Cyprianus, Epistolae XXII-LI

[The foot crop of col 315 also shows the first line of an editor's ARGUMENTUM in the text area ("Argumentum. — Monetur clerus Carthaginensis ut ..."); it is not a footnote and runs above the crop, so it is not set here.] LECTIONES VARIANTES. (printed under page 151)

(a) ‹anchor: not visible in the foot image› · call in col 315

Ut in eo Bod. 1.

"Ut in eo" (that in it) first Bodleian manuscript.

(printed under page 151)

(b) ‹anchor: not visible in the foot image› · call in col 315

Rufus Lam.

"Rufus" Lambeth.

(printed under page 151)

(c) ‹anchor: not visible in the foot image› · call in col 315

Episcopis Bod. 1.

"Episcopis" (to the bishops) first Bodleian manuscript.

(printed under page 151)

(d) ‹anchor: not visible in the foot image› · call in col 315

Diaconi Ar. Lam. Ebor. NC. 2.

"Diaconi" (deacons) Ar., Lambeth, York, second New College manuscript.

(printed under page 151)

(e) ‹anchor: not visible in the foot image› · call in col 316

Transferre Neap.

"Transferre" (to transfer) Naples manuscript.

(printed under page 151)

(f) ‹anchor: not visible in the foot image› · call in col 316

Lectori nostro Lam. Bod. 2.

"Lectori nostro" (to our reader) Lambeth, second Bodleian manuscript.

(printed under page 151)

(g) ‹anchor: not visible in the foot image› · call in col 316

Una fide Lin. Bod. 1. Fidea NC. 1. Una flda.

"Una fide" (with one faith) Lin., first Bodleian manuscript. "Fidea" first New College manuscript. "Una flda" [sic].

STEPH. BALUZII NOTAE. (Baluze, lemma "VIII. — Episcopis vicinis", from p. 150) · col 315

(continued) cumbere ut provideant ne quid ea capiat detrimenti. Itaque ex compacto Romam profecti, non vero convocati a clero Romano, ut putavit Baronius, Synodum cum presbyteris et diaconis urbicis celebraverunt, ut firmato consilio, quemadmodum scribit in epistola XL Cyprianus, quid circa personam eorum observari deberet consensu omnium statueretur. Hinc collegit Baronius Concilium eo tempore habitum a clero Romano. Ego non contradico quin eo tempore habitum sit Romae Concilium. Certum quippe est Concilium esse cum episcopi congregati in causa religionis consulunt in commune. Et tamen R. P. Harduinus aliter sensit. Concilii enim istius nullam mentionem facit in sua Conciliorum editione, quamvis Binius et Labbeus illud posuissent in suis. Sed quod ait Simon Starovolscius Concilium illud a clero Romano congregatum fuisse ad requisitionem D. Cypriani, merum commentum est.

(Baluze, lemma "In suspenso") · col 315 In suspenso. Sic emendavit Morellius pro eo quod antea legebatur in suspendio. Unus liber meus habet voto suspenso.

"In suspenso" (in suspense). So Morel corrected it, in place of what was read before, "in suspendio" (in hanging). One book of mine has "voto suspenso" (with desire held in suspense).

(Baluze, lemma "Moras possunt") · col 315 Moras possunt. Codex Gratianopolitanus, qui foris possunt dilectionem sustinere. Vetustiores editiones, foris possunt dilatione sustineri.

"Moras possunt" (can [bear] delays). The Grenoble manuscript: "qui foris possunt dilectionem sustinere" (who outside can sustain love). The older editions: "foris possunt dilatione sustineri" (can be sustained outside by delay).

(Baluze, lemma "Nobis tamen") · col 315 Nobis tamen. Codex sancti Dionysii Remensis: Nos autem anxie curavimus.

"Nobis tamen" (to us, however). The manuscript of St Denis of Reims: "Nos autem anxie curavimus" (but we have taken anxious care).

(Baluze, lemma "Optamus") · col 315 Optamus. Unus codex meus vetus habet: Opto te, frater carissime ac sanctissime, semper bene valere et nostri meminisse. Gratianopolitanus: Opto te, gloriosissime ac beatissime Papa, semper in Domino bene valere.

"Optamus" (we wish). One old manuscript of mine has: "I wish you, dearest and most holy brother, good health always, and that you remember us." The Grenoble manuscript: "I wish you, most glorious and most blessed Pope, good health always in the Lord."

(Baluze, lemma "Epist. XXXII") · col 315 to col 316 Epist. XXXII. — Haec Epistola in editione Spirensi, in codice Fossatensi, in vetere Compendiensi, in Pithoeano, in Beccensi, in uno Victorino, et in Michaelino inscribitur Epistola prima ad Romanos, in vetere Victorino, in Laetiensi, in Metensi sancti Arnulphi, et in fragmentis Bigotianis: Epistola Cypriani ad Romanos. Melius in recentiore Remigiano et in Divionensi; Epistola beati Cypriani presbyteris et diaconibus Carthaginis. Unus meus vetus: Ad clerum Carthaginensem de his quae ad confessores et clerum Romanum scripserat et de eorum rescriptis. At in alio meo vetere ita scriptum est: Ad presbyteros et diaconos Romae consistentes. In veteri editione Veneta: Ad presbyteros Romae consistentes. Codex Remensis sancti Dionysii: Presbyteris et diaconibus fratribus Romae consistentibus. Ex quodam ergo simili codice emersit lectio Rembolti, Erasmi, et Morellii, quae habet: Presbyteris et diaconibus Romae consistentibus. Pamelius voces Romae consistentibus expunxit, quia ipsi ex ipso contextu constabat non ad Romanum sed ad Carthaginensem clerum has litteras dirigi.

Letter XXXII. — This letter is headed "First Letter to the Romans" in the Speyer edition, the Saint-Maur-des-Fossés manuscript, the old Compiègne, Pithou's, the Bec, one St Victor and the Mont-Saint-Michel manuscripts; "Cyprian's Letter to the Romans" in the old St Victor, the Liessies, the Metz manuscript of St Arnulf and the Bigot fragments. Better, in the more recent Remigian and the Dijon: "Letter of blessed Cyprian to the presbyters and deacons of Carthage". One old manuscript of mine: "To the clergy of Carthage, about what he had written to the confessors and the Roman clergy and about their replies". But in another old one of mine is written: "To the presbyters and deacons living at Rome". In the old Venetian edition: "To the presbyters living at Rome". The Reims manuscript of St Denis: "To the presbyters and deacons, brothers living at Rome". From some similar manuscript, then, came the reading of Rembolt, Erasmus and Morel, which has: "To the presbyters and deacons living at Rome". Pamelius struck out the words "living at Rome", because it was clear to him from the context itself that this letter was addressed not to the Roman but to the Carthaginian clergy.

(Baluze, lemma "Innotescant") · col 316 Innotescant. Haec lectio est optima, eamque praeferunt aliquot libri veteres et editiones. At aliam, id est innotescatis, habent etiam aliquot libri veteres et editio Spirensis, tum etiam vetus Veneta. Est autem ea quoque optima. Vide notas ad librum Agobardi de insolentia Judaeorum.

"Innotescant" (that they may become known). This reading is excellent, and several old books and editions show it. But several old books, the Speyer edition and the old Venetian also have another, namely "innotescatis" (that you may become known). And that too is excellent. See the notes on Agobard's book On the Insolence of the Jews.

(Baluze, lemma "De per. episcopis") · col 316 De per. episcopis. Codex sancti Arnulphi: Sed et si qui peregrini episcopi.

"De per. episcopis" (on visiting bishops). The manuscript of St Arnulf: "Sed et si qui peregrini episcopi" (but also if any visiting bishops).

(Baluze, lemma "Et ad suos") · col 316 Et ad suos. Reliqua istius Epistolae desunt in eodem codice sancti Arnulphi, et in eorum loco positum est prolixum fragmentum Epistolae XXXI, pag. 42, ab his verbis, vobis sententiam nostram dilucida, usque ad, martyrii honorem.

"Et ad suos" (and to their own). The rest of this letter is missing in the same manuscript of St Arnulf, and in its place is put a long fragment of Letter XXXI, p. 42, from the words "vobis sententiam nostram dilucida" as far as "martyrii honorem".

(Baluze, lemma "Saturo lectori") · col 316 Saturo lectori. In editione Manutii legitur Saturo semper lectori, in codice sancti Dionysii Remensi et in Lamoniano, Satyro collegae lectori. Verum hae lectiones non sunt bonae.

"Saturo lectori" (to Saturus the reader). In Manutius's edition one reads "Saturo semper lectori" (to Saturus, ever reader); in the Reims manuscript of St Denis and in the Lamoignon, "Satyro collegae lectori" (to Satyrus, colleague, reader). But these readings are not good.

(Baluze, lemma "Una et fida") · col 316 Una et fida. Ita ferme vetera exemplaria. Quaedam tamen habent una fide. Ex quo fortassis colligi posset veram esse lectionem Rembolti, qui edidit una fidei consensio. Hanc vero lectionem retinuerunt Erasmus, Morellius, et Pamelius. Rigaltius mutavit. Mutationem Rigaltii approbavit editio Anglicana. Ego vero eorum opinioni lubenter accedo. Quippe istic non agitur (continues)

"Una et fida" (one and faithful). So, almost, the old copies. Some, however, have "una fide" (with one faith). From which it might perhaps be gathered that the true reading is Rembolt's, who printed "una fidei consensio" (one agreement of faith). This reading Erasmus, Morel and Pamelius kept. Rigault changed it. The English edition approved Rigault's change. And I willingly join their opinion. For there is no question here (continues)

(printed under page 151)

[The foot images show only the lower part of Baluze's notes. Any variant readings, and the upper lines of Baluze's notes in both columns, lie above the crop and are not set here.] STEPH. BALUZII NOTAE (continued). (Baluze, end of a note, lemma above the crop) · col 317

(continued) [...] mant codices Carnotensis et sancti Arnulphi.

(Baluze, lemma "Quando convenire") · col 317 Quando convenire. In codice Fuxensi scriptum est, quando in unum, permittente Domino, venerimus.

"Quando convenire" (when to come together). In the Foix manuscript is written "quando in unum, permittente Domino, venerimus" (when, the Lord permitting, we have come together).

(Baluze, lemma "Epist. XXXIII. — I. Presbyteris .... universae") · col 317 Epist. XXXIII. —I. Presbyteris .... universae. Sic etiam in Epistola sequenti. In margine libri impressi Nicolai Fabri ita scriptum est: Ad presbyteros et diaconos et plebem universam Hipponensem. Ex quo colligi posset hanc Epistolam fuisse encyclicam et missam fuisse ad omnes ecclesias Africanas, eas saltem quae constitutae erant in provincia proconsulari.

Letter XXXIII. — I. "Presbyteris .... universae" (to the presbyters ... to the whole [people]). So too in the following letter. In the margin of Nicolas Fabri's printed book is written: "To the presbyters and deacons and the whole people of Hippo." From which it might be gathered that this letter was encyclical and was sent to all the African churches, at least those situated in the proconsular province.

(Baluze, lemma "Ordinationibus clericis") · col 317 Ordinationibus clericis. Haec est vera lectio. Quidam tamen antiqui codices habent clericorum, sed per speciem emendationis. Etenim in illis scriptum primo fuit clericis, et emendatio posita est supra lineam. In Gratianopolitano et in veteri editione Veneta legitur: In ordinandis clericis. Codex sancti Arnulphi: De ordinandis clericis.

"Ordinationibus clericis" (in clerical ordinations). This is the true reading. Some old manuscripts, however, have "clericorum" (of clerics), but by way of correction; for in them "clericis" was written first, and the correction was put above the line. In the Grenoble manuscript and in the old Venetian edition one reads: "In ordinandis clericis" (in ordaining clerics). The manuscript of St Arnulf: "De ordinandis clericis" (on ordaining clerics).

(Baluze, lemma "Solemus vos ante consulere") · col 317 Solemus vos ante consulere. Ista disciplina tumubique recepta erat ut episcopi neminem in clerum adsciscerent nisi cum consensu cleri et plebis; idque semper servabatur, nisi magna aliqua causa subesset festinandi. Quare mirum non est episcopum Romanum qui Novatianum ordinavit presbyterum, cum id fieri clerus universus multique ex populo justam ob hoc causam repugnarent, ab omnibus, ut lib. VI. cap. 31, Hist. eccles. scribit Rufinus, specialem gratiam poposcisse ut sibi hoc de isto uno concederetur. Fuit igitur specialis gratia concessa episcopo a clero et a plebe ut Novatianum ordinaret presbyterum. Et tamen Baronius mirum in modum laudans istic modestiam admirandam Summi Pontificis, cujus cum auctoritas in Ecclesia summa esset, tamen non pro animi arbitrio sed fratrum consensu solitus cuncta facere, quos sibi renitentes videret, non vi ulla aut potestate cogeret, sed submisso animo exoraret. Rhetoricatur istic Baronius, et mores illorum temporum accommodans, ut solet, ad nostros, ad facilitatem boni istius Papae refert specialem gratiam ei factam a clero et plebe, ut manifeste patet ex ea historia. In rebus historicis non speciem expositionis quaerimus, sed fidem, ut utar verbis Quintiliani.

"Solemus vos ante consulere" (we are accustomed to consult you beforehand). This discipline was then everywhere received, that bishops admitted no one to the clergy except with the consent of clergy and people; and it was always observed, unless some great reason for haste lay behind. Hence it is no wonder that the Roman bishop who ordained Novatian presbyter, since the whole clergy and many of the people opposed its being done, for just cause, "asked of all", as Rufinus writes in Church History book VI, chapter 31, "as a special favour, that this be granted him in the case of this one man". It was therefore a special favour granted to the bishop by clergy and people, that he might ordain Novatian presbyter. And yet Baronius, praising here in wondrous fashion the admirable modesty of the Supreme Pontiff, says that although his authority in the Church was supreme, he was nevertheless accustomed to do all things not at his own will but with the consent of the brethren, and those he saw resisting him he did not compel by any force or power but entreated with humble mind. Baronius is playing the rhetorician here, and, fitting the ways of those times to ours, as he usually does, he ascribes to the good nature of that Pope the special favour done him by clergy and people, as plainly appears from that history. In historical matters we seek not a show of exposition but trustworthiness, to use Quintilian's words.

(Baluze, lemma "Aurelius.... adolescens") · col 317 Aurelius.... adolescens. Hinc constat hunc Aurelium esse diversum ab eo cujus mentio facta est in Epistola XXII, pag. 31.

"Aurelius.... adolescens" (Aurelius ... a young man). From this it is clear that this Aurelius is different from the one mentioned in Letter XXII, p. 31.

(Baluze, lemma "Deo carus") · col 317 Deo carus. Ita omnia fere vetera exemplaria. In duobus tamen legitur Deo suo carus. Quod Rigaltio melius arrisit. Ego puto aliam lectionem esse meliorem.

"Deo carus" (dear to God). So almost all the old copies. In two, however, one reads "Deo suo carus" (dear to his God), which pleased Rigault better. I think the other reading is better.

(Baluze, lemma "In annis novellus") · col 317 to col 318 In annis novellus. Mirum non est Aurelium, qui is- [lines at the top of col 318 above the crop] [...] mus apud Victorem Vitensem lib. V cap. 9, plurimos in ea ecclesia lectores infantulos fuisse sub episcopo Eugenio.

"In annis novellus" (young in years). It is no wonder that Aurelius, who [...] [lines above the crop] [...] in Victor of Vita, book V, chapter 9, that there were very many child readers in that church under bishop Eugenius.

(Baluze, lemma "In cursu") · col 318 In cursu. Ita editiones Morellii et Rigaltii. Angli posuerunt incursu, unica dictione, uti scriptum est in codice sancti Arnulphi et in Carnotensi. Vetus codex ecclesiae sancti Martini Turonensis habet excursu, Corbeiensis ex cursu. Rigaltius retinuit lectionem quae duo vocabula constituit. Et tamen in observationibus suis aliam praetulit, excursum aiens significare prolusionem ad fortius certamen, quod probat auctoritate Vegetii. Cyprianus in libro de Lapsis, pag. 182, ait perfectionis incursu; pro quo codex Fuxensis habet impetu. Incursus alibi quidvis aliud significat, si vera est lectio veterum codicum et veterum editionum epitomes Victoris de Caesaribus, in quibus legitur Augustum, dolore permotum ob exercitum amissum trans Rhenum, cerebri vario incursu parietem pulsasse. Sed haec lectio non placuit Andreae Schotto, qui, insuperhabita ea auctoritate, reposuit incussu. Certum autem est Augustum ea clade adeo consternatum fuisse ut per continuos menses barba capilloque submisso, caput interdum foribus illideret.

"In cursu" (in the course). So the editions of Morel and Rigault. The English editors put "incursu" (in the onset), as one word, as it is written in the manuscript of St Arnulf and in the Chartres one. The old manuscript of the church of St Martin of Tours has "excursu", the Corbie "ex cursu". Rigault kept the reading that makes two words. And yet in his observations he preferred the other, saying that "excursus" means a prelude to a fiercer fight, which he proves by the authority of Vegetius. Cyprian in the book On the Lapsed, p. 182, says "perfectionis incursu" (by the onset of perfection), for which the Foix manuscript has "impetu". "Incursus" elsewhere means something quite different, if the reading of the old manuscripts and old editions of Victor's Epitome On the Caesars is true, in which one reads that Augustus, overcome with grief for the army lost across the Rhine, beat his head against the wall "with a varied onset of the brain". But this reading did not please Andreas Schott, who, setting that authority aside, restored "incussu" (by striking). It is certain, however, that Augustus was so dismayed by that disaster that for months on end, letting his beard and hair grow, he sometimes dashed his head against the doors.

(Baluze, lemma "Passionis") · col 318 Passionis. Ita omnes libri veteres et omnes editiones ante Rigaltianam. Nescio autem unde ille acceperit vocem confessionis, quam istic posuit.

"Passionis" (of the passion). So all the old books and all the editions before Rigault's. I do not know where he got the word "confessionis" (of confession), which he put here.

(Baluze, lemma "Quoties") · col 318 Quoties. In veteribus libris saepissime scriptum videmus quotiens et totiens, etiam in iis qui continent Opera sancti Cypriani. Cum autem viderem tantum consensum veterum in retinenda scriptura illa, facile adducebar ut ego quoque ita scriberem. Abstinui tamen, ratus veram esse observationem Dionysii Lambini, viri doctissimi, qui in annotationibus suis ad orationem Ciceronis pro P. Quintio monuit debere semper scribi quoties et toties, errorem vero eorum qui posuerunt quotiens et totiens ortum esse ex consuetudine qua utebantur antiquissimi Romani, qui interdum notabant vocalem e, si longa esset, linea tenui et non ita longa, hoc modo, quotiēs, totiēs, hincque factum esset ut indocti scriptores librarii, cum existimarent lineolam illam vicem obtinere litterae n, scripserint quotiens et totiens. Addit autem Lambinus hanc scripturam jampridem tacito omnium consensu ejectam et explosam esse. Vide etiam quae de hoc argumento scripsit Antonius Augustinus, lib. II Emendationum, cap. 6.

"Quoties" (as often as). In old books we very often see "quotiens" and "totiens" written, even in those that contain the Works of St Cyprian. When I saw so great an agreement of the ancients in keeping that spelling, I was easily led to write so myself. I refrained, however, judging true the observation of Denis Lambin, a most learned man, who in his annotations on Cicero's speech For P. Quinctius pointed out that "quoties" and "toties" should always be written, and that the error of those who put "quotiens" and "totiens" arose from a custom of the most ancient Romans, who sometimes marked the vowel e, if it was long, with a thin and not very long line, thus: quotiēs, totiēs; and hence it came about that unlearned copyists, thinking that little line stood for the letter n, wrote "quotiens" and "totiens". Lambin adds that this spelling has long since been thrown out and hissed off by the tacit consent of all. See also what Antonio Agustín wrote on this subject, Emendations book II, chapter 6.

(Baluze, lemma "Prompt. ac fortis") · col 318 Prompt. ac fortis. Hanc lectionem reperi in undecim codicibus antiquis. Alia habet fortissimus ac promptissimus.

"Prompt. ac fortis" (most ready and brave). I found this reading in eleven old manuscripts. Another has "fortissimus ac promptissimus" (bravest and readiest).

(printed under page 152)

LECTIONES VARIANTES.

VARIANT READINGS.

a De ordinationibus Bod. 1. Ordinandis Pem. Corb. Ordinationibus clericorum Bod. 3. NC. 2. Lin.

a "De ordinationibus" ("concerning ordinations"), Bod. 1. "Ordinandis" ("those to be ordained"), Pem., Corb. "Ordinationibus clericorum" ("ordinations of clerics"), Bod. 3, NC. 2, Lin.

b Probatus est Voss. 2. Et in Deo Oxon.

b "Probatus est" ("has been proved"), Voss. 2. "Et in Deo" ("and in God"), Oxon.

c Virtute Lem. Ebor. Lin. Bod. 1.

c "Virtute" ("in virtue"), Lem., Ebor., Lin., Bod. 1.

d Vicit excursu Corb.

d "Vicit excursu" ("conquered in the sally"), Corb.

e Repugnavit Lam. Lin.

e "Repugnavit" ("fought back"), Lam., Lin.

STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

de doctrina fidei, sed de bono disciplinae. Reinharto tamen magis placuit editio Remboldi. Illam confirmant codices Carnotensis et sancti Arnulphi.

… not of the doctrine of the faith, but of the good of discipline. Reinhart, however, preferred Rembolt's edition. That reading is confirmed by the manuscripts of Chartres and of Saint-Arnoul.

Quando convenire. In codice Fuxensi scriptum est, quando in unum, permittente Domino, venerimus.

When … to come together. In the Foix manuscript it is written, when, the Lord permitting, we shall have come together into one.

Epist. xxxiii. — I. Presbyteris .... universae. Sic etiam in Epistola sequenti. In margine libri impressi Nicolai Fabri ita scriptum est : Ad presbyteros et diaconos et plebem universam Hipponensem. Ex quo colligi posset hanc Epistolam fuisse encyclicam et missam fuisse ad omnes ecclesias Africanas, eas saltem quae constitutae erant in provincia proconsulari.

Letter XXXIII. — I. To the presbyters … the whole. So also in the following Letter. In the margin of Nicolas Le Fèvre's printed book this is written: To the presbyters and deacons and the whole people of Hippo. From this it might be gathered that this Letter was encyclical and was sent to all the African churches, at least to those which were established in the proconsular province.

Ordinationibus clericis. Haec est vera lectio. Quidam tamen antiqui codices habent clericorum, sed per speciem emendationis. Etenim in illis scriptum primo fuit clericis, et emendatio posita est supra lineam. In Gratianopolitano et in veteri editione Veneta legitur : In ordinandis clericis. Codex sancti Arnulphi : De ordinandis clericis.

Clerical ordinations. This is the true reading. Some ancient manuscripts, however, have of clerics, but by way of an emendation. For in them clerical was written first, and the emendation was placed above the line. In the Grenoble manuscript and in the old Venetian edition one reads: In clerics to be ordained. The manuscript of Saint-Arnoul: Concerning clerics to be ordained.

Solemus vos ante consulere. Ista disciplina tumubique recepta erat ut episcopi neminem in clerum adsciscerent nisi cum consensu cleri et plebis; idque semper servabatur, nisi magna aliqua causa subesset festinandi. Quare mirum non est episcopum Romanum qui Novatianum ordinavit presbyterum, cum id fieri clerus universus multique ex populo justam ob hoc causam repugnarent, ab omnibus, ut lib. vi. cap. 31, Hist. eccles. scribit Rufinus, specialem gratiam poposcisse ut sibi hoc de isto uno concederetur. Fuit igitur specialis gratia concessa episcopo a clero et a plebe ut Novatianum ordinaret presbyterum. Et tamen Baronius mirum in modum laudans istic modestiam admirandam Summi Pontificis, cujus cum auctoritas in Ecclesia summa esset, tamen non pro animi arbitrio sed fratrum consensu solitus cuncta facere, quos sibi renitentes videret, non vi ulla aut potestate cogeret, sed submisso animo exoraret. Rhetoricatur istic Baronius, et mores illorum temporum accommodans, ut solet, ad nostros, ad facilitatem boni istius Papae refert specialem gratiam ei factam a clero et plebe, ut manifeste patet ex ea historia. In rebus historicis non speciem expositionis quaerimus, sed fidem, ut utar verbis Quintiliani.

We are accustomed to consult you beforehand. This discipline was then received everywhere, that bishops should admit no one into the clergy except with the consent of the clergy and people; and this was always observed, unless some great cause for haste were present. Wherefore it is not surprising that the Roman bishop who ordained Novatian presbyter, when the whole clergy and many of the people resisted its being done, for a just cause, asked of all, as Rufinus writes in book VI, chapter 31, of the Church History, for a special favour, that this be granted him in the case of this one man. It was therefore a special favour granted to the bishop by the clergy and by the people, that he might ordain Novatian presbyter. And yet Baronius here praises in wondrous fashion the admirable modesty of the Supreme Pontiff, who, though his authority in the Church was supreme, was nevertheless accustomed to do all things not at his own pleasure but with the consent of the brethren; those whom he saw resisting him he did not compel by any force or power, but entreated with humble mind. Baronius is playing the rhetorician here, and, fitting the manners of those times to our own, as is his way, he attributes to the good nature of that Pope the special favour done him by the clergy and people, as plainly appears from that history. In historical matters we seek not the appearance of an exposition but its credibility, to use the words of Quintilian.

Aurelius.... adolescens. Hinc constat hunc Aurelium esse diversum ab eo cujus mentio facta est in Epistola xxii, pag. 31.

Aurelius … a young man. Hence it is clear that this Aurelius is different from the one of whom mention is made in Letter XXII, page 31.

Deo carus. Ita omnia fere vetera exemplaria. In duobus tamen legitur Deo suo carus. Quod Rigaltio melius arrisit. Ego puto aliam lectionem esse meliorem.

Dear to God. So almost all the old copies. In two, however, one reads dear to his God. This pleased Rigault better. I think the other reading is better.

In annis novellus. Mirum non est Aurelium, qui istic dicitur in annis novellus et adolescens, factum fuisse lectorem in ecclesia Carthaginensi, cum videamus apud Victorem Vitensem lib. V cap. 9, plurimos in ea ecclesia lectores infantulos fuisse sub episcopo Eugenio.

Young in years. It is not surprising that Aurelius, who is here called young in years and a young man, was made a lector in the church of Carthage, since we see in Victor of Vita, book V, chapter 9, that very many lectors in that church under Bishop Eugenius were little children.

In cursu. Ita editiones Morellii et Rigaltii. Angli posuerunt incursu, unica dictione, uti scriptum est in codice sancti Arnulphi et in Carnotensi. Vetus codex ecclesiae sancti Martini Turonensis habet excursu, Corbeiensis ex cursu. Rigaltius retinuit lectionem quae duo vocabula constituit. Et tamen in observationibus suis aliam praetulit, excursum aiens significare prolusionem ad fortius certamen, quod probat auctoritate Vegetii. Cyprianus in libro de Lapsis, pag. 182, ait perfectionis incursu ; pro quo codex Fuxensis habet impetu. Incursus alibi quidvis aliud significat, si vera est lectio veterum codicum et veterum editionum epitomes Victoris de Caesaribus, in quibus legitur Augustum, dolore permotum ob exercitum amissum trans Rhenum, cerebri vario incursu parietem pulsasse. Sed haec lectio non placuit Andreae Schotto, qui, insuperhabita ea auctoritate, reposuit incussu. Certum autem est Augustum ea clade adeo consternatum fuisse ut per continuos menses barba capilloque submisso, caput interdum foribus illideret.

In the course. So the editions of Morel and Rigault. The English editors put incursu ("in the onset"), as a single word, as it is written in the manuscript of Saint-Arnoul and in that of Chartres. The old manuscript of the church of Saint-Martin of Tours has excursu ("in the sally"), the Corbie manuscript ex cursu ("from the course"). Rigault kept the reading which makes two words. And yet in his observations he preferred the other, saying that excursus signifies a prelude to a stronger contest, which he proves by the authority of Vegetius. Cyprian, in the book On the Lapsed, page 182, says by the onset of perfection; for which the Foix manuscript has impetu ("by the impulse"). Elsewhere incursus signifies something quite different, if the reading is true of the old manuscripts and old editions of Victor's epitome On the Caesars, in which one reads that Augustus, moved with grief over the army lost beyond the Rhine, struck the wall in a wandering seizure of the brain. But this reading did not please Andreas Schott, who, setting that authority aside, restored incussu ("by striking"). It is certain, however, that Augustus was so dismayed by that disaster that for months on end, with beard and hair let grow, he would at times dash his head against the doors.

Passionis. Ita omnes libri veteres et omnes editiones ante Rigaltianam. Nescio autem unde ille acceperit vocem confessionis, quam istic posuit.

Of the passion. So all the old books and all the editions before Rigault's. I do not know, however, whence he took the word of confession, which he put here.

Quoties. In veteribus libris saepissime scriptum videmus quotiens et totiens, etiam in iis qui continent Opera sancti Cypriani. Cum autem viderem tantum consensum veterum in retinenda scriptura illa, facile adducebar ut ego quoque ita scriberem. Abstinui tamen, ratus veram esse observationem Dionysii Lambini, viri doctissimi, qui in annotationibus suis ad orationem Ciceronis pro P. Quintio monuit debere semper scribi quoties et toties , errorem vero eorum qui posuerunt quotiens et totiens ortum esse ex consuetudine qua utebantur antiquissimi Romani, qui interdum notabant vocalem e, si longa esset, linea tenui et non ita longa, hoc modo, quotiēs, totiēs, hincque factum esset ut indocti scriptores librarii, cum existimarent lineolam illam vicem obtinere litterae n, scripserint quotiens et totiens. Addit autem Lambinus hanc scripturam jampridem tacito omnium consensu ejectam et explosam esse. Vide etiam quae de hoc argumento scripsit Antonius Augustinus, lib. ii Emendationum, cap. 6.

As often as. In old books we very often see quotiens and totiens written, even in those which contain the Works of Saint Cyprian. And since I saw so great an agreement of the ancients in keeping that spelling, I was readily led to write so myself. I refrained, however, judging true the observation of Denis Lambin, a most learned man, who in his annotations on Cicero's speech for P. Quinctius advised that one should always write quoties and toties, and that the error of those who put quotiens and totiens arose from a custom of the most ancient Romans, who sometimes marked the vowel e, if it was long, with a thin and not very long line, in this way, quotiēs, totiēs; and hence it came about that unlearned copyists, thinking that little line stood in place of the letter n, wrote quotiens and totiens. Lambin adds, moreover, that this spelling has long since been cast out and rejected by the tacit consent of all. See also what Antonio Agustín wrote on this subject, book II of the Emendationes, chapter 6.

Prompt. ac fortis. Hanc lectionem reperi in undecim codicibus antiquis. Alia habet fortissimus ac promptissimus.

Most ready and most brave. I found this reading in eleven ancient manuscripts. Another has most brave and most ready.

<!-- note: the whole foot apparatus of page 152 (cols 317–318), per the column brief: the Lectiones variantes (calls a–e, a–b to col. 317's text, c–e to col. 318's) and Baluze's notes, which open mid-note, carried over from the previous page (the note on Ep. 32), and end with "Prompt. ac fortis" at the foot of col. 318. The column-section letters (B, C, D) in the gutter are omitted. The variant sigla "Lem." (c) and "Lam." (e) are set as they appear on the page; they may both be meant as "Lam.". "tum ubique" is printed run together as "tumubique" and is kept so, as printed (Q4). Ligatures æ/œ set as ae/oe. The editors' Argumentum (top of col. 317, above Ep. XXXIII §I) lies outside this foot-apparatus brief and is not set here. -->

LECTIONES VARIANTES. (printed under page 153)

(a) ‹anchor: not visible in the foot image› · call in col 319

Quam celebrantibus Lam. NC. 1, 2. Lin.

"Quam celebrantibus" (than to those celebrating) Lambeth, first and second New College manuscripts, Lin.

(printed under page 153)

(b) ‹anchor: not visible in the foot image› · call in col 319

Hodie Ebor.

"Hodie" (today) York.

(printed under page 153)

(c) ‹anchor: not visible in the foot image› · call in col 319

Auspicatus est, dum Ebor.

"Auspicatus est, dum" (he made a beginning, while) York.

(printed under page 153)