PL 4 · cols. 358–361

Cyprianus, Epistolae LII-LXII

Letters LVII–LX

XI. Haec, fratres dilectissimi, haereant cordibus nostris. Haec sit armorum nostrorum praeparatio, haec diurna ac nocturna meditatio, ante oculos habere et cogitatione semper ac sensibus volvere iniquorum supplicia et praemia ac merita justorum, quid negantibus Dominus comminetur ad poenam, quid contra confitentibus promittat ad gloriam. Si haec cogitantibus ac meditantibus nobis supervenerit persecutionis dies, miles Christi praeceptis ejus et monitis eruditus non expavescit ad pugnam, sed paratus est ad coronam. Opto vos, fratres charissimi, semper bene valere.

XI. Let these things, dearest brothers, cling to our hearts. Let this be the preparation of our arms, this our meditation by day and by night: to have before our eyes, and always to turn over in thought and in our senses, the punishments of the wicked and the rewards and merits of the just; what the Lord threatens to those who deny, by way of punishment, and what, on the other hand, He promises to those who confess, by way of glory. If the day of persecution comes upon us while we are thinking on and meditating these things, the soldier of Christ, instructed by His precepts and admonitions, does not tremble at the battle but is ready for the crown. I pray, dearest brothers, that you may always fare well.

EPISTOLA LVII.

EPISTLE LVII.

(Erasm., I, 1. Pamel., Rigalt., Baluz., LVII. Paris., LVI. Oxon., Lips., LV.)

(Erasmus, I, 1. Pamelius, Rigaltius, Baluze, LVII. Paris, LVI. Oxford, Leipzig, LV.)

AD CORNELIUM IN EXILIO, DE EJUS CONFESSIONE.

TO CORNELIUS IN EXILE, ON HIS CONFESSION.

ARGUMENTUM. — Laudat Cyprianus in Cornelio et plebe ejus confessionem nominis Christi ad exilium usque, hortaturque ad constantiam et mutuas pro invicem orationes, tum ob instantem certaminis diem in hac vita, tum post obitum. Meminit autem hujus epistolae Damasus in vita Cornelii, utpote propter quam calumnia facta, occasionem necis sumpserit tyrannus.

ARGUMENT. — Cyprian praises in Cornelius and his people their confession of the name of Christ even to the point of exile. He exhorts them to constancy and to mutual prayers for one another, both on account of the imminent day of contest in this life and after death. Damasus, moreover, mentions this letter in the Life of Cornelius, since on account of it a calumny was raised and the tyrant took occasion for his death.

(Pontificiis tom. III. Epistolis haec Cypriani merito adjungitur.)

(This [letter] of Cyprian is rightly added to the Pontifical Epistles, vol. III.)

EPISTOLA LVIII.

EPISTLE LVIII.

(Erasm., III, 1. Pamel., Rigalt., Baluz., LVIII. Paris., LVI. Constant., Epist. Rom. Pont. I, p. 207.)

(Erasmus, III, 1. Pamelius, Rigaltius, Baluze, LVIII. Paris, LVI. Coustant, Letters of the Roman Pontiffs I, p. 207.)

AD LUCIUM PAPAM ROMANUM REVERSUM AB EXILIO.

TO LUCIUS, POPE OF ROME, RETURNED FROM EXILE.

ARGUMENTUM. — Gratulatur Lucio Cyprianus cum collegis

ARGUMENT. — Cyprian congratulates Lucius together with [his] colleagues

Editors' notes and page, col. 358

Footnotes

(b) ‹anchor: not visible› · call in col 358 (printed under the right column)

Habere et cogitare Lam. Bod. 2, 3.

"to have and to think": Lambeth, Bodleian 2, 3.

STEPH. BALUZII NOTAE. [Baluze] Signum Dei · col 357 Signum Dei. In fronte positum. Lactantius, cap. 10 de Mortibus Persecutorum; Imposuerunt frontibus suis immortale signum. Idem lib. IV Institut. cap. 27: Imposito frontibus signo, et quos signum immortale munierit. Item Cyprianus in libro de Unitate Ecclesiae, pag. 200: Leprae varietate in fronte maculatus est, ea parte corporis notatus offenso Domino ubi signantur qui Dominum promerentur. Victor Vitensis, lib. I, cap. 14: Frontem in qua Christus vexillum suae fixerat crucis. Vide Savaronem ad Sidonium, lib. III, Epist. 12.

"The sign of God," that is, set on the forehead. Lactantius, On the Deaths of the Persecutors, ch. 10: "They set the immortal sign on their foreheads." The same, Institutes book IV, ch. 27: "with the sign set on their foreheads, and those whom the immortal sign has fortified." Likewise Cyprian in the book On the Unity of the Church, p. 200: "He was spotted on the forehead with the blotches of leprosy, marked, when he had offended the Lord, on that part of the body where those who win the Lord's favour are sealed." Victor of Vita, book I, ch. 14: "the forehead on which Christ had fixed the standard of his cross." See Savaron on Sidonius, book III, Letter 12.

[Baluze] Armemus et dexteram · col 357 Armemus et dexteram. Citat et egregie illustrat hunc locum eminentissimus Cardinalis Joannes Bona, lib. II Rerum liturgicarum, cap. 17 quem consule.

"Let us arm the right hand also." His Eminence Cardinal Giovanni Bona cites and admirably illustrates this passage in book II of the Rerum liturgicarum, ch. 17; consult it.

[Baluze] Domini corpus accepit · col 357 Domini corpus accepit. In manu dextera videlicet. Vide quae de ea re dixit idem eminentissimus Cardinalis in loco mox laudato. Libenter enim utor auctoritate [465] viri optimi et doctissimi, quo ego amico gloriabar, et cui me multum debere professus sum in praefatione ad Capitularia.

"Received the body of the Lord," that is, in the right hand. See what the same Cardinal said on this in the place just cited. For I gladly use the authority [465] of a most excellent and learned man, whose friendship I gloried in and to whom I professed myself much indebted in the preface to the Capitularies.

[Baluze] Ipsum complectatur · col 357 Ipsum complectatur. Recentior codex Victorinus, in ipso Dominum suum complectatur, postmodum Dominum sumptura. Sic etiam in editione Morellii, nisi quod in extrema parte in ea scriptum est a Domino.

"Let it embrace him." The more recent manuscript of Saint-Victor: "let it embrace its Lord in him, being afterwards to receive the Lord." So too in Morel's edition, except that at the very end it is written there "from the Lord".

[Baluze] X. Ardore flammare · col 357 X.— Ardore flammare. Ita omnino scriptum est in uno libro vetere bibliothecae regiae. Atque ego eam lectionem facile praefero, tum quia vox est latina tum quia vocem damnare, quae istic ponitur pro flammare in aliis vetustis exemplaribus et editionibus, suppositam fuisse arbitror a quodam librario imperito, cui satis nota non erat alia lectio. Ignorantia enim priscae latinitatis non paucas maculas insperserunt his elegantissimis litteris imperiti librarii, ut conqueritur Josephus Scaliger in initio notarum suarum ad libros Varronis de Re rustica. Confirmare quoque videtur hanc emendationem locus iste ex libro adversus Demetrianum, pag. 224: Cremabit addictos ardens semper gehenna.

X. "To burn with heat." So it is plainly written in one old book of the royal library. And I readily prefer that reading, both because the word is Latin and because I judge that the word "damnare", which is set here in place of "flammare" in other old copies and editions, was substituted by some unskilled copyist to whom the other reading was not well known. For through ignorance of early Latin, unskilled copyists have sprinkled not a few blots over these most elegant writings, as Joseph Scaliger complains at the beginning of his notes on Varro's books On Agriculture. This emendation also seems to be confirmed by this place from the book Against Demetrianus, p. 224: "Ever-burning Gehenna will burn up those consigned to it."

[Baluze] Quae erit gloria · col 358 Quae erit gloria. Codex Fuxensis, quae erit gloriae dignitas. Potest hanc lectionem adjuvare alter locus ex libro adversus Demetrianum, pag. 224: Quae tunc erit fidei gloria, quae poena perfidiae cum judicii dies venerit.

"What glory will there be." The Foix manuscript: "what dignity of glory will there be." Another place from the book Against Demetrianus, p. 224, may support this reading: "What glory of faith there will be then, what punishment of faithlessness, when the day of judgement has come."

[Baluze] Cum justis · col 358 Cum justis. Duo libri veteres, cum justis omnibus et Dei amicis.

"With the just." Two old books: "with all the just and the friends of God."

[Baluze] Claritatem · col 358 Claritatem. Idem libri duo veteres, gloriam. Sic saepe librarii mutaverunt vocabula apud Cyprianum et alios veteres scriptores. Sed legendum esse claritatem docet ipse Cyprianus, qui locum hunc Pauli describens in Epistola LXXII, ad Nemesianum et alios, in Epistola de Exhortatione martyrii, cap. 12, et in libro III Testimoniorum, cap. 17, semper ponit claritatem.

"Brightness." The same two old books: "glory". So the copyists often changed words in Cyprian and other old writers. But that "claritatem" is to be read is shown by Cyprian himself, who, copying out this passage of Paul in Letter LXXII, to Nemesianus and others, in the letter On the Exhortation to Martyrdom, ch. 12, and in book III of the Testimonies, ch. 17, always sets "claritatem".

[Baluze] Dei desertores... rebelles · col 358 Dei desertores... rebelles. Infra, Epist. LXXIII, p. 131: Boni militis est adversus rebelles et hostes imperatoris sui castra defendere. Itaque qui deserebant castra sui imperatoris adeo odiosi erant et detestabiles ut si in desertione deprehenderentur, extremo periculo subjacerent, ut ait sanctus Joannes Chrysostomus in initio Paraenesis II ad Theodorum lapsum, et si desertorem servus proderet, liberate donaretur. Qua de re consulenda sunt quae de desertoribus erudite scripsit Godeschalcus Stewechius ad Vegetium.

"Deserters of God ... rebels." Below, Letter LXXIII, p. 131: "It is the part of a good soldier to defend his commander's camp against rebels and enemies." So those who deserted their commander's camp were so hated and loathed that, if caught in desertion, they were liable to the extreme penalty, as Saint John Chrysostom says at the beginning of the second Exhortation to Theodore after his Fall; and if a slave betrayed a deserter, he was rewarded with freedom. On this, consult what Godescalc Stewech wrote learnedly about deserters in his notes on Vegetius.

(printed under page 172)

Page

running head: EPISTOLA LVIII. 358
marginal letters: A XI. Haec, fratres dilectissimi; B AD CORNELIUM IN EXILIO; C ARGUMENTUM. — Gratulatur; D et Dei amicis (in Baluze's notes, not set here)
old-edition numerals: 96 before EPISTOLA LVIII. (superior figure, taken as old-edition number)

PL 4:359

de reditu ab exilio, docens dilatam martyria gloriam non minuere. Deinde, indicans divinitus contigisse Cornelii martyrium et Lucii exilium, ad confundendos Novatianos, praedicit illi instans martyrium; ita Deo ordinante, ut non foris, sed apud suos consummaretur ejus martyrium.

concerning the return from exile, teaching that the glory of martyrdom, when deferred, is not diminished. Then, showing that the martyrdom of Cornelius and the exile of Lucius came about by divine providence for the confounding of the Novatians, he foretells to him his impending martyrdom, God so ordaining that his martyrdom should be consummated not abroad but among his own people.

(Vid. not. ad Epist. praeced.)

(See the note on the preceding letter.)

EPISTOLA LIX.

Letter 59.

(Erasm., III, 8. Pamel., Rigalt., Baluz., LIX. Paris., LVIII. Oxon., Lips., LXIV. Routh., rell. scr. III, p. 74 et 116.)

(Erasmus, 3, 8. Pamelius, Rigault, Baluze, 59. Paris, 58. Oxford, Leipzig, 64. Routh, Reliquiae Sacrae 3, p. 74 and 116.)

AD FIDUM, DE INFANTIBUS BAPTIZANDIS.

To Fidus, on the baptizing of infants.

ARGUMENTUM — hujus epistolae praecipuum paucis indicat D. Augustinus, Epistola XXVIII ad Hieronymum: « Beatus Cyprianus, inquit, non aliquod decretum condens novum, sed Ecclesiae fidem firmissimam servans, ad corrigendum eos qui putabant ante octavum diem nativitatis non esse parvulum baptizandum, mox natum rite baptizari posse, cum suis quibusdam coepiscopis, censuit. Obiter tamen sub principium pacem Victori cuidam, quamvis contra decreta synodorum de lapsis datam, non revocat, sed Therapio episcopo ne deinceps id faciat interdicit. » E quo loco satis constat scriptam hanc epistolam post utramque synodum de lapsis quarum supra mentio Epistola LIV. Verum an paulo post, an longo post tempore, incertum est; in pace tamen scriptam contextus indicat.

Argument. The chief point of this letter is indicated in a few words by Blessed Augustine, Letter 28 to Jerome: "Blessed Cyprian," he says, "not establishing some new decree, but keeping the most firm faith of the Church, in order to correct those who thought that an infant ought not to be baptized before the eighth day from birth, judged, together with certain of his fellow bishops, that one newly born can be duly baptized. Incidentally, however, near the beginning he does not revoke the peace granted to a certain Victor, although it was granted contrary to the decrees of the synods concerning the lapsed, but he forbids the bishop Therapius to do this henceforth." From this passage it is sufficiently clear that this letter was written after both synods concerning the lapsed, of which mention was made above, Letter 54. But whether it was a little after or a long time after is uncertain; the context, however, indicates that it was written in time of peace.

(Haec epistola supra recensetur inter acta conciliorum Carthaginiensium quae sub S. Cypriano habita fuere.)

(This letter is listed above among the acts of the councils of Carthage that were held under St Cyprian.)

EPISTOLA LX.

Letter 60.

(Pamel., Rigalt., Baluz., LX. Paris., LIX. Oxon., Lips., LXII.)

(Pamelius, Rigault, Baluze, 60. Paris, 59. Oxford, Leipzig, 62.)

AD EPISCOPOS NUMIDAS, DE REDEMPTIONE FRATRUM EX CAPTIVITATE BARBARORUM.

To the Numidian bishops, on the ransoming of the brethren from captivity among the barbarians.

ARGUMENTUM. — Deplorata sub initium captivitate fratrum, Cyprianus sibi per episcopos Numidas nuntiata, mittere se dicit sestertiorum centum millia, adscriptis nominibus singulorum tum fratrum et sororum, tum collegarum, qui aliquid contribuerant. Verisimile est autem factam hanc captivitatem ab illis Barbaris, contra quos Decius in bellum profectus, interfectus est. Primi autem recens ediderunt hanc epistolam Manutius et Morelius.

Argument. Having lamented at the beginning the captivity of the brethren, reported to him by the Numidian bishops, Cyprian says that he is sending a hundred thousand sesterces, with the names appended of each of the brethren and sisters, and also of the colleagues, who had contributed anything. It is likely, moreover, that this captivity was brought about by those barbarians against whom Decius, having set out to war, was killed. Manutius and Morelius were the first to publish this letter in recent times.

I. Cyprianus Januario, Maximo, Proculo, Victori, Modiano, Nemesiano, Nampulo, et Honorato fratribus

1. Cyprian to Januarius, Maximus, Proculus, Victor, Modianus, Nemesianus, Nampulus and Honoratus, his brethren,

Editors' notes and page, col. 359

Footnotes

LECTIONES VARIANTES: none printed on this page. STEPH. BALUZII NOTAE. [Baluze] [470] Epist. LX · col 359 [470] Epist. LX. — Angli aiunt hanc epistolam rarissime occurrere in antiquis exemplaribus et se nullum vidisse in quo ea reperiretur. Ego unum habui ex monasterio sancti Dionysii Remensis. Caeterum, quamquam nulla episcoporum Numidiae neque rerum Numidicarum mentio exstet in hac epistola, tamen scriptam esse ad episcopos Numidas, ut recte censuit auctor annalium Cyprianicorum, satis constat ex inscriptione quae exstat in editione Manutiana, ubi primum prodiit, et in codice Remensi, tum etiam ex eo quod in Epistola LXXII, pag. 128, istius mentio fieri videtur his verbis: Item in litteris quas collegae nostri ad episcopos in Numidia praesidentes ante fecerunt. Eisdem quoque inscripta est Epistola LXXII. Scriptam esse nihilominus ad episcopos Mauritaniae putavit Hadrianus Saravia in capite 11 tractatus de Honore praesulibus et presbyteris debito.

[470] Letter LX. — The English editors say this letter occurs very rarely in the old copies and that they saw none in which it was found. I had one from the monastery of Saint-Denis at Reims. Moreover, although there is no mention in this letter of the bishops of Numidia or of Numidian affairs, it is nevertheless clear enough that it was written to the Numidian bishops, as the author of the Annales Cyprianici rightly judged, from the heading found in Manutius's edition, where it first appeared, and in the Reims manuscript; and also from the fact that it seems to be mentioned in Letter LXXII, p. 128, in these words: "Likewise in the letter which our colleagues formerly wrote to the bishops presiding in Numidia." Letter LXXII is also addressed to the same men. Hadrian Saravia nonetheless thought it was written to the bishops of Mauretania, in chapter 11 of his treatise On the Honour Due to Bishops and Presbyters.

[Baluze] Captivitate. I · col 359 Captivitate. I. — Vide Annales Cyrianicos ad annum 253.

"Captivity." I. — See the Annales Cyprianici (printed "Cyrianicos") at the year 253.

[Baluze] II. Pudore · col 360 II. — Pudore. Codex Remensis, ac vinculi maritalis amore.

II. "Shame." The Reims manuscript: "and with love of the marriage bond".

(printed under page 173)

Page

running head: 359 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A legis de reditu ab exilio; B decretum condens novum; C EPISTOLA LX.; D lam Manutius et Morelius.
old-edition numerals: 97 before ‹EPISTOLA LIX.›; 99 before ‹EPISTOLA LX.› (superior figures, Baluze's page numbers; omitted from the source)
other: column begins with the fragment "legis", the rest of a word broken from the previous column (probably col-legis); editors' matter set: the end of the Argument of Letter 58 (‹legis de reditu›), (Vid. not. ad Epist. praeced.), the edition concordances, Argumentum to Letter 59 (‹hujus epistolae praecipuum›), (Haec epistola supra recensetur), Argumentum to Letter 60 (‹Deplorata sub initium›); "martyria" (‹dilatam martyria gloriam›) is as printed; the full-width heading "STEPH. BALUZII N[OTAE]" heads Baluze's notes at the page foot, set above under Footnotes; column ends mid-sentence before "salutem" in col. 360

PL 4:360

salutem. Cum maximo animi nostri gemitu et non sine lacrymis legimus litteras vestras, fratres charissimi, quas ad nos, pro dilectionis vestrae sollicitudine, de fratrum nostrorum et sororum captivitate fecistis. Quis enim non doleat in ejusmodi casibus, aut quis non dolorem fratris sui suum proprium non computet, cum loquatur apostolus Paulus et dicat: Si patitur unum membrum, compatiuntur et caetera membra; si laetatur membrum unum, collaetantur et caetera membra. (I Cor. XII, 26). Et alio loco: Quis infirmatur, inquit, et non ego infirmor (II Cor. II, 29)? Quare nunc et nobis captivitas fratrum nostra captivitas computanda est, et periclitantium dolor pro nostro dolore numerandus est, cum sit scilicet adunationis nostrae corpus unum, et non tantum dilectio, sed et religio instigare nos debeat et confortare ad fratrum membra redimenda.

greeting. With the greatest groaning of our soul, and not without tears, we have read your letter, dearest brothers, which in the solicitude of your love you wrote to us concerning the captivity of our brothers and sisters. For who would not grieve at misfortunes of this kind, or who would not reckon his brother's grief as his very own, since the apostle Paul speaks and says: If one member suffers, the other members also suffer with it; if one member rejoices, the other members also rejoice with it (1 Cor. 12:26). And in another place: Who is weak, he says, and I am not weak (2 Cor. 11:29)? Wherefore now the captivity of our brothers must be reckoned by us as our own captivity, and the grief of those in peril must be counted as our own grief, since, to be sure, the body of our union is one, and not only love but also religion ought to urge us on and strengthen us to redeem the members of our brothers.

II. Nam, cum denuo apostolus Paulus dicat, Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis (I Cor. III, 16)? etiamsi charitas nos minus adigeret ad opem fratribus ferendam, considerandum tamen hoc in loco fuit Dei templa esse quae capta sunt, nec pati nos longa cessatione et neglecto dolore debere ut diu Dei templa captiva sint, sed quibus possumus viribus elaborare et velociter gerere ut Christum judicem et Dominum et Deum nostrum promereamur obsequiis nostris. Nam, cum dicat Paulus apostolus, Quotquot in Christo baptizati estis, Christum induistis (Gal. III, 27), in captivis fratribus nostris contemplandus est Christus, et redimendus de periculo captivitatis qui nos redemit de periculo mortis; ut qui nos de diaboli faucibus exuit, nunc ipse qui manet et habitat in nobis, de barbarorum manibus exuatur, et redimatur nummaria quantitate qui nos cruce redemit et sanguine; qui idcirco haec fieri interim patitur ut fides nostra tentetur an faciat unusquisque pro altero quod pro se fieri vellet, si apud barbaros teneretur ipse captivus. Quis enim, non humanitatis memor et mutuae dilectionis admonitus, si pater est, illic esse nunc filios suos computet, si maritus est, uxorem suam illic captivam teneri cum dolore pariter ac pudore vinculi maritalis existimet? Quantus vero communis omnibus nobis moeror atque cruciatus est de periculo virginum quae illic tenentur! pro quibus non tantum libertatis, sed et pudoris jactura plangenda est, nec tam vincula barbarorum quam lenonum et lupanarium stupra deflenda sunt, ne membra Christo dicata et in aeternum continentiae honore

II. For since the apostle Paul says again, Do you not know that you are the temple of God, and the Spirit of God dwells in you (1 Cor. 3:16)? even if love urged us less to bring help to our brothers, yet in this case it had to be considered that it is temples of God that have been taken captive, and that we ought not, by long inaction and neglect of grief, to allow the temples of God to be captive for long, but to labour with what strength we can and act swiftly, so that we may deserve well of Christ, our Judge and Lord and God, by our services. For since Paul the apostle says, As many of you as have been baptized in Christ have put on Christ (Gal. 3:27), Christ is to be beheld in our captive brothers, and He must be redeemed from the peril of captivity Who redeemed us from the peril of death; so that He Who rescued us from the jaws of the devil, He Himself Who abides and dwells in us, may now be rescued from the hands of barbarians, and He may be redeemed by a sum of money Who redeemed us by the cross and blood; Who for this reason allows these things to happen for a time, that our faith may be tested, whether each one does for another what he would wish to be done for himself, if he himself were held captive among the barbarians. For who, being mindful of humanity and admonished by mutual love, would not, if he is a father, reckon that his own sons are there now, and if he is a husband, consider that his own wife is held captive there, with grief and likewise shame for the marriage bond? But how great is the common sorrow and torment of all of us over the peril of the virgins who are held there! for whom the loss not only of liberty but also of chastity must be lamented, and not so much the chains of the barbarians as the defilements of pimps and brothels must be bewailed, lest the members dedicated to Christ and for ever, in the honour of continence,

Editors' notes and page, col. 360

Page

running head: DIVI CYPRIANI 360 (left part of the head cut off at the image edge)
marginal letters: A salutem. Cum maximo; B gare nos debeat; C vitatis qui nos redemit; D genda est, nec tam vincula
old-edition numerals: 100 after Deum (superior figure, taken as the old-edition page number; unsure)
other: the italic fragments at the left edge belong to col. 359 and are not set; a stray mark after "fratrum" before "membra" (taken as a damaged sign or call) is not set; the full-width heading "...PH. BALUZII NOTAE." and Baluze's notes at the page foot are not set (later pass); last word "honore" is partly damaged but legible

PL 4:361

pudica virtute devota insultantium libidine et contagione foedentur.

devoted with chaste virtue, be defiled by the lust and contagion of those who insult them.

III. Quae omnia istic, secundum litteras vestras, fraternitas nostra cogitans et dolenter examinans, prompte omnes et libenter ac largiter subsidia nummaria fratribus contulerunt, semper quidem secundum fidei suae firmitatem ad opus Dei proni, nunc tamen magis ad opera salutaria contemplatione tanti doloris accensi. Nam, cum Dominus in Evangelio suo dicat, Infirmus fui, et visitastis me, quanto nunc quoque cum majore operis nostri mercede dicturus est: Captivus fui, et redemistis me (Matth. XXV, 36). Et cum denuo dicat, In carcere fui, et venistis ad me, quanto plus est cum coeperit dicere: « In carcere captivitatis fui, et clausus et vinctus apud barbaros jacui, et de carcere illo servitutis liberastis me, » cum judicii dies venerit praemium de Domino recepturi? Denique maximas vobis gratias agimus quod nos vestrae sollicitudinis et tam bonae ac necessariae operationis participes esse voluistis, ut offerretis nobis agros uberes, in quibus spei nostrae semina mitteremus, expectaturi messem de amplissimis fructibus qui de hac coelesti et salutari operatione proveniunt. Misimus autem sestertia centum millia nummorum, quae istic in ecclesia cui de Domini indulgentia praesumus, cleri et plebis apud nos consistentis collatione collecta sunt, quae vos illic pro vestra diligentia dispensabitis.

III. Our brotherhood here, considering all these things according to your letter and examining them with sorrow, have all readily, willingly and generously contributed monetary aid to the brethren, being always indeed inclined to the work of God according to the firmness of their faith, but now all the more kindled to saving works by the contemplation of so great a grief. For since the Lord says in His Gospel, I was sick, and you visited Me, how much more, with a greater reward for our work, will He now also say: I was a captive, and you redeemed Me (Matt. 25:36). And since He says again, I was in prison, and you came to Me, how much greater it is when He begins to say: "I was in the prison of captivity, and I lay shut up and bound among the barbarians, and from that prison of slavery you set Me free," when the day of judgement has come and we are to receive our reward from the Lord? Finally, we give you the greatest thanks that you wished us to be sharers in your solicitude and in so good and necessary a work, so that you offered us fertile fields in which to cast the seeds of our hope, as we look for a harvest of the most abundant fruits which come forth from this heavenly and saving work. We have sent, then, a hundred thousand sesterces, which have been collected here in the church over which by the Lord's indulgence we preside, by the contribution of the clergy and the people who dwell among us, and which you there will dispense according to your diligence.

IV. Et optamus quidem nihil tale de caetero fieri et fratres nostros, Domini majestate protectos, ab ejusmodi periculis incolumes reservari. Si tamen, ad explorandam nostri animi charitatem et examinandam nostri pectoris fidem, tale aliquid acciderit, nolite cunctari nuntiare haec nobis litteris vestris, pro certo habentes ecclesiam nostram et fraternitatem istic universam ne haec ultra fiant precibus orare; si facta

IV. And we hope indeed that nothing of the kind will happen henceforth, and that our brethren, protected by the majesty of the Lord, will be kept safe from dangers of this sort. If, however, to test the charity of our mind and to examine the faith of our heart, some such thing should occur, do not hesitate to announce these things to us in your letters, holding it for certain that our church and the whole brotherhood here pray with prayers that these things may not happen again; if they have been

Editors' notes and page, col. 361

Footnotes

LECTIONES VARIANTES: none printed on this page. STEPH. BALUZII NOTAE. [Baluze] III. Sestertia · col 361 III.— Sestertia. Secuti sumus heic editionem Manutii, Pamelii, et Rigaltii. Angli posuerunt sestertium, sed absque ullius vetusti codicis mentione, tantum quia Rigaltius monuerat ita scribendum esse, et propter analogiam sermonis, cum scirent veteres auctores linguae latinae scribere sestertium in numero plurali. Quod tamen non esse semper verum probant haec verba Sosipatris Charisii: Nec statim centies nummum dicere possumus, sed centies sestertium: nec tamen quinquaginta sestertium, sed quinquaginta sestertia dicimus. Juvenalis Satira prima: Simplexne furor sestertia centum Perdere. Et Satira quarta: — Mullum sex millibus emit Aequantem sane paribus sestertia libris. [471] Vide Lambini Annotationes in Orationem Ciceronis pro Sex. Roscio Amerino, et Joannem Tristanum a sancto Amantio t. II commentariorum suorum, p. 576. Vide etiam Baronium, anno 254, sub finem.

III. "Sestertia." We have followed here the edition of Manutius, Pamelius and Rigault. The English editors set "sestertium", but without mentioning any old manuscript, only because Rigault had advised that it be so written, and on the analogy of the language, since they knew that the old authors of the Latin tongue write "sestertium" in the plural. That this is not always true, however, is proved by these words of Sosipater Charisius: "Nor can we at once say 'centies nummum', but 'centies sestertium'; and yet we do not say 'quinquaginta sestertium', but 'quinquaginta sestertia'." Juvenal, first Satire: "Is it simple madness to lose a hundred sestertia?" And the fourth Satire: "He bought a mullet for six thousand, a fish truly matching the sestertia with as many pounds." [471] See Lambin's Annotations on Cicero's speech For Sextus Roscius of Ameria, and Jean Tristan de Saint-Amant, volume II of his commentaries, p. 576. See also Baronius, year 254, near the end.

[Baluze] IV. Pro certo habentes · col 361 IV. — Pro certo habentes. Codex Remensis addit et scientes.

IV. "Holding it for certain." The Reims manuscript adds "and knowing".

[Baluze] Epist. LXI · col 361 Epist. LXI. — Hanc epistolam inveni in XXIII exemplaribus antiquis. Sunt vero nonnulla ex iis quae nomen Euchratii varie referunt. Verum fere omnia habent uti nos edidimus. Euchratius episcopus a Thenis interfuit concilio Carthaginensi sub Cypriano. Thenis autem vel Thenarum colonia erat in provincia Byzacena haud procul ab Usula, uti dictum est alias a nobis.

Letter LXI. — I found this letter in twenty-three old copies. Some of them give the name Euchratius in various forms. But almost all have it as we have printed it. Euchratius, bishop of Thenae, took part in the council of Carthage under Cyprian. Thenae, or the colony of Thenae, was in the province of Byzacena not far from Usula, as we have said elsewhere.

[Baluze] I. Pro dilectione · col 362 I.— Pro dilectione. Codex Carnotensis itemque Beccensis et editio Morellii praeferunt: Pro dilectione tua et verecundia mutua.

I. "In keeping with the love." The Chartres manuscript, the Bec manuscript likewise, and Morel's edition show: "In keeping with your love and our mutual respect."

[Baluze] Histrione · col 362 Histrione. Quaerit Plutarchus in libro de Quaestionibus Romanis cur scenici artifices Baccho sacri histriones dicantur.

"An actor." Plutarch asks in the book of Roman Questions why the stage performers sacred to Bacchus are called "histriones".

[Baluze] Magister et doctor · col 362 Magister et doctor: id est doctor artium ludicrarum, ut in libro XIV loquitur Ammianus Marcellinus. Lactantius in Epitome Divinarum Institutionum, c. LXIII: Histrionici etiam impudici gestus, quibus infames feminas imitantur, libidines quas saltando exprimunt docent. Vide etiam lib. VI, cap. 20. Tacitus, in lib. I Annalium: Erat in castris Percennius quidam, dux olim theatralium operarum, dein gregarius miles, procax lingua, et miscere coetus histrionali studio doctus. Idem in libro II Historiarum scribit habuisse Vitellium apud se scurras, histriones, et aurigas, quibus ille amicitiarum dehonestamentis mire gaudebat.

"Master and teacher": that is, a teacher of the theatrical arts, as Ammianus Marcellinus puts it in book XIV. Lactantius in the Epitome of the Divine Institutes, ch. LXIII: "The shameless gestures of actors too, by which they imitate infamous women, teach the lusts they express in dancing." See also book VI, ch. 20. Tacitus, Annals book I: "There was in the camp one Percennius, once a leader of the theatre claques, then a common soldier, impudent of tongue, and taught by his stage-craft to stir up gatherings." The same writes in Histories book II that Vitellius kept about him buffoons, actors and charioteers, in whom, disgraces to friendship as they were, he wonderfully delighted.

[Baluze] Gestus turpes · col 362 Gestus turpes. Vide Theodoretum, lib. IV, cap. 22 Historiae religiosae.

"Shameful gestures." See Theodoret, book IV, ch. 22 of the Religious History.

[Baluze] Magisterio impudicae artis · col 362 Magisterio impudicae artis. Apuleius, in Apologia sua: Negatur enim quicquam histrionis habuisse praeter impudicitiam.

"By teaching a shameless art." Apuleius in his Apology: "For he is said to have had nothing of the actor except his shamelessness."

[Baluze] Quod puto ego · col 362 Quod puto ego. Nescio qua ratione motus Pamelius (continues)

"Which I think." For what reason I do not know, Pamelius (continues)

(printed under page 174)

Page

running head: 361 EPISTOLA LXI.
marginal letters: A pudica virtute devota insultantium; B et de carcere illo servitutis liberastis me; C modi periculis incolumes reservari; D tia dicimus. Juvenalis Satira prima (beside Baluze's notes, not set)
old-edition numerals: (none)
other: "nunc" is printed with a stray tilde (nuñc), set as nunc; "ad me" in the italic citation looks like "ud me", taken as italic a; "haec" in "ne haec ultra" has a damaged h (looks like bæc). The full-width heading "STEPH. BALUZII NO[TAE]" is cut off at the right edge above the page-foot notes and is not set. Baluze's notes (III. Sestertia...; IV. Pro certo habentes...; Epist. LXI...) are page-foot commentary left for the later pass. The printer's signature "PATROL. IV. S. CYPRIAN." is omitted. The column ends mid-sentence at "si facta".