PL 4 · cols. 324–328

Cyprianus, Epistolae XXII-LI

Letters XXXV–XXXVII

gloria sublimes; in tantum verecundia humiles, quantum divina dignatione promoti, tantum sua quiete et tranquillitate summissi, et virtutum pariter et morum singulis exempla praebentes, et congressioni et paci congruentes, illic robore, hic pudore laudabiles.

exalted in glory; to that extent humble in modesty; as much as they have been advanced by divine favour, so much submissive in their quietness and tranquillity, and furnishing to each person examples alike of virtues and of conduct, and fitted both for the combat and for peace, praiseworthy there for strength, here for modesty.

V. In talibus servis laetatur Dominus; in ejusmodi confessoribus gloriatur, quorum secta et conversatio sic proficit ad praeconium gloriae, ut magisterium caeteris praebeat disciplinae. Ad hoc eos Christus esse hic in Ecclesia diu voluit, ad hoc de media morte subtractos, quadam, ut ita dixerim, resurrectione circa eos facta, incolumes reservavit, ut, dum nihil in honore sublimius, nihil in humilitate summissius a fratribus cernitur, hos eosdem fraternitatis secta comitetur. Hos tamen lectores interim constitutos sciatis, quia oportebat lucernam super candelabrum poni, unde omnibus luceat, et gloriosos vultus in loco altiore constitui, ubi, ab omni fraternitate circumstante conspecti, incitamentum gloriae videntibus praebeant. Caeterum presbyterii honorem designasse nos illis jam sciatis, ut et sportulis iisdem cum presbyteris honorentur, et divisiones mensurnas aequatis quantitatibus partiantur, sessuri nobiscum provectis et corroboratis annis suis; quamvis in nullo minor possit videri aetatis indole qui consummavit aetatem gloriae dignitate. Opto vos, fratres charissimi et desiderantissimi, semper bene valere.

5. In such servants the Lord rejoices; in confessors of this kind He glories, whose way of life and conduct so advance towards the proclamation of glory that they furnish to the rest a teaching of discipline. For this Christ willed them to be here in the Church for a long time; for this He kept them safe, withdrawn from the midst of death, a kind of resurrection, so to speak, having been wrought upon them, so that, while nothing loftier in honour and nothing more submissive in humility is seen by the brethren, the following of the brotherhood may accompany these same men. Know, however, that these have been appointed readers for the meantime, because it was fitting that the lamp be set upon the lampstand, whence it may give light to all, and that glorious faces be placed in a higher position, where, seen by all the brotherhood standing round, they may furnish an incitement to glory to those who see them. For the rest, know that we have already designated the honour of the presbyterate for them, so that they may both be honoured with the same allowances as the presbyters and share in the monthly distributions in equal amounts, being destined to sit with us when their years have advanced and been strengthened; although no one can seem lesser in the quality of his age who has completed his age by the dignity of glory. I wish you, dearest and most longed-for brethren, always to fare well.

EPISTOLA XXXV.

Letter 35.

(Erasm., IX, 10. Pamel., Rigalt., Baluz., XXXV. Paris., XXXIV. Oxon., Lips., XL.)

(Erasmus, 9, 10. Pamelius, Rigault, Baluze, 35. Paris, 34. Oxford, Leipzig, 40.)

AD EOSDEM, DE NUMIDICO ORDINATO PRESBYTERO.

To the same, on Numidicus ordained presbyter.

ARGUMENTUM. — Nuntiat clero et plebi Numidicum a se ordinatum presbyterum, paucis dignitatem illius commendans.

Argument. — He announces to the clergy and people that Numidicus has been ordained presbyter by him, commending his dignity in a few words.

Cyprianus presbyteris et diaconibus et plebi universae,

Cyprian to the presbyters and deacons and to all the people

Editors' notes and page, col. 324

Footnotes

(k) ‹anchor: not visible in the foot image› · call in col 324

In humilitate Bod. 1.

"In humilitate" (in humility) first Bodleian manuscript.

(printed under page 155)

(l) ‹anchor: not visible in the foot image› · call in col 324

Sectata Oxon. Sortita Bod. 3.

"Sectata" (having followed) Oxford edition. "Sortita" (having obtained) third Bodleian manuscript.

(printed under page 155)

(m) ‹anchor: not visible in the foot image› · call in col 324

Menstruas Pem. Lam.

"Menstruas" (monthly) Pem., Lambeth.

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(n) ‹anchor: not visible in the foot image› · call in col 324

Aequales Bod. 1. Ebor. NC. 1.

"Aequales" (equal) first Bodleian manuscript, York, first New College manuscript.

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 shows "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 de Thou's manuscript and several others. But in others he is called Ignatius. Either reading is good. Pamelius preferred to write Ignatius. But Latini thought otherwise, saying that those who followed the authority of the better manuscripts and put Egnatius did right. 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 omitted 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" (noble). I do not doubt that this reading is the best. I point out, 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 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 advance). I have kept this reading, although the older editions and six old copies show "proficisci" (to set out), because it rests on the authority of more old books and editions; for I found it in seven old manuscripts. But neither is good. One might conjecture that "praefici" (to be set over) should be read; but this 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 324 Aurelio. De cujus ordinatione actum est in Epistola superiore.

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

(Baluze, lemma "V. — Fraternitatis secta") · col 324 V.—Fraternitatis secta. Ita codex Pithoeanus. Editiones vulgatae, quibus consentiunt alii libri veteres, habent fraternitas sectata. Verum nostram lectionem esse meliorem satis constat, praesertim cum sumpta sit ex codice veteri antiquitus emendato in urbe Roma a quodam Justino, ut adnotatum est in calce Epistolae in codice Pithoeano.

V. — "Fraternitatis secta" (the following of the brotherhood). So Pithou's manuscript. The common editions, with which other old books agree, have "fraternitas sectata" (the brotherhood having followed). But that our reading is better is well established, especially since it is taken from an old manuscript corrected long ago at Rome by a certain Justinus, as is noted at the end of the letter in Pithou's manuscript.

(Baluze, lemma "Divisiones mensurnas") · col 324 Divisiones mensurnas. Multum variant libri veteres in hoc loco. Quidam enim praeferunt divisiones men- (continues)

"Divisiones mensurnas" (monthly distributions). The old books vary a great deal in this place. For some show "divisiones men[...]" (continues)

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Page

running head: DIVI CYPRIANI
marginal letters: A gloria sublimes; B sciatis, quia oportebat; C AD EOSDEM, DE NUMIDICO; D IV.—Profici (in the editors' Commentarius, not set)
old-edition numerals: (none)
other: column ends with "uni-" broken at the column break (universae), English completes the sense as "all the people"; editors' matter set: concordance "(Erasm., IX, 10. ..." and "ARGUMENTUM. — Nuntiat clero"; a stray mark after "Paris.," in the concordance line is taken as type noise; Variantes lectiones and Baluzii Notae at page foot not set; "mensurnas" kept as printed (a reading discussed by the editor, not a misprint)
other: the word universae, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 325

PL 4:325

charissimis ac desiderantissimis fratribus, salutem. Nuntiandum vobis fuit, fratres charissimi, quod pertineat et ad communem laetitiam et ad ecclesiae nostrae maximam gloriam. Nam admonitos nos et instructos sciatis dignatione divina ut Numidicus presbyter adscribatur presbyterorum Carthaginensium numero et nobiscum sedeat in clero; luce clarissima confessionis illustris, et virtutis ac fidei honore sublimis; qui hortatu suo copiosum martyrum numerum, lapidibus et flammis necatum, ante se misit; quique uxorem adhaerentem lateri suo concrematam simul cum caeteris, conservatam magis dixerim, laetus aspexit. Ipse semiustulatus et lapidibus obrutus et pro mortuo derelictus, dum postmodum filia sollicito pietatis obsequio cadaver patris inquirit, semianimis inventus et extractus et refocillatus, a comitibus quos ipse praemiserat remansit invictus. Sed remanendi, ut videmus, haec fuit causa ut eum clero nostro Dominus adjungeret et desolatam per lapsum quorumdam presbyterorum nostrorum copiam gloriosis sacerdotibus adornaret. Et promovebitur quidem, cum Deus permiserit, ad ampliorem locum regionis suae, quando in praesentiam protegente Domino venerimus. Interim quod ostenditur fiat, ut cum gratiarum actione suscipiamus hoc Dei munus, sperantes de misericordia Domini ejusmodi

their most dear and most longed-for brethren, greeting. It had to be announced to you, most dear brethren, something which pertains both to our common joy and to the greatest glory of our church. For know that we have been admonished and instructed by divine condescension that Numidicus the presbyter should be enrolled in the number of the presbyters of Carthage and should sit with us among the clergy; he is illustrious by the most brilliant light of confession, and exalted in the honour of virtue and faith; by his exhortation he sent before him a plentiful number of martyrs, put to death by stones and flames; and he joyfully beheld his wife, clinging to his side, burned together with the rest, or rather, I should say, preserved. He himself, half-burned and overwhelmed with stones and left for dead, while afterwards his daughter, with the anxious devotion of filial piety, was searching for her father's corpse, was found half-alive, drawn out and revived, and remained unconquered, a survivor of the companions whom he himself had sent before. But the reason for his remaining, as we see, was this: that the Lord might join him to our clergy and adorn with glorious priests the company of our presbyters, made desolate through the lapse of some. And he will indeed be promoted, when God permits, to a more ample place in his region, when under the Lord's protection we have come into [your] presence. Meanwhile let what is shown be done, that we may receive this gift of God with thanksgiving, hoping from the mercy of the Lord for such

Editors' notes and page, col. 325

Footnotes

LECTIONES VARIANTES

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Mandandum Lam. Ebor. Bod. 2.

"Mandandum" (to be entrusted): Lamonius' MS, the York MS, Bodleian 2.

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(b) ‹anchor: not visible› · call in col 325

Confessionis muneri NC. 2. Confessionis et virtutis ac fidei honore Ebor. Lin.

"Confessionis muneri" (to the office of confession): NC 2. "Confessionis et virtutis ac fidei honore" (with the honour of confession and of virtue and faith): York, Lincoln.

(printed under page 156)

Gloriosum martyrem Ben. Ver. Lam. Ebor. Lin. Bod. 1, 2.

"Gloriosum martyrem" (a glorious martyr): Ben., Ver., Lamonius, York, Lincoln, Bodleian 1 and 2.

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(d) ‹anchor: not visible› · call in col 325

Ante præmisit Ben.

"Ante praemisit" (sent before): Ben.

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(e) ‹anchor: not visible› · call in col 325

Igne crematam NC. 2.

"Igne crematam" (burned with fire): NC 2.

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Page

running head: 325 EPISTOLA XXXVI (cut off at the image edge)
marginal letters: A versae, charissimis ac desiderantissimis; B quirit, semianimis inventus et extractus; C beside the Lectiones variantes (d Ante praemisit Ben.); D beside the Baluze notes (nielem promotum a Paphnutio)
old-edition numerals: (none)
other: column opens with the fragment "versae" (end of a word broken from the previous column); last word "ejus-" broken at the column foot; punctuation after "in clero" read as a semicolon (UNSURE); Lectiones variantes (a-e) and Steph. Baluzii notae (Epist. XXXV, Numidicus presbyter ...) at page foot not set; their headings run across both columns and are cut off at the edge
other: the word ejusmodi was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 326

PL 4:326

ornamenta complura, ut, redintegrato Ecclesiae suae robore, tam mites et humiles faciat in consessus nostri honore florere. Opto vos, fratres charissimi ac desiderantissimi, semper bene valere.

many ornaments, so that, the strength of His Church having been restored, He may make men so meek and humble flourish in the honour of our assembly. I wish you, dearest and most longed-for brothers, always to fare well.

EPISTOLA XXXVI.

Letter 36.

(Erasm., III, 24. Pamel., Rig., Baluz., XXXVI. Paris. XXXV. Oxon., Lips., VII.)

(Erasmus, III, 24. Pamelius, Rigaltius, Baluze, 36. Paris, 35. Oxford, Leipzig, 7.)

AD CLERUM, DE CURA PAUPERUM ET PEREGRINORUM.

To the clergy, on the care of the poor and of strangers.

ARGUMENTUM.— Monet ne glomeratim martyres visitent, ne viduas, infirmos, pauperesve aut peregrinos negligant.

Argument.— He warns them not to visit the martyrs in crowds, and not to neglect the widows, the sick, the poor or strangers.

Cyprianus presbyteris et diaconibus, fratribus charissimis, salutem. Saluto vos, fratres charissimi, per Dei gratiam incolumis, optans cito ad vos venire, ut desiderio tam meo quam vestro et omnium fratrum satisfiat. Oportet nos tamen paci communi consulere et interdum, quamvis cum taedio animi nostri, deesse vobis, ne praesentia nostra invidiam et violentiam gentilium provocet, et simus auctores rumpendae pacis, qui magis quieti omnium consulere debemus. Quando ergo vos scripseritis, rebus compositis, me venire debere, aut si ante dignatus fuerit Dominus ostendere, tunc ad vos veniam. Ubi enim mihi aut melius possit esse aut laetius quam illic ubi me Deus et credere voluit et crescere? Viduarum et infirmorum

Cyprian to the presbyters and deacons, his dearest brothers, greeting. I greet you, dearest brothers, being by the grace of God safe and sound, and longing to come to you soon, so that the desire both of myself and of you and of all the brothers may be satisfied. Yet we must take thought for the common peace and at times, although with weariness of our mind, be absent from you, lest our presence provoke the ill will and violence of the gentiles, and we become the authors of breaking the peace, we who ought rather to take thought for the quiet of all. When therefore you write that, matters having been settled, I ought to come, or if the Lord shall have deigned to show it before then, then I shall come to you. For where could it be better or more joyful for me than there where God willed me both to believe and to grow? Of the widows and the sick

Editors' notes and page, col. 326

Footnotes

(f) ‹anchor: not visible› · call in col 326

Prope modum relictus. Denique dum Ben.

"Prope modum relictus. Denique dum" (all but left behind. Then, while): Ben.

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Et retractus et vix Ver. Manut.

"Et retractus et vix" (and drawn back, and scarcely): Ver., Manutius.

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Refocillatus remansit invitus Bod. 1.

"Refocillatus remansit invitus" (revived, he remained against his will): Bodleian 1.

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Presbyterii nostri copiam Oxon. presbyterorum nostram copiam Lam. Ebor. Lin. Bod. 1.

"Presbyterii nostri copiam" (the number of our presbytery): Oxford. "presbyterorum nostram copiam" (our number of presbyters): Lamonius, York, Lincoln, Bodleian 1.

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De fratribus satisfiat S. Mich.

"De fratribus satisfiat" (let satisfaction be made concerning the brethren): St Michael's MS.

STEPH. BALUZII NOTÆ

[Baluze] (continued) · col 325 surnus, alii divisiones menstruas, divisiones mensuras, divisiones mensuriæ, divisiones mensuræ. Hadrianus Saravia maluit menstruas.

(continued) …surnus; others "divisiones menstruas, divisiones mensuras, divisiones mensuriae, divisiones mensurae." Hadrian Saravia preferred "menstruas."

[Baluze] Epist. xxxv. — Numidicus presbyter. · col 325 Epist. xxxv. — Numidicus presbyter. Retinui lectionem vulgatam. Vox presbyter deest in duobus antiquis codicibus. Adscribit illum Cyprianus numero presbyterorum Carthaginensium. Quod sane efficere nemo posse videtur nisi episcopus. Quare mirum videri potest quod ait Cassianus collat. iv, cap. 1. Danielem, diaconum Paphnutii presbyteri, promotum ab eo fuisse ad honorem presbyterii, nulla episcopi mentione. Verum satis commode ad hunc locum commentatur Alardus Gazæus, non fuisse Danielem promotum a Paphnutio, sed missum ad episcopum ut ab eo promoveretur. Exempla sequentium temporum allata a Gazæo fuerunt.

Letter 35. — "Numidicus the presbyter." I have kept the common reading. The word "presbyter" is missing in two old manuscripts. Cyprian enrols him in the number of the presbyters of Carthage, which, it seems, no one but a bishop could do. So what Cassian says (Conference 4, ch. 1) may seem strange: that Daniel, deacon of the presbyter Paphnutius, was promoted by him to the honour of the presbyterate, with no mention of a bishop. But Alard Gazaeus comments aptly enough on that place that Daniel was not promoted by Paphnutius but sent to the bishop to be promoted by him. Examples from later times were brought forward by Gazaeus.

[Baluze] Presbyteror. · col 325 Presbyteror. Aliæ editiones et tria exemplaria vetera habent presbyterii Carthaginensis. Quæ lectio bona quoque est. Sed ea quam ego posui, quam inveni in pluribus antiquis codicibus, mihi videtur esse melior.

"Presbyteror[um]." Other editions and three old copies have "presbyterii Carthaginensis" (of the Carthaginian presbytery), which is also a good reading. But the one I have set, which I found in more old manuscripts, seems to me better.

[Baluze] Martyr. numerum. · col 325 Martyr. numerum. In codice Thuano et in Fuxensi scriptum est martyrem verum. Sed hæc lectio non est bona. Gratianopolitanus habet : Bonos martyres et veros lapidibus et flammis necatos ante se misit.

"Martyr[um] numerum." In the de Thou manuscript and the Foix manuscript is written "martyrem verum" (a true martyr). But this reading is not good. The Grenoble manuscript has: "He sent before him good and true martyrs, killed by stones and flames."

[Baluze] Concrematam. · col 325 Concrematam. Codex Lamonii, omnino crematam.

"Concrematam." Lamonius' manuscript: "omnino crematam" (wholly burned).

[Baluze] A comitibus. · col 325 A comitibus. Tria exemplaria vetera præferunt ex comitibus, quod idem est. Ait enim Cyprianus Numidicum remansisse seu superstitem fuisse comitibus seu sociis martyrii sui, eo modo quo Domnus episcopus Antiochenus remansit ab orthodoxorum depositione, uti diximus in præfatione nostra ad concilium Chalcedonense cap. 57. Vide rursum quæ notamus ad librum de Oratione dominica.

"A comitibus." Three old copies show "ex comitibus," which is the same. For Cyprian says that Numidicus remained behind, or survived, his companions or fellows in martyrdom, in the way that Domnus, bishop of Antioch, "remained" from the deposition of the orthodox, as we said in our preface to the Council of Chalcedon, ch. 57. See again what we note on the book "On the Lord's Prayer."

[Baluze] Presbyter. nostr. · col 326 Presbyter. nostr. Hanc lectionem reperi in octo codicibus antiquis et in editionibus quæ antecesserunt Pamelianam. Pamelius maluit presbyterii nostri. Presbyterium lapsum non est, sed presbyteri quidam. Lectio itaque nostra melior est.

"Presbyter[orum] nostr[orum]." I found this reading in eight old manuscripts and in the editions before Pamelius'. Pamelius preferred "presbyterii nostri." It was not the presbytery that lapsed but certain presbyters. Our reading is therefore better.

[Baluze] Cum Deus permiserit. · col 326 Cum Deus permiserit. In quibusdam vetustis exemplaribus et editionibus legitur cum tempus permiserit.

"When God permits." In some old copies and editions one reads "when time permits."

[Baluze] Regionis. · col 326 Regionis. Antea legebatur religionis. Hanc emendationem, quæ est optima, inveni in duobus libris antiquis. Notum est autem urbes fuisse divisas in regiones. Amplior autem locus regionis recte dicitur, non vero religionis. Apud Lactantium, lib. ii, c. 18 : Non in una potius sed in summa religione quærendus est. Pro quo quidam libri veteres habent regione. Item lib. iv, cap. 27, per diversa regionum ; pro quo codex Bononiensis a Thomasio laudatus præfert religionum. Lectio tamen quæ habet religionis potest habere bonum sensum.

"Regionis." Formerly it read "religionis." I found this correction, which is excellent, in two old books. It is known that cities were divided into regions; and "a wider place of the region" is rightly said, not "of religion." In Lactantius, book 2, ch. 18: "He is to be sought not in one rather but in the highest religion," for which some old books have "regione." Likewise book 4, ch. 27, "through the various parts of the regions," for which the Bologna manuscript cited by Thomasius shows "religionum." Yet the reading "religionis" can bear a good sense.

[Baluze] Epist. xxxvi. · col 326 Epist. xxxvi. — Hæc epistola est ejusdem argumenti cum quinta, consule.

Letter 36. — This letter is on the same subject as the fifth; consult it.

[Baluze] Ostendere. · col 326 Ostendere. Per visionem, in somno. Modus loquendi frequenter usurpatus a Cypriano.

"Ostendere." By a vision, in sleep. A way of speaking often used by Cyprian.

[Baluze] Aut lætius…crescere. · col 326 Aut lætius…crescere. Hæc desunt in antiquis editionibus. Hunc ergo hiatum supplevit editio Manutii, aut lætius quam illic ubi me Dominus esse decrevit. Morellius autem sic : Ubi me Deus et credere voluit et crescere. Putavit autem Pamelius illos ita supplevisse ex ingenio. Frustra. Ea enim quæ Morellius posuit exstant in uno codice Vaticano et in tribus aliis antiquis a me visis, nisi quod in uno eorum, in Fuxensi nimirum, scriptum est secedere pro credere.

"Or more gladly … to grow." These words are missing in the old editions. Manutius' edition filled the gap thus: "or more gladly than there where the Lord decreed that I should be." Morel, however, thus: "where God willed me both to believe and to grow." Pamelius thought they had filled it in by conjecture. Wrongly: what Morel set stands in one Vatican manuscript and in three other old ones I have seen, except that in one of them, namely the Foix manuscript, "secedere" (to withdraw) is written for "credere" (to believe).

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Page

running head: ISTOLA XXXVI. 326 (left part of the running head cut off at the image edge; only "ISTOLA XXXVI." and the column number 326 are visible)
marginal letters: A modi ornamenta complura; B ut desiderio tam meo; C j De fratribus satisfiat (in the Variae lectiones); D non vero religionis (in Baluze's notes)
old-edition numerals: (none)

PL 4:327

et omnium pauperum curam peto diligenter habeatis. Sed et peregrinis, si qui ind⟨i⟩gentes fuerint, sumptus suggeratis de quantitate mea propria quam apud Rogatianum compresbyterum nostrum dimisi. Quae quantitas ne forte jam universa erogata sit, misi eidem per Naricum acolythum aliam portionem, ut largius et promptius circa laborantes fiat operatio. Opto vos, fratres charissimi, semper bene valere et nostri meminisse. Fraternitatem vestram meo nomine salutate, et ut nostri memores sint admonete.

and of all the poor, I ask that you take diligent care. But also to strangers, if any are in need, you should supply expenses from my own sum which I left with Rogatianus our fellow presbyter. And lest that sum perhaps has already been entirely paid out, I have sent him another portion by Naricus the acolyte, so that the work towards those in distress may be carried out more generously and more promptly. I wish you, dearest brothers, always to fare well and to remember us. Greet your brotherhood in my name, and remind them to be mindful of us.

EPISTOLA XXXVII.

Letter 37.

(Erasm., III, 6. Pamel., Rigalt., Baluz., XXXVII. Paris., XXXVI, Oxon., Lips., XII.)

(Erasmus, III, 6. Pamelius, Rigault, Baluze, XXXVII. Paris, XXXVI, Oxford, Leipzig, XII.)

AD CLERUM, UT CONFESSORIBUS IN CARCERE CONSTITUTIS OMNIS HUMANITAS PRAEBEATUR.

To the clergy, that every kindness be shown to the confessors placed in prison.

ARGUMENTUM. — Hortatur clerum suum ut omnis humanitas et cura adhibeatur circa confessores, tum vivos, tum in carcere defunctos; ut dies mortis eorum diligenter adnotentur, ad celebrandam quotannis eorum memoriam; denique ut pauperum etiam non obliviscantur.

Argument. He exhorts his clergy that every kindness and care be applied towards the confessors, both the living and those who have died in prison; that the days of their death be diligently noted down, for celebrating their memory every year; and finally that they should not forget the poor either.

I. Cyprianus presbyteris et diaconibus fratribus salutem. Quamquam sciam vos, fratres charissimi, litteris meis frequenter admonitos esse ut gloriosa voce Dominum confessis et in carcere constitutis omnis diligentia praebeatur, tamen identidem vobis incumbo, ne quid ad curam desit iis quibus ad gloriam nihil deest. Atque utinam loci et gradus mei conditio permitteret ut ipse nunc praesens esse

I. Cyprian to the presbyters and deacons, his brothers, greeting. Although I know, dearest brothers, that you have frequently been admonished by my letters that every diligence be shown to those who have confessed the Lord with a glorious voice and have been placed in prison, nevertheless I press upon you again and again, that nothing be lacking in care to those to whom nothing is lacking in glory. And would that the condition of my place and rank permitted that I myself now to be present

Editors' notes and page, col. 327

Footnotes

LECTIONES VARIANTES

(printed under page 157)

(a) ‹anchor: not visible› · call in col 327

Suæ deest in Oxon.

"Suae" (his/their own) is missing in the Oxford edition.

(printed under page 157)

(b) ‹anchor: not visible› · call in col 327

Potuit Bod.

"Potuit" (was able): Bodleian.

(printed under page 157)

Sicut scriptum est addit Oxon., ex Bod. 1.

The Oxford edition adds "Sicut scriptum est" (as it is written), from Bodleian 1.

(printed under page 157)

(d) ‹anchor: not visible› · call in col 327

Dicit Dominus deest in Oxon.

"Dicit Dominus" (says the Lord) is missing in the Oxford edition.

(printed under page 157)

Page

running head: DIVI CYPRIANI
marginal letters: A ‹morum et omnium pauperum curam›; B ‹AD CLERUM, UT CONFESSORIBUS›; C ‹mei conditio permitteret›; D ‹beside the Baluze notes, "De episcopis et clericis", not in the text block›
old-edition numerals: (none)

PL 4:328

possem! promptus et libens solemni ministe⟨r⟩io cuncta circa fortissimos fratres nostros dilectionis obsequia complerem. Sed officium meum vestra, quaeso, diligentia representet, et faciat omnia quae fieri oportet circa eos quos in talibus meritis fidei ac virtutis suae illustravit divina dignatio. Corporibus etiam omnium qui, etsi torti non sunt in carcere, tamen glorioso exitu mortis excedunt, impertiatur et vigilantia et cura propensior. Neque enim virtus eorum aut honor minor est quo minus ipsi quoque inter beatos martyres aggregentur: quod in illis est, toleraverunt quicquid tolerare parati et prompti fuerunt. Qui se tormentis et morti sub oculis Dei obtulit, passus est quicquid pati voluit; non enim ipse tormentis, sed tormenta ipsi defuerunt. Qui in me confessus fuerit coram hominibus, et ego in illo confitebor coram Patre meo qui in coelis est (Matth. X, 32), dicit Dominus. Confessi sunt Qui toleraverit usque ad finem hic salvus erit (Ibid., 22), dicit Dominus. Toleraverunt, et ad finem usque incorrupta et immaculata virtutum suarum merita pertulerunt. Et iterum scriptum est: Esto fidelis usque ad mortem, et dabo tibi coronam vitae (Apoc. II, 10). Usque ad mortem fideles et stabiles et inexpugnabiles perseveraverunt. Cum voluntati et confessioni nominis in carcere et in vinculis accedit et moriendi terminus, consummata martyris gloria est.

were able! Ready and willing, I would in solemn ministry fulfil all the offices of love towards our most valiant brothers. But let your diligence, I beg, represent my office, and let it do all that ought to be done concerning those whom the divine favour has made illustrious in such merits of faith and virtue. To the bodies also of all who, even if they have not been tortured, nevertheless depart in prison by the glorious exit of death, let both vigilance and a more devoted care be extended. For neither their virtue nor their honour is any less, so as to prevent them too from being joined among the blessed martyrs: as far as lay in them, they endured whatever they were ready and prompt to endure. He who offered himself to torments and to death under the eyes of God has suffered whatever he was willing to suffer; for it was not he who failed the torments, but the torments that failed him. Whoever shall have confessed Me before men, I too will confess him before My Father Who is in heaven (Matt. 10:32), says the Lord. They have confessed. Whoever shall have endured to the end, he shall be saved (Matt. 10:22), says the Lord. They have endured, and have carried through to the end the merits of their virtues uncorrupted and unstained. And again it is written: Be faithful unto death, and I will give you the crown of life (Rev. 2:10). Unto death they persevered, faithful and steadfast and unconquerable. When to the will and the confession of the name in prison and in chains the end of dying is also added, the glory of the martyr is complete.

II. Denique et dies eorum quibus excedunt annotate, ut commemorationes eorum inter memorias martyrum celebrare possimus: quamquam Tertullus,

II. Finally, note down also the days on which they depart, so that we may celebrate their commemorations among the memorials of the martyrs: although Tertullus,

Editors' notes and page, col. 328

Footnotes

(e) ‹anchor: not visible› · call in col 328

Salvabitur Bod. 1.

"Salvabitur" (will be saved): Bodleian 1.

(printed under page 157)

(f) ‹anchor: confessioni nominis … accedit› · call in col 328

Cum voluntate et confessionis nomine in carcere accidit Impr. Bod. 1.

"Cum voluntate et confessionis nomine in carcere accidit" (with the will and in the name of confession, in prison, there befalls): the printed editions, Bodleian 1.

STEPH. BALUZII NOTÆ

[Baluze] —Crescere. · col 327 —Crescere. Cælestinus papa ad episcopos per Viennensem et Narbonensem provincias constitutos : Non mirum si contra ecclesiasticum morem faciunt qui in Ecclesia non creverunt. Assentior autem illustrissimo episcopo Oxoniensi existimanti Carthaginem intelligi in hoc loco, ubi Cyprianus primo credidit in Christum, ubi baptizatus est, ubi crevit, factus illic episcopus.

"To grow." Pope Celestine to the bishops of the provinces of Vienne and Narbonne: "No wonder if those act against the custom of the Church who have not grown up in the Church." I agree with the most illustrious bishop of Oxford, who thinks that Carthage is meant in this place, where Cyprian first believed in Christ, where he was baptized, where he grew, and was made bishop there.

[Baluze] De quantitate mea. · col 327 De quantitate mea. Vide Notas ad postremam partem epistolæ sextæ pag. 393.

"From my own means." See the Notes on the last part of the sixth letter, p. 393.

[Baluze] Laborantes. · col 327 Laborantes. Pauperes, indigentes, quos Constantinus imperator in l. iii, et vi, Codicis Theodos. De episcopis et clericis ait ecclesiarum divitiis sustentari debere. Augustinus in Sermone decimo de Verbis Domini laborantes dixit pro indigentibus, itemque Græcus episcopus Massiliensis ad Ruricium Lemovicensem scribens. Symmachus, lib. iv, Epist 18 Interea laborantium murmur est. Vide supra, pag. 391.

"Laborantes" (those in hardship): the poor, the needy, whom the emperor Constantine, in laws 3 and 6 of the Theodosian Code title "On bishops and clerics," says must be supported from the wealth of the churches. Augustine, in the tenth Sermon "On the Words of the Lord," said "laborantes" for the needy, and so did Graecus, bishop of Marseilles, writing to Ruricius of Limoges. Symmachus, book 4, Letter 18: "Meanwhile there is a murmur of those in hardship." See above, p. 391.

[Baluze] Epist. xxxvii. · col 327 Epist. xxxvii. — In veteri codice sancti Lamberti Lætiensis ita scriptum est in titulo istius Epistolæ : Cyprianus ad clerum quod non posset temere Carthaginem venire, ut his confessoribus qui in carcere sunt constituti humanitas omnis præbeatur. In Compendiensi vero : Incipit ad clerum eo quod non posset temere Carthaginem venire propter corpora quæ in Carthagine reddiderunt. Ista ponebantur pro captu et ingenio veterum librariorum.

Letter 37. — In the old manuscript of St Lambert of Liessies the title of this letter is written thus: "Cyprian to the clergy, that he could not rashly come to Carthage, that every kindness be shown to those confessors who are held in prison." In the Compiègne manuscript, however: "Here begins (the letter) to the clergy, because he could not rashly come to Carthage on account of the bodies which they gave up in Carthage." Such things were set down according to the grasp and wit of the old copyists.

[Baluze] I.— Perseveraverunt. · cols 327–328 I.— Perseveraverunt. Quidam libri veteres, et iidem optimi, habent pervenerunt.

1. — "Perseveraverunt" (they persevered). Some old books, and those the best, have "pervenerunt" (they arrived).

[Baluze] II.— Dies eorum. · col 328 II.— Dies eorum. Tertullianus in libro de Corona : Oblationes pro defunctis, pro natalitiis annua die facimus. idem in libro de Exhortatione castitatis mentionem facit oblationum quæ fiebant pro defunctis et eorum spiritu. Vide scholia viri doctissimi Jacobi Billii ad Orationem Gregorii Nazianzeni in laudem Cæsarii fratris et Euchologium Goaris, pag. 143.

2. — "Their days." Tertullian in the book "On the Crown": "We make offerings for the dead, for their birthdays, on the anniversary." The same, in the book "On the Exhortation to Chastity," mentions offerings made for the dead and for their spirit. See the scholia of the most learned Jacques de Billy on Gregory Nazianzen's Oration in praise of his brother Caesarius, and Goar's Euchologion, p. 143.

[Baluze] Tertullus. · col 328 (continues) Tertullus. Quia sanctus Cyprianus istic ait Tertullum sibi significasse dies quibus martyres ad immortalitatem gloriosæ mortis exitu transierant, existimarunt Angli Tertullum artem notariam didicisse sub Cypriano rhetore, quem constare satis putant eam artem scisse, et notis usum esse ad acta martyrum excipienda. Verum non agitur in hoc loco de actis martyrum excipiendis, ubi notæ poterant esse necessariæ, sed tantum [486] de significatis diebus quibus Martyres excesserant. Quod sane facile fieri potest absque usu notarum. Quare non bene ex hoc loco collegerunt Angli munus describendi acta martyrum concreditum fuisse Tertullo in persecutione Deciana. An vero Cyprianus scierit artem notariam, aliis examinandum relinquo. Alius Tertulli diaconi Ecclesiæ Romanæ mentio extat in nova nostra collectione Conciliorum pag. 1464, tempore Symmachi papæ. Eadem porro tempestate vivebat alter Tertullus civis Romanus, qui filium suum Placidum tradidit in disciplinam sancto Benedicto, (continues)

"Tertullus." Because St Cyprian says here that Tertullus informed him of the days on which the martyrs passed over to immortality by the exit of a glorious death, the English editors supposed that Tertullus had learned shorthand under Cyprian the rhetor, who, they think, is sufficiently shown to have known that art and to have used shorthand for taking down the acts of the martyrs. But this place is not about taking down the acts of the martyrs, where shorthand might have been needed, but only [486] about reporting the days on which the martyrs died, which can easily be done without shorthand. So the English did not rightly infer from this place that the task of writing up the acts of the martyrs was entrusted to Tertullus in the Decian persecution. Whether Cyprian knew shorthand I leave to others to examine. Another Tertullus, a deacon of the Roman Church, is mentioned in our new collection of the Councils, p. 1464, in the time of Pope Symmachus. At the same period lived another Tertullus, a Roman citizen, who handed his son Placidus over to St Benedict for training, (continues)

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Page

running head: …IVI CYPRIANI 328 (left part cut off at the image edge)
marginal letters: A ‹possem! promptus et libens›; B ‹runt. Qui in me confessus›; C ‹martyrum celebrare possimus›; D ‹dicisse sub Cypriano rhetore› (in the Baluze notes at the page foot)
old-edition numerals: (none)
other: column begins mid-sentence with "possem!" and ends mid-sentence at "Tertullus,"; "ministe⟨r⟩io": r damaged/unclear in the type; "representet" set as printed (no ae); no full stop visible after "Confessi sunt" before the italic quotation, set as printed; italic "Qui toleraverit usque ad finem" printed with cramped spacing, normalized; the cut-off lines at the left edge belong to column 327 and are not set; the full-width headings "…TIONES VARIANTES" and "…PH. BALUZII NOTAE" and the Variae lectiones and Baluze notes beneath them are page-foot apparatus, left for the later pass