the old editions and of eight old copies. It must be admitted, however, that the reading "aetate nostra" (in our age) also stands in eight old manuscripts.
(Baluze, untitled note) · col 289 In calce hujus Epistolae et in calce Epistolae XXXIV, scriptum est antiquitus in codice Pithoei: Emendavit Justinus Romae.
At the end of this letter and at the end of Letter XXXIV, there is written in an ancient hand in Pithou's manuscript: "Justinus corrected [this] at Rome."
(Baluze, lemma "Epist. XXVI") · col 289 to col 290 Epist. XXVI. — In vetustissimo codice sancti Remigii Remensis scriptum est antiquitus in titulo istius Epistolae: Incipit rescriptum Mysei et Maximi ad Cyprianum, quam dictavit Novatianus. In Gratianopolitano Myseus saepe dicitur quem vulgo vocamus Moysem. In martyrologio edito a Florentinio XV februarii, civitate Astae Moysei. In fragmentis Paciani, in codice Flori, legitur in paraenesi ad poenitentiam, apud Moseum et veteres, et paulo post, Moyseum pro blasphematore. In initio conflictus Arnobii cum Serapione legitur Moseo. Vide praefationem viri clarissimi domni Bernardi de Montefalcone ad Athanasium, pag. 34. De Novatiani eloquentia, a quo epistola ista dicitur dictata, vide quae notantur infra ad Epistolam XXX.
Letter XXVI. — In the very old manuscript of St Remigius of Reims there is written in an ancient hand in the title of this letter: "Here begins the reply of Myseus and Maximus to Cyprian, which Novatian dictated." In the Grenoble manuscript he whom we commonly call Moyses is often called Myseus. In the martyrology published by Fiorentini, 15 February: "in the city of Asta, of Moyseus". In the fragments of Pacian, in the manuscript of Florus, one reads in the exhortation to penance "apud Moseum et veteres" (in Moseus and the ancients), and a little after, "Moyseum pro blasphematore". At the beginning of the debate of Arnobius with Serapion one reads "Moseo". See the preface of the most distinguished Dom Bernard de Montfaucon to Athanasius, p. 34. On the eloquence of Novatian, by whom this letter is said to have been dictated, see what is noted below on Letter XXX.
(Baluze, lemma "I. — Caecilio Cypriano") · col 290 I.—Caecilio Cypriano. Hanc inscriptionem accepimus ex eodem codice sancti Remigii. Eam vero ob eam in primis causam posuimus, quod ex ea discamus formam scribendi illorum temporum. Nam haud dubie inscripta fuit epistola eo modo quo legitur in illo veteri libro.
I. — "Caecilio Cypriano" (to Caecilius Cyprian). We took this heading from the same manuscript of St Remigius. We have set it chiefly for this reason, that from it we may learn the form of writing of those times. For without doubt the letter was headed in the way it is read in that old book.
(Baluze, lemma "Pastos et saginatos") · col 290 Pastos et saginatos. Supra in Epistola ad Donatum, pag. 3 (col. 192): Impletur in succum cibis fortioribus (continues)
"Pastos et saginatos" (fed and fattened). Above, in the Letter to Donatus, p. 3 (col. 192): "It is filled to sappiness with stronger foods" (continues)
(printed under page 140)
Page
- running head: EPISTOLA XXVI. 290
- marginal letters: A ‹EPISTOLA XXVI.› (title line); B ‹Jesu Christo Domino nostro›; C ‹tenebris candida lux et refulgens›; D ‹Certamen animi Lam. Bod. 2. Ebor.› (in the Variae lectiones at page foot)
- old-edition numerals: (none)
tua charitate mercedem, et hujus tam boni operis repraesentabit debitam frugem. Non minus enim coronae mercede condignus est qui hortatus est quam qui et passus est, non minus laude condignus qui docuit quam qui et fecit. Non minus honorandus est qui monuit quam qui dimicavit, nisi quoniam nonnumquam magis gloriae cumulus redundat ad eum qui instituit quam ad eum qui se docibilem discipulum subministravit. Hic enim fortassis hoc quod exercuit non habuisset, nisi ille docuisset.
your charity the reward, and will present the due fruit of so good a work. For he who exhorted is no less worthy of the reward of the crown than he who also suffered; he who taught is no less worthy of praise than he who also did; he who admonished is no less to be honoured than he who fought, except that sometimes a greater heap of glory redounds to him who instructed than to him who offered himself as a teachable disciple. For this one perhaps would not have had what he practised, had not that one taught it.
II. 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 g⟨l⟩oriosos 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 apud Patrem testimonium suum illis promissum perhibentem auribus nostris quodam modo sensimus. Hoc est ergo quod et nobis animum in dies erigit, et ad consequendos gradus tantae dignationis incendit.
II. We have received, therefore, we say again, brother Cyprian, great joys, great consolations, great comforts, most of all because you have honoured with glorious and worthy praises the glorious, I will not say deaths, but immortalities of the martyrs. For such departures had to be honoured with such words, so that the things that were being related 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 escorted them as they sought heaven, and we have contemplated them established among the Angels and the heavenly Powers and Dominions. Moreover, we have in a certain manner heard with our ears the Lord bearing before the Father His testimony promised to them. This, therefore, is what both raises our spirit day by day and kindles us to attain the steps of so great a favour.
III. Quid enim gloriosius, quidve felicius ulli hominum poterit ex divina dignatione contingere, quam inter ipsos carnifices in ipso interitu confiteri Dominum
III. For what more glorious, or what more blessed, could befall any man from the divine favour than, amid the very executioners, in death itself, to confess the Lord
Editors' notes and page, col. 291
Footnotes
LECTIONES VARIANTES. (printed under page 141)
(a) ‹anchor: not visible in the foot image› · call in col 291
Quasi contemplati Lam. NC. 1. Ebor. Ben. Bod. 1, 2. Vat. Vet. innom.
"Quasi contemplati" (as though having beheld) Lambeth, first New College manuscript, York, Ben., first and second Bodleian manuscripts, Vatican, the old unnamed manuscript.
(printed under page 141)
(b) ‹anchor: not visible in the foot image› · call in col 291
Reddentem Lam. Ebor. NC. 1. Ben.
"Reddentem" (rendering) Lambeth, York, first New College manuscript, Ben.
(printed under page 141)
(c) ‹anchor: sensimus› · call in col 291
Similiter sensimus Bod. 2. Lam. Ebor. NC. 1. Ben.
"Similiter sensimus" (we felt likewise) second Bodleian manuscript, Lambeth, York, first New College manuscript, Ben.
(printed under page 141)
(d) ‹anchor: dignationis incendit› · call in col 291
Accendit Ben. intendit Impr.
"Accendit" (kindles) Ben.; "intendit" (spurs on) printed editions.
(printed under page 141)
Page
- running head: 291 DIVI CYPRIANI
- marginal letters: A tua charitate mercedem; B tur qualiter facta sunt; C a Quasi contemplati (variant lines, page foot); D Atheniensis, pugil nobilis (Baluze notes, page foot)
- old-edition numerals: (none)
Deum, quam inter saevientia saecularis potestatis varia et exquisita tormenta, etiam extorto et excruciato et excarnificato corpore, Christum Dei Filium, etsi recedente sed tamen libero spiritu, confiteri, quam relicto mundo coelum petisse, quam desertis hominibus inter Angelos stare, quam impedimentis omnibus saecularibus ruptis in conspectu Dei jam se liberum sistere, quam coeleste regnum sine ulla cunctatione tenere, quam collegam passionis cum Christo in Christi nomine factum fuisse, quam judicis sui divina dignatione judicem factum fuisse, quam immaculatam conscientiam de confessione nominis reportasse, quam humanis et sacrilegis legibus contra fidem non obedisse, quam veritatem voce publica contestatum fuisse, quam ipsam quae ab omnibus metuatur moriendo mortem subegisse, quam per ipsam mortem immortalitatem consecutum fuisse, quam omnibus saevitiae instrumentis excarnificatum et extortum ipsis tormentis tormenta superasse, quam omnibus dilaniati corporis doloribus robore animi reluctatum fuisse, quam sanguinem suum profluentem non horruisse, quam supplicia sua post fidem amare coepisse, quam detrimentum vitae suae putare non exisse?
God, than, amid the varied and exquisite torments of the raging secular power, even with the body racked and tortured and butchered, to confess Christ the Son of God with a spirit that is departing but nevertheless free, than to have sought heaven with the world left behind, than to stand among the Angels with men forsaken, than, with all worldly hindrances broken, to present oneself now free in the sight of God, than to hold the heavenly kingdom without any delay, than to have been made a colleague in suffering with Christ in the name of Christ, than to have been made by divine condescension the judge of one's own judge, than to have brought back an unstained conscience from the confession of the name, than not to have obeyed human and sacrilegious laws against the faith, than to have borne witness to the truth with public voice, than by dying to have subdued death itself, which is feared by all, than through death itself to have attained immortality, than, butchered and racked by all the instruments of cruelty, to have overcome torments by the torments themselves, than to have struggled back with strength of mind against all the pains of a mangled body, than not to have shuddered at one's own blood flowing forth, than to have begun to love one's punishments after the faith, than to count it a loss to one's life not to have departed from it?
IV. Ad hoc enim praelium quasi quadam tuba Evangelii sui nos excitat Dominus dicens: Qui plus diligit patrem aut matrem quam me, non est me dignus; et qui plus diligit animam suam quam me, non est me dignus; qui non tollit crucem suam et sequitur me, non est me dignus
IV. For to this battle the Lord rouses us, as if with a kind of trumpet of His Gospel, saying: He who loves father or mother more than Me is not worthy of Me; and he who loves his own soul more than Me is not worthy of Me; he who does not take up his cross and follow Me is not worthy of Me
Editors' notes and page, col. 292
Footnotes
(e) ‹anchor: not visible in the foot image› · call in col 292
Saevientes Lam. Ebor. NC. 1.
"Saevientes" (raging) Lambeth, York, first New College manuscript.
(printed under page 141)
(f) ‹anchor: not visible in the foot image› · call in col 292
Excruciato corpore Lam. Ebor. NC. 1. Bod. 1. 2.
"Excruciato corpore" (with tortured body) Lambeth, York, first New College manuscript, first and second Bodleian manuscripts.
(printed under page 141)
(g) ‹anchor: not visible in the foot image› · call in col 292
Excoriatum Lam. Bod. 2. Ebor.
"Excoriatum" (flayed) Lambeth, second Bodleian manuscript, York.
(printed under page 141)
(h) ‹anchor: exisse› · call in col 292
Vixisse Vat. Bod. 2. Vicisse Ver. Ben.
"Vixisse" (to have lived) Vatican, second Bodleian manuscript. "Vicisse" (to have conquered) Verona, Ben.
(printed under page 141)
(i) ‹anchor: diligit animam› · call in col 292
Sic Ben. omittit Oxon.
So Ben.; the Oxford edition omits it.
STEPH. BALUZII NOTAE. (Baluze, lemma "Pastos et saginatos", from p. 140) · col 291
(continued) corpus, ut saginatus in poenam carius pereat. Mos olim erat, ut annotat Holstenius ad Acta sanctarum Perpetuae et Felicitatis, eos qui vel poenae causa ad gladiatorium vel venatorium ludum dati essent, aut sponte se iisdem addicerent, saginari prius a magistris ludi, ut habiliores ac valentiores producerentur. Apud T. Livium, lib. V, scriptum est saginare plebem populares suos ut jugulentur. Tacitus in libro II Historiarum: Ibi militibus Vitellius paratos cibos et gladiatoriam saginam dividebat. Hieronymus in libro II adversus Jovinianum: Athletas, quorum vita et ars sagina est. Q. Curtius, lib. IX: Intererat epulis Dionysius Atheniensis, pugil nobilis, et ob eximiam virtutem virium a rege promotus et gratus. Invidi malignique increpabant per seria et ludum saginati corporis sequi inutilem belluam. Vide Cassianum lib. VI, cap. 7, de institutis renuntiantium.
(Baluze, lemma "II. — Prosequendi") · col 291 II.—412 Prosequendi. Ita nos restituimus, secuti auctoritatem vetusti codicis Remigiani, cum antea legeretur personandi. Et certe nostra lectio semper melior apparebit.
II. — 412 "Prosequendi" (of pursuing). So we have restored it, following the authority of the old manuscript of St Remigius, whereas before "personandi" (of sounding forth) was read. And certainly our reading will always appear the better.
(Baluze, lemma "Perhibentem") · col 291 Perhibentem. Codex Fuxensis, Perhibentem atque reddentem.
"Perhibentem" (bearing). The Foix manuscript: "Perhibentem atque reddentem" (bearing and rendering).
(Baluze, lemma "III. — In ipso interitu") · col 291 to col 292 III.—In ipso interitu. In editione Manutii, cui prima editio istius epistolae debetur, et in editionibus quae postea secutae sunt legitur interritum. Quod cum vir doctissimus Dionysius Petavius existimaret esse mendosum, censuit in notis ad Themistium reponi debere inter ictus. Quae conjectura videbatur ei loco admodum convenire; eamque ego valde probabam, praesertim cum ea confirmari posse videretur auctoritate etiam Cypriani, qui scribit in epistola LIV, pag. 71, sub ictu mortis, in Epistola LXV, p. 115, sub ictu passionis, ut apud Pontium quoque diaconum in Vita ejus, in epistola LXXXI, pag. 165, sub ictu agonis, et in calce libri adversus Demetrianum, pag. 224, sub ipso exitu vitae. Verum, inventa semel vera lectione, non opus est uti conjecturis. Lectionem autem a me restitutam reperi in eodem libro Remigiano. Eamdem habuisse Anglos in suis codicibus, satis constat.
III. — "In ipso interitu" (at the very moment of death). In Manutius's edition, to which the first edition of this letter is owed, and in the editions that followed, one reads "interritum" (undaunted). Since the most learned Denis Petau thought this corrupt, he judged in his notes on Themistius that "inter ictus" (amid the blows) should be restored. This conjecture seemed to him to suit the place very well, and I strongly approved it, especially since it seemed it could be confirmed by the authority of Cyprian himself, who writes in Letter LIV, p. 71, "under the blow of death", in Letter LXV, p. 115, "under the blow of the passion", as also in the deacon Pontius in his Life, in Letter LXXXI, p. 165, "under the blow of the contest", and at the end of the book Against Demetrianus, p. 224, "at the very exit of life". But once the true reading has been found, there is no need to use conjectures. The reading I have restored I found in the same Remigian book. That the English editors had the same in their manuscripts is well established.
(Baluze, lemma "Quam judicis.... fuisse") · col 292 Quam judicis.... fuisse. Segmentum istud deest in tribus antiquis codicibus, in Remigiano nimirum, in Divionensi et in Sorbonico.
"Quam judicis.... fuisse." This segment is missing in three old manuscripts, namely the Remigian, the Dijon and the Sorbonne manuscripts.
(Baluze, lemma "Non exisse") · col 292 Non exisse. Id est, non excessisse a vita. Ipse Cyprianus in libro de Mortalitate, pag. 254, Pati timetis, exire non vultis. Hinc exitus pro morte saepe apud eumdem Cyprianum.
"Non exisse" (not to have gone out). That is, not to have departed from life. Cyprian himself in the book On Mortality, p. 254: "You fear to suffer, you do not want to go out." Hence "exitus" (going out) for death, often in the same Cyprian.
(Baluze, lemma "IV. — Et qui plus diligit animam") · col 292 IV.—Et qui plus diligit animam. Haec, quae exstant in editione Manutii, et desunt in Morelliana, Pamelius consilio potius quam auctoritate praetermisit, quia non reperiuntur, ut ille ait, neque in graecis neque in latinis codicibus. Sed ego in emendandis Cypriani operibus non quaero quid reperiatur in graecis et latinis exemplaribus sacrorum Bibliorum, sed quid Cyprianus scripserit. Extat autem haec sententia in duobus antiquis codicibus sancti Remigii Remensis, in Sorbonico et in Fuxensi, id est in omnibus fere codicibus antiquis. Etenim sex tantum epistolae istius antiqua exemplaria habui. Exstat etiam in quatuor antiquis codicibus laudatis in editione Anglicana.
IV. — "Et qui plus diligit animam" (and he who loves his life more). These words, which stand in Manutius's edition and are missing in Morel's, Pamelius left out by his own judgement rather than on authority, because, as he says, they are found neither in the Greek nor in the Latin manuscripts. But in correcting Cyprian's works I do not ask what is found in the Greek and Latin copies of the Holy Bible, but what Cyprian wrote. And this sentence stands in two old manuscripts of St Remigius of Reims, in the Sorbonne and in the Foix manuscript, that is, in almost all the old manuscripts; for I had only six old copies of this letter. It stands also in four old manuscripts cited in the English edition.
(printed under page 141)
Page
- running head: DIVI CYPRIANI 292
- marginal letters: A Deum, quam inter saevientia; B mortem immortalitatem consecutum; C (none visible in this column); D Divionensi et in Sorbonico (in Baluze's notes at page foot)
- old-edition numerals: (none)
(Matth. X, 37). Et iterum: Beati qui persecutionem passi fuerint propter justitiam; ipsorum enim est regnum caelorum. Beati eritis cum vos persecuti fuerint et odio habuerint. Gaudete et exultate. Sic enim et prophetas persecuti sunt, qui ante vos fuerunt, patres eorum (Matth. V, 10, 12). Et iterum: Quoniam ante reges et potestates stabitis, et tradet frater fratrem ad mortem, et pater filium; et qui perseveraverit usque ad finem, hic salvus erit (Matth. X, 18, 21, 22). Et: Vincenti dabo sedere super thronum meum, sicut et ego vici et sedi super thronum patris mei (Apocal., III, 21). Sed et Apostolus: Quis nos separabit a charitate Christi? Pressura, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? sicut scriptum est: qui propter te interficimur tota die, aestimati sumus velut oves victimae, sed in iis omnibus supervincimus pro eo qui nos dilexit (Rom. VIII, 35, 57).
(Matt. 10:37). And again: Blessed are those who have suffered persecution for the sake of righteousness, for theirs is the kingdom of heaven. Blessed will you be when they have persecuted you and held you in hatred. Rejoice and exult. For so also did their fathers persecute the prophets who were before you (Matt. 5:10, 12). And again: Since you will stand before kings and authorities, and brother will hand over brother to death, and father son; and whoever has persevered to the end, he will be saved (Matt. 10:18, 21, 22). And: To him who conquers I will grant to sit upon My throne, just as I too conquered and sat upon the throne of My Father (Rev. 3:21). But the Apostle also says: Who will separate us from the love of Christ? Affliction, or distress, or persecution, or famine, or nakedness, or peril, or the sword? As it is written: who for Thy sake are killed all the day long, we are reckoned as sheep for sacrifice; but in all these things we more than conquer through Him Who loved us (Rom. 8:35, 37).
V. Haec et hujusmodi cum in Evangelio collata perlegamus, et quasi faces quasdam ad inflammandam fidem Dominicis vocibus suppositas nobis sentiamus, hostes veritatis jam non tantum non perhorrescimus, sed et provocamus, et inimicos Dei jam hoc ipso quod non cessimus vicimus, et nefarias contra
V. Since we read through these and suchlike things gathered together in the Gospel, and feel, as it were, torches set beneath us by the Lord's words to kindle our faith, we not only no longer dread the enemies of the truth, but we even challenge them, and by this very fact, that we have not yielded, we have already conquered the enemies of God, and have subdued the wicked laws against
Editors' notes and page, col. 293
Footnotes
LECTIONES VARIANTES. (printed under page 142)
(a) ‹anchor: not visible in the foot image› · call in col 293
Patiuntur Lam. Ebor. NC. 1.
"Patiuntur" (they suffer) Lambeth, York, first New College manuscript.
(printed under page 142)
(b) ‹anchor: not visible in the foot image› · call in col 293
Beati estis Bod. 1.
"Beati estis" (blessed are you) first Bodleian manuscript.
(printed under page 142)
(c) ‹anchor: not visible in the foot image› · call in col 293
Sic Lam. Ebor. NC. 1 Oderint Oxon.
So Lambeth, York, first New College manuscript; "Oderint" (they may hate) Oxford edition.
(printed under page 142)
(d) ‹anchor: not visible in the foot image› · call in col 293
Praesides Bod. 1. 2. Lam. Ebor. NC. 1.
"Praesides" (governors) first and second Bodleian manuscripts, Lambeth, York, first New College manuscript.
(printed under page 142)
(e) ‹anchor: not visible in the foot image› · call in col 293
Paulus Lam. Ebor. NC. 1. Ben.
"Paulus" (Paul) Lambeth, York, first New College manuscript, Ben.
(printed under page 142)
(f) ‹anchor: not visible in the foot image› · call in col 293
Perlegimus Oxon.
"Perlegimus" (we read through) Oxford edition.
(printed under page 142)
(g) ‹anchor: non cessimus vicimus› · call in col 293
Vincimus Lam. Ebor. NC. 1. Bod. 2.
"Vincimus" (we conquer) Lambeth, York, first New College manuscript, second Bodleian manuscript.
(printed under page 142)
(h) ‹anchor: not visible in the foot image› · call in col 293
Civitatem leges Ver.
"Civitatem leges" (the city, the laws) Verona manuscript.
(printed under page 142)
(i) ‹anchor: not visible in the foot image› · call in col 293
Fudisse Oxon.
"Fudisse" (to have poured out) Oxford edition.
(printed under page 142)
Page
- running head: EPISTOLA XXVI.
- marginal letters: A (Matth. X, 37). Et iterum; B victimae, sed in iis omnibus; C (apparatus area, between the Lectiones variantes and the heading of Baluze's notes); D Supervincimus. Cum viderem pro hac voce, quae (in the editors' notes, apparatus area)
- old-edition numerals: 36 after Quoniam
- other: ligature doubt raised by the check (text not changed): caelorum | coelorum
veritatem leges subegimus. Et si nondum nostrum s⟨a⟩nguinem fudimus, sed fundere parati sumus, nemo hanc dilationis nostrae moram clementiam judicet, quae nobis officit, quae impedimentum gloriae facit, quae coelum differt, quae gloriosum Dei conspectum inhibet. In hujusmodi enim certamine, et in hujusmodi, ubi decertat fides, praelio, mora martyres non distulisse, vera clementia est. Pete ergo, Cypriane charissime, ut nos gratia sua Dominus magis ac magis in dies singulos quosque uberius atque propensius et armet et illustret et viribus potentiae suae firmet ac roboret, et quasi optimus imperator, milites suos, quos usque adhuc in castris carceris exercuti et probavit, producat jam ad propositi certaminis campum. Porrigat nobis arma divina, illa tela quae nesciunt vinci, loricam justitiae quae nunquam solet rumpi, clypeum fidei qui non potest perforari, galeam salutis quae non potest frangi, et gladium spiritus, qui non consuevit vulnerari. Cui enim magis haec ut pro nobis petat mandare debemus, quam tam glorioso episcopo, ut hostiae destinati petant auxilium de sacerdote?
the truth. And if we have not yet shed our blood, but are ready to shed it, let no one judge this delay of our postponement to be clemency, which hinders us, which creates an obstacle to glory, which puts off heaven, which withholds the glorious sight of God. For in a contest of this kind, and in a battle of this kind, where faith contends, not to have held back the martyrs by delay is true clemency. Ask, therefore, most dear Cyprian, that the Lord by His grace may more and more, on each and every day, more abundantly and more readily both arm and illumine us, and strengthen and fortify us with the powers of His might, and, like the best of commanders, may now lead out His soldiers, whom up to now He has trained and tested in the camp of the prison, to the field of the contest set before them. May He hold out to us divine arms, those weapons which do not know how to be conquered: the breastplate of righteousness, which is never wont to be broken; the shield of faith, which cannot be pierced; the helmet of salvation, which cannot be shattered; and the sword of the spirit, which is not accustomed to be wounded. For to whom ought we rather to entrust these things, that he may ask for them on our behalf, than to so glorious a bishop, so that those appointed as victims may seek help from the priest?
VI. Ecce aliud gaudium nostrum, quod in officio
VI. Behold another joy of ours, that in the duty
Editors' notes and page, col. 294
Footnotes
(j) ‹anchor: not visible in the foot image› · call in col 294
Certamine ubi decertat fides Lam. Ebor. NC. 1. Ben.
"Certamine ubi decertat fides" (in the contest where faith fights it out) Lambeth, York, first New College manuscript, Ben.
(printed under page 142)
(k) ‹anchor: not visible in the foot image› · call in col 294
Martyres praelio non Lam. Ebor. NC. 1. Ben.
"Martyres praelio non" (martyrs ... not in battle) Lambeth, York, first New College manuscript, Ben.
(printed under page 142)
(l) ‹anchor: not visible in the foot image› · call in col 294
Liberius Lam. Ebor. NC. 1.
"Liberius" (more freely) Lambeth, York, first New College manuscript.
(printed under page 142)
(m) ‹anchor: not visible in the foot image› · call in col 294
Probet ac formet Lam. Ebor. NC. 1. Ben.
"Probet ac formet" (may test and shape) Lambeth, York, first New College manuscript, Ben.
(printed under page 142)
(n) ‹anchor: not visible in the foot image› · call in col 294
Qua optimus Ver. Quia Vat.
"Qua optimus" (by which the best) Verona; "Quia" (because) Vatican.
(printed under page 142)
(o) ‹anchor: not visible in the foot image› · call in col 294
Galea — frangi omittit Oxon.
The Oxford edition omits "Galea — frangi" (the helmet ... to be broken).
(printed under page 142)
(p) ‹anchor: hostiae destinati› · call in col 294
Destinatae Ver. Ben.
"Destinatae" (destined, feminine) Verona, Ben.
STEPH. BALUZII NOTAE. (Baluze, lemma "Odio habuerint") · col 293 Odio habuerint. Ita vetus codex Remigianus, Sorbonicus, Divionensis, Gratianopolitanus et Fuxensis. Ita etiam editio Manutiana.
"Odio habuerint" (shall have hated). So the old Remigian manuscript, the Sorbonne, Dijon, Grenoble and Foix manuscripts. So too Manutius's edition.
(Baluze, lemma "Patres eorum") · col 293 Patres eorum. Haec desunt in codice Remigiano et in Fuxensi.
"Patres eorum" (their fathers). These words are missing in the Remigian manuscript and in the Foix.
(Baluze, lemma "Potestates") · col 293 Potestates. Idem libri veteres habent praesides.
"Potestates" (authorities). The same old books have "praesides" (governors).
(Baluze, lemma "Victimae") · col 293 Victimae. Ita etiam in epistola ad Fortunatum de Exhortatione Martyrii, cap. 6, et lib. III Testimoniorum, cap. 18. At tres codices nostri et quinque in editione Anglicana laudati praeferunt occisionis, Fuxensis jugulationis. Vulgata editio Epistolae Pauli ad Romanos occisionis. Sic etiam citat sanctus Augustinus, lib. I Retractat., cap. 7, et lib. IV de Doctrina christiana, cap. 20. Item Primasius. Vide annotationes Erasmi in hunc locum Pauli.
"Victimae" (of a victim). So too in the letter to Fortunatus On the Exhortation to Martyrdom, chapter 6, and in book III of the Testimonies, chapter 18. But three of our manuscripts and five cited in the English edition show "occisionis" (of slaughter), the Foix manuscript "jugulationis" (of butchery). The Vulgate edition of Paul's Letter to the Romans has "occisionis". So too St Augustine cites it, Retractations book I, chapter 7, and On Christian Doctrine book IV, chapter 20. Likewise Primasius. See Erasmus's annotations on this passage of Paul.
(Baluze, lemma "Supervincimus") · col 293 to col 294 Supervincimus. Cum viderem pro hac voce, quae latina non est, scriptum esse speramus in codice Remigiano veteri, in Gratianopolitano et in Divionensi, tum etiam in quinque quorum variae lectiones exstant in editione Anglicana, huc valde inclinabat animus ut vocem minime latinam expungerem, eam quae latina est substituerem, praesertim cum ea exstet in Vulgata editione Epistolae sancti Pauli ad Romanos, et illa quoque utatur sanctus martyr in libro de Exhortatione Martyrii ad Fortunatum. Verum, cum viderem illum posuisse supervincimus in libro III Testimoniorum, cap. 18, eamque vocem retentam esse a Tertulliano in Scorpiace et a sancto Augustino, lib. IV de Doctrina christiana, cap. 20, et lib. II de Civitate Dei, cap. 25, tum etiam in epistola Evodii ad Augustinum, existimavi nihil esse mutandum. Sic in Psalmis saepe legitur supersperavi; apud Tertullianum, in libro de Poenitentia, superscenditur; apud Symmachum, lib. I, Epist. 56, superpingo; apud Sidonium, lib. IX, Epist. 3, superinsuicis. Heic interim admonendum est codicem Veronensem habere supervincimus in libro ad Fortunatum, non vero speramus.
"Supervincimus" (we more than conquer). When I saw that in place of this word, which is not Latin, "speramus" (we hope) was written in the old Remigian manuscript, in the Grenoble and the Dijon, and also in five whose variant readings stand in the English edition, my mind leaned strongly towards striking out the un-Latin word and substituting the Latin one, especially since that stands in the Vulgate edition of St Paul's Letter to the Romans, and the holy martyr also uses it in the book On the Exhortation to Martyrdom to Fortunatus. But when I saw that he had put "supervincimus" in book III of the Testimonies, chapter 18, and that the word was kept by Tertullian in the Scorpiace and by St Augustine, On Christian Doctrine book IV, chapter 20, and City of God book II, chapter 25, and also in the letter of Evodius to Augustine, I judged that nothing should be changed. So in the Psalms one often reads "supersperavi"; in Tertullian, in the book On Penance, "superscenditur"; in Symmachus, book I, Letter 56, "superpingo"; in Sidonius, book IX, Letter 3, "superinsuicis". Here meanwhile it should be noted that the Verona manuscript has "supervincimus" in the book to Fortunatus, not "speramus".
(Baluze, lemma "V. — Provocamus") · col 294 V.— Provocamus, id est, ultro nos offerimus persecutoribus, mori optantes, ut fecerant olim martyres Lugdunenses et Viennenses apud Eusebium. Tertullianus in libro ad Scapulam: Denique, cum omni saevitia vestra concertamus, etiam ultro erumpentes. Vide Acta passionis sancti Stephani Papae et martyris in ipso initio. Et tamen publica temporis illius disciplina prohibebat ne quis ultro se offerret, cum hoc Scriptura divina prohibeat, ut legitur in Actibus proconsularibus de martyrio Cypriani; quia non temeritas sed fides et modestia coronatur, 413 ut legitur in epistola ecclesiae Smyrnaeorum apud Eusebium, ex versione Rufini. Deinde Mensurius episcopus Carthaginensis istud ita severe prohibuit ut etiam honorari prohibuerit Christianos qui se offerrent persecutionibus non comprehensi, uti pluribus dictum a nobis est ad caput undecimum Lactantii de Mortibus Persecutorum. Vide etiam sanctum Ambrosium, sive quis alius auctor est (cap. 37) Officiorum, et concilium Eliberitanum, canone 60, et Rigaltium ad Epistolam IV Cypriani.
V. — "Provocamus" (we challenge), that is, we offer ourselves of our own accord to the persecutors, longing to die, as the martyrs of Lyons and Vienne had once done, in Eusebius. Tertullian in the book To Scapula: "In short, we contend with all your cruelty, even bursting forth of our own accord." See the Acts of the passion of St Stephen, Pope and martyr, at the very beginning. And yet the public discipline of that time forbade anyone to offer himself of his own accord, "since divine Scripture forbids this", as one reads in the Proconsular Acts of Cyprian's martyrdom; "because not rashness but faith and modesty is crowned", 413 as one reads in the letter of the church of Smyrna in Eusebius, in Rufinus's version. Later Mensurius, bishop of Carthage, forbade this so severely that he even forbade honouring Christians who offered themselves to persecution without being arrested, as we have said at greater length on the eleventh chapter of Lactantius On the Deaths of the Persecutors. See also St Ambrose, or whoever else is the author, (chap. 37) of the Offices, and the council of Elvira, canon 60, and Rigault on Cyprian's Letter IV.
(Baluze, lemma "Fundere") · col 294 Fundere. Haec est lectio veteris libri Remigiani, certe optima. Sic etiam habent tres libri veteres laudati in editione Anglicana.
"Fundere" (to pour out). This is the reading of the old Remigian book, certainly the best. So too three old books cited in the English edition have it.
(Baluze, lemma "Nemo hanc") · col 294 Nemo hanc. Idem codex Remigianus: Nemo hanc dilectionem nostram more dementiae judicet.
"Nemo hanc" (let no one ... this). The same Remigian manuscript: "Nemo hanc dilectionem nostram more dementiae judicet" (let no one judge this love of ours as a kind of madness).
(Baluze, lemma "Quae impedimentum gloriae facit") · col 294 Quae impedimentum gloriae facit. Istud deest in eodem codice Remigiano.
"Quae impedimentum gloriae facit" (which makes a hindrance to glory). This is missing in the same Remigian manuscript.
(Baluze, lemma "Exercuit et probavit") · col 294 Exercuit et probavit. Codex Divionensis et recentior Remigianus, et probavit et probat. In illis autem omittitur vox exercuit.
"Exercuit et probavit" (has trained and tested). The Dijon manuscript and the more recent Remigian: "et probavit et probat" (both has tested and tests). In them, moreover, the word "exercuit" is omitted.
(Baluze, lemma "Galeam salutis") · col 294 Galeam salutis. Istud addidimus ex vetusto Remigiano, auctoritatem quoque secuti quinque veterum exemplarium Anglicanorum.
"Galeam salutis" (the helmet of salvation). We added this from the old Remigian manuscript, following also the authority of five old English copies.
(printed under page 142)
Page
- running head: …PISTOLA XXVI. 294 (left part of running head cut off at image edge)
- marginal letters: A tra veritatem leges; B arma divina; C (beside the heading of Baluze's notes, not in the text block); D (beside "nensis istud ita severe" in Baluze's notes, not in the text block)
- old-edition numerals: (none) in the text block; a bold 413 appears in Baluze's notes after "coronatur,"
episcopatus tui, licet interim a fratribus pro temporis conditione distractus es, tamen non defuisti, quod litteris confessores frequenter corroborasti, quod etiam sumptus necessarios de tuis laboribus justis praebuisti, quod in omnibus te praesentem quodammodo semper exhibuisti, quod in nulla officii tui parte quasi aliquis desertor claudicasti. Sed quod nos ad majorem laetitiam robustius provocavit tacere non possumus, quin omni vocis nostrae testimonio prosequamur. Animadvertimus enim te congruente censura et eos digne objurgasse qui, immemores delictorum suorum, pacem a presbyteris per absentiam tuam festinata et praecipiti cupiditate extorsissent, et illos qui sine respectu Evangelii sanctum Domini canibus et margaritas porcis profana facilitate donassent, cum grande delictum, et per totum pene orbem incredibili vastatione grassatum, non oporteat nisi, ut ipse scribis, caute moderateque tractari, consultis omnibus episcopis, presbyteris, diaconibus, confessoribus, et ipsis stantibus laicis, ut in tuis litteris et ipse testaris; ne, dum volumus importune ruinis subvenire, alias majores ruinas videamur parare: ubi enim divinus sermo relinquitur, si tam facile peccantibus venia praestetur? Fovendi sunt sane ipsorum animi et ad
of your episcopate, although for the time being you have been separated from the brethren because of the condition of the times, nevertheless you have not been lacking, in that you have frequently strengthened the confessors by letters, in that you have also supplied necessary expenses from your own just labours, in that in all things you have always shown yourself present in a certain manner, in that in no part of your office have you limped like some deserter. But what has more strongly roused us to greater joy we cannot keep silent, without accompanying it with every testimony of our voice. For we have observed that with fitting censure you have worthily rebuked both those who, unmindful of their own sins, had extorted peace from the presbyters during your absence with hasty and headlong eagerness, and those who without regard for the Gospel had given the holy thing of the Lord to dogs and pearls to swine with profane readiness, since a great offence, and one that has spread through almost the whole world with incredible devastation, ought not to be dealt with except, as you yourself write, cautiously and moderately, after all the bishops, presbyters, deacons, confessors, and the laity themselves who have stood firm have been consulted, as you yourself also testify in your letter; lest, while we wish unseasonably to come to the aid of the ruins, we should seem to be preparing other, greater ruins: for where is the divine word left, if pardon is so easily granted to those who sin? Their minds must certainly be cherished and towards
Editors' notes and page, col. 295
Footnotes
LECTIONES VARIANTES. (printed under page 143)
(a) ‹anchor: not visible in the foot image› · call in col 295
Provocasti Lam. Ebor. NC. 1. Bod. 2.
"Provocasti" (you challenged) Lambeth, York, first New College manuscript, second Bodleian manuscript.
(printed under page 143)
(b) ‹anchor: not visible in the foot image› · call in col 295
Extorsisse dicuntur Lam. Ebor. Bod. 2. NC. 1.
"Extorsisse dicuntur" (they are said to have extorted) Lambeth, York, second Bodleian manuscript, first New College manuscript.
(printed under page 143)
(c) ‹anchor: not visible in the foot image› · call in col 295
Prona Ver.
"Prona" (ready) Verona manuscript.
(printed under page 143)
(d) ‹anchor: ubi enim divinus› · call in col 295
Divini metus Lam. Ebor. Bod. 1. NC. 1.
"Divini metus" (fear of God) Lambeth, York, first Bodleian manuscript, first New College manuscript.
(printed under page 143)
(e) ‹anchor: sane ipsorum› · call in col 295
Lapsorum Vat.
"Lapsorum" (of the lapsed) Vatican manuscript.
(printed under page 143)
(f) ‹anchor: not visible in the foot image› · call in col 295
Impudens contulit Vat.
"Impudens contulit" (shamelessly conferred) Vatican manuscript.
(printed under page 143)
(g) ‹anchor: not visible in the foot image› · call in col 295
Subjectio: Hoc est Lam. Ebor.
"Subjectio: Hoc est" (submission: that is) Lambeth, York.
(printed under page 143)
(h) ‹anchor: not visible in the foot image› · call in col 295
Sed de suo actu Bod. 1.
"Sed de suo actu" (but from his own conduct) first Bodleian manuscript.
(printed under page 143)
(i) ‹anchor: not visible in the foot image› · call in col 295
Hoc impresso Ver.
"Hoc impresso" (this being pressed) Verona manuscript.
(printed under page 143)
(j) ‹anchor: not visible in the foot image› · call in col 295
Sanis corporibus, sed aegris medicus dabitur Lam. Ebor. 2. NC. 1.
"Sanis corporibus, sed aegris medicus dabitur" (a physician will be given not to healthy bodies but to the sick) Lambeth, second York manuscript, first New College manuscript.
(printed under page 143)
Page
- running head: 295 DIVI CYPRIANI (cut off at the right edge)
- marginal letters: A episcopatus tui, licet interim; B fana facilitate donassent; C beside the Lectiones variantes (between the footnote columns); D beside the Baluze note line "libri veteres, per impatientiam"
- old-edition numerals: (none)
maturitatis suae tempus nutriendi, et de Scripturis sanctis quam ingens et supra omnia peccatum commiserint instruendi. Nec hoc animentur quia multi sunt; sed hoc ipso magis reprimantur quia non pauci sunt, Nihil ad extenuationem delicti numerus impudens valere consuevit, sed pudor, sed modestia, sed patientia, sed disciplina, sed humilitas atque subjectio, sed alienum de se expectasse judicium, sed alienam de suo sustinuisse sententiam. Hoc est quod poenitentiam probat; hoc est quod impresso vulneri inducit cicatricem; hoc est quod dejectae mentis ruinas erigit et attollit, quod ardentem delictorum aestuantium vaporem restinguit et finit. Non enim quae sanorum sunt corporum medicus aegris dabit, ne importunus cibus tempestatem valetudinis saevientis non reprimat, sed accendat; scilicet ne quod potuisset maturius jejunio extenuari, per impatientiam longius pasta cruditate producat.
the time of their maturity nourished, and instructed from the holy Scriptures how great a sin, and one above all others, they have committed. Let them not take courage from this, that they are many; but let them rather be checked by this very fact, that they are not few. A shameless number has never been wont to avail anything towards the extenuation of an offence, but shame, but modesty, but patience, but discipline, but humility and submission, but to have awaited the judgement of another concerning oneself, but to have borne the sentence of another concerning one's own case. This is what proves penitence; this is what draws a scar over the wound that has been inflicted; this is what raises up and lifts the ruins of a cast-down mind, what quenches and ends the burning heat of seething offences. For the physician will not give to the sick the things that belong to healthy bodies, lest untimely food should not check but inflame the storm of a raging illness; that is, lest what could have been reduced sooner by fasting he should, through impatience, prolong further by feeding the indigestion.
VII. Eluendae sunt igitur impio sacrificio manus inquinatae operibus bonis, et nefario cibo ora misera polluta poenitentiae sunt verae sermonibus expianda, et in secretis cordis fidelis novellandus et consecrandus est animus. Crebri poenitentium gemitus audiantur: non semel tantum, sed
VII. Hands defiled by the impious sacrifice must therefore be washed clean by good works, and wretched mouths polluted by unholy food must be expiated by words of true penitence, and in the secret places of a faithful heart the mind must be renewed and consecrated. Let the frequent groans of penitents be heard: not once only, but
Editors' notes and page, col. 296
Footnotes
(k) ‹anchor: not visible in the foot image› · call in col 296
Saevientis omitt. Lam. NC. 1. Ebor.
Lambeth, first New College manuscript and York omit "saevientis" (raging).
(printed under page 143)
(l) ‹anchor: not visible in the foot image› · call in col 296
Attenuante sanari Lam. Bod. 1, 2. NC. 1. Attenuari Ver.
"Attenuante sanari" (to be healed as [the fever] lessens) Lambeth, first and second Bodleian manuscripts, first New College manuscript. "Attenuari" (to be lessened) Verona.
(printed under page 143)
(m) ‹anchor: not visible in the foot image› · call in col 296
Videatur produci Lam. Ebor. Bod. 1, 2. Ben. Manut.
"Videatur produci" (seems to be prolonged) Lambeth, York, first and second Bodleian manuscripts, Ben., Manutius.
(printed under page 143)
(n) ‹anchor: not visible in the foot image› · call in col 296
Malis Ben. Lam. Ebor. NC. 1.
"Malis" (by evils) Ben., Lambeth, York, first New College manuscript.
(printed under page 143)
(o) ‹anchor: not visible in the foot image› · call in col 296
Misera omittit. Lam. NC. 2. Ben.
Lambeth, second New College manuscript and Ben. omit "misera" (wretched).
(printed under page 143)
(p) ‹anchor: not visible in the foot image› · call in col 296
Patienter addit. NC. 1. Veris sermonibus Lam. Ebor. NC. 1. Ben.
The first New College manuscript adds "patienter" (patiently). "Veris sermonibus" (with true words) Lambeth, York, first New College manuscript, Ben.
(printed under page 143)
(q) ‹anchor: consecrandus est animus› · call in col 296
Novellandus est animus Lam. Bod. 1, 2. Ebor. NC. 1. Ben
"Novellandus est animus" (the mind must be renewed) Lambeth, first and second Bodleian manuscripts, York, first New College manuscript, Ben.
STEPH. BALUZII NOTAE. (Baluze, lemma "VI. — Licet interim") · col 295 VI.—Licet interim. In eodem vetusto codice Remigiano legitur, licet inter initia fratribus pro temporis conditione destrictis, haud dubie pro distractis. Ita etiam quinque codices Anglicani.
VI. — "Licet interim" (although meanwhile). In the same old Remigian manuscript one reads "licet inter initia fratribus pro temporis conditione destrictis" (although at the beginning, the brethren being, by the condition of the time, "destricti"), without doubt for "distractis" (distracted). So too five English manuscripts.
(Baluze, lemma "Te congruente censura") · col 295 Te congruente censura. Idem codex Remigianus, tua congruente censura eos digne. Ita etiam recentior Remigianus et Compendiensis.
"Te congruente censura" (you agreeing in judgement). The same Remigian manuscript: "tua congruente censura eos digne" (with your fitting judgement, [rebuked] them worthily). So too the more recent Remigian and the Compiègne manuscripts.
(Baluze, lemma "Eos objurgasse") · col 295 Eos objurgasse. Respicit hic locus ad Epistolam XXII, in qua agitur de pace quam quidam turbulenti sibi datam aiebant a confessoribus et martyribus. Quae res magnam invidiam conflaverat Cypriano, quia id aiebat factam esse contra disciplinam ecclesiasticam. Vide etiam Epist. XIV.
"Eos objurgasse" (to have rebuked them). This passage looks back to Letter XXII, which deals with the peace that certain troublemakers said had been given them by the confessors and martyrs. This had stirred up great ill will against Cyprian, because he said it had been done against church discipline. See also Letter XIV.
(Baluze, lemma "Per absentiam tuam") · col 295 Per absentiam tuam. Editio Manutiana et quatuor libri veteres, per impatientiam. Utraque lectio potest esse bona.
"Per absentiam tuam" (through your absence). Manutius's edition and four old books: "per impatientiam" (through impatience). Either reading can be good.
(Baluze, lemma "Canibus") · col 295 Canibus. Haec vox itemque vox porcis desunt in omnibus libris veteribus.
"Canibus" (to dogs). This word, and likewise the word "porcis" (to swine), are missing in all the old books.
(Baluze, lemma "Stantibus laicis") · col 295 Stantibus laicis. Id est laicis qui constantes fuerant in confessione nominis, qui non cesserant tormentis, qui non sacrificaverunt idolis. Inde in Epistola sequenti scriptum est Ecclesiam esse constitutam etiam in stantibus. Vide etiam Epistolam XXX.
"Stantibus laicis" (lay people who stood). That is, lay people who had been steadfast in confessing the Name, who had not given way to torments, who did not sacrifice to idols. Hence in the following letter it is written that the Church is established in those also who stood. See also Letter XXX.
(Baluze, lemma "Ubi enim") · col 295 Ubi enim. Vetus Remigianus: Ibi enim divinus metus relinquitur cum tam facile peccantibus venia praestatur. Vocem metus habent etiam aliquot alii libri veteres.
"Ubi enim" (for where). The old Remigian: "Ibi enim divinus metus relinquitur cum tam facile peccantibus venia praestatur" (for there the fear of God is abandoned, when pardon is so easily granted to sinners). Several other old books also have the word "metus" (fear).
(Baluze, lemma "Et de Scripturis instruendi") · col 295 Et de Scripturis instruendi. Haec desunt in tribus antiquis codicibus.
"Et de Scripturis instruendi" (and to be instructed from the Scriptures). These words are missing in three old manuscripts.
(Baluze, lemma "Quia multi sunt") · col 295 to col 296 Quia multi sunt. Tertullianus in initio libri de Pudicitia: Quasi non facilius sit errare cum pluribus, quando veritas cum paucis ametur. Hieronymus in dialogo adversus Pelagianos: Multitudo sociorum numquam te catholicum, sed haereticum esse demonstrabit. Nam, ut idem alibi ait, peccantium multitudo non quaerit errori patrocinium. Seneca in libro de Vita beata cap. 2: Non tam bene cum rebus humanis agitur ut meliora pluribus placeant. Argumentum pessimi turba est. Idem lib. I de Clementia, cap. 21: Fecit enim consuetudinem peccandi multitudo peccantium. Quintilianus, lib. I, cap. 6: Unde enim tantum boni ut pluribus quae vera sunt placeant? Ovidius, lib. I de Arte amandi: Pleraque sunt semper deteriora bonis. Matthaeus Bossus in disputatione, quae est de Gaudio: Levitatis et pessimi erroris auctor semper est turba. Et Cicero in initio libri Tusculanarum quaestionum: Ad vitia consentiens multitudo. Annotat Nonius Marcellus antiquos paucorum numerum posuisse pro bonis, sicut et multorum pro malis. T. Livius lib. XXI: Pauci ac optimus quisque Hannoni assentiebantur.
"Quia multi sunt" (because they are many). Tertullian at the beginning of the book On Modesty: "As if it were not easier to err with the many, since truth is loved with the few." Jerome in the Dialogue against the Pelagians: "A multitude of companions will never show you to be a Catholic, but a heretic." For, as the same says elsewhere, "the multitude of sinners does not seek a defence for error". Seneca in the book On the Happy Life, chapter 2: "Human affairs are not so well ordered that the better things please the majority. The crowd is the proof of the worst." The same, On Clemency book I, chapter 21: "For the multitude of sinners has made sinning a custom." Quintilian, book I, chapter 6: "For whence so much good, that what is true should please the majority?" Ovid, The Art of Love book I:
"Most things are always worse than the good." Matteo Bosso in the disputation On Joy: "The crowd is always the author of fickleness and the worst error." And Cicero at the beginning of the book of Tusculan Disputations: "The multitude agreeing to vices." Nonius Marcellus notes that the ancients put "the few" for the good, as "the many" for the bad. T. Livy, book XXI: "The few, and all the best men, agreed with Hanno." (Baluze, lemma "Valere") · col 296 Valere. Haec vox non habetur in editione Morelliana, et deest etiam in quinque codicibus antiquis. Pro ea autem vetus Remigianus praefert proficere.
"Valere" (to avail). This word is not in Morel's edition and is missing also in five old manuscripts. In its place the old Remigian shows "proficere" (to profit).
(Baluze, lemma "Patientia") · col 296 Patientia. Quidam codices habent poenitentia, facili et multum obvio errore, uti monuimus ad Epistolam XVII, pag. 405. Codex Gratianopolitanus et editio Morellii habent sapientia.
"Patientia" (patience). Some manuscripts have "poenitentia" (penance), by an easy and very common error, as we pointed out on Letter XVII, p. 405. The Grenoble manuscript and Morel's edition have "sapientia" (wisdom).
(Baluze, lemma "Dejectae mentis ruinas") · col 296 Dejectae mentis ruinas. Vetus Remigianus, declives et trementes ruinas erigit et extollit.
"Dejectae mentis ruinas" (the ruins of a downcast mind). The old Remigian: "declives et trementes ruinas erigit et extollit" (raises and lifts up sliding and trembling ruins).
(Baluze, lemma "Vaporem restinguit") · col 296 Vaporem restinguit. Tres libri veteres habent extinguit: Congruas escas medicus aegris dat. Non enim, etc.
"Vaporem restinguit" (quenches the heat). Three old books have "extinguit" (extinguishes): "The physician gives suitable food to the sick. For not", etc.
(printed under page 143)
Page
- running head: DIVI CYPRIANI 296
- marginal letters: A ‹maturitatis suae tempus nutriendi›; B ‹valetudinis saevientis non reprimat›; C ‹beside variant o, Misera omittit (in the apparatus)›; D ‹beside Levitatis et pessimi erroris (in the Baluze notes)›
- old-edition numerals: 87 after patientia
iterum fideles ex oculis lacrymae profundantur, ut illi ipsi oculi qui male simulachra conspexerunt, quae illicita commiserant, satisfacientibus Deo fletibus deleant. Non est nisi patientia morbis necessaria. Luctantur cum suo dolore qui languent, et ita demum sperant sanitatem, si tolerantia superarint dolorem; infidelis enim cicatrix quam cito festinans medicus induxit, et ad quemlibet casum medela rescinditur; si non fideliter de ipsa tarditate remedia praestentur: cito rursus in incendium flamma revocatur, nisi totius ignis, etiam usque ad extremam scintillam, materia restinguatur; ut merito hujusmodi homines sciant sibi etiam de ipsa mora magis consuli et fideliora necessariis dilationibus remedia praestari. Caeterum, ubi erit quod custodia squalidi carceris includuntur qui Christum confitentur, si sine periculo fidei sunt qui negaverunt? ubi quod in nomine Dei catenarum ambitu vinciuntur, si sine communicatione non sunt qui confessionem Dei non retinuerunt? ubi quod detenti martyres gloriosas animas ponunt, si qui dereliquerunt fidem periculorum et delictorum suorum non sentiunt magnitudinem? Quod si nimiam impatientiam praeferunt et intolerabili festinatione communicationem exposcunt, frustra querula ista et invidiosa ac nihil adversus veritatem valentia jactant petulanti et infreno ore convicia, quandoquidem licuerit illis suo jure retinere quod nunc sua sponte quaesita necessitate coguntur postulare. Fides enim quae potuit Christum confiteri,
again let faithful tears be poured from the eyes, so that those very eyes which wrongly looked upon the images may, with weeping that makes satisfaction to God, wipe out the unlawful things they had committed. Nothing but patience is necessary for diseases. Those who are sick struggle with their own pain, and only then hope for health if by endurance they have overcome the pain; for an untrustworthy scar, which a hurrying physician has quickly drawn over, is torn open at any mishap whatever, and the cure with it, if remedies are not faithfully supplied out of the very slowness: quickly the flame is called back again into a blaze, unless the fuel of the whole fire, even to the last spark, is quenched; so that such men may rightly know that they are better provided for even by the very delay, and that more trustworthy remedies are furnished by necessary postponements. Besides, where will be the meaning of it that those who confess Christ are shut up in the custody of a squalid prison, if those who have denied Him are without peril to their faith? where the meaning of it that they are bound in the circle of chains in the name of God, if those who have not held fast the confession of God are not without communion? where the meaning of it that martyrs held in custody lay down glorious lives, if those who have forsaken the faith do not feel the magnitude of their perils and sins? But if they display excessive impatience and demand communion with intolerable haste, in vain do they hurl with petulant and unbridled mouth these querulous and spiteful reproaches, which avail nothing against the truth, since it was permitted them by their own right to keep what they are now compelled to ask for, by a necessity they sought of their own accord. For the faith which was able to confess Christ,
Editors' notes and page, col. 297
Footnotes
[The page foot also carries the printer's signature line "PATROL. IV. S. CYPRIAN." and the gathering number "10"; these are not notes.] LECTIONES VARIANTES. (printed under page 144)
(a) ‹anchor: not visible in the foot image› · call in col 297
Satisfacientes Lam. Ebor. 1. NC. 1. Ben.
"Satisfacientes" (making satisfaction) Lambeth, first York manuscript, first New College manuscript, Ben.
(printed under page 144)
(b) ‹anchor: not visible in the foot image› · call in col 297
Extinguitur Vat.
"Extinguitur" (is extinguished) Vatican manuscript.
(printed under page 144)
(c) ‹anchor: not visible in the foot image› · call in col 297
Cui non Lam. Ebor. NC. 1. Ben.
"Cui non" (to whom not) Lambeth, York, first New College manuscript, Ben.
(printed under page 144)
(d) ‹anchor: not visible in the foot image› · call in col 297
Praestentur. Incendium flammae Lam. Ebor. NC. 1. Lamina revocatur Ver.
"Praestentur. Incendium flammae" (let them be granted. The burning of the flame) Lambeth, York, first New College manuscript. "Lamina revocatur" (the [red-hot] plate is called back) Verona manuscript.
(printed under page 144)
(e) ‹anchor: not visible in the foot image› · call in col 297
Caeterum ubi erit quod judicia patiuntur, quod carcere includuntur Lam. Ebor. NC. 1. Bod. 2. Ben.
"Caeterum ubi erit quod judicia patiuntur, quod carcere includuntur" (but where will it be that they suffer trials, that they are shut in prison) Lambeth, York, first New College manuscript, second Bodleian manuscript, Ben.
(printed under page 144)
(f) ‹anchor: not visible in the foot image› · call in col 297
Dei renuerunt Lam. Ebor. NC. 1. Manut.
"Dei renuerunt" (they refused ... of God) Lambeth, York, first New College manuscript, Manutius.
(printed under page 144)
(g) ‹anchor: martyres gloriosas› · call in col 297
Ubi qui detenti gloriosas, Lam. Ebor. NC. 1. Manut.
"Ubi qui detenti gloriosas" (where those who, held in custody, ... glorious) Lambeth, York, first New College manuscript, Manutius.
(printed under page 144)
(h) ‹anchor: impatientiam praeferunt› · call in col 297
Praeferunt minimam patientiam Ben. Vat. Lam. Ebor. Bod. 1, 2. NC. 2. Impatientiam prae se ferunt Oxon.
"Praeferunt minimam patientiam" (display the least patience) Ben., Vatican, Lambeth, York, first and second Bodleian manuscripts, second New College manuscript. "Impatientiam prae se ferunt" (make a show of impatience) Oxford edition.
(printed under page 144)
(i) ‹anchor: quaesita necessitate› · call in col 297
Nunc necessitate Lam. Ebor. NC. 1.
"Nunc necessitate" (now by necessity) Lambeth, York, first New College manuscript.
(printed under page 144)
Page
- running head: 297 EPISTOLA XXVI (cut off at the right edge of the image; presumably XXVII)
- marginal letters: A iterum fideles ex oculis lacrymae; B dia squalidi carceris includuntur; C postulare. Fides enim quae potuit; D (beside the right column's notes, below the text block)
- old-edition numerals: (none)