PL 4 · cols. 329–338

Cyprianus, Epistolae XXII-LI

Letters XXXVIII–XL

fidelissimus et devotissimus frater noster, pro caetera sollicitudine et cura sua quam fratribus in omni obsequio operationis impertit, qui nec illic circa curam corporum deest, scripserit et scribat ac significet mihi dies quibus in carcere beati fratres nostri ad immortalitatem gloriosae mortis exitu transeunt, et celebrentur hic a nobis oblationes et sacrificia ob commemorationes eorum, quae cito vobiscum, Domino protegente, celebrabimus. Pauperibus quoque, ut saepe jam scripsi, cura ac diligentia vestra non desit, iis tamen qui, in fide stantes et nobiscum fortiter militantes, Christi castra non reliquerunt; quibus quidem nunc major a nobis et dilectio et cura praestanda est quod nec paupertate adacti, nec persecutionis tempestate prostrati, cum Domino fideliter serviunt, caeteris quoque pauperibus exemplum fidei praebuerunt. Opto vos, fratres charissimi ac desiderantissimi, semper bene valere et nostri meminisse. Fraternitatem meo nomine salutate. Valete.

our most faithful and most devoted brother, in keeping with the rest of the solicitude and care which he bestows upon the brethren in every service of his work, who is not lacking there either in the care of their bodies, has written and writes and informs me of the days on which our blessed brethren in prison pass over to immortality by the departure of a glorious death, and that offerings and sacrifices may be celebrated here by us for their commemorations, which we shall soon celebrate with you, the Lord protecting us. Let not your care and diligence be lacking to the poor also, as I have often written already, yet to those who, standing in the faith and fighting bravely with us, have not deserted the camp of Christ; to whom indeed greater love and care is now to be shown by us, because, neither driven by poverty nor laid low by the storm of persecution, they serve the Lord faithfully and have set an example of faith to the other poor as well. I desire, most dear and most longed-for brethren, that you always fare well and remember us. Greet the brotherhood in my name. Farewell.

EPISTOLA XXXVIII.

Letter 38.

(Pamel., Rigalt., Baluz., XXXVIII. Paris., XXXVII. Oxon., Lips., XLI.)

(Pamelius, Rigault, Baluze, 38. Paris, 37. Oxford, Leipzig, 41.)

AD CALDONIUM, HERCULANUM ET CAETEROS, DE ABSTINENDO FELICISSIMO.

To Caldonius, Herculanus and the others, on excluding Felicissimus.

ARGUMENTUM. — Felicissimus, una cum seditionis suae sociis, a communione omnium arcendus.

Argument. Felicissimus, together with the partners of his sedition, is to be kept away from the communion of all.

I. Cyprianus Caldonio et Herculano collegis, item Rogatiano et Numidico compresbyteris salutem. Vehementer contristatus sum, fratres charissimi, acceptis litteris vestris, ut, cum mihi propositum semper et votum sit universam fraternitatem nostram incolumem continere, et illibatum gregem, secundum quod charitas exigit, reservare, nunc nuntietis Felicissimum multa improbe et insidiose esse molitum; ut praeter fraudes veteres et rapinas, de quibus jampridem multa cognoveram, nunc quoque cum episcopo portionem

1. Cyprian to Caldonius and Herculanus, his colleagues, and likewise to Rogatianus and Numidicus, his fellow presbyters, greeting. I was greatly saddened, most dear brethren, on receiving your letter, in that, while it has always been my purpose and wish to keep our whole brotherhood safe and to preserve the flock unharmed, as charity requires, you now report that Felicissimus has contrived many things wickedly and treacherously; so that, besides his old frauds and robberies, of which I had long since learned much, now also with the bishop a portion

Editors' notes and page, col. 329

Footnotes

LECTIONES VARIANTES

(printed under page 158)

(a) ‹anchor: caetera sollicitudine› · call in col 329

Pro certa sollicitudine Ver.

"Pro certa sollicitudine" (out of sure concern): Ver.

(printed under page 158)

(b) ‹anchor: fraudes veteres› · call in col 329

Fraudes suas Bod. 1.

"Fraudes suas" (his frauds): Bodleian 1.

(printed under page 158)

A pastore oves separare et filios a parente secernere Bod. 1.

"A pastore oves separare et filios a parente secernere" (to separate the sheep from the shepherd and to part the sons from the parent): Bodleian 1.

(printed under page 158)

STEPH. BALUZII NOTAE

(Baluze, lemma "Immortalitatem") · col 329 Immortalitatem. Codex Fuxensis, ad immortalitatis gloriosae palmam mortis exitu transeunt. Salustius in Jugurtha : Etenim nemo ignavia immortalis factus.

"Immortalitatem" (to immortality). The Foix manuscript: "ad immortalitatis gloriosae palmam mortis exitu transeunt" (pass over by the departure of death to the glorious palm of immortality). Sallust in the Jugurtha: "For no one has been made immortal by idleness."

(printed under page 158) (Baluze, lemma "Adacti") · col 329 Adacti. Ita plerique libri veteres et editiones. Morellius posuit adjecti, quam lectionem ego inveni in libro Gratianopolitano. Angli scripserunt victi ex fide codicis Bodleiani. Eamdem ego lectionem reperi in septem codicibus antiquis. Et tamen praefero veterem.

"Adacti" (driven). So most of the old books and editions. Morel put "adjecti" (cast down), a reading I found in the Grenoble book. The English editors wrote "victi" (overcome) on the authority of the Bodleian manuscript. I found the same reading in seven old manuscripts. And yet I prefer the old one.

(printed under page 158) (Baluze, lemma "Pauperibus") · col 329 Pauperibus. Vetus codex Remigianus habet fratribus.

"Pauperibus" (to the poor). The old manuscript of St Remigius has "fratribus" (to the brethren).

(printed under page 158) (Baluze, lemma "Epist. XXXVIII.") · col 329 Epist. xxxviii. — Haec epistola primum prodiit in editione Manutiana. Duo porro vetera illius exemplaria habuerunt Angli, unum ex bibliotheca Vaticana, aliud ex Bodleiana. Ego illam contuli cum quatuor antiquis ; quorum unum extat in bibliotheca sancti Dionysii Remensis, aliud, quod fuit olim collegii Fuxensis, extat nunc in Colbertina, tertium in mea : quartum habui ex urbe Gratianopolitana.

Letter XXXVIII. — This letter first appeared in the edition of Manutius. The English editors had two old copies of it, one from the Vatican library, the other from the Bodleian. I collated it with four old ones: one of them is in the library of St Denis at Reims; another, which once belonged to the college of Foix, is now in the Colbert library; the third is in mine; the fourth I had from the city of Grenoble.

(printed under page 158)

Editors' prose

(Pamel., Rigalt., Baluz., XXXVIII. Paris., XXXVII. Oxon., Lips., XLI.)

(Pamelius, Rigault, Baluze, 38. Paris, 37. Oxford, Leipzig, 41.)

ARGUMENTUM. — Felicissimus, una cum seditionis suae sociis, a communione omnium arcendus.

ARGUMENT. — Felicissimus, together with the associates of his sedition, is to be kept from the communion of all.

Page

running head: 329 EPISTOLA XXVI… (cut off at the image edge)
marginal letters: A fidelissimus et devotissimus frater noster; B liter serviunt, caeteris quoque; C litteris vestris, ut, cum mihi; D beside the Baluze notes (in libro Gratianopolitano), not in the text block
old-edition numerals: 51 before EPISTOLA XXXVIII.

PL 4:330

plebis dividere, id est, a pastore oves et filios a parente separare, et Christi membra dissipare tentaverit. Cumque ego vos pro me vicarios miserim, ut expungeretis necessitates fratrum nostrorum sumptibus, si qui etiam vellent suas artes exercere, additamento quantum satis esset desideria eorum juvaretis, simul etiam et aetates eorum et conditiones et merita discerneretis, ut etiam nunc ego, cui cura incumbit omnes optime nosse, et dignos quosque et humiles et mites ad ecclesiasticae administrationis officia promoverem, ille intercesserit ne quis posset expungi, neve ea quae desideraveram possent diligenti examinatione discerni, comminatus sit etiam fratribus nostris qui primi expungi accesserant potentatu improbo et terrore violento quod secum in morte non communicarent qui nobis obtemperare voluissent.

of the people he has attempted to divide off, that is, to separate the sheep from the shepherd and the sons from the parent, and to scatter the members of Christ. And when I had sent you as vicars in my place, so that you might discharge the needs of our brethren from the funds, and, if any also wished to practise their crafts, might assist their wishes with as large an addition as was sufficient, and at the same time might also discern their ages, conditions and merits, so that even now I, on whom the care falls of knowing all of them as well as possible, might promote all the worthy, humble and meek to the offices of ecclesiastical administration, he intervened so that no one could be relieved, nor could the things I had desired be discerned by careful examination; and he also threatened our brethren who had been the first to come forward to be relieved, with wicked domineering and violent terror, that those who had been willing to obey us would not be in communion with him in death.

II. Cumque post haec omnia, nec loci mei honore motus, nec vestra auctoritate et praesentia fractus, instinctu suo quietem fratrum turbans proripuerit se cum plurimis, ducem se factionis et seditionis principem temerario furore contestans; in quo quidem gratulor plurimos fratres ab hac audacia recessisse et vobis acquiescere maluisse, ut cum Ecclesia matre remanerent et stipendia ejus episcopo dispensante perciperent; quod quidem et caeteros pro certo scio cum pace facturos et cito ab errore temerario recessuros. Interim, cum Felicissimus comminatus sit non communicaturos in morte secum qui nobis obtemperassent, id est qui nobis communicarent, accipiat sententiam quam prior dixit, ut abstentum se a nobis sciat, quando ad fraudes ejus et rapinas, quas dilucida veritate cognovimus, adulterii etiam crimen accedit, quod fratres nostri graves viri deprehendisse se nuntiaverunt, et probaturos se asseverarunt. Quae omnia tunc cognoscemus quando in unum cum collegis pluribus permittente Domino convenerimus. Sed

II. And when after all these things, neither moved by the honour of my position nor broken by your authority and presence, he has, at his own instigation, disturbing the quiet of the brethren, rushed off with a great many, declaring himself with rash fury the leader of a faction and the chief of a sedition, in which matter I indeed rejoice that very many brethren have withdrawn from this audacity and have preferred to acquiesce in you, so that they might remain with the Church their mother and receive her allowances as the bishop dispenses them; and this I know for certain that the rest too will do peaceably, and will quickly withdraw from their rash error. Meanwhile, since Felicissimus has threatened that those who had obeyed us, that is, those who were in communion with us, would not be in communion with him in death, let him receive the sentence which he pronounced first, so that he may know himself excommunicated by us, since to his frauds and robberies, which we have come to know by clear truth, there is added also the charge of adultery, which our brethren, men of weight, have announced that they detected, and have asserted that they will prove. All of which we shall then examine when, the Lord permitting, we have assembled together with a number of colleagues. But

Editors' notes and page, col. 330

Footnotes

(d) ‹anchor: not visible› · call in col 330

Illi Rig.

"Illi" (they / to him): Rigault.

(printed under page 158)

(e) ‹anchor: not visible› · call in col 330

Diligentiæ vestræ Bod. 1.

"Diligentiae vestrae" (to your diligence): Bodleian 1.

(printed under page 158)

(f) ‹anchor: not visible› · call in col 330

Sic edd. et Vat. In monte Manut. Morel. Pamel. Oxon. Lips.

So the editions and the Vatican MS. "In monte" (on the mountain): Manutius, Morel, Pamelius, Oxford, Leipzig.

STEPH. BALUZII NOTÆ

[Baluze] Immortalitatem. · col 329 Immortalitatem. Codex Fuxensis, ad immortalitatis gloriosæ palmam mortis exitu transeunt. Salustius in Jugurtha : Etenim nemo ignavia immortalis factus.

"Immortality." The Foix manuscript: "they pass over by the exit of death to the palm of glorious immortality." Sallust in the Jugurtha: "For no one was ever made immortal by sloth."

[Baluze] Adacti. · col 329 Adacti. Ita plerique libri veteres et editiones. Morellius posuit adjecti, quam lectionem ego inveni in libro Gratianopolitano. Angli scripserunt victi ex fide codicis Bodleiani. Eamdem ego lectionem reperi in septem codicibus antiquis. Et tamen præfero veterem.

"Adacti" (driven). So most old books and editions. Morel set "adjecti," a reading I found in the Grenoble book. The English wrote "victi" (overcome) on the authority of the Bodleian manuscript. I found the same reading in seven old manuscripts. And yet I prefer the old one.

[Baluze] Pauperibus. · col 329 Pauperibus. Vetus codex Remigianus habet fratribus.

"Pauperibus" (to the poor). The old manuscript of St Remi has "fratribus" (to the brethren).

[Baluze] Epist. xxxviii. · col 329 Epist. xxxviii. — Hæc epistola primum prodiit in editione Manutiana. Duo porro vetera illius exemplaria habuerunt Angli, unum ex bibliotheca Vaticana, aliud ex Bodleiana. Ego illam contuli cum quatuor antiquis ; quorum unum extat in bibliotheca sancti Dionysii Remensis, aliud, quod fuit olim collegii Fuxensis, extat nunc in Colbertina, tertium in mea : quartum habui ex urbe Gratianopolitana.

Letter 38. — This letter first appeared in the Manutius edition. The English had two old copies of it, one from the Vatican library, the other from the Bodleian. I collated it with four old ones: one is in the library of St Denis at Reims; another, once the Foix college's, is now in the Colbert library; the third is in mine; the fourth I had from the city of Grenoble.

[Baluze] I.— Expungeretis. · cols 329–330 I.— Expungeretis. Matricula necessitatum continebat nomina personarum egentium. Cujus ergo necessitas beneficentia fratrum sublevabatur, ejus et nomen expungebatur. Sic beneficentia necessitatem et cum necessitate nomen egentis expungebat. Rigalt.

1. — "Expungeretis" (you should strike off). The register of needs held the names of needy persons. When anyone's need was relieved by the brethren's kindness, his name too was struck off. So kindness struck off the need, and with the need the name of the needy man. Rigault.

[Baluze] Additamento. · col 330 Additamento. Codex Fuxensis, exercere addidit tamen tamquam sua satis esse desideria. Meus, exerceret, addidi tamen tamquam sua satis essent.

"Additamento." The Foix manuscript: "exercere addidit tamen tamquam sua satis esse desideria." Mine: "exerceret, addidi tamen tamquam sua satis essent."

[Baluze] Accesserant. · col 330 Accesserant. Codex sancti Dionysii, arcessebantur.

"Accesserant" (they had come). The St Denis manuscript: "arcessebantur" (they were summoned).

[Baluze] In morte. · col 330 In morte. Ita veteres libri. Manutius, Morellius, et Pamelius maluerunt in monte. Ita etiam Angli, tametsi moneant in codice Vaticano scriptum esse in morte. Nescio autem quem istic montem apud Carthaginem comminiscatur Pamelius. Et tamen Rigaltius multum approbavit ejus opinionem. Vide quæ idem Rigaltius de monte Bellonæ scribit in addendis ad observationes suas in Tertullianum pag. 127. Baronius anno 254 legit in monte, et hinc repetit originem Montensium sive Donatistarum. Vide notas nostras ad caput 11 Lactantii de Mortibus Persecutorum et ad acta purgationis Cæciliani.

"In death." So the old books. Manutius, Morel and Pamelius preferred "on the mountain." So too the English, though they note that the Vatican manuscript has "in death." I do not know what mountain near Carthage Pamelius is imagining here; and yet Rigault strongly approved his opinion. See what Rigault writes on the mount of Bellona in the addenda to his observations on Tertullian, p. 127. Baronius, at the year 254, reads "on the mountain," and from this traces the origin of the Montenses or Donatists. See our notes on chapter 11 of Lactantius "On the Deaths of the Persecutors" and on the acts of the purgation of Caecilian.

(printed under page 158)

Page

running head: PISTOLA XXVIII. 330 (left part of the head cut off at the image edge)
marginal letters: A ‹tionem plebis dividere›; B ‹in morte non communicarent›; C ‹sententiam quam prior dixit›; D ‹men tamquam sua satis esse› (in the editors' notes, not set)
old-edition numerals: (none)

PL 4:331

et Augendus, qui, nec Episcopum nec Ecclesiam cogitans, pariter se cum illo conspiratione et factione sociavit, si ultra cum eo perseveraverit, sententiam ferat quam ille in se factiosus et temerarius provocavit. Sed et quisquis se conspirationi et factioni ejus adjunxerit, sciat se in ecclesia nobiscum non esse communicaturum, qui sponte maluit ab ecclesia separari. Hac litteras meas fratribus nostris legite, et Carthaginem ad clerum quoque transmittite, additis nominibus eorum qui cum Felicissimo se junxerunt. Opto vos, fratres charissimi, semper bene valere et nostri meminisse. Valete.

also Augendus, who, giving thought neither to the bishop nor to the Church, joined himself with him alike in conspiracy and faction: if he persists with him any further, let him bear the sentence which that factious and reckless man has called down upon himself. But also whoever joins himself to his conspiracy and faction, let him know that he will not be in communion with us in the church, since he has of his own accord preferred to be separated from the church. Read this letter of mine to our brethren, and send it on also to Carthage to the clergy, adding the names of those who have joined themselves with Felicissimus. I wish you, dearest brethren, always to fare well and to remember us. Farewell.

EPISTOLA XXXIX.

Letter 39.

(Pamel., Rigalt., Baluz., XXXIX. Paris. XXXVIII. Oxon., Lips., XLII.)

(Pamelius, Rigault, Baluze, 39. Paris 38. Oxford, Leipzig, 42.)

CALDONII, HERCULANI ET CAETERORUM EPISTOLA AD CYPRIANUM, DE ABSTENTO FELICISSIMO CUM SUIS.

Letter of Caldonius, Herculanus and the others to Cyprian, concerning Felicissimus and his followers, who have been excluded from communion.

Argumentum. — Quod jusserat illis epistola praecedens, perficiunt Caldonius, Herculanus ac caeteri.

Argument. What the preceding letter had ordered them to do, Caldonius, Herculanus and the others carry out.

Caldonius cum Herculano et Victore collegis, item

Caldonius, with Herculanus and Victor, his colleagues, likewise

Editors' notes and page, col. 331

Footnotes

LECTIONES VARIANTES

(printed under page 159)

(a) ‹anchor: not visible› · call in col 331

Viritus MR. Thu.

"Viritus" (man by man): MR, de Thou's MS.

STEPH. BALUZII NOTÆ

[Baluze] II.— Augendus. · col 331 II.— Augendus. Hic homo confundendus non est cum Augendo confessore cujus mentio est in Epistola xlviii, pag. 62.

2. — "Augendus." This man is not to be confused with Augendus the confessor mentioned in Letter 48, p. 62.

[Baluze] Carthaginem. · col 331 Carthaginem. Fuit nuper vir quidam doctus et eruditus qui locum istum existimans esse mendosum censuit hanc vocem esse amovendam ab hoc loco et scribendum esse Romam. Et sane argumenta ejus ita fortia sunt et valida ut necessaria videatur hæc emendatio, quamvis omnes editiones et omnia vetera exemplaria, ut ipse annotat et verum est, habeant Carthaginem. Quæ sententia hinc quoque confirmari posse videtur quod epistola ista scripta est in initiis schismatis Felicissimi, qui de Romano itinere cogitabat, ut in Epistola lv, pag. 85, docet Cyprianus. Et ideo operæ pretium videbatur illum prævenire et admonere clerum Romanum ne se decipi ac falli sineret fraude et perfidia hominis scelerati.

"Carthage." There was lately a learned and erudite man who, thinking this place corrupt, judged that this word should be removed from it and "Rome" written. And indeed his arguments are so strong and sound that the correction seems necessary, although all the editions and all the old copies, as he himself notes and as is true, have "Carthage." This view seems also to be confirmed by the fact that this letter was written at the beginning of Felicissimus' schism, when he was thinking of a journey to Rome, as Cyprian shows in Letter 55, p. 85. And so it seemed worth while to forestall him and to warn the Roman clergy not to let themselves be deceived and misled by the fraud and treachery of a wicked man.

[Baluze] Epist. xxxix. · col 331 Epist. xxxix. — Hanc epistolam, cujus duo tantum vetera exemplaria habui, unum ex bibliotheca mea, aliud ex urbe Gratianopolitana, primum prodiit ex typographia Manutii. Variæ sunt autem opiniones ad quem vel ad quos scripta sit. Ego non dubito quin sit Caldonii reddentis Cypriano rationem eorum quæ ab eo et aliis vicariis collegis suis gesta fuerant adversus Felicissimum et socios ejus. Itaque optima est lectio librorum qui habent debuisti. Solus enim Caldonius scribit nomine suo et collegarum suorum. Arbitror [487] autem litteras scriptas ad clerum Romanum habuisse aliam formam et explicasse latius, ut par erat, causam Felicissimi, addita porro fuisse nomina eorum qui se Felicissimo junxerant, uti Cyprianus præscripserat. Hanc meam opinionem confirmat codex Bodleianus ab illustrissimo episcopo Oxoniensi laudatus, in quo epistola ista dicitur scripta ad Cyprianum. Cæterum assentiri non possum iis qui putant illam esse tabellam publice affixam et propositam in ecclesia Carthaginiensi. Est enim certo epistola Caldonii. Istud tamen non impedit quin aliquid simile publicatum sit in ecclesia.

Letter 39. — This letter, of which I had only two old copies, one from my own library, the other from the city of Grenoble, first came out from the press of Manutius. Opinions vary as to whom it was written to. I do not doubt that it is Caldonius', giving Cyprian an account of what he and his other fellow-deputies had done against Felicissimus and his associates. So the best reading is that of the books which have "debuisti" (you ought, singular), for Caldonius alone writes, in his own name and his colleagues'. I think [487] that the letter written to the Roman clergy had another form and set out the case of Felicissimus more fully, as was fitting, and that the names of those who had joined Felicissimus were added, as Cyprian had directed. This view of mine is confirmed by the Bodleian manuscript cited by the most illustrious bishop of Oxford, in which this letter is said to be written to Cyprian. But I cannot agree with those who think it a notice publicly posted and displayed in the church of Carthage. For it is certainly Caldonius' letter. That does not prevent something similar having been published in the church.

[Baluze] Extorribus. · col 331 Extorribus. Veteres libri et editio Manutii istic et paulo post habent extorrentibus. Quæ lectio confirmari potest ex iis quæ observata sunt supra ad Epistolas xiv et xviii.

"Extorribus" (to the exiles). The old books and Manutius' edition have, here and a little after, "extorrentibus." This reading can be confirmed from what was observed above on Letters 14 and 18.

[Baluze] Sarcinatricem. · col 332 Sarcinatricem. Salmasius ad scriptores Historiæ Augustæ, pag. 408, scripsit farcinatricem, forte errore typographi. Nonius Marcellus : Sarcinatricis, non, ut quidam volunt, sarsitricis, quasi a sarciendo, sed magis a sarcinis, quod plurimum vestium sumant, Varro onos lyras : Homines rusticos in vindemia incondita cantare sarcinatricis in machinis.

"Sarcinatricem" (seamstress). Salmasius, on the writers of the Historia Augusta, p. 408, wrote "farcinatricem," perhaps by a printer's error. Nonius Marcellus: "Sarcinatricis, not, as some would have it, sarsitricis, as though from sarcire (to mend), but rather from sarcinae (packs), because they take in a great many garments; Varro, 'The Ass and the Lyre': country people at the vintage sing rough songs at the seamstress's frames."

[Baluze] Annotatione. · col 332 Annotatione. Id est subscriptione. Vide novam nostram collectionem Conciliorum, pag. 1011, 1090.

"Annotatione." That is, by a subscription. See our new collection of the Councils, pp. 1011, 1090.

[Baluze] Debuisti. · col 332 Debuisti. Ita editio Manutii et libri veteres. Morellius et Pamelius posuerunt debuistis, itemque editio Anglicana. Sed ista lectio non est bona. Epistola enim est Caldonii scribentis, ut dixi, nomine suo et collegarum suorum ad Cyprianum. Rigaltius, tametsi posuerit in contextu debuistis, in observationibus censet legendum esse debuisti.

"Debuisti." So Manutius' edition and the old books. Morel and Pamelius set "debuistis," and so does the English edition. But that reading is not good, for the letter is Caldonius', writing, as I said, in his own name and his colleagues' to Cyprian. Rigault, though he set "debuistis" in the text, judges in his observations that "debuisti" should be read.

[Baluze] Budinarium. · col 332 Budinarium. Vetus liber meus habet budianarium. At Salmasius in loco mox laudato censet reponi debere butinarium a voce Græca βουτίνη apud Hesychium, et inde dictum butinum, quod acetabulum significat. Si ea conjectura esset certa, facile amplecterer opinionem Salmasii, cum Quintilianus, lib. i, cap. 4, scribat quamdam cognationem esse inter litteras t et d, ac propterea facile existimarem Cyprianum heic loqui de artifice acetabulorum sive lagenarum, ut interpretatur Cangius, id est parvorum vasorum in quibus reponuntur olea, vina, et alia liquida, præsertim cum voce butina utatur Joannes Damascenus a Cangio citatus. Plinius, lib. xxi, cap. 34, scribit, cum acetabuli mensura dicitur, significari heminæ quartam partem, id est drachmas quindecim. Illustrissimus episcopus Oxoniensis contendit legendum esse istic apud Cyprianum burdonarium, qua voce significari mulionem ait. Sed hæc conjectura mihi non probatur, cum nihil in verbo budinarium extet ex quo ea sumi possit, præsertim cum burdonarii nuspiam reperiantur apud auctores linguæ Latinæ. Si genus illud farciminis quod nos vocamus bodinos fuisset olim in Africa et vocabulum accedens ad nostrum vulgare deprehendi posset in aliquo veteri scriptore, absoluta res esset. Verum nihil istiusmodi reperio.

"Budinarium." My old book has "budianarium." But Salmasius, in the place just cited, judges that "butinarium" should be restored, from the Greek word βουτίνη in Hesychius, whence "butinum," meaning a small cup. If that conjecture were certain I should readily embrace Salmasius' view, since Quintilian (book 1, ch. 4) writes that there is a certain kinship between the letters t and d; and so I should readily think that Cyprian here speaks of a maker of cups or flasks, as Du Cange interprets it, that is, of small vessels in which oils, wines and other liquids are kept, especially as John Damascene, cited by Du Cange, uses the word "butina." Pliny (book 21, ch. 34) writes that when the measure of an acetabulum is named, a quarter of a hemina is meant, that is, fifteen drachms. The most illustrious bishop of Oxford maintains that "burdonarium" should be read here in Cyprian, a word which he says means a mule-driver. But I do not approve that conjecture, since there is nothing in the word "budinarium" from which it could be drawn, especially as burdonarii are found nowhere in the authors of the Latin tongue. If the kind of sausage we call "bodins" had once existed in Africa, and a word close to our vernacular one could be found in some old writer, the matter would be settled. But I find nothing of the kind.

[Baluze] Epist. xl. — I. Virtius. · col 332 (continues) Epist. xl. — I. Virtius. Ita scripsi, secutus editio- (continues)

Letter 40. — 1. "Virtius." So I have written, following the edition- (continues)

(printed under page 159)

Page

running head: 331 DIVI CYPRIANI (cut off at the right edge; column number printed blurred, reading 331)
marginal letters: A ‹et Augendus, qui, nec Episcopum›; B ‹CALDONII, HERCULANI ET CÆTERORUM› (between the bracketed edition line and the title); C ‹eruditus qui locum istum› (in Baluze's notes); D ‹est lectio librorum qui habent› (in Baluze's notes)
old-edition numerals: (none)

PL 4:332

Rogatiano cum Numidico presbyteris. Abstinuimus a communicatione Felicissimum et Augendum, item Repostum de extorribus, et Irenem Rutilorum, et Paulam sarcinatricem; quod ex annotatione mea scire debuisti. Item abstinuimus Sophronium, et ipsum de extorribus, Soliassum budinarium.

Rogatianus, with Numidicus, presbyters. We have withheld from communion Felicissimus and Augendus, likewise Repostus, of the exiles, and Irene of the Rutili, and Paula the seamstress; which you ought to have known from my note. Likewise we have withheld Sophronius, he too of the exiles, and Soliassus the budinarius.

EPISTOLA XL.

Letter 40.

(Erasm., I, 8. Pamel., Rigalt., Baluz., XL. Paris., XXXIX. Oxon., Lips., XLIII.)

(Erasmus, 1, 8. Pamelius, Rigault, Baluze, 40. Paris, 39. Oxford, Leipzig, 43.)

AD PLEBEM, DE QUINQUE PRESBYTERIS SCHISMATICIS FACTIONIS FELICISSIMI.

To the people, concerning the five schismatic presbyters of the faction of Felicissimus.

ARGUMENTUM. — Quemadmodum epistola ante hanc secunda clero, sic nunc plebi nuntiat Cyprianus vitandum Felicissimum, cum suae factionis quinque presbyteris, qui tum lapsis sine discrimine pacem dabant, tum seditionem et schisma adversum se concitarent.

Argument. — Just as in the second letter before this one to the clergy, so now to the people Cyprian announces that Felicissimus is to be avoided, together with the five presbyters of his faction, who were both giving peace to the lapsed without discrimination and stirring up sedition and schism against him.

I. Cyprianus plebi universae salutem. Quamquam, fratres charissimi, Virtius, fidelissimus atque integerrimus presbyter, item Rogatianus et Numidicus,

1. Cyprian to the whole people, greeting. Although, most dear brothers, Virtius, a most faithful and most upright presbyter, likewise Rogatianus and Numidicus,

Editors' notes and page, col. 332

Page

running head: DIVI CYPRIANI 332
marginal letters: A Rogatiano cum Numidico presbyteris; B presbyteris, qui tum lapsis (Argumentum); C a sarcinis, quod plurimum (Baluze's notes, not set); D num heic loqui de artifice (Baluze's notes, not set)
old-edition numerals: (none)
other: the whole foot of page 159 (variant (a) and Baluze's notes) is set in n331. Variant (a) "Viritus MR. Thu." has its call in this column (after "Virtius"), though n331 labels it col 331; Baluze's notes Augendus and Extorribus, labelled col 331 there, also gloss words in this column (Q3: noted, n331 not written).

PL 4:333

presbyteri confessores et gloria divinae dignationis illustres, sed et diaconi, boni viri et ecclesiasticae administrationi per omnia obsequia devoti, cum caeteris ministris plenam vobis praesentiae suae diligentiam praebeant, et exhortationibus assiduis singulos corroborare, sed et lapsorum mentes consiliis salubribus regere et reformare non desinant, tamen ego quantum possum admoneo et quomodo possum visito vos litteris meis. Litteris, inquam, fratres charissimi: hoc enim quorumdam presbyterorum malignitas et perfidia perfecit, ne ad vos ante diem Paschae venire licuisset, dum, conjurationis suae memores, et antiqua illa contra episcopatum meum, immo contra suffragium vestrum et Dei judicium, venena retinentes, instaurant veterem contra nos impugnationem suam, et sacrilegas machinationes insidiis solitis denuo renovant. Et quidem de Dei providentia, nobis hoc nec volentibus nec optantibus, immo et ignoscentibus et tacentibus, poenas quas meruerant pependerunt, ut a nobis non ejecti ultro se ejicerent, ipsi in se pro conscientia sua sententiam darent, secundum vestra et divina suffragia conjurati et scelerati de Ecclesia sponte se pellerent.

presbyters who are confessors and distinguished by the glory of divine favour, and also the deacons, good men and devoted to the administration of the Church in every service, together with the other ministers, provide you with the full diligence of their presence, and do not cease to strengthen each one with constant exhortations, and also to guide and reform the minds of the lapsed with wholesome counsels, nevertheless I, as far as I can, admonish you, and in the way that I can, visit you with my letters. With letters, I say, dearest brothers: for the malice and perfidy of certain presbyters has brought this about, that it should not be permitted me to come to you before the day of Easter, while, mindful of their conspiracy, and retaining those old poisons against my episcopate, nay rather against your vote and the judgement of God, they renew their former assault against us, and once more revive their sacrilegious machinations with their customary snares. And indeed by the providence of God, though we neither wished nor desired this, nay rather even pardoned and kept silent, they have paid the penalties which they had deserved, so that, not cast out by us, they cast themselves out of their own accord; they themselves passed sentence upon themselves according to their own conscience; in accordance with your votes and God's, the conspirators and criminals drove themselves from the Church of their own will.

II. Nunc apparuit Felicissimi factio unde venisset, quibus radicibus et quibus viribus staret. Hi fomenta olim quibusdam confessoribus et hortamenta tribuebant ne concordarent cum episcopo suo, ne ecclesiasticam disciplinam cum fide, et quiete juxta praecepta Dominica, continerent, ne confessionis suae

II. Now it has become apparent whence the faction of Felicissimus had come, by what roots and by what strength it stood. These men formerly supplied encouragements and incitements to certain confessors not to be in accord with their bishop, not to maintain ecclesiastical discipline with faith and quiet according to the Lord's precepts, not, of their confession,

Editors' notes and page, col. 333

Footnotes

LECTIONES VARIANTES

(printed under page 160)

(a) ‹anchor: not visible› · call in col 333

Ministeriis Lam. Ebor. NC. 1. Thu. Mich.

"Ministeriis" (to the ministries): Lamonius, York, NC 1, de Thou, St Michael's.

(printed under page 160)

(b) ‹anchor: not visible› · call in col 333

Perficit Rigalt. Vict. Perfert Bod. 3.

"Perficit" (accomplishes): Rigault, St Victor's MS. "Perfert" (carries through): Bodleian 3.

(printed under page 160)

Nunc apparebit Lin.

"Nunc apparebit" (now it will appear): Lincoln.

(printed under page 160)

(d) ‹anchor: Felicissimi factio› · call in col 333

Provectis Vic. Fat. Profectio Thu.

"Provectis": St Victor's MS, Fat. "Profectio" (setting out): de Thou.

(printed under page 160)

Page

running head: 333 EPISTOLA XL (cut off at the image edge after "EPISTOLA X"; the page number looks like "353" in the blurred image but the column is 333)
marginal letters: A presbyteri confessores et gloria; B gnationem suam, et sacrilegas machinationes; C a Ministeriis Lam. Ebor. (in the Lectiones variantes, belonging to the right-hand column of the apparatus); D constet quosdam se opposuisse (in Baluze's notes)
old-edition numerals: (none)
other: full-width headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" stand below the text block and are cut off at the right edge; not set. Variae lectiones and Baluze's notes (Manutii... Pependerunt. Non admonerem omnes antiquas edi-) at page foot left for the later pass. "fide,et" is printed without a space and is set as "fide, et". The column ends mid-sentence at "confessionis suae". The running-head numeral and the letter number are uncertain because of blur.

PL 4:334

gloriam incorrupta et immaculata conversatione servarent. Ac, ne parum fuisset corrupisse quorumdam confessorum mentes et contra sacerdotium Dei portionem ruptae fraternitatis armare voluisse, nunc se ad lapsorum perniciem venenata sua deceptione verterunt, ut aegros, et saucios et ad capienda fortiora consilia per calamitatem ruinae suae minus idoneos et minus solidos, a medela vulneris sui avocent, et intermissis precibus et orationibus, quibus Dominus longa et continua satisfactione placandus est, ad exitiosam temeritatem mendacio captiosae pacis invitent.

to preserve the glory by an uncorrupted and immaculate way of life. And, as though it had been too little to have corrupted the minds of certain confessors and to have wished to arm a portion of the broken brotherhood against the priesthood of God, they have now turned themselves with their poisoned deceit to the ruin of the lapsed, so that they may call away from the healing of their wound the sick and the wounded, and those who through the calamity of their fall are less fit and less firm for taking stronger counsels, and, with the prayers and supplications broken off by which the Lord must be appeased with long and continual satisfaction, may invite them to a destructive rashness by the lie of a deceitful peace.

III. Sed oro vos, fratres, vigilate contra insidias diaboli, et, pro vestra salute solliciti, contra mortiferam fallaciam diligentius excubate. Persecutio est haec alia, et alia tentatio. Quinque isti presbyteri nihil aliud sunt quam quinque primores illi qui edicto nuper magistratibus fuerant copulati ut fidem nostram subruerent, ut gracilia fratrum corda ad lethales laqueos praevaricatione veritatis averterent. Eadem nunc ratio, eadem rursus eversio per quinque presbyteros Felicissimo copulatos ad ruinam salutis inducitur, ut non rogetur Deus, nec qui negavit Christum, eumdem Christum quem negaverat deprecetur, post culpam criminis tollatur et poenitentia, nec per episcopos et sacerdotes Domino satisfiat, sed, relictis Domini sacerdotibus, contra evangelicam disciplinam nova traditio sacrilegae institutionis exsurgat; cumque semel placuerit tam nobis quam confessoribus et clericis urbicis, item universis episcopis

III. But I beg you, brothers, be watchful against the snares of the devil and, anxious for your salvation, keep guard more diligently against the deadly deceit. This is another persecution, and another temptation. These five presbyters are nothing other than those five leading men who were lately joined to the magistrates by an edict in order to undermine our faith, in order to turn the frail hearts of the brothers towards deadly snares by the betrayal of the truth. The same scheme now, the same overthrow is once again brought in for the ruin of salvation through five presbyters joined to Felicissimus, so that God is not entreated, nor does he who denied Christ beseech the same Christ Whom he had denied, so that after the guilt of the crime penance too is taken away, and satisfaction is not made to the Lord through bishops and priests, but, with the priests of the Lord abandoned, a new tradition of sacrilegious institution arises against the evangelical discipline; and since it was once agreed both by us and by the confessors and the clergy of the City, and likewise by all the bishops

Editors' notes and page, col. 334

Footnotes

(e) ‹anchor: not visible› · call in col 334

Allectare Bod. 1. Thu.

"Allectare" (to entice): Bodleian 1, de Thou.

STEPH. BALUZII NOTÆ

[Baluze] (continued) · col 333 nem Manutii, et quia ita scriptum vidi in multis codicibus antiquis. Quædam editiones et quidam libri veteres habent Briccius. Ista sunt levioris momenti. Et tamen erant annotanda.

(continued) …of Manutius, and because I saw it so written in many old manuscripts. Some editions and some old books have "Briccius." These are matters of slight weight; and yet they had to be noted.

[Baluze] Ecclesiasticæ administrationi. · col 333 Ecclesiasticæ administrationi. Quidam libri veteres habent ecclesiasticæ disciplinæ administrationi.

"To the Church's administration." Some old books have "to the administration of the Church's discipline."

[Baluze] Præbeant. · col 333 Præbeant. Codex Fuxensis præstent.

"Praebeant" (let them provide). The Foix manuscript: "praestent."

[Baluze] Quorumdam presbyterorum. · col 333 Quorumdam presbyterorum. Nominantur in Epistola lv, pag. 81, quam consule.

"Of certain presbyters." They are named in Letter 55, p. 81; consult it.

[Baluze] Conjurationis. · col 333 Conjurationis. Agitur heic de causa Felicissimi, ut patet etiam ex his quæ sequuntur et ex Epistola xlii, pag. 57 : Quantum vero hic et ad presbyterorum quorumdam et Felicissimi causam pertinet, etc.

"Of the conspiracy." The case of Felicissimus is meant here, as is clear also from what follows and from Letter 42, p. 57: "But as far as concerns here also the case of certain presbyters and of Felicissimus," etc.

[Baluze] Veterem contra nos. · col 333 Veterem contra nos. Cum Pontii diaconi testimonio constet quosdam se opposuisse electioni Cypriani, hinc colligi posse videtur Felicissimum fuisse ex illorum numero, et fortasse principem illius factionis.

"Old [grudge] against us." Since it is established by the testimony of the deacon Pontius that some opposed Cyprian's election, it seems one may infer from this that Felicissimus was of their number, and perhaps the leader of that faction.

[Baluze] Renovant. · col 333 Renovant. Revocavimus antiquam lectionem, quæ nititur auctoritate plurium veterum librorum. Rigaltius posuit revocant, quia ita scriptum invenit in Fuxensi. Ea vero lectio extat etiam in Michaelino et in Lamoniano. Cæteri et editiones Rigaltiana antiquiores habent uti nos reposuimus. Et tamen Angli maluerunt sequi editionem Rigaltii, [488] nullum interim istius suæ opinionis testimonium referentes ex libris veteribus, immo plura adducentes in favorem antiquarum editionum. Reinhartus quoque retinuit editionem Rigaltii.

"Renovant" (they renew). We have restored the old reading, which rests on the authority of several old books. Rigault set "revocant" (they recall), because he found it so written in the Foix manuscript; that reading is also in the St Michael and Lamonius manuscripts. The rest, and the editions older than Rigault's, have what we have restored. And yet the English preferred to follow Rigault's edition, [488] meanwhile citing no witness from the old books for this opinion of theirs, indeed bringing more in favour of the old editions. Reinhart too kept Rigault's text.

[Baluze] Ignoscentibus. · col 333 Ignoscentibus. In uno codice Anglicano scriptum est ignorantibus. Quo etiam modo in margine libri sui impressi scripsit Nicolaus Faber.

"Ignoscentibus" (to those who pardon). In one English manuscript "ignorantibus" (to those who do not know) is written; Nicolas Le Fèvre also wrote it so in the margin of his printed copy.

[Baluze] Rependerunt. · cols 333–334 Rependerunt. Non admonerem omnes antiquas editiones et omnia fere vetera exemplaria præferre hanc lectionem, nisi Rigaltius edidisset rependerunt. Quæ sane lectio nititur auctoritate codicis Veronensis et illius quem habui ex monasterio sancti Eligii Attrebatensis.

"Rependerunt." I would not point out that all the old editions and nearly all the old copies show this reading, had Rigault not printed "rependerunt." That reading does indeed rest on the authority of the Verona manuscript and of the one I had from the monastery of St Eligius at Arras.

[Baluze] Ultro. · col 334 Ultro. Codex sancti Arnulphi habet ipsi.

"Ultro" (of their own accord). The St Arnulf manuscript has "ipsi" (they themselves).

[Baluze] II.— Contra sacerdotium. · col 334 II.— Contra sacerdotium. In uno codice Vaticano et in Lamoniano legitur adversus dispositionem Domini et contra sacerdotium Dei. Ubi admoneri convenit hanc lectionem non reperiri in codice Thuano, neque in Fossatensi, in quibus Angli dixerunt eam extare.

2. — "Against the priesthood." In one Vatican manuscript and in Lamonius' one reads "against the Lord's ordering and against the priesthood of God." Here it should be noted that this reading is not found in the de Thou manuscript, nor in the Saint-Maur-des-Fossés one, in which the English said it stands.

[Baluze] III.— Subruerent. · col 334 III.— Subruerent. Ita omnes libri veteres et editiones Rigaltiana antiquiores, si tres priores excipias, in quibus legitur obruerent. Solus ex codicibus a me visis Fuxensis habet subverterent. Scio tamen ita quoque scriptum fuisse in Veronensi. Verum alia lectio mihi magis placet, eam porro liquet adjuvari ex lectione antiquarum editionum.

3. — "Subruerent" (they would undermine). So all the old books and the editions older than Rigault's, except the first three, which read "obruerent" (they would overwhelm). Of the manuscripts I have seen only the Foix has "subverterent" (they would overturn). I know, however, that it was so written in the Verona one too. But the other reading pleases me more, and it is plainly supported by the reading of the old editions.

[Baluze] Gracilia. · col 334 Gracilia. In codice Veronensi et in uno Anglicano scriptum est fragilia. Sic etiam scripsit Nicolaus Faber in margine libri sui impressi. In codice Lamonii legitur gracilium, tanquam si istud referendum esset ad fratres.

"Gracilia" (slender). In the Verona manuscript and in one English one "fragilia" (frail) is written; Nicolas Le Fèvre also wrote so in the margin of his printed copy. In Lamonius' manuscript one reads "gracilium," as though it referred to the brethren.

[Baluze] Clericis urbicis. · col 334 (continues) Clericis urbicis. Id est Romanis, quia Urbis vocabulo olim intelligebatur Roma Gentium domina, ut ait Quintilianus, lib. vi, cap. 3, et lib. viii, cap. 12. Optatus lib. i : Zephyrino urbico, et lib. ii, urbica commoratio ; et apud Victorem vitensem, lib. i, c. 8, urbici captivi… Vide Heriberti Rosweydi notas in D. Paulinum pag. 745. In præfatione symboli editi in concilio Toletano primo legitur cum præcepto (continues)

"To the clergy of the City." That is, the Roman clergy, because by the word "Urbs" was once understood Rome, mistress of the nations, as Quintilian says, book 6, ch. 3, and book 8, ch. 12. Optatus, book 1: "to Zephyrinus of the City," and book 2, "a stay in the City"; and in Victor of Vita, book 1, ch. 8, "captives of the City…" See Heribert Rosweyde's notes on St Paulinus, p. 745. In the preface to the creed published at the first Council of Toledo one reads "with the precept" (continues)

(printed under page 160)

Page

running head: EPISTOLA XL. 334
marginal letters: A ‹gloriam incorrupta et immaculata›; B ‹sunt quam quinque primores›; C ‹beside the Variae lectiones (Provectis Vic. Fat.)›; D ‹beside Baluze's note (visis Fuxensis habet)›
old-edition numerals: (none)

PL 4:335

vel in nostra provincia vel trans mare constitutis ut n⟨i⟩hil innovetur circa lapsorum causam, nisi omnes in unum convenerimus, et, collatis consiliis, cum disciplina pariter et misericordia temperatam sententiam fixerimus, contra hoc consilium nostrum rebelletur, et omnis sacerdotalis auctoritas et potestas factiosis conspirationibus destruatur.

established either in our province or across the sea, that nothing be innovated concerning the case of the lapsed unless we have all come together into one and, having pooled our counsels, have fixed a sentence tempered alike with discipline and with mercy, there is rebellion against this our counsel, and all priestly authority and power is being destroyed by factious conspiracies.

IV. Quas nunc poenas patior, fratres charissimi, quod ipse ad vos in praesentiarum venire non possum, ipse singulos aggredi, ipse vos, secundum Domini et Evangelii ejus magisterium, cohortari! Non suffecerat exsilium jam biennii et a vultibus atque ab oculis vestris lugubris separatio, dolor jugis et gemitus, qui me solum sine vobis continua lamentatione discruciat, lacrymae diebus ac noctibus profluentes, quod sacerdoti quem tanto amore et ardore fecistis, necdum vos salutare, necdum complexibus vestris inhaerere contingat. Accessit hic tabescenti animo nostro dolor major, quod in tanta sollicitudine ac necessitate excurrere ad vos ipse non possum, dum, per minas et per insidias perfidorum, cavemus ne advenientibus nobis tumultus illic major oriatur, et, cum paci et tranquillitati episcopus providere in omnibus debeat, ipse materiam seditioni dedisse et persecutionem denuo exacerbasse videatur. Hinc tamen, fratres dilectissimi, hinc admoneo pariter et consulo ne perniciosis vocibus temere credatis, ne fallacibus verbis consensum facile commodetis, ne pro luce tenebras, pro die noctem, pro cibo famem, pro potu

IV. What punishments I now suffer, dearest brethren, in that I myself cannot at present come to you, myself approach each one, myself exhort you according to the teaching of the Lord and of His Gospel! The exile of now two years had not been enough, and the mournful separation from your faces and from your eyes, the constant grief and groaning which tortures me, alone without you, with continual lamentation, the tears flowing by day and by night, because it falls to the priest whom you made with such great love and ardour neither yet to greet you nor yet to cling to your embraces. To this has been added to our wasting mind a greater grief, that in such great anxiety and need I myself cannot hasten out to you, while, because of the threats and the snares of the faithless, we take care that no greater tumult should arise there upon our coming, and that, although a bishop ought to provide in all things for peace and tranquillity, he himself should not seem to have given matter for sedition and to have embittered the persecution afresh. From here nevertheless, most beloved brethren, from here I both admonish and counsel you not rashly to believe pernicious voices, not readily to lend your consent to deceitful words, not in place of light darkness, in place of day night, in place of food hunger, in place of drink

Editors' notes and page, col. 335

Footnotes

LECTIONES VARIANTES

(printed under page 161)

(a) ‹anchor: not visible› · call in col 335

Ministerium Nic. Fab.

"Ministerium" (ministry): Nicolas Le Fèvre.

(printed under page 161)

(b) ‹anchor: not visible› · call in col 335

Nos affectat Lam. affecerat Ebor. NC. 1.

"Nos affectat" (aims at us): Lamonius; "affecerat" (had affected): York, NC 1.

(printed under page 161)

Magisterium Thu.

"Magisterium" (mastery): de Thou.

(printed under page 161)

(d) ‹anchor: not visible› · call in col 335

Nec Pem. Bod. 3. Voss. 2. Lam. Thu. Foss. Vict.

"Nec" (nor): Pem., Bodleian 3, Vossius 2, Lamonius, de Thou, Saint-Maur-des-Fossés, St Victor.

(printed under page 161)

Page

running head: DIVI CYPRIANI
marginal letters: A ‹vel in nostra provincia›; B ‹quod sacerdoti quem tanto›; C beside the Lectiones Variae (page foot, not set); D beside ‹par. III, cap. 270› in Baluze's notes (page foot, not set)
old-edition numerals: (none)

PL 4:336

sitim, venenum pro remedio, mortem pro salute sumatis. Ne aetas vos eorum nec auctoritas fallat, qui ad duorum presbyterorum veterem nequitiam (Dan. XIII) respondentes, sicut illi Susannam pudicam corrumpere et violare conati sunt, sic et hi adulterinis doctrinis Ecclesiae pudicitiam corrumpere et veritatem evangelicam violare conantur.

thirst, poison for a remedy, death for salvation, to take. Let neither the age nor the authority of those men deceive you who, answering to the ancient wickedness of the two elders (Dan. 13), just as those men tried to corrupt and violate the chaste Susanna, so these too try to corrupt the chastity of the Church with adulterous doctrines and to violate the truth of the gospel.

V. Clamat et dicit Dominus: Nolite audire sermones pseudoprophetarum, quoniam visiones cordis eorum frustrantur eos. Loquuntur, sed non ab ore Domini. Dicunt eis qui abjiciunt verbum Domini: Pax erit vobis (Hier. XXIII, 16, 17). Pacem nunc offerunt qui ipsi non habent pacem. In Ecclesiam lapsos reducere et revocare promittunt qui de Ecclesia recesserunt. Deus unus est et Christus unus (Ephes. IV, 5), et una Ecclesia, et Cathedra una super petram Domini voce fundata. Aliud altare constitui aut sacerdotium novum fieri praeter unum altare et unum sacerdotium non potest. Quisquis alibi collegerit, spargit. Adulterum est, impium est, sacrilegum est quodcumque humano furore instituitur ut dispositio divina violetur. Procul ab hujusmodi hominum contagione discedite, et sermones eorum velut cancer et pestem fugiendo vitate, praemonente Domino et dicente: Caeci sunt duces caecorum. Caecus autem caecum ducens simul in foveam cadent (Matth. XV, 14). Intercedunt precibus vestris, quas nobiscum diebus ac noctibus Deo funditis ut eum justa satisfactione placetis. Intercedunt lacrymis vestris, quibus commissi delicti

V. The Lord cries out and says: Do not listen to the words of the false prophets, since the visions of their heart deceive them. They speak, but not from the mouth of the Lord. They say to those who cast away the word of the Lord: You shall have peace (Jer. 23:16–17). Now they offer peace who themselves do not have peace. They promise to lead back and recall the lapsed into the Church, they who have withdrawn from the Church. God is one and Christ is one (Eph. 4:5), and the Church is one, and the Chair one, founded upon the rock by the voice of the Lord. Another altar cannot be set up, nor a new priesthood be made, besides the one altar and the one priesthood. Whoever gathers elsewhere, scatters. Whatever is instituted by human madness so that the divine ordering is violated is adulterous, is impious, is sacrilegious. Depart far from the contagion of men of this kind, and shun their words, fleeing them as a cancer and a plague, the Lord forewarning and saying: They are blind leaders of the blind. But a blind man leading a blind man, they will fall together into the pit (Matt. 15:14). They stand in the way of your prayers, which you pour out to God with us by day and by night, so that you may appease Him by just satisfaction. They stand in the way of your tears, by which, of the sin committed,

Editors' notes and page, col. 336

Footnotes

(e) ‹anchor: not visible› · call in col 336

In Ecclesia lapsos Vict.

"In Ecclesia lapsos" (the lapsed in the Church): St Victor.

(printed under page 161)

(f) ‹anchor: not visible› · call in col 336

De Ecclesiæ communione NC. 1.

"De Ecclesiae communione" (from the Church's communion): NC 1.

(printed under page 161)

(g) ‹anchor: precibus vestris, quas› · call in col 336

Precibus quas Ver. nostris Rig.

"Precibus quas" (by the prayers which): Ver.; "nostris" (our): Rigault.

STEPH. BALUZII NOTÆ

[Baluze] (continued) Papæ urbis Romæ Leonis. · col 335 Papæ urbis Romæ Leonis. At in tribus antiquissimis et præstantissimis codicibus manuscriptis, uno illustrissimæ ecclesiæ Lugdunensis, altero qui fuit Leidradi Archiepiscopi Lugdunensis, et censetur nunc in bibliotheca Seguieriana, tertio bibliothecæ Colbertinæ, in quibus continetur vetus collectio canonum facta, ut opinor, paulo post concilium Toletanum duodecimum; in tribus inquam codicibus illis deest vox Romæ, et legitur simpliciter cum præcepto Papæ Urbis Leonis. Extat Hieronymi Epistola ad Paulum urbicum, quæ incipit, Nudius tertius, et in Epistola Augustini ad Casulanum legitur sermonem cujusdam urbici. Apud Burchardum, lib. iii, cap. 226 ; Juonem, par. iii, cap. 270 ; et Gratianum, dist. 2, de consecrat., reperitur quoddam decretum ex concilio urbico quod sic habet : In altari in quo episcopus Missam celebravit, presbyter eodem die aliam celebrare non præsumat; quod etiam reperitur in canone decimo synodi Autissiodorensis sub Aunachario. Et tamen non semper verum est vocabulum urbici significare civem Romanum. In Epistola quippe Evodii ad Augustinum civis quædam cujusdam oppidi Africæ vocatur urbica id est civis illius loci : Sed ecce post biennium quædam vidua honesta urbica de Frigentibus.

(continued) "Of Leo, Pope of the city of Rome." But in three very old and excellent manuscripts — one of the most illustrious church of Lyons, another that belonged to Leidrad, archbishop of Lyons, and is now kept in the Séguier library, the third of the Colbert library — which contain an old collection of canons made, I think, shortly after the twelfth Council of Toledo, in those three manuscripts, I say, the word "Romae" is missing, and one reads simply "with the precept of Leo, Pope of the City." There is Jerome's Letter to Paul "urbicus," beginning "Nudius tertius"; and in Augustine's Letter to Casulanus one reads "the sermon of a certain 'urbicus'." In Burchard, book 3, ch. 226, Ivo, part 3, ch. 270, and Gratian, dist. 2 "De consecratione," there is a decree "from the city council" which runs: "On an altar on which the bishop has celebrated Mass, let a presbyter not presume to celebrate another on the same day"; it is also found in the tenth canon of the synod of Auxerre under Aunacharius. And yet it is not always true that the word "urbicus" means a Roman citizen. In Evodius' Letter to Augustine a woman citizen of some town in Africa is called "urbica," that is, a citizen of that place: "But see, after two years, a certain respectable widow, 'urbica,' from Frigentes."

[Baluze] Trans mare. · col 335 Trans mare. Id est Romam. Inde appellationes transmarinæ postea vetitæ in codice canonum ecclesiæ Africanæ, et ut episcopi Africæ trans mare non proficiscantur nisi consulto primæ sedis episcopo ; quod et ipsum confirmatum est a papa Innocentio. Etiam transmarina judicia prohibita. Vide codicem canonum ecclesiæ Africanæ, cap. 23, 25, 56, 94.

"Across the sea." That is, to Rome. Hence overseas appeals were later forbidden in the code of canons of the African Church, and that the bishops of Africa should not go across the sea without consulting the bishop of the first see; which was itself confirmed by Pope Innocent. Overseas judgements too were forbidden. See the code of canons of the African Church, chs. 23, 25, 56, 94.

[Baluze] IV.— Quem tanto amore. · col 336 IV.— Quem tanto amore. Codex sancti Eligii Attrebatensis, quem tanto honore et amore fecistis. Fuxensis, tanto ardore, pari dolore. Ubi videtur legendum pari honore. Vide Pontium diaconum ubi agit de electione Cypriani.

4. — "Whom with such love." The manuscript of St Eligius at Arras: "whom you made with such honour and love." The Foix: "with such ardour, with equal sorrow," where "with equal honour" seems the right reading. See the deacon Pontius where he treats of Cyprian's election.

[Baluze] Paci et tranquillitati. · col 336 Paci et tranquillitati. Omnes fere libri veteres habent pacem et tranquillitatem.

"For peace and quiet." Nearly all the old books have "pacem et tranquillitatem."

[Baluze] Videatur. · col 336 Videatur. Codex Lamonii videamur.

"Videatur" (he may seem). Lamonius' manuscript: "videamur" (we may seem).

[Baluze] V.— Cancer. · col 336 V.— Cancer. Duo libri veteres præferunt cancerem, alii quatuor, cancrum. Michaelinus cancerum vel cancrum. Ego retinui vulgatam lectionem, quam plerique codices exhibent, quia locus iste ita vulgo citatur.

5. — "Cancer." Two old books show "cancerem," four others "cancrum." The St Michael manuscript, "cancerum vel cancrum." I have kept the common reading, which most manuscripts give, because this place is commonly quoted so.

[Baluze] Super petram. · col 336 Super petram. Veteres editiones et xvii libri veteres ita scribunt. Manutius posuit Petrum. Atque eam lectionem retinuit Pamelius, testatus tamen aliam reperiri in codicibus antiquis. Hinc propagata est, in posteriores editiones, etiam in Anglicanam. [489] Sane verum est quod adnotat Pamelius alibi frequentissime Cyprianum dicere Ecclesiam esse fundatam super Petrum, adeoque mirum non esse si etiam istic eo modo loquatur. Ego non disputo an Ecclesia fundata sit super Petrum. Id enim scio sensisse Cyprianum. Sed aio istic retinendam esse lectionem quam major veterum librorum numerus et veteres editiones præferunt. Petram quippe fuisse Christum et super hanc petram fundatam esse Ecclesiam nemo ambigit. Qua de re vide quæ notamus infra ad librum de Unitate Ecclesiæ. Cæterum ex prava lectione quæ irrepsit in hunc locum potuit auctor Epistolæ ii Pelagii II ad episcopos Istriæ accepisse quod scripsit, qui Cathedram Petri, super quem fundata est Ecclesia, deserit.

"Upon the rock." So the old editions and seventeen old books write. Manutius set "Petrum" (Peter), and Pamelius kept that reading, though testifying that the other is found in old manuscripts. From there it spread into the later editions, the English one included. [489] It is indeed true, as Pamelius notes, that elsewhere Cyprian very often says the Church is founded upon Peter, so that it would be no wonder if he spoke so here too. I do not dispute whether the Church is founded upon Peter; I know that Cyprian held it. But I say that here the reading must be kept which the greater number of old books and the old editions show. For no one doubts that the rock was Christ and that upon this rock the Church was founded. On this see what we note below on the book "On the Unity of the Church." Moreover, from the bad reading that crept into this place the author of the second Letter of Pelagius II to the bishops of Istria may have taken what he wrote: "who deserts the Chair of Peter, upon whom the Church is founded."

(printed under page 161)

Page

running head: [...]IVI CYPRIANI (left part cut off at the image edge) 336
marginal letters: A sitim, venenum pro remedio; B una Ecclesia, et Cathedra; C beside the Variae lectiones (In Ecclesia lapsos Vict.); D beside the Baluze notes (res ita scribunt)
old-edition numerals: (none)

PL 4:337

crimen abluitis. Intercedunt paci quam vere et fideliter de Domini misericordia postulatis, nec sciunt scriptum esse: Et propheta ille aut somnium somnians ille qui locutus est ut errare te faceret a Domino Deo tuo, interficietur (Deut. XIII, 6). Nemo vos, fratres charissimi, errare a Domini viis faciat: nemo vos Christianos ab Evangelio Christi rapiat: nemo filios Ecclesiae de Ecclesia tollat. Pereant sibi soli qui perire voluerunt: extra Ecclesiam soli remaneant qui de Ecclesia recesserunt. Soli cum episcopis non sint qui contra episcopos rebellarunt. Conjurationis suae poenas soli subeant qui olim, secundum vestra suffragia, nunc secundum Dei judicia, sententiam conjurationis et malignitatis suae subire meruerunt.

you wash away the crime. They stand in the way of the peace which you truly and faithfully ask of the Lord's mercy, and they do not know that it is written: And that prophet or that dreamer of a dream who has spoken so as to make you stray from the Lord your God shall be put to death (Deut. 13:6). Let no one, dearest brothers, make you stray from the ways of the Lord; let no one snatch you, Christians, from the Gospel of Christ; let no one take the sons of the Church out of the Church. Let those alone perish by themselves who have wished to perish; let those alone remain outside the Church who have withdrawn from the Church. Let those alone not be with the bishops who have rebelled against the bishops. Let those alone undergo the penalties of their conspiracy who formerly by your votes, and now by the judgements of God, have deserved to undergo the sentence upon their conspiracy and malice.

VI. Monet nos Dominus in Evangelio suo dicens: Rejicitis mandatum Dei ut traditionem vestram statuatis (Marc. VII, 9). Qui mandatum Dei rejiciunt et traditionem suam statuere conantur, fortiter a vobis et firmiter respuantur: sufficiat lapsis ruina una. Nemo volentes surgere sua circumventione praecipitet; nemo jacentes, pro quibus nos rogamus ut Dei manu et brachio subleventur, prosternat gravius et deprimat: nemo semianimes et ut salutem suam pristinam recipiant deprecantes, ab omni spe salutis avertat; nemo nutantibus lapsus sui caligine omne itineris salutaris lumen extinguat. Instruit Apostolus dicens: Si quis aliter docet, et non acquiescit sanis verbis Domini nostri Jesu Christi et doctrinae ejus, stupore elatus, discede ab hujusmodi (I Tim. VI, 3-5). Et iterum dicit ipse: Nemo vos decipiat inanibus verbis. Propterea enim venit ira Dei super filios contumaciae. Nolite ergo esse participes eorum (Ephes. V, 6, 7). Non est quod, decepti inanibus verbis, pravitatis eorum incipiatis esse participes. Discedite a talibus, quaeso vos, et acquiescite consiliis nostris, qui pro

VI. The Lord admonishes us in His Gospel, saying: You reject the commandment of God so that you may establish your own tradition (Mark 7:9). Let those who reject the commandment of God and endeavour to establish their own tradition be spurned by you bravely and firmly: let one ruin be enough for the lapsed. Let no one by his deceit cast headlong those who wish to rise; let no one throw down more heavily and press down those who lie fallen, for whom we pray that they may be lifted up by the hand and arm of God; let no one turn away from all hope of salvation those who are half-alive and who beg that they may recover their former health; let no one extinguish every light of the saving road for those who stagger in the darkness of their fall. The Apostle instructs us, saying: If anyone teaches otherwise, and does not assent to the sound words of our Lord Jesus Christ and to His teaching, puffed up with stupidity, withdraw from such a one (1 Tim. 6:3–5). And again he himself says: Let no one deceive you with empty words. For on this account the wrath of God comes upon the sons of obstinacy. Do not therefore be partakers with them (Eph. 5:6–7). There is no reason why, deceived by empty words, you should begin to be partakers of their depravity. Withdraw from such men, I beg you, and assent to our counsels, who for

Editors' notes and page, col. 337

Footnotes

LECTIONES VARIANTES

(printed under page 162)

(a) ‹anchor: not visible› · call in col 337

Dominicis Pem. Bod. 1.

"Dominicis" (the Lord's): Pem., Bodleian 1.

(printed under page 162)

(b) ‹anchor: not visible› · call in col 337

Nostra Nic. Fab.

"Nostra" (our): Nicolas Le Fèvre.

(printed under page 162)

Muneris Lin.

"Muneris" (of the gift): Lincoln.

(printed under page 162)

(d) ‹anchor: stupore› · call in col 337

Tumore Erasm.

"Tumore" (with swelling pride): Erasmus.

(printed under page 162)

(e) ‹anchor: esse participes› · call in col 337

Non sit quod dec. vos. in verb. non pravitatis eorum incipiatis esse participes Nic. Fab.

"Non sit quod dec[epti] vos in verb[is] non pravitatis eorum incipiatis esse participes": Nicolas Le Fèvre.

(printed under page 162)

Page

running head: 337 EPISTOLA XL.
marginal letters: A ‹crimen abluitis. Intercedunt›; B ‹Rejicitis mandatum Dei ut traditionem›; C ‹pterea enim venit ira Dei›; D ‹te faceret a Domino tuo› (beside Baluze's notes at the page foot, not set)
old-edition numerals: (none)

PL 4:338

vobis quotidie continuas Domino preces fundimus, qui vos ad Ecclesiam revocari per Domini clementiam cupimus, qui de Deo pacem plenissimam prius matri, tum et filiis ejus oramus. Cum precibus atque orationibus nostris vestras quoque orationes et preces jungite, cum fletibus nostris vestras lacrymas copulate. Vitate lupos, qui, oves a pastore secernunt. Vitate linguam diaboli venenatam, qui, ab initio mundi fallax semper et mendax, mentitur ut fallat, blanditur ut noceat, bona promittit ut malum tribuat, vitam pollicetur ut perimat. Lucent nunc quoque verba ejus, et venena manifesta sunt: pacem pollicetur, ne perveniri possit ad pacem; salutem promittit, ne qui deliquit veniat ad salutem; Ecclesiam spondet, quando id agat ut qui illi credit in totum ab Ecclesia pereat.

you daily pour out continual prayers to the Lord, we who desire that you be called back to the Church through the Lord's clemency, we who pray God for the fullest peace, first for the mother, then also for her sons. To our petitions and prayers join your prayers and petitions also; to our weeping unite your tears. Shun the wolves, who separate the sheep from the shepherd. Shun the poisoned tongue of the devil, who, false and lying always from the beginning of the world, lies in order to deceive, flatters in order to harm, promises good things in order to bestow evil, pledges life in order to destroy. Even now his words are plain to see, and his poisons are manifest: he promises peace, so that peace may not be reached; he promises salvation, so that he who has sinned may not come to salvation; he pledges the Church, while he contrives that whoever believes him should perish utterly from the Church.

VII. Nunc est, fratres dilectissimi, ut et qui statis fortiter perseveretis, et stabilitatem vestram gloriosam, quam in persecutione tenuistis, perpetua firmitate servetis, et si qui, circumveniente adversario, lapsi estis, in secunda hac tentatione spei et paci vestrae fideliter consulatis; et ut vobis Dominus ignoscat, a sacerdotibus Domini non recedatis, cum scriptum sit: Et homo quicumque fecerit in superbia, ut non exaudiat sacerdotem aut judicem quicumque fuerit in diebus illis, morietur homo ille (Deut. XVII,12). Persecutionis istius novissima haec est et extrema tentatio, quae et ipsa cito, Domino protegente, transibit, ut repraesenter vobis post Paschae diem cum collegis meis; quibus praesentibus, secundum arbitrium quoque vestrum et omnium nostrum commune consilium, sicut semel placuit, ea quae agenda sunt disponere pariter et limare poterimus. Si quis autem, poenitentiam agere et Deo satisfacere detrectans, ad Felicissimi et satellitum ejus partes concesserit, et se haereticae factioni conjunxerit,

VII. Now is the time, most beloved brethren, both for you who stand to persevere bravely and to preserve with perpetual firmness the glorious steadfastness which you held in the persecution, and, if any of you have fallen through the circumventing of the adversary, to take faithful thought in this second temptation for your hope and your peace; and, that the Lord may pardon you, do not withdraw from the priests of the Lord, since it is written: And whatever man shall act in pride, so as not to hearken to the priest or the judge, whoever he may be in those days, that man shall die (Deut. 17:12). This is the last and extreme temptation of this persecution, which itself also will quickly pass, with the Lord protecting, so that I may be presented to you after the day of Easter with my colleagues; and in their presence, in accordance with your judgement also and with the common counsel of us all, as was once resolved, we shall be able to arrange and refine together the things that are to be done. But if anyone, refusing to do penance and to make satisfaction to God, goes over to the party of Felicissimus and his henchmen, and joins himself to the heretical faction,

Editors' notes and page, col. 338

Footnotes

(f) ‹anchor: not visible› · call in col 338

Revocare Vict. Foss.

"Revocare" (to call back): St Victor, Saint-Maur-des-Fossés.

(printed under page 162)

(g) ‹anchor: not visible› · call in col 338

Et qui Pem. Voss. 2. Bod. 1, 2. Lam.

"Et qui" (and who): Pem., Vossius 2, Bodleian 1 and 2, Lamonius.

STEPH. BALUZII NOTÆ

[Baluze] Interficietur. · col 337 Interficietur. Hæc vox deest in antiquis editionibus et in omnibus antiquis codicibus quibus usus sum. Scio tamen illam fuisse in Veronensi et in Neapolitano uno. In codice Lamonii scriptum est morietur, eodem sensu. In uno meo vetere legitur, ut errare te faceret a Domino tuo, et cætera. Ex quo facile est colligere addenda fuisse nonnulla in hoc loco. Itaque cum plura addenda fuerint, non sufficiebat addere vocem interficietur aut morietur. Erasmus primus scripsit interficietur. Addendus autem erat integer locus ex capite xiii Deuteronomii, aut edendus ut exstat in veteribus libris, omissa voce illa.

"Interficietur" (he shall be put to death). This word is missing in the old editions and in all the old manuscripts I have used. I know, however, that it was in the Verona one and in one Naples one. In Lamonius' manuscript "morietur" (he shall die) is written, with the same sense. In one old one of mine one reads "that he might make you stray from the Lord your God, etc." From this it is easy to gather that something had to be added in this place. So, since more had to be added, it was not enough to add the word "interficietur" or "morietur." Erasmus first wrote "interficietur." But either the whole passage from chapter 13 of Deuteronomy should have been added, or it should have been printed as it stands in the old books, without that word.

[Baluze] A Domini viis. · col 337 A Domini viis. Hæc est lectio multorum veterum exemplarium et editionis Manutianæ.

"From the ways of the Lord." This is the reading of many old copies and of the Manutius edition.

[Baluze] Pereant sibi soli. · col 337 Pereant sibi soli. Nescio an sit præferenda lectio unius ex vetustis codicibus bibliothecæ regiæ, in quo legitur pereant illi soli.

"Let them perish by themselves alone." I wonder whether the reading of one of the old manuscripts of the royal library should be preferred, in which one reads "let them alone perish."

[Baluze] Nunc secundum. · col 337 Nunc secundum. Ita editio Manutii et septem libri veteres. In recentiore Remigiano, et secundum. Male in Sorbonico nec, in Eligiano non. In antiquis editionibus et in sex antiquis codicibus scriptum est olim secundum Dei judicia.

"Now according to." So Manutius' edition and seven old books. In the more recent St Remi manuscript, "and according to." Wrongly, in the Sorbonne manuscript "nec," in the St Eligius one "non." In the old editions and in six old manuscripts is written "once, according to God's judgements."

[Baluze] VI. — Ruina una. · cols 337–338 VI. — Ruina una. Ita xvi libri veteres et editio Manutiana. Veteres editiones et tria exemplaria vetera habent ruina sua.

6. — "In one ruin." So sixteen old books and the Manutius edition. The old editions and three old copies have "in their own ruin."

[Baluze] Non acquiescit sanis verbis. · col 338 Non acquiescit sanis verbis. Sex libri veteres, non acquiescit sanis sermonibus. Sic etiam in editione vulgata Epistolæ sancti Pauli ad Ephesios.

"Does not assent to sound words." Six old books: "does not assent to sound discourses." So too in the Vulgate edition of St Paul's Letter to the Ephesians.

[Baluze] Discede ab hujusmodi. · col 338 Discede ab hujusmodi. Ita scriptum vidi in xiv exemplaribus antiquis. Reliqua multum variant.

"Withdraw from such." I saw it so written in fourteen old copies. The rest vary greatly.

[Baluze] Contumaciæ. · col 338 Contumaciæ. Ita etiam Epist. lxiv, pag. 112 ; et in libro de Unitate Ecclesiæ, pag. 202. Vide Annotationes Erasmi ad hunc locum Pauli.

"Of contumacy." So also Letter 64, p. 112, and in the book "On the Unity of the Church," p. 202. See Erasmus' Annotations on this place of Paul.

[Baluze] VII. — Nunc est fratres. · col 338 VII. — Nunc est fratres. Veteres editiones habent. Nunc curandum est fratres. Editio Manutiana expunxit vocem curandum. Ea vero deest in quinque antiquis exemplaribus, et videtur esse ex glossemate.

7. — "Now it is, brethren." The old editions have "Now care must be taken, brethren." The Manutius edition struck out the word "curandum." It is indeed missing in five old copies, and seems to come from a gloss.

[Baluze] Repræsenter. · col 338 Repræsenter. Quatuor libri veteres habent repræsentem me.

"Repraesenter" (that I may be present). Four old books have "repraesentem me."

[Baluze] Omnium nostrum. · col 338 Omnium nostrum. In plerisque vetustis exemplaribus scriptum est animi nostri.

"Of us all." In most old copies "animi nostri" (of our mind) is written.

[Baluze] Ad Felicissimi. · col 338 Ad Felicissimi. Veteres editiones ante Manutianam et septem vetera exemplaria præferunt ad infelicissimi. Manutius et Morellius et octo item exemplaria vetera in felicissimi. Alia duo vetera, ad felicissimi.

"To Felicissimus'." The old editions before Manutius' and seven old copies show "ad infelicissimi" (to the most unhappy man's). Manutius and Morel, and likewise eight old copies, "in felicissimi." Two other old ones, "ad felicissimi."

[Baluze] Concesserit. · col 338 Concesserit. Codex Fuxensis, consenserit.

"Concesserit" (shall have gone over). The Foix manuscript: "consenserit" (shall have agreed).

(printed under page 162)