PL 4 · cols. 320–323

Cyprianus, Epistolae XXII-LI

Letter XXXIV

dilectissimi, a me et a collegis qui praesentes aderant ordinatum sciatis. Quod vos scio et libenter amplecti et optare tales in ecclesia nostra quamplurimos ordinari. Et quoniam semper gaudium properat, nec potest moras ferre laetitia, dominico legit interim nobis, id est, auspicatus est pacem dum dedicat lectionem. Vos orationibus frequenter insistite, et preces nostras vestris precibus adjuvate, ut Domini misericordia favens nobis, cito plebi suae et sacerdotem reddat incolumem et martyrem cum sacerdote lectorem. Opto vos, fratres charissimi, in Deo Patre et Christo Jesu semper bene valere.

most beloved, know as ordained by me and by the colleagues who were present. I know that you both gladly welcome this and wish that very many such men be ordained in our church. And since joy always hastens, and gladness cannot bear delays, he has meanwhile read for us on the Lord's day, that is, he has made an auspicious beginning of peace while he inaugurates the reading. Persist frequently in prayers, and aid our prayers with your prayers, that the mercy of the Lord, favouring us, may soon restore to His people both the bishop unharmed and the martyr as reader together with the bishop. I wish you, dearest brothers, always to fare well in God the Father and Christ Jesus.

EPISTOLA XXXIV.

Letter 34.

(Erasm., IV, 5. Pamel., Rigalt., Baluz., XXXIV. Paris., XXXIII. Oxon., Lips., XXXIX.)

(Erasmus, 4, 5. Pamelius, Rigault, Baluze, 34. Paris, 33. Oxford, Leipzig, 39.)

AD CLERUM ET PLEBEM, DE CELERINO LECTORE ORDINATO.

To the clergy and people, concerning Celerinus, ordained reader.

ARGUMENTI pene ejusdem est cum praecedenti, praeterquam quod multis commendet Celerini in confessione fidei constantiam. Utramque autem in secessu scriptam, ipsae contextus circumstantiae satis indicant.

It is of almost the same argument as the preceding, except that it commends at length the steadfastness of Celerinus in the confession of the faith. That both, moreover, were written in retirement, the very circumstances of the context sufficiently indicate.

I. Cyprianus presbyteris et diaconibus et plebi universae,

1. Cyprian to the presbyters and deacons and to the whole people,

Editors' notes and page, col. 320

Footnotes

(d) ‹anchor: not visible in the foot image› · call in col 320

Semper add. Pem. Voss. 2. Lam. Lin. NC. 1, 2. Et nostri meminisse Lam. NC. 1.

Pem., second Vossius manuscript, Lambeth, Lin., first and second New College manuscripts add "semper" (always). "Et nostri meminisse" (and to remember us) Lambeth, first New College manuscript.

STEPH. BALUZII NOTAE. (Baluze, lemma "II. — Non de annis suis") · col 319 II. — Non de annis suis. Virgilius lib. IX Aeneidos: Ante annos animumque gerens curamque virilem. Nazarius in panegyrico Constantini ait: Ostendisti cursum aetatis non expectandum in festinatione virtutis. Et mox de Crispo, in quo velox virtus aetatis mora non retardata pueriles annos gladiis triumphalibus occupavit. Apud Victorem Vitensem lib. V, cap. 10, mentio est duodecim clericorum infantulorum ecclesiae Carthaginiensis, quos Ariani suis blanditiis avocare non potuerunt a professione rectae fidei, et superiores suis inventi sunt annis. Gravissimis enim tormentis afflicti sunt, et tamen aetas minor non defecit in dolore. Istud ipsum versibus elegantissimis expressit vir cum antiquis comparandus Petrus Cornelius in tragoedia Cidi. Ejus verba merentur hic describi: Je suis jeune il est vrai, mais aux âmes bien nées La valeur n'attend pas le nombre des années.

II. — "Non de annis suis" (not from his years). Virgil, Aeneid book IX:

"Bearing, beyond his years, a man's spirit and a man's care." Nazarius, in the panegyric of Constantine, says: "You have shown that in the haste of virtue the course of age need not be waited for." And soon after, of Crispus: "in whom swift virtue, not held back by the delay of age, filled his boyish years with triumphal swords." In Victor of Vita, book V, chapter 10, there is mention of twelve child clerics of the church of Carthage, whom the Arians could not lure away by their blandishments from professing the right faith, "and they were found greater than their years". For they were afflicted with the heaviest torments, and yet their tender age did not fail under pain. This very thing was expressed in most elegant verses by a man to be compared with the ancients, Pierre Corneille, in the tragedy of the Cid. His words deserve to be copied here: "I am young, it is true; but in souls nobly born Valour does not wait for the tally of years." (Baluze, lemma "Ad pulpitum") · col 319 Ad pulpitum, id est tribunal ecclesiae, ut infra, Epist. XXXIV, pag. 48, dicet Cyprianus. Ambonem posterior aetas vocavit. Concilium Laodicenum can. 15 ex interpretatione Dionysii Exigui: De his qui debent in ambone, id est in pulpito, psallere. Vide Ciampinum in libro de sacris Aedificiis, p. 15, 52, et in Collectione veterum monumentorum pag. 18. Vide etiam notas nostras ad Capitularia pag. 1147.

"Ad pulpitum" (to the pulpit), that is, the tribunal of the church, as Cyprian will say below, Letter XXXIV, p. 48. A later age called it the ambo. The Council of Laodicea, canon 15, in the translation of Dionysius Exiguus: "On those who ought to sing psalms in the ambo, that is, in the pulpit." See Ciampini in the book On Sacred Buildings, pp. 15, 52, and in the Collection of Ancient Monuments, p. 18. See also our notes on the Capitularies, p. 1147.

(Baluze, lemma "Catastam") · col 319 Catastam. Vide Victorem Giselinum in notis ad Hymnum Prudentii de martyribus Calagurritanis.

"Catastam" (the scaffold). See Victor Giselin in the notes on Prudentius's Hymn on the martyrs of Calahorra.

(Baluze, lemma "Gaudium properat") · col 319 to col 320 Gaudium properat. Hieronymus in Epistola ad Demetriadem de virginitate servanda ait omnes per Italiam et Africam, insulas audito sanctae virginis proposito, repletas fuisse hoc rumore, et inoffenso pede gaudia longius cucurrisse. Symmachus lib. I, Epist 32, scribit difficilem esse patientiam gaudiorum. Martialis lib. VIII, epig. 21: Phosphore, redde diem: quid gaudia nostra moraris! Sanctus Leo papa, Epist. 52, ad episcopos Galliae: Nam fratrem Ingenuum nolumus hac expectatione tardari, cum ob hoc ipsum properantius remeare debuerit, ne diutius vobis esset incognita omnium materia gaudiorum. Cassiodorus, lib. IV, Epist. 4: Gaudia semper animos inquietant. Modus enim raro rebus laetis imponitur, qui magis in tristibus invenitur. Nam, ut ait Tertullianus in libro de Pudicitia, magis tristiora cunctantur quam laeta. Symmachus, lib. VII, Epist. 1: Longiora enim fiunt quae differuntur. Petronius de Ascylto, Tardum est differre quod placet. Cicero, libro quarto quaestionum Tusculanarum, ponit discrimen inter gaudium et laetitiam. Lactantius, lib. VI, cap. 11: Laetitia nihil est quam profusum gaudium. Hieronymus in caput quartum Epistolae ad Galatas: Gaudium quippe esse aiunt elationem animi super his quae digna sunt exultantis, laetitiam vero effraenati animi elationem quae medium nesciat et in his quoque quae vitio sunt mixta laetatur. Vide Ludovicum Caelium Rhodiginum, lib. V, cap. 33.

"Gaudium properat" (joy hastens). Jerome, in the Letter to Demetrias on keeping virginity, says that when the holy virgin's resolve was heard of, all through Italy and Africa, the islands were filled with this report, and the joy ran far with unstumbling foot. Symmachus, book I, Letter 32, writes that the patience of joys is hard. Martial, book VIII, epigram 21: "Morning Star, give back the day: why do you delay our joys!" St Leo the Pope, Letter 52, to the bishops of Gaul: "For we do not wish our brother Ingenuus to be held back by this waiting, since for this very reason he ought to return the more quickly, lest the matter of everyone's joy should longer remain unknown to you." Cassiodorus, book IV, Letter 4: "Joys always make minds restless. For measure is seldom set on glad things; it is found rather in sad ones." For, as Tertullian says in the book On Modesty, "sad things linger more than glad ones". Symmachus, book VII, Letter 1: "For things put off grow longer." Petronius on Ascyltos: "It is slow work to defer what pleases." Cicero, in the fourth book of the Tusculan Disputations, makes a distinction between "gaudium" and "laetitia". Lactantius, book VI, chapter 11: "Laetitia is nothing but gaudium poured out." Jerome on the fourth chapter of the Letter to the Galatians: "For they say that gaudium is the elation of a mind exulting over things that are worthy, but laetitia the elation of an unbridled mind which knows no mean and rejoices also in things mixed with vice." See Lodovico Celio Rodigino, book V, chapter 33.

(Baluze, lemma "Nec moras") · col 320 Nec moras. Omnis enim nimia longa properanti mora est: ut ait Seneca in Agamemnone. Epistola Heronis ad Leandrum apud Ovidium: Longa mora est nobis omnis quae gaudia differt. Seneca, Hercule furente: Odit verus amor nec patitur moras. Idem, Thebaide: Omitto poenas languidas longae morae. Apuleius, lib. IV Metamorphoseon dixit impatientiam animae. Juvenalis sat. 6: Impatiensque morae silet. Lucanus, lib. VII. Aeger quippe morae flagransque cupidine regni.

"Nec moras" (nor delays). For "to one in haste every delay is too long", as Seneca says in the Agamemnon. Hero's letter to Leander in Ovid: "Every delay that defers joys is long to us." Seneca, Hercules Furens: "True love hates and does not suffer delays." The same, Thebaid: "I pass over the languid punishments of long delay." Apuleius, Metamorphoses book IV, spoke of the impatience of the soul. Juvenal, satire 6: "And impatient of delay, she is silent." Lucan, book VII: "Sick, indeed, of delay, and burning with desire for the kingdom."

(Baluze, lemma "Dominico") · col 320 Dominico. In libro de Opere et eleemosynis, pag. 242: Dominicum celebrare te credis. Epist. LXIII, p. 109. Numquid ergo dominicum post coenam celebrare debemus. Vide Acta martyrum Donatistarum in libro secundo Miscellaneorum nostrorum, pag. 61, 63, 64, 66.

"Dominico" (on the Lord's [day / service]). In the book On Works and Almsgiving, p. 242: "You think you celebrate the Lord's [supper]." Letter LXIII, p. 109: "Must we then celebrate the Lord's [supper] after the meal?" See the Acts of the Donatist martyrs in the second book of our Miscellanea, pp. 61, 63, 64, 66.

(Baluze, lemma "Id est") · col 320 Id est. Ita libri octo veteres. Quidam alii habent idem, alii id enim: errore nimirum librariorum. In Carnotensi hac die. In recentiori Remigiano scriptum est: Dominico legit interim nobis. Interim nobis hac die auspicatus est pacem.

"Id est" (that is). So eight old books. Some others have "idem" (the same), others "id enim" (for that): by an error of the copyists, no doubt. In the Chartres manuscript "hac die" (on this day). In the more recent Remigian is written: "Dominico legit interim nobis. Interim nobis hac die auspicatus est pacem" (On the Lord's day he read for us meanwhile. Meanwhile on this day he made a beginning of peace for us).

(Baluze, lemma "Dedicat") · col 320 Dedicat. Id est incipit, incohat, ut palam est. An vero hinc colligi possit Aurelium, cum ei recitandi Evangelii potestas esset facta, allocutum esse et salutasse populum et pacem et benedictionem Christi Domini fidelibus condonasse, aliis excutiendum relinquo. Vide notas Albaspinei ad concilium tertium Carthaginense.

"Dedicat" (inaugurates). That is, begins, commences, as is plain. Whether it can be gathered from this that Aurelius, when the power of reading the Gospel had been given him, addressed and greeted the people and bestowed the peace and blessing of Christ the Lord on the faithful, I leave to others to examine. See the notes of Aubespine on the third Council of Carthage.

(Baluze, lemma "Epist. XXXIV") · col 320 Epist. XXXIV. — In codice 157 bibliothecae Col- (continues)

Letter XXXIV. — In manuscript 157 of the Col[bert] library (continues)

(printed under page 153)

Page

running head: ...DIVI CYPRIANI 320 (left part of head cut off at image edge)
marginal letters: A tres dilectissimi, a me et a collegis; B AD CLERUM ET PLEBEM (title line); C Tertullianus in libro de Pudicitia (in Baluze's notes, not set); D Metamorphoseon dixit impatientiam (in Baluze's notes, not set)
old-edition numerals: 47 before EPISTOLA XXXIV

PL 4:321

fratribus in Domino, salutem. Agnoscenda et amplectenda sunt, fratres dilectissimi, beneficia divina, quibus Ecclesiam suam Dominus illustrare temporibus nostris et honestare dignatus est, commeatum dando bonis confessoribus suis et martyribus gloriosis, ut, qui sublimiter Christum confessi essent, clerum postmodum Christi ministeriis ecclesiasticis adornarent. Exultate itaque et gaudete nobiscum litteris nostris, quibus ego et collegae mei qui praesentes aderant, referimus ad vos Celerinum fratrem nostrum, virtutibus pariter et moribus gloriosum, clero nostro, non humana suffragatione sed divina dignatione conjunctum. Qui cum consentire dubitaret ecclesiae, ipsius admonitu et hortatu in visione per noctem compulsus est ne negaret nobis suadentibus. Cui plus licuit et coegit quia nec fas fuerat nec decebat sine honore ecclesiastico esse quem sic Dominus honoravit coelestis gloriae dignitate.

brethren in the Lord, greeting. The divine benefits, dearest brethren, by which the Lord has deigned in our times to make His Church illustrious and to honour it, are to be recognized and embraced: He grants a respite to His good confessors and glorious martyrs, so that those who had sublimely confessed Christ might afterwards adorn the clergy of Christ with ecclesiastical ministries. Rejoice therefore and be glad with us at our letter, by which I and my colleagues who were present report to you that Celerinus our brother, glorious alike in virtues and in conduct, has been joined to our clergy, not by human vote but by divine favour. When he hesitated to consent to the Church, he was compelled by her own admonition and exhortation in a vision by night not to refuse at our persuading. She had the greater power and compelled him, because it had been neither lawful nor fitting that he should be without ecclesiastical honour whom the Lord has so honoured with the dignity of heavenly glory.

II. Hic ad temporis nostri praelium primus, hic inter Christi milites antesignanus, hic inter persecutionis initia ferventia cum ipso infestationis principe et auctore congressus, dum inexpugnabili firmitate certaminis sui adversarium vincit, vincendi caeteris viam fecit, non brevi compendio vulnerum victor, sed

II. He was the first to the battle of our time; he was the standard-bearer among the soldiers of Christ; he, amid the fervent beginnings of the persecution, engaged with the very prince and author of the assault, and while by the unconquerable firmness of his contest he overcomes the adversary, he made the way of conquering for the rest, a victor not by a brief short-cut of wounds, but

Editors' notes and page, col. 321

Footnotes

LECTIONES VARIANTES. (printed under page 154)

(a) ‹anchor: not visible in the foot image› · call in col 321

Lectis litteris Oxon. ex multis edd. et codd.

"Lectis litteris" (the letter having been read) Oxford edition, from many editions and manuscripts.

(printed under page 154)

(b) ‹anchor: not visible in the foot image› · call in col 321

Est negaret Rigalt.

"Est negaret" (is ... would deny) Rigault.

(printed under page 154)

Primus ingressus Lam. Ebor. Ben. NC. 1.

"Primus ingressus" (having entered first) Lambeth, York, Ben., first New College manuscript.

(printed under page 154)

(d) ‹anchor: not visible in the foot image› · call in col 321

Admanentibus Corb.

"Admanentibus" [sic] Corbie manuscript.

(printed under page 154)

Page

running head: 321 EPISTOLA XXXIV
marginal letters: A versae, fratribus in Domino; B coegit quia nec fas fuerat; C bertinae sic scriptum est (in Baluze's notes); D illam et castrum in eodem (in Baluze's notes)
old-edition numerals: (none)

PL 4:322

adhaerentibus diu et permanentibus poenis longae colluctationis miraculo triumphator. Per decem et novem dies custodia carceris septus in nervo ac ferro fuit; sed, posito in vinculis corpore, solutus ac liber spiritus mansit. Caro famis ac sitis diuturnitate contabuit, sed animam fide et virtute viventem nutrimentis spiritalibus Deus pavit. Jacuit inter poenas poenis suis fortior, inclusus includentibus major, jacens stantibus celsior, vincientibus firmior vinctus, sublimior judicantibus judicatus; et quamvis ligati nervo pedes essent, calcatus serpens et obtritus et victus est. Lucent in corpore glorioso clara, vulnerum signa, eminent et apparent in nervis hominis ac membris longa tabe consumptis expressa vestigia. Sunt magna, sunt mira quae de virtutibus ejus ac laudibus fraternitas audiat. Et si aliquis Thomae similis exstiterit qui minus auribus credat, nec oculorum fides deest ut quis quod audit et videat. In servo Dei victoriam gloria vulnerum fecit, gloriam cicatricum memoria custodit.

by penalties long clinging to him and enduring, a victor in triumph through the marvel of a long struggle. For nineteen days, shut in the custody of the prison, he was in the stocks and in irons; but, while his body was set in chains, his spirit remained loosed and free. His flesh wasted away through the long continuance of hunger and thirst, but God fed with spiritual nourishment his soul, living by faith and virtue. He lay amid penalties stronger than his penalties, the one shut in greater than those who shut him in, lying down loftier than those standing, the one bound firmer than those who bound him, the one judged more exalted than those who judged him; and although his feet were bound in the stocks, the serpent was trodden down and crushed and conquered. On his glorious body shine the bright marks of wounds; on the sinews and limbs of the man, consumed by long wasting, the imprinted traces stand out and appear. Great things, wonderful things are those which the brotherhood may hear of his virtues and praises. And if anyone like Thomas should arise who gives too little credit to his ears, neither is the witness of the eyes lacking, so that one may also see what he hears. In the servant of God the glory of his wounds made the victory; the memory of his scars guards the glory.

III. Nec rudis iste aut novus est in Celerino charissimo nostro titulus gloriarum; per vestigia cognationis suae graditur, parentibus ac propinquis suis honore consimili divinae dignationis aequatur. Avia ejus Celerina jam pridem martyrio coronata est. Item patruus

III. Nor is this title of glories something unpractised or new in our most dear Celerinus; he walks in the footsteps of his kindred, he is made equal to his parents and relatives by a like honour of divine favour. His grandmother Celerina was long ago crowned with martyrdom. Likewise his paternal uncle

Editors' notes and page, col. 322

Footnotes

(e) ‹anchor: not visible in the foot image› · call in col 322

Vincentibus... victus Ebor. NC. 4.

"Vincentibus... victus" (to the conquerors ... conquered) York, fourth New College manuscript [so printed].

(printed under page 154)

(f) ‹anchor: not visible in the foot image› · call in col 322

Eminent apparenter Lam. Bod. 1, 3.

"Eminent apparenter" (stand out visibly) Lambeth, first and third Bodleian manuscripts.

(printed under page 154)

(g) ‹anchor: not visible in the foot image› · call in col 322

Gloria cicatricum memoriam Lam. Ebor. NC. 1.

"Gloria cicatricum memoriam" (the glory of the scars ... the memory) Lambeth, York, first New College manuscript.

STEPH. BALUZII NOTAE. (Baluze, lemma "Epist. XXXIV", from p. 153) · col 321

(continued) bertinae sic scriptum est in titulo istius Epistolae: Incipit Epistola sancti Cypriani episcopi de Celerino lectore ad plebem, cujus natalis celebratur tertio Nonas Februarii. Recte. Ejus enim hac die mentio est in martyrologiis. At in ecclesia ejus nomini dicata, de qua mox dicam, festum ejus celebratur die septima Maii. In vetustissimo martyrologio monasterii Gellonensis, cum quo concordat vetus codex monasterii sancti Galli in Helvetia, nominatur eo die Celerinus, sed absque titulo, qui tamen in additionibus ad novam editionem Usuardi vocatur episcopus et confessor. In diocesi Cenomanensi exstat parochialis ecclesia sub nomine sancti Celerini ad Sartam fluvium, media, ut aiunt, via inter Bellum montem et Alenconium. Ibi est prioratus ordinis sancti Benedicti. In chartulario Cenomanensi Majoris monasterii Turonensis, a quo dependet hic prioratus, exstant plures chartae veteres mentionem facientes hujus parochiae sancti Celerini, et in earum una vocatur Serenicus, per errorem, ut opinor. Nam constat ecclesiam illam et castrum in eodem loco situm habuisse semper antiquitus nomen sancti Celerini, uti etiamnum habent. Ex quo colligi facile potest castrum sancti Serenici commemoratum in Historia ecclesiastica Orderici Vitalis esse diversum ab isto, adeoque falli eos qui sumpta auctoritate ex Orderico erroris arguunt scriptores historiarum qui mentionem faciunt belli quod fuit anno 1432 inter Francos et Anglos propter castrum sancti Celerini. In chartulario supra nominato, ut ad id redeam unde digressus sum, reperio donum quod tempore Bartholomaei abbatis fecit Hugo dominus de Brajetello. Dedit autem, annuente uxore sua, consentientibus quoque Gauffredo genero ejus et filia ejus Hervisa, quamdam ecclesiam quam coeperat aedificare in honorem sanctae Trinitatis in parochia sancti Celerini, ipsam ecclesiam sancti Celerini cum omnibus redditibus ad eam pertinentibus.

(Baluze, lemma "I. — Commeatum") · col 322 I. — Commeatum. Id est commeatum permanendi adhuc aliquantisper in saeculo, ut explicat, et recte, Rigaltius. Hieronymus in Epistola ad Paulam super obitu Blaesillae filiae: Itaque dum spiritus hos artus regit, dum vitae hujus fruimur commeatu.

I. — "Commeatum" (leave). That is, leave to remain a while longer in the world, as Rigault explains, and rightly. Jerome, in the Letter to Paula on the death of her daughter Blaesilla: "So while the spirit rules these limbs, while we enjoy the furlough of this life."

(Baluze, lemma "Cui plus licuit") · col 322 Cui plus licuit. Sic distinguendum. Ut autem ita facerem sensus ipse monebat, et auctorem habui ut ita distinguerem codicem 801 bibliothecae Colbertinae et Nicolaum Fabrum, qui sic manu sua emendavit in libro suo impresso. Vide observationes Latini Latinii ad hunc locum.

"Cui plus licuit" (to whom more was allowed). So it must be punctuated. The sense itself urged me to do so, and I had as authority for punctuating thus manuscript 801 of the Colbert library and Nicolas Fabri, who corrected it so in his own hand in his printed book. See the observations of Latino Latini on this passage.

(Baluze, lemma "II. — Inclusus incl. major") · col 322 II.—Inclusus incl. major. Sic Hieronymus in Epistola ad Paulinum de divinae historiae libris, loquens de Platone venundato, ait: major emente se fuit. Vide, lector, scholion Erasmi ad hunc Hieronymi locum: ridebis.

II. — "Inclusus incl. major" (shut in, greater than the one who shut him in). So Jerome, in the Letter to Paulinus on the books of sacred history, speaking of Plato sold as a slave, says: "he was greater than the one who bought him." See, reader, Erasmus's scholion on this passage of Jerome: you will laugh.

(Baluze, lemma "Calcatus") · col 322 Calcatus. Haec lectio certa est. Et tamen quidam libri veteres habent galeatus.

"Calcatus" (trampled). This reading is certain. And yet some old books have "galeatus" (helmeted).

(Baluze, lemma "Nec oculor.") · col 322 Nec oculor. Plautus: Plus valet oculatus testis unus quam auriti decem: Qui audiunt audita sciunt qui vident plane sciunt. Moyses eremita apud Rufinum lib. XI, cap. 6: Numquid potest verior esse fides quae auribus capitur, quam quae oculis pervidetur? Contra Apuleius in initio libri primi Floridorum tradit Socratem in ista re non congruisse cum Plauto et ita convertisse hunc versum: Sed ista referebat ad oculos mentis, ad animi judicia. Vide Lambinum in illud Horatii ex Arte poetica: Segnius irritant animos demissa per aurem Quam quae sunt oculis subjecta fidelibus.

"Nec oculor." (nor of the eyes). Plautus:

"One eye-witness is worth more than ten ear-witnesses: those who hear know what they heard; those who see know plainly." Moses the hermit in Rufinus, book XI, chapter 6: "Can belief taken in by the ears be truer than what is seen through by the eyes?" On the other hand Apuleius, at the beginning of the first book of the Florida, relates that Socrates did not agree with Plautus on this matter and turned this verse round; but he referred it to the eyes of the mind, to the judgements of the soul. See Lambin on that line of Horace from the Art of Poetry: "Things let in through the ear stir minds more slowly than those set before the trusty eyes." (Baluze, lemma "III. — Per vestigia cogn.") · col 322 III. — Per vestigia cogn. Simile quid apud Cassiodorum lib. III, Epist. VI.

III. — "Per vestigia cogn." (in the footsteps of [his] kindred). Something similar in Cassiodorus, book III, Letter VI.

(Baluze, lemma "Celerina") · col 322 Celerina. Istius Celerinae, ut opinor, mentio exstat in libro primo Victoris Vitensis de persecutione Africana. Item alterius in libro inscriptionum sancti Pauli de Urbe pag. 26. Apud sanctum Augustinum in nova editione sermones 48 et 174 notantur habiti in basilica Celerinae, (continues)

"Celerina." This Celerina, I think, is mentioned in the first book of Victor of Vita On the African Persecution. Likewise another in the book of inscriptions of St Paul's at Rome, p. 26. In St Augustine, in the new edition, sermons 48 and 174 are noted as preached in the basilica of Celerina, (continues)

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running head: [E]PISTOLA XXXIV. 322 (first letter cut off at the image edge)
marginal letters: A adhaerentibus diu et permanentibus; B nitas audiat. Et si aliquis; C I. — Commeatum. Id est (in Baluze's notes); D Plus valet oculatus testis (in Baluze's notes)
old-edition numerals: (none)
other: column ends with "pa-" hyphenated across the column break (continues on the next column). The variants (headed "...VARIANTES") and "PH. BALUZII NOTAE" at the page foot are not set (later pass); both headings are printed across both columns and cut off at the left edge of the image. "clara,vulnerum" is printed with a comma and no space; set as "clara, vulnerum". Variant (d) "Admanentibus Corb.", printed under col 321, has its call in this column (after "permanentibus"); it is set in n321, which labels the call as col 321 (Q3: noted, n321 not written).

PL 4:323

ejus et avunculus Laurentius et Egnatius, in castris et ipsi quondam saecularibus militantes, sed veri et spiritales Dei milites, dum diabolum Christi confessione prosternunt, palmas a Domino et coronas illustri passione meruerunt. Sacrificia pro eis semper, ut meministis, offerimus quoties martyrum passiones et dies anniversaria commemoratione celebramus. Nec degener ergo esse nec minor poterat quem sic domesticis exemplis virtutis ac fidei provocabat familiae dignitas et generosa nobilitas. Quod si in familia saeculari praedicationis et laudis est esse patricium, quanto majoris laudis et honoris est fieri in coelesti praedicatione generosum! Non invenio quem beatiorem magis dicam, utrumne illos de posteritate tam clara, an hunc de origine gloriosa. Ita aequaliter apud eos recurrit et commeat divina dignatio, ut et illorum coronam dignitas sobolis illustret, et hujus gloriam sublimitas generis illuminet.

and maternal uncle Laurentius and Egnatius, who themselves once served in worldly camps, but as true and spiritual soldiers of God, while they cast down the devil by the confession of Christ, earned palms and crowns from the Lord by an illustrious passion. We always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs with an anniversary commemoration. He could not, therefore, be degenerate or lesser, whom the dignity of his family and its noble lineage were thus stirring by domestic examples of virtue and faith. But if in a worldly family it is a matter of renown and praise to be a patrician, by how much greater praise and honour is it to become nobly born in heavenly renown! I do not find whom I should rather call more blessed, whether those men for a posterity so illustrious, or this man for an origin so glorious. So equally does the divine favour pass back and forth between them, that both the dignity of the offspring makes their crown illustrious, and the sublimity of the lineage illuminates his glory.

IV. Hunc ad nos, fratres dilectissimi, cum tanta Domini dignatione venientem, testimonio et miraculo ejus ipsius qui se persecutus fuerat illustrem, quid aliud quam super pulpitum, id est super tribunal ecclesiae, oportebat imponi, ut, loci altioris celsitate subnixus, et plebi universae pro honoris sui claritate conspicuus, legat praecepta et Evangelium Domini, quae fortiter ac fideliter sequitur? Vox Dominum confessa in his quotidie quae Dominus locutus est auditur. Viderit an sit ulterior gradus ad quem profici in ecclesia possit. Nihil est in quo magis confessor fratribus prosit quam ut, dum evangelica lectio de ore ejus auditur, lectoris fidem quisquis audierit imitetur. Jungendus in lectione Aurelio fuerat, cum quo et divini honoris societate conjunctus est, cum quo omnibus virtutis et laudis insignibus copulatus est. Pares ambo, et uterque consimiles, in quantum

IV. This man, beloved brethren, coming to us with such great favour of the Lord, made illustrious by the testimony and wonder of the very one who had persecuted him, what else was fitting than that he should be placed upon the pulpit, that is, upon the tribunal of the church, so that, supported by the loftiness of a higher place, and conspicuous to the whole people in accordance with the brightness of his honour, he may read the precepts and Gospel of the Lord, which he follows bravely and faithfully? The voice that has confessed the Lord is heard daily in those things which the Lord has spoken. Let it be seen [hereafter] whether there is a further step to which one can advance in the Church. There is nothing in which a confessor can more benefit the brethren than that, while the Gospel reading is heard from his mouth, whoever has heard it should imitate the faith of the reader. He had to be joined in the reading with Aurelius, with whom he is also united in fellowship of divine honour, with whom he is coupled in all the insignia of virtue and praise. Both equal, and each alike, in so far as

Editors' notes and page, col. 323

Footnotes

[The text area of col 324 carries the editor's heading of Letter XXXV (concordance of numbers, title and ARGUMENTUM); it is not a footnote and is not set here. Baluze's note "Celerina", which ended p. 154 with a comma, has no visible continuation at the head of this page's notes.] LECTIONES VARIANTES. (printed under page 155)

(a) ‹anchor: Laurentius› · call in col 323

Laurentinus Egnatius Oxon.

"Laurentinus Egnatius" Oxford edition.

(printed under page 155)

(b) ‹anchor: confessione› · call in col 323

Congressione Oxon.

"Congressione" (by the encounter) Oxford edition.

(printed under page 155)

Palmas Domini Oxon.

"Palmas Domini" (the Lord's palms) Oxford edition.

(printed under page 155)

(d) ‹anchor: dies anniversaria› · call in col 323

Anniversarios Pem.

"Anniversarios" (yearly) Pem.

(printed under page 155)

(e) ‹anchor: praedicationis et laudis› · call in col 323

Majoris et laudis Lam.

"Majoris et laudis" (of greater ... and of praise) Lambeth.

(printed under page 155)

(f) ‹anchor: dignitas sobolis› · call in col 323

Dignitatis soboles Lam. Ebor. NC. 1.

"Dignitatis soboles" (offspring of dignity) Lambeth, York, first New College manuscript.

(printed under page 155)

(g) ‹anchor: altioris celsitate› · call in col 323

Celebritate Pem.

"Celebritate" (by the renown) Pem.

(printed under page 155)

(h) ‹anchor: quem profici› · call in col 323

Proficisci Bod. 3.

"Proficisci" (to set out) third Bodleian manuscript.

(printed under page 155)

(i) ‹anchor: fratribus prosit› · call in col 323

Possit Pem. Voss. 2.

"Possit" (can) Pem., second Vossius manuscript.

(printed under page 155)

(j) ‹anchor: virtutis et laudis› · call in col 323

Et fidei Lam. NC. 1. Ebor.

"Et fidei" (and of faith) Lambeth, first New College manuscript, York.

(printed under page 155) STEPH. BALUZII NOTAE. (Baluze, lemma "Palmas a Domino") · col 323 Palmas a Domino. Sic veteres editiones et quidam libri veteres. Atque ego lectionem illam puto esse meliorem ea quae praefert palmas Domini, quamvis ista plurium veterum codicum auctoritate nitatur. Codex Turonensis habet palmas a Deo.

"Palmas a Domino" (palms from the Lord). So the old editions and some old books. And I think that reading better than the one that has "palmas Domini" (the Lord's palms), although the latter rests on the authority of more old manuscripts. The Tours manuscript has "palmas a Deo" (palms from God).

(Baluze, lemma "Egnatius") · col 323 Egnatius. Ita codex Thuanus et aliquot alii. At in aliis vocatur Ignatius. Utraque lectio bona est. Pamelius scribere maluit Ignatius. Sed alia mens fuit Latinio, qui ait eos qui meliorum codicum fidem secuti sunt, et posuerunt Egnatius, recte fecisse. Vide Cotelerium in Epistolam Ignatii martyris ad Ephesios.

"Egnatius". So the de Thou manuscript and several others. But in others he is called "Ignatius". Either reading is good. Pamelius preferred to write "Ignatius". But Latinius was of another mind; he says that those who followed the authority of the better manuscripts and put "Egnatius" did rightly. See Cotelier on the Letter of Ignatius the martyr to the Ephesians.

(Baluze, lemma "Et dies") · col 323 Et dies. Haec desunt in codice 801 bibliothecae Colbertinae. Et puto posse omitti absque ullo incommodo.

"Et dies" (and the days). These words are missing in manuscript 801 of the Colbert library. And I think they can be left out without any harm.

(Baluze, lemma "Generosum") · col 323 Generosum. Ego non dubito quin haec lectio sit optima. Moneo tamen gloriosum legi in quatuor antiquis codicibus.

"Generosum" (nobly born). I do not doubt that this reading is the best. I note, however, that "gloriosum" (glorious) is read in four old manuscripts.

(Baluze, lemma "Celsitate") · col 323 Celsitate. Idem codex Colbertinus, celsitudine.

"Celsitate" (by the loftiness). The same Colbert manuscript: "celsitudine" (by the height).

(Baluze, lemma "IV. — Profici") · col 323 (note printed in the foot of col 324) IV.—Profici. Retinui hanc lectionem, quamvis antiquiores editiones et sex antiqua exemplaria praeferant proficisci, quia ista nititur auctoritate plurium veterum librorum et editionum. Inveni enim illam in septem codicibus antiquis. Neutra autem bona est. Conjici posset legendum esse praefici. Sed haec constructio non esset latina. Melius scriberetur promoveri. Verum omnes libri veteres et omnes editiones repugnant.

IV. — "Profici" (to be advanced). I have kept this reading, although the older editions and six old copies prefer "proficisci" (to set out), because it rests on the authority of more old books and editions; for I found it in seven old manuscripts. Neither, however, is good. One might conjecture that "praefici" (to be set over) should be read; but that construction would not be Latin. "Promoveri" (to be promoted) would be better written. But all the old books and all the editions are against it.

(Baluze, lemma "Aurelio") · col 323 (note printed in the foot of col 324) Aurelio. De cujus ordinatione actum est in Epistola superiore.

"Aurelio" (with Aurelius). Whose ordination was dealt with in the preceding letter.

(printed under page 155)

Page

running head: 323 DIVI CYPRIAN[I] (cut off at the image edge)
marginal letters: A ‹truus ejus et avunculus›; B ‹Ita aequaliter apud eos›; C ‹ore ejus auditur, lectoris›; D ‹Palmas a Domino. Sic veteres› (in the Baluze notes)
old-edition numerals: 48 after ‹generosa›
other: column begins with the fragment "truus" (from patruus) broken from the previous column; "auditur" in the line "audi-tur" is printed with an odd mark, read as auditur; full-width apparatus headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE at the page foot not set; Variae lectiones (a–j) and Baluze's notes on this column's text are set above (Q4); no editors' matter in the text block