PL 4 · cols. 362–372

Cyprianus, Epistolae LII-LXII

Letters LXI–LXII

fuerint, libenter et largiter subsidia praestare. Ut autem fratres nostros ac sorores, qui ad hoc opus tam necessarium prompte ac libenter operati sunt, ut semper operentur, in mente habeatis in orationibus vestris, et eis vicem boni operis in sacrificiis et precibus repraesentetis, subdidi nomina singulorum, sed et collegarum quoque et consacerdotum nostrorum, qui et ipsi, cum praesentes essent, et suo et plebis suae nomine quaedam pro viribus contulerunt, nomina addidi; et praeter quantitatem propriam nostram, eorum quoque summulas significavi et misi, quorum omnium secundum quod fides et charitas exigit, in orationibus et precibus vestris meminisse debetis. Optamus vos, fratres charissimi, semper bene valere et nostri meminisse.

done, to supply aid willingly and generously. But so that you may keep in mind in your prayers our brothers and sisters who have worked readily and willingly at this so necessary work, that they may always work so, and may render them the return for their good work in sacrifices and prayers, I have subjoined the names of each; and I have added also the names of our colleagues and fellow-priests, who themselves too, when they were present, contributed certain sums according to their means in their own name and in that of their people; and besides our own amount I have also noted and sent their small sums, all of whom, as faith and charity require, you ought to remember in your prayers and petitions. We wish you, dearest brothers, always to fare well and to remember us.

EPISTOLA LXI.

Letter 61.

(Erasm., I, 10. Pamel., Rigalt., Baluz., LXI. Paris., LX Oxon., Lips., II.)

(Erasmus, 1, 10. Pamelius, Rigault, Baluze, 61. Paris, 60. Oxford, Leipzig, 2.)

AD EUCHRATIUM, DE HISTRIONE.

To Euchratius, concerning an actor.

ARGUMENTUM. — Histrionem, si in turpi artificio persistat, communicare prohibet in ecclesia. Neque vero excusari debere quod ipse histrionicam non exerceat, quamdiu illam alios docet; aut ob rei familiaris inopiam, cum ecclesiae sumptibus illi alimenta praestari possint; atque adeo, si Ecclesiae Euchratii bona non sufficiant, Carthaginem monet ut veniat.

Argument. — He forbids an actor, if he persists in his shameful craft, to communicate in the church. Nor ought he to be excused because he himself does not practise acting, so long as he teaches it to others; nor on account of the poverty of his household, since sustenance can be supplied to him at the church's expense; and indeed, if the resources of Euchratius' church are not sufficient, he advises that he should come to Carthage.

I. Cyprianus Euchratio fratri salutem. Pro dilectione mutua et verecundia tua, consulendum me existimasti, frater charissime, quid mihi videatur de histrione quodam, qui, apud vos constitutus, in ejusdem adhuc artis suae dedecore perseverat, et magister et doctor non erudiendorum sed perdendorum puerorum, id quod male didicit caeteris quoque insinuat, an talis debeat communicare nobiscum. Quod puto ego nec majestati divinae nec evangelicae disciplinae congruere, ut pudor et honor Ecclesiae tam turpi et

1. Cyprian to Euchratius his brother, greeting. In keeping with our mutual affection and your modesty, you have thought that I should be consulted, dearest brother, as to what seems right to me concerning a certain actor who, living among you, still persists in the disgrace of that same art of his and, as master and teacher not for the instruction but for the ruin of boys, instils into others also what he has wickedly learned: whether such a man ought to communicate with us. This, I think, befits neither the divine majesty nor the discipline of the Gospel, that the modesty and honour of the Church should, by so shameful and

Editors' notes and page, col. 362

Page

running head: EPISTOLA LXI. 362 (left part of head cut off at image edge)
marginal letters: A ‹fuerint, libenter et largiter›; B ‹EPISTOLA LXI.›; C ‹adhuc artis suae dedecore›; D ‹Magister et doctor (in Baluze's notes, not set)›
old-edition numerals: (none)

PL 4:363

infami contagione foedetur. Nam, cum in Lege prohibeantur viri induere muliebrem vestem et maledicti ejusmodi judicentur, quanto majoris est criminis, non tantum muliebria indumenta accipere, sed et gestus quoque turpes et molles et muliebres magisterio impudicae artis exprimere?

infamous a contagion, be defiled. For, since in the Law men are forbidden to put on women's clothing, and those who do so are judged accursed, of how much greater a crime is it not only to take on women's garments, but also to express shameful, soft and womanish gestures by the teaching of an unchaste art?

II. Nec excuset se quisquam si a theatro ipse cessaverit, cum tamen hoc caeteros doceat. Non potest enim videri cessasse qui vicarios substituit et qui pro se uno plures succedaneos suggerit, contra institutionem Dei, erudiens et docens quemadmodum masculus frangatur in feminam et sexus arte mutetur, et diabolo divinum plasma maculanti per corrupti atque enervati corporis delicta placeatur. Quod si penuriam talis et necessitatem paupertatis obtendit, potest, inter caeteros qui alimentis Ecclesiae sustinentur, hujus quoque necessitas adjuvari, si tamen contentus sit frugalioribus sed innocentibus cibis. Nec putet salario se esse redimendum ut a peccatis cesset, quando hoc non nobis sed sibi praestet. Caeterum, quantum velit inde quaerat qualis quaestus est qui de convivio Abraham et Isaac et Jacob homines rapit, et, male ac perniciose in saeculo saginatos, ad aeternae famis ac sitis supplicia deducit. Et ideo, quantum potes, ab hac eum pravitate et dedecore ad viam innocentiae atque ad spem vitae aeternae revoca, ut sit contentus Ecclesiae sumptibus, parcioribus quidem, sed salutaribus. Quod si illic ecclesia non sufficit ut laborantibus praestet alimenta, poterit se ad nos transferre, et hic quod sibi ad victum

II. Nor let anyone excuse himself on the ground that he himself has ceased from the theatre, while he nevertheless teaches it to others. For he cannot be regarded as having ceased who puts deputies in his place and who supplies many successors in place of himself alone, against the ordinance of God, instructing and teaching how a male may be broken down into a woman and his sex changed by art, and how the devil, who defiles the divine handiwork, may be pleased through the offences of a corrupted and enervated body. But if such a one pleads want and the necessity of poverty, his necessity too can be relieved among the others who are sustained by the provisions of the Church, provided that he is content with plainer but innocent food. Nor let him think that he must be bought off with a salary in order to cease from sins, since he does this not for us but for himself. For the rest, let him inquire from that source, as much as he likes, what sort of gain it is that snatches men from the banquet of Abraham and Isaac and Jacob and leads them, badly and ruinously fattened in this world, to the punishments of eternal hunger and thirst. And therefore, as far as you can, call him back from this depravity and disgrace to the way of innocence and to the hope of eternal life, that he may be content with the Church's provisions, more sparing indeed, but salutary. But if the church there is not sufficient to furnish provisions to those in need, he will be able to transfer himself to us, and here what for himself for food

Editors' notes and page, col. 363

Footnotes

LECTIONES VARIANTES (printed under page 175)

(a) ‹anchor: not visible› · call in col 363

Lege Dei Lam. Ebor. Bod. 2.

"by the law of God": Lambeth, York, Bodleian 2.

(printed under page 175)

(b) ‹anchor: not visible› · call in col 363

Prohibeatur vir Lam. Bod. 2.

"let a man be forbidden": Lambeth, Bodleian 2.

(printed under page 175)

Fingatur MR.

"Fingatur" (be fashioned): MR.

(printed under page 175)

(d) ‹anchor: not visible› · call in col 363

Frugalioribus et innocentibus cibis NC. 1, 2. Lam. Ebor. Lin.

"with more frugal and innocent food": New College 1, 2, Lambeth, York, Lincoln.

(printed under page 175)

(e) ‹anchor: not visible› · call in col 363

Quantum vult Lam. Ebor. NC. 1. Bod. 2.

"as much as he wishes": Lambeth, York, New College 1, Bodleian 2.

(printed under page 175)

(f) ‹anchor: et hic quod› · call in col 363

Et id quod Lam. Ebor. Bod. 2.

"and that which": Lambeth, York, Bodleian 2.

STEPH. BALUZII NOTAE. [Baluze] Quod puto ego (continued) · col 363

(continued) ex unico codice Cauchii mutavit lectionem superiorum editionum, quae est haec nostra. Illam enim exhibent omnia vetera exemplaria. Et probabile est ita factum esse in libro Cauchii per errorem librarii, ut saepe accidit in libris veterum, praecipue vero in operibus sancti Cypriani, quorum nulla reperiuntur antiqua exemplaria in quibus non exstent istiusmodi errores.

[Baluze] II. Succedaneos · col 363 II. — Succedaneos. Ita veteres editiones et undecim libri veteres. Hoc porro vocabulum exstat apud Plautum, apud quem, prout variant interdum libri veteres, scriptum quandoque reperitur succidaneos. Quae est lectio novem veterum exemplarium sancti Cypriani. Vide A. Gellium, lib. IV, cap. 6.

II. "Substitutes" (succedaneos). So the old editions and eleven old books. This word occurs, moreover, in Plautus, in whom, as the old books sometimes vary, it is at times found written "succidaneos". That is the reading of nine old copies of Saint Cyprian. See Aulus Gellius, book IV, ch. 6.

[Baluze] Sexus arte mutetur · col 363 Sexus arte mutetur. Constitutio Constantii et Constantis in titulo Codicis Theodosiani de adulteris, ubi sexus perdidit locum. Seneca, Epist. CXXII: Non videtur tibi contra naturam vivere qui commutavit cum feminis vestem? Quintilianus, lib. V, cap. 9, ait signum esse mollis et parum viri si vir muliebrem vestem sumpserit. Portentosam historiam de exoleto Neronis narrat Dio Chrysostomus Orat. XX. Vide Guillelmi Beveregii annotationes in canonem XIII synodi Gangrensis.

"That sex be changed by art." The constitution of Constantius and Constans in the Theodosian Code's title on adulterers: "where sex has lost its place." Seneca, Letter CXXII: "Does not the man who has exchanged clothing with women seem to you to live against nature?" Quintilian, book V, ch. 9, says that it is a sign of one soft and hardly a man if a man has put on women's clothing. Dio Chrysostom, Oration XX, tells a monstrous story about Nero's catamite. See William Beveridge's annotations on canon XIII of the synod of Gangra.

[Baluze] Quaerat · col 363 Quaerat. Quatuor libri veteres habent acquirat. Caeterum omnes fere libri veteres sequentia distinguunt ab hoc verbo et alteram periodum inchoant. Quod nos existimavimus esse sequendum.

"Let him seek." Four old books have "acquirat" (let him acquire). Moreover, almost all the old books divide what follows from this word and begin a new sentence. We have judged that this should be followed.

[Baluze] Vitae aeternae · col 363 Vitae aeternae. Sic emendavimus ex codice Fuxensi et Gratianopolitano, cum antea male legeretur vitae suae. Infra, Epist. LXXI, pag. 127: Quando una sit Ecclesia, quae vitae aeternae gratiam consecuta. Et tamen quidam libri veteres habent vitae suae.

"Of eternal life." So we have corrected from the Foix and Grenoble manuscripts, where before "of his life" was wrongly read. Below, Letter LXXI, p. 127: "since there is one Church, which has obtained the grace of eternal life." And yet some old books have "of his life".

[Baluze] Frater charissime · col 364 Frater charissime. Haec est vera lectio, quam exhibent multa vetera exemplaria manuscripta et antiquae editiones, etiam Morelliana, et ea quoque quam Simon Goulartius emisit post Pamelianam. At Pamelius, qui fili videbat scriptum in Manutiana, ita scripsit in sua. Et hinc ea prava lectio derivata est in editionem Rigaltii et in Anglicanam. Quod ideo visum est admonere ne quis deinceps in hoc fallatur. Nam is qui nuper composuit vitam sancti Cypriani, ea falsa scriptura deceptus, hinc capi posse [472] putavit argumentum ad asserendum dignitatem episcopi Magno, ad quem Epistola LXXVI, scripta est, tamenetsi ibi Cyprianus eum vocet filium, non fratrem, ut solet scribens ad episcopos. Sciebat enim Euchratium fuisse episcopum. Et nihilominus videbat illum appellari filium in calce istius Epistolae.

"Dearest brother." This is the true reading, which many old manuscript copies and the old editions show, Morel's among them, and also the one Simon Goulart issued after Pamelius's. But Pamelius, who saw "son" written in Manutius's edition, wrote it so in his own. And from there that faulty reading passed into Rigault's edition and the English one. It seemed right to point this out so that no one is misled by it hereafter. For the man who recently wrote the life of Saint Cyprian, deceived by that false text, thought an argument could be drawn from it [472] for claiming episcopal rank for Magnus, to whom Letter LXXVI was written, even though Cyprian there calls him "son", not "brother", as he usually does when writing to bishops. For he knew that Euchratius had been a bishop, and yet saw him called "son" at the end of this Letter.

[Baluze] Epist. LXII. — I. Pomponio · col 364 Epist. LXII. — I. Pomponio, Episcopo Dionysianensi in provincia Byzacena. Interfuit concilio Carthaginensi sub Cypriano. Concilio Cabarsussitano subscripsit Fortunatus episcopus Dionysianensis. In collatione Carthaginensi inter Catholicos et Donatistas adfuit Victor episcopus Dionysianensis Donatista, qui profitetur se non habere adversarium. Quamquam id negatum est statim ab Aurelio episcopo Macomadiensi catholico.

Letter LXII. — I. "To Pomponius," bishop of Dionysiana in the province of Byzacena. He took part in the council of Carthage under Cyprian. Fortunatus, bishop of Dionysiana, signed the council of Cabarsussi. At the Conference of Carthage between Catholics and Donatists, Victor, Donatist bishop of Dionysiana, was present, who declared that he had no rival. That, however, was at once denied by Aurelius, Catholic bishop of Macomades.

[Baluze] Cum presbyteris · col 364 Cum presbyteris. In uno libro meo veteri legitur presbyteris Romanis.

"With the presbyters." In one old book of mine is read "Roman presbyters".

[Baluze] Cum semel statum · col 364 Cum semel statum. Restituimus lectionem veterum (continues)

"When once [they had resolved to keep] their state." We have restored the reading of the old (continues)

(printed under page 175)

Page

running head: 363 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A infami contagione foedetur; B inter caeteros qui alimentis; C Lege Dei Lam. Ebor. (in the Lectiones variantes); D Vide A. Gellium (in Baluze's notes)
old-edition numerals: (none)
other: column ends with vic- split at the column break (victum); "Jacob" appears with a mark over the o (Jacòb), probably a speck, set as Jacob, UNSURE; full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE cross the page foot and are not set; the variants and Baluze's notes below them are left for the apparatus pass; no editors' matter in this column

PL 4:364

atque ad vestitum necessarium fuerit accipere, nec alios extra ecclesiam mortalia docere, sed ipse salutaria in ecclesia discere. Opto te, frater charissime, semper bene valere.

and for clothing is necessary, to receive, and not to teach others deadly things outside the church, but himself to learn saving things in the church. I wish that you, dearest brother, may always fare well.

EPISTOLA LXII.

Letter 62.

(Erasm., I, 11. Pamel., Rigalt., Baluz., LXII. Paris., LXII. Oxon., Lips., IV.)

(Erasmus, 1, 11. Pamelius, Rigault, Baluze, 62. Paris, 62. Oxford, Leipzig, 4.)

AD POMPONIUM, DE VIRGINIBUS.

To Pomponius, concerning virgins.

Argumentum. — Cyprianus cum collegis aliquot Pomponio collegae respondet, virgines quae statum continenter et firmiter tenere decreverant, repertas tamen postea in eodem lecto cum masculis, si virgines adhuc repertae fuerint, communione recepta, admittendas ad Ecclesiam; sin secus, cum non mariti sed Christi sint adulterae, ad plenam poenitentiam cogendas; quae vero obstinatae perseverant de Ecclesia ejiciendas: obiter interjiciens disciplinae genus quo contineri possint in officio virgines, et quaedam de excommunicandi potestate in Ecclesia.

Argument. — Cyprian, with some colleagues, replies to his colleague Pomponius that virgins who had resolved to keep their state continently and firmly, but were afterwards found in the same bed with males, are, if they have been found still to be virgins, to be admitted to the Church, communion having been received; but if otherwise, since they are adulteresses not of a husband but of Christ, they are to be compelled to full penance; and those who obstinately persist are to be cast out of the Church: inserting in passing a kind of discipline by which virgins may be kept to their duty, and some things concerning the power of excommunicating in the Church.

I. Cyprianus, Caecilius, Victor, Sedatus, Tertullus, cum presbyteris qui praesentes aderant, Pomponio fratri salutem. Legimus litteras tuas, frater charissime, quas per Paconium fratrem nostrum misisti, postulans et desiderans ut tibi rescriberemus quid nobis de iis virginibus videatur quae cum semel statum suum continenter et firmiter tenere decreverint, detectae sint postea in eodem lecto pariter mansisse cum masculis, ex quibus unum diaconum esse dicis, plane easdem quae se cum viris dormisse confessae

I. Cyprian, Caecilius, Victor, Sedatus, Tertullus, with the presbyters who were present, to Pomponius their brother, greeting. We have read your letter, dearest brother, which you sent by Paconius our brother, asking and desiring that we should write back to you what we think about those virgins who, after they had once resolved to keep their state continently and firmly, have afterwards been discovered to have stayed together in the same bed with males, of whom you say one is a deacon; plainly those same women who have confessed that they slept with men

Editors' notes and page, col. 364

Page

running head: DIVI CYPRIANI
marginal letters: A ‹tum atque ad vestitum›; B ‹Christi sint adulterae›; C ‹Ebor. Lin.› (in the variant readings at the page foot); D ‹mentum ad asserendum dignitatem› (in Baluze's notes at the page foot)
old-edition numerals: 102 before EPISTOLA LXII.
other: column begins with the fragment "tum" of a word broken from col. 363 (probably victum), English supplied as [food]; editors' matter set: the edition concordance line ‹(Erasm., I, 11...›, the caption ‹AD POMPONIUM, DE VIRGINIBUS›, and the Argumentum ‹Cyprianus cum collegis aliquot›; full-width apparatus headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE at the page foot not set; the variant readings and Baluze's notes at the page foot are left for the later pass; column ends mid-sentence at "confessae"; the column number in the running head is partly illegible

PL 4:365

s⟨i⟩nt asseverare se integras esse. Circa quam rem, quoniam consilium nostrum desiderasti, scias nos ab evangelicis et apostolicis traditionibus non recedere quominus fratribus et sororibus nostris constanter et fortiter consulatur, et per omnes utilitatis et salutis vias ecclesiastica disciplina servetur, cum Dominus loquatur et dicat: Et dabo vobis pastores secundum cor meum, et pascent vos pascentes cum disciplina (Hier. III, 15); et iterum scriptum sit, Disciplinam qui abjicit infelix est (Sap. III, 11); et in Psalmis quoque Spiritus sanctus admoneat et instruat dicens: Continete disciplinam, ne forte irascatur Dominus, et pereatis a via recta, cum exarserit cito ira ejus super vos (Psal. II, 12).

assert that they are intact. Concerning this matter, since you have desired our counsel, know that we do not depart from the evangelical and apostolic traditions, so that provision may be made steadfastly and firmly for our brothers and sisters, and ecclesiastical discipline may be kept by all the ways of usefulness and salvation, since the Lord speaks and says: And I will give you shepherds according to My heart, and they will feed you, feeding with discipline (Jer. 3:15); and again it is written, He who casts away discipline is unhappy (Wis. 3:11); and in the Psalms also the Holy Spirit admonishes and instructs, saying: Hold fast to discipline, lest perhaps the Lord be angry, and you perish from the right way, when His wrath has quickly blazed up against you (Ps. 2:12).

II. Primo igitur in loco, frater charissime, et praepositis et plebi nihil aliud elaborandum est quam ut qui Deum timemus, cum omni observatione disciplinae divina praecepta teneamus, nec patiamur errare fratres nostros et pro arbitrio et ructu suo vivere, sed ad vitam singulis fideliter consulere, nec pati virgines cum masculis habitare; non dico simul dormire, sed nec simul vivere, quando et sexus infirmus

II. In the first place therefore, dearest brother, nothing else is to be worked for by both those set over [the Church] and the people than that we who fear God should keep the divine precepts with every observance of discipline, and not allow our brothers to stray and to live according to their own choice and impulse, but should faithfully take thought for the life of each one, and not allow virgins to dwell with men; I do not say to sleep together, but not even to live together, since both the weak sex

Editors' notes and page, col. 365

Footnotes

LECTIONES VARIANTES (printed under page 176)

(a) ‹anchor: not visible› · call in col 365 (printed under the left column)

Fortiter consuleremus per Lin.

"we should take strong counsel through": Lincoln.

(printed under page 176)

(b) ‹anchor: not visible› · call in col 365 (printed under the left column)

Per omnes vias ecclesiasticae disciplinae Bod. 1, 2. Omnes utilitates et salutes ecclesiasticae disciplinae Ebor. Lam. NC. 1.

"through all the ways of the Church's discipline": Bodleian 1, 2. "all the benefits and safeguards of the Church's discipline": York, Lambeth, New College 1.

(printed under page 176)

Page

running head: 365 EPISTOLA LXII (cut off at the right edge of the image)
marginal letters: A ‹sint asseverare se integras esse›; B ‹positis et plebi nihil aliud›; C ‹meo editionis Manutianae› (in Baluze's notes); D ‹Livium, lib. IV› (in Baluze's notes)
old-edition numerals: (none)

PL 4:366

et aetas adhuc lubrica per omnia fraenari a nobis et regi debeat, ne diabolo insidienti et saevire cupienti ad nocendum detur occasio, quando et Apostolus dicat: Nolite locum dare diabolo (Ephes. IV, 27). Liberanda est vigilanter de periculosis locis navis, ne inter scopulos et saxa frangatur. Exuenda est velociter de incendio sarcina prius quam flammis supervenientibus concremetur; nemo diu tutus est periculo proximus; nec evadere diabolum servus Dei poterit, qui se diaboli laqueis implicavit. Intercedendum est cito talibus ut separentur dum adhuc separari innocentes possunt, quia dividi postmodum nostra intercessione non poterunt postea quam conscientia gravissima cohaeserunt. Denique, quam graves multorum ruinas hinc fieri videmus, et per hujusmodi illicitas et periculosas conjunctiones corrumpi plurimas virgines cum summo animi nostri dolore conspicimus. Quod si ex fide se Christo dicaverunt, pudicae et castae sine ulla fabula perseverent, et ita fortes et stabiles praemium virginitatis expectent. Si autem perseverare nolunt vel non possunt, melius est ut nubant quam in ignem delictis

and an age still slippery ought in every respect to be bridled and governed by us, so that no opportunity for doing harm is given to the devil, who lies in wait and longs to rage, since the Apostle too says: Do not give place to the devil (Eph. 4:27). The ship must be vigilantly freed from dangerous places, so that it is not broken among the reefs and rocks. The baggage must be swiftly pulled out of the fire before it is burnt up by the flames coming upon it; no one who is near to danger is safe for long; nor will the servant of God be able to escape the devil if he has entangled himself in the devil's snares. We must intervene quickly with such persons, so that they may be separated while they can still be separated as innocent, because afterwards they will not be able to be divided by our intervention once they have become joined together by a most grievous conscience. In short, how grievous are the ruins of many that we see arising from this, and through unlawful and dangerous unions of this kind we behold very many virgins corrupted, to the deepest grief of our soul. But if they have dedicated themselves to Christ out of faith, let them persevere modest and chaste without any gossip, and so, strong and steadfast, await the reward of virginity. But if they do not wish to persevere, or cannot, it is better that they marry than that into the fire through offences

Editors' notes and page, col. 366

Footnotes

Diuturnus Bod. 1.

"Diuturnus" (long-lasting): Bodleian 1.

(printed under page 176)

(d) ‹anchor: not visible› · call in col 366 (printed under the right column)

Diaboli manus Lin. NC. 2.

"the devil's hands": Lincoln, New College 2.

(printed under page 176)

(e) ‹anchor: not visible› · call in col 366 (printed under the right column)

Si pudice Bod. 2.

"if chastely": Bodleian 2.

STEPH. BALUZII NOTAE. [Baluze] Cum semel statum (continued) · col 365

(continued) librorum quibus nos usi sumus. Sic etiam in uno Bodleiano legi testatur editio Anglicana. Rigaltius ediderat, cum in statu suo esse et continentiam firmiter tenere decreverint. Quam lectionem ego in exemplari meo editionis Manutianae vidi scriptam in margine et illic adnotatum eam esse ex codice Veronensi, cum quo consentire etiam videtur Fuxensis, in quo sic legitur, cum semel in statu essent, continentiam firmiter tenere decreverint.

[Baluze] II. Ructu · col 365 II. — Ructu. Antea legebatur fructu, non solum in editionibus, sed etiam in libris antiquis. Rigaltius monuit scriptum esse ructu in Veronensi, eamque lectionem pronuntiavit esse verissimam. Ego contra putabam esse falsissimam. Quid enim, aiebam, commune arbitrio cum ructu, quo res inhonesta significatur, quam Stoici, ut Cicero testatur, aequo passu incedere volebant cum crepitu; Columella, lib. VI, cap. 6, cum sonitu ventris; Hieronymus, in Epistola ad Principiam virginem et in libro II adversus Jovinianum cum crepitu ventorum qui oritur ex ventre pleno et exaestuanti? Conjiciebam itaque legendum fortean esse cum arbitrio et ritu, ut apud Hieronymum in libro II adversus Jovinianum, vel nutu, ut apud T. Livium, lib. IV: sub nutu atque arbitrio, et apud Cyprianum Epist. LXIX, ubi legitur Christum Ecclesiam gubernare suo arbitrio et nutu. Sed cum animadvertissem vocabulum ructus in eodem sensu positum esse a Pontio diacono in Vita sancti Cypriani, amplexus sum lectionem quam Rigaltius ait esse verissimam. Haec sunt verba Pontii: Absit ut malum hoc intra conscientiam religiosae mentis admittam ut de tam beatissimo Martyre ructus hominis judicaret.

II. "Belch" (ructu). Formerly "fructu" was read, not only in the editions but also in the old books. Rigault noted that "ructu" was written in the Verona manuscript and pronounced that reading most true. I, on the contrary, thought it most false. For what, I said, has "judgement" in common with a belch, a word meaning an indecent thing, which the Stoics, as Cicero attests, would have go side by side with breaking wind; Columella, book VI, ch. 6, with the noise of the belly; Jerome, in the letter to the virgin Principia and in book II Against Jovinian, with the breaking of wind that rises from a full and heaving belly? So I conjectured that perhaps one should read "with judgement and rite" (ritu), as in Jerome, book II Against Jovinian, or "nod" (nutu), as in Livy, book IV, "under the nod and judgement", and in Cyprian, Letter LXIX, where it is read that Christ governs the Church by his judgement and nod. But when I noticed that the word "ructus" was used in the same sense by Pontius the deacon in the Life of Saint Cyprian, I embraced the reading that Rigault says is most true. These are Pontius's words: "Far be it from me to admit this evil within the conscience of a devout mind, that a man's belch should pass judgement on so most blessed a martyr."

[Baluze] Virgines cum masculis · col 365 Virgines cum masculis. Hieronymus in Epistola ad Paulum Concordiensem: Unum miser locutus, quod virgines saepius deberent cum mulieribus esse quam cum masculis, toties oculos urbis offendi, cunctorum digitis notor. Vide Homiliam sancti Joannis Chrysostomi adversus eos qui apud se virgines subintroductas habent, itemque ejusdem Homiliam; Quod regulares feminae viris cohabitare non debeant.

"Virgins with men." Jerome, in the letter to Paul of Concordia: "Wretch that I am, I said one thing, that virgins ought more often to be with women than with men, and I have offended the eyes of the city so many times; I am pointed at by everyone's fingers." See Saint John Chrysostom's Homily against those who keep virgins brought in to live with them, and likewise his Homily That women under a rule ought not to live with men.

[Baluze] Exuenda est · col 366 Exuenda est. Costerius, ut testatur Pamelius, existimabat legendum esse eruenda, uti ego reperi in duobus libris veteribus optimis. Sed hanc conjecturam pluribus argumentis refellit Gronovius, cap. XIV Observationum suarum in Scriptoribus ecclesiasticis.

"Must be stripped off." Coster, as Pamelius attests, thought one should read "eruenda" (must be rooted out), as I found in two excellent old books. But Gronovius refutes this conjecture with many arguments in chapter XIV of his Observations on the Ecclesiastical Writers.

[Baluze] Periculo proximus · col 366 Periculo proximus. Hieronymus. in Epistola ad Paulam de interpretatione alphabeti Hebraici: Nemo, ut beatus Cyprianus ait, satis tutus periculo proximus. Idem in Epistola de Vitando suspecto Contubernio: Securius est perire posse quam juxta periculum non perisse.

"Close to danger." Jerome, in the letter to Paula on the interpretation of the Hebrew alphabet: "No one, as blessed Cyprian says, is safe enough when close to danger." The same, in the letter On Avoiding Suspect Cohabitation: "It is safer to be able to perish than not to have perished when beside danger."

[Baluze] Ut separentur · col 366 Ut separentur. Nescio quo modo factum est ut haec verba et ea quae sequuntur, postea quam conscientia gravissima cohaeserat, omissa sint in editione Rigaltii, cum exstent in omnibus anterioribus editionibus et in omnibus libris nostris veteribus, tum etiam in sex Anglicanis. Quo magis mirum est Anglos eam quoque partem omisisse in sua editione. Vetus codex Remigianus et Fuxensis habent conscientiae glutino cohaeserunt. Hieronymus in Epistola de Vitando suspecto Contubernio: Si peccatorum vos existimarem glutino cohaesisse.

"That they be separated." I do not know how it came about that these words, and those that follow, "after a most grievous conscience had bound them together", were omitted in Rigault's edition, though they stand in all the earlier editions and in all our old books, and also in six English ones. It is all the more surprising that the English editors also omitted that part in their edition. The old manuscript of Saint-Remi and the Foix manuscript have "they have been bound together by the glue of conscience". Jerome in the letter On Avoiding Suspect Cohabitation: "if I thought you had been bound together by the glue of sins."

[Baluze] [473] Sine ulla fabula · col 366 [473] Sine ulla fabula. Id est re passim vulgata, ut ait Varro libro V, de Lingua Latina. Horatius, Satyra I: Mutato nomine de te Fabula narratur. Petronius in Historia matronae Ephesinae: Una igitur in tota civitate fabula erat. Apuleii Apologia: Mulier sancte pudica, tot annis viduitatis sine culpa, sine fabula. Ovidius lib. II Tristium: Strinxerit ut nomen fabula nulla tuum. Lib. IV, Eleg. 10: Nomine sub nostro fabula nulla fuit. Amorum lib. III, Eleg 1: Fabula, nec sentis, tota jactaris in urbe. Lib. II de Arte amandi; Ut quamque attigeris, fabula turpis erit. Possem multa similia exempla proferre. Sed ista sufficiunt.

[473] "Without any talk" (fabula): that is, a matter spread everywhere, as Varro says in book V On the Latin Language. Horace, Satire I: "Change the name, and the tale is told of you." Petronius in the story of the Matron of Ephesus: "So there was one tale in the whole city." Apuleius's Apology: "a woman of holy chastity, through so many years of widowhood without fault, without talk." Ovid, Tristia book II: "that no talk might graze your name." Book IV, Elegy 10: "Under my name there has been no talk." Amores book III, Elegy 1: "You are the talk of the whole city, and do not perceive it." Book II of the Art of Love: "Whichever woman you touch, there will be shameful talk." I could bring forward many similar examples, but these are enough.

[Baluze] Melius est ut nubant · col 366 Melius est ut nubant. Inde ansam sumunt Prote- (continues)

"It is better that they marry." From this the Prote- (continues)

(printed under page 176)

Page

running head: EPISTOLA LXII. 366
marginal letters: A ‹et aetas adhuc lubrica›; B ‹jusmodi illicitas et periculosas›; C ‹pluribus argumentis refellit› (beside the notes); D ‹Fabula narratur› (beside the notes)
old-edition numerals: (none)

PL 4:367

suis cadant. Certe nullum fratribus aut sororibus scandalum faciant, cum scriptum sit: Si cibus scandalizat fratrem, non manducabo carnem in saeculum, ne fratrem scandalizem (I Cor. VIII, 13).

of their own they fall. Certainly let them cause no scandal to brothers or sisters, since it is written: If food scandalizes a brother, I will not eat meat for ever, lest I scandalize a brother (1 Cor. 8:13).

III. Nec aliqua putet se posse hac excusatione defendi quod et inspici et probari possit an virgo sit, cum et manus obstetricum et oculi saepe fallantur,

III. Nor let any woman think that she can be defended by this excuse, that it can be inspected and tested whether she is a virgin, since both the hands and the eyes of midwives are often deceived,

Editors' notes and page, col. 367

Footnotes

LECTIONES VARIANTES (printed under page 177)

(a) ‹anchor: suis cadant› · call in col 367

Pro delictis Lam. Ebor. NC. 1.

"Pro delictis" (for offences): Lambeth, York, New College 1.

(printed under page 177)

(b) ‹anchor: carnem in saeculum› · call in col 367

In aeternum Lam. Ebor. Bod. 2. Lin.

"In aeternum" (for ever): Lambeth, York, Bodleian 2, Lincoln.

(printed under page 177)

Posse deest in Oxon.

"Posse" (can) is missing in the Oxford edition.

STEPH. BALUZII NOTAE. [Baluze] Melius est ut nubant (continued) · col 367

(continued) stantes declamitandi adversus vota. Sed si ex verbis Cypriani sequitur tolerata olim in nonnullis ecclesiis fuisse virginum connubia, probata fuisse minime sequitur. Nam S. Augustinus, qui de nonnullis virginibus ait, melius nuberent quam urerentur, lib. de Virginit., cap. 34, probat ex Scripturis non solum capessere nuptias, sed etiamsi non nubatur, nubere velle damnabile esse virginibus, lib. de Bono Viduitatis, cap. 9. Sed sancti Doctoris verba referenda sunt. Multas, inquit in lib. de Virginit. cap. 34, earum revocat a nubendo, non amor praeclari propositi, sed aperti dedecoris timor, veniens et ipse de superbia, qua formidatur magis hominibus displicere, quam Deo. Haec igitur quae nubere volunt, et ideo non nubunt quia impune non possunt, quae melius nuberent quam urerentur, id est, quam occulta flamma concupiscentiae in ipsa conscientia vastarentur, quas poenitet professionis et piget confessionis, nisi correctum cor dirigant, et Dei timore rursus libidinem vincant, in mortuis deputandae sunt. Et in libro de Bono Viduitatis, cap. IX: In conjugali quippe vinculo si pudicitia conservatur, damnatio non timetur: sed in viduali et virginali continentia, excellentia muneris amplioris expetitur; qua expetita et electa et voti debito oblata, jam non solum capessere nuptias, sed etiamsi non nubatur, nubere velle damnabile est. Nam ut hoc demonstraret Apostolus, non ait, cum in deliciis egerint, in Christo nubunt, sed, nubere volunt: habentes, inquit, damnationem; quoniam primam fidem irritam fecerunt: etsi non nubendo, tantum volendo: non quia ipsae nuptiae vel talium damnandae judicantur, sed damnatur propositi fraus, damnatur fracta voti fides, damnatur non susceptio a bono inferiore, sed ruina ex bono superiore: postremo damnantur tales, non quia conjugalem fidem posterius inierunt, sed quia continentiae primam fidem irritam fecerunt (I Tim., V, 11, 12). Quam non violabilia vota crediderit Cyprianus perspici potest ex hac ipsa epistola, et ex sexagesima et libro de Habitu Virginum. Corruptas virgines non mariti sed Christi adulteras esse declarat, pag. 103 et 172. Hinc eis tam gravem poenitentiam imponendam esse duxit. Eas sese Christo dicavisse et tam carne quam mente Deo vovisse docet, pag. 174, eorumque membra Christo dicata esse, et in aeternum continentiae honore pudica virtute devota, pag. 100.

[Baluze] III. Oculi saepe fallantur · col 367 III. — Oculi saepe fallantur. Sic antiquae editiones, septem vetera exemplaria nostra, et duo Anglicana. Alia duo nostra et duo item Anglicana habent oculos saepe fallat. Alia sex nostra et editio Manutii, oculus saepe fallatur. Notum est illud: Frons, oculi, vultus persaepe mentiuntur.

III. "The eyes are often deceived." So the old editions, seven of our old copies, and two English ones. Two others of ours and likewise two English ones have "it often deceives the eyes". Six others of ours and Manutius's edition: "the eye is often deceived". The saying is well known: "The brow, the eyes, the face very often lie."

[Baluze] Mulier potest esse · col 367 Mulier potest esse. Mulieris nomen generale est et in universum significat feminas expertas venerem et inexpertas, id est virgines. Hinc illud Hieronymi in Epistola de vitando suspecto Contubernio: Mulieres cito senescunt, praesertim quae juxta viros sunt. Ad quam rem apposite Ovidius, lib. III de Arte amandi: Adde quod et partus faciunt breviora juventae Tempora. Attamen saepe vocabulum mulieris sumitur pro iis tantum quae viros expertae sunt, ut istic et apud Tertullianum, in libro de Virginibus velandis. Quintilianus, lib. VI, cap. 1, tradit Ciceronem, cum eum quidam objurgarent quod sexagenarius Popiliam virginem duxisset, respondisse: Cras mulier erit. Ulpianus, in lib. Alioquin Dig. de contrah. empt. ait: Quid si ego me virginem emere putarem, cum esset mulier, emptio valebit. In sexu enim non est erratum. Lactantius, lib. I, cap. 17: Si virgo fuit primo, postea mulier. Hieronymus in libro adversus Helvidium, in primo libro adversus Jovianum, et in Epistola ad Eustochium de Virginitate servanda, refert locum Pauli apostoli ex capite septimo prioris Epistolae ad Corinthios, ubi pro eo quod in editione Vulgata scriptum est, mulier innupta et virgo, vetus interpres posuit: Divisa est virgo et mulier. Atque hunc locum ex illa veteri versione citat etiam Tertullianus in libro de Virginibus velandis. Ex quo apparet veterem hunc interpretem mulierem vocasse eam quae virgo non est. Idem sensit sanctus Ambrosius, seu quis alius, lib. III Offic. cap. 8, scribens, mulieres suas et pueros direptioni futuros. Optatus Milevitanus, lib. II: Inde revertentes Urbanus Formensis et Felix [474] Idicrensis invenerunt matres quas de castimonialibus fecerant mulieres. Hinc nova mulier apud Catullum in carmine de Attine. M. Cato, apud A. Gellium, lib. XVII, cap. 6. Voconiam legem suadens his verbis usus est: Principio vobis mulier magnam dotem attulit. Hieremiae cap XV: Mulieres in Sion humiliaverunt et virgines in civitatibus Juda. Nos Lemovices etiamnum mulierem, Moulier, vocamus feminam in matrimonio constitutam, deducto videlicet vocabulo a voce latina. mollier, quam Varro apud Lactantium, cap. 12 de Opificio Dei, ait ita vocatam a mollitie. Itali dicunt moglie. Vide to. II Capitularium p. 796.

"Can be a woman" (mulier). The word "mulier" is general and in the broad sense means women who have known sexual union and those who have not, that is, virgins. Hence Jerome's saying in the letter On Avoiding Suspect Cohabitation: "Women age quickly, especially those who live beside men." On which Ovid aptly says, Art of Love book III: "Add that childbearing, too, makes the season of youth shorter." Yet the word "mulier" is often taken only for those who have known men, as here and in Tertullian, in the book On the Veiling of Virgins. Quintilian, book VI, ch. 1, relates that Cicero, when certain people reproached him for having married the virgin Popilia at sixty, replied: "Tomorrow she will be a woman." Ulpian, in the law Alioquin, Digest, On the Contract of Sale, says: "What if I thought I was buying a virgin when she was a woman? The sale will be valid. For there is no error as to sex." Lactantius, book I, ch. 17: "If she was first a virgin, afterwards a woman." Jerome, in the book Against Helvidius, in the first book Against Jovian (so printed, for Jovinian), and in the Letter to Eustochium On Keeping Virginity, cites the passage of Paul the apostle from the seventh chapter of the First Epistle to the Corinthians where, for what is written in the Vulgate edition, "the unmarried woman and the virgin", the old translator put: "The virgin and the woman are divided." And Tertullian too cites this passage from that old version in the book On the Veiling of Virgins. From this it appears that this old translator called "mulier" one who is not a virgin. Saint Ambrose, or whoever else it was, understood it the same way, Offices book III, ch. 8, writing that their wives (mulieres) and children would be given up to plunder. Optatus of Milevis, book II: "Returning from there, Urbanus of Forma and Felix [474] of Idicra found as mothers those whom they had made women out of consecrated virgins." Hence "nova mulier" (the new woman) in Catullus in the poem on Attis. Marcus Cato, in Aulus Gellius, book XVII, ch. 6, urging the Voconian law, used these words: "In the first place the woman brought you a great dowry." Jeremiah, ch. XV: "They humbled the women in Sion and the virgins in the cities of Judah." We of the Limousin still call a woman set in marriage "Moulier", the word being drawn, of course, from the Latin "mollier", which Varro, in Lactantius, On the Workmanship of God ch. 12, says was so called from softness (mollitie). The Italians say "moglie". See volume II of the Capitularies, p. 796.

[Baluze] Corrumpi possit · col 368 Corrumpi possit. Ita omnes editiones et omnes fere libri nostri veteres, tum etiam tres Anglicani. Tres tamen habent violari. Vocem autem istam primus in contextum Cypriani intulit Rigaltius. Emendationem nostram esse bonam hinc quoque colligi potest quod paulo supra in hac epistola scriptum est, corrumpi plurimas virgines.

"Can be corrupted." So all the editions and almost all our old books, and also three English ones. Three, however, have "violari" (be violated). Rigault was the first to bring that word into Cyprian's text. That our correction is good may also be gathered from the fact that a little above in this letter it is written, "that very many virgins are corrupted".

[Baluze] Inosculatio · col 368 Inosculatio. Haec est lectio veterum editionum et septem exemplarium, quam puto esse bonam, quamvis eam, quod sciam, non agnoscant antiqui Latini. Nam eo modo dici potest inosculatio quo videmus antiquos vocasse inoculationem genus insitionis quae fit per implastrationem; cum oculus unius arboris alteri adhibetur, seu oculus in arbore aperitur, ut videre est apud Plinium et Columellam. Sic inosculatio est applicatio osculi ad osculum. Manutius et qui postea secuti sunt posuerunt osculatio. Quam lectionem ego reperi in septem libris veteribus. Hieronymus, lib. I adversus Rufinum: Hebraei juxta linguae suae proprietatem deosculationem pro veneratione ponunt. Ecce in Hieronymo vocabulum aeque rarum in lingua latina ac inosculatio.

"Inosculatio" (kissing). This is the reading of the old editions and of seven copies, which I think is good, although, so far as I know, the ancient Latin writers do not recognize it. For "inosculatio" can be said in the same way as we see the ancients called "inoculatio" a kind of grafting done by budding, when the bud ("eye") of one tree is applied to another, or a bud is opened in a tree, as may be seen in Pliny and Columella. So "inosculatio" is the applying of mouth to mouth. Manutius and those who followed him set "osculatio". I found that reading in seven old books. Jerome, Against Rufinus book I: "The Hebrews, according to the idiom of their language, put 'deosculatio' for veneration." Here in Jerome is a word as rare in the Latin tongue as "inosculatio".

[Baluze] Si superveniens maritus · col 368 Si superveniens maritus. Apud Xenophontem, lib. V de Paedia Cyri: Si quis uxori suae ita morem gereret ut illam faceret magis amicam quam tibi, num te hoc beneficio laetum redderet? Vide quae in simili argumento dixit Venantius a Timisa in concilio Carthaginensi sancti Cypriani, p. 335.

"If a husband, coming upon them." In Xenophon, Education of Cyrus book V: "If someone so humoured your wife as to make her more his friend than yours, would he make you glad by this kindness?" See what Venantius of Thinisa said on a similar subject at Saint Cyprian's council of Carthage, p. 335.

(printed under page 177)

Page

running head: 367 DIVI CYPRIANI (the rest is cut off at the right edge)
marginal letters: A ‹suis cadant. Certe nullum›; B ‹Virginit., cap. 34, probat ex Scripturis› (in Baluze's notes); C ‹capessere nuptias, sed etiamsi non nubatur› (in Baluze's notes); D ‹et in aeternum continentiae honore› (in Baluze's notes)
old-edition numerals: (none)
other: column begins mid-sentence with "suis cadant" (the English joins "into the fire through offences / of their own they fall" across the break from col. 366) and ends mid-sentence at "fallantur,"; the full-width headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" stand below the text and head the page-foot apparatus set above under Footnotes (variants a, b, c, all called in col. 367; Baluze's notes, the last three on col. 368); the left note column opens mid-sentence ("stantes declamitandi"), the run-on of the note Melius est ut nubant begun on p. 176 (only what stands here is set). As printed in the notes: "eorumque" (for earumque), "Jovianum" (for Jovinianum), "Timisa" (for Thinisa), "a voce latina. mollier" (stray full stop before mollier); the superscript 474 inside the note Mulier potest esse is set as [474]. The superscript 103 in the col 368 text at "fuerit" matches Baluze's own "pag. 103" here (old-edition page number).

PL 4:368

et si incorrupta inventa fuerit virgo ea parte sui qua mulier potest esse, potuerit tamen ex alia corporis parte peccasse quae corrumpi potest et tamen inspici non potest. Certe ipse concubitus, ipse complexus, ipsa confabulatio et inosculatio, et conjacentium duorum turpis et foeda dormitio, quantum dedecoris et criminis confitetur! Si superveniens maritus sponsam

and even if a virgin should be found intact in that part of herself by which she can be a woman, she could nevertheless have sinned in another part of the body, which can be corrupted and yet cannot be examined. Surely the very lying together, the very embracing, the very conversing and kissing, and the shameful and foul sleeping of two lying side by side, how much disgrace and crime does it confess! If a husband, coming upon them unexpectedly, his betrothed

Editors' notes and page, col. 368

Page

running head: DIVI CYPRIANI (left part cut off at the image edge); column number printed 368, blurred
marginal letters: A ‹et si incorrupta inventa›; B ‹lib. Alioquin Dig. de contrah.› (in the notes); C ‹Cato, apud A. Gellium› (in the notes); D ‹vis eam, quod sciam› (in the notes)
old-edition numerals: 103 after ‹fuerit› (superior figure, taken as old-edition numeral; UNSURE whether it is a footnote call instead)
other: column ends mid-word "spon-" (sponsam?) across the column break, English stops before it; Variae lectiones ("Posse deest in Oxon.") and Baluze's notes (Tullianum, in libro de Virginibus velandis ... p. 335) at the page foot not set; cut-off fragments at the left edge belong to column 367 and are not set

PL 4:369

suam jacentem cum altero videat, nonne indignatur et fremit et per zeli dolorem fortassis et gladium in manum sumit? Quid Christus et Dominus et judex noster, cum virginem suam sibi dicatam et sanctitati suae destinatam jacere cum altero cernit, quam indignatur et irascitur, et quas poenas incestis ejusmodi conjunctionibus comminatur, cujus ut gladium spiritalem et venturum judicii diem unusquisque fratrum possit evadere omni consilio providere et elaborare debemus? Et cum omnes omnino disciplinam tenere oporteat, multo magis praepositos et diaconos curare hoc fas est, qui exemplum et documentum caeteris de conversatione et moribus suis praebeant. Quomodo enim possunt integritati et continentiae praeesse, si ex ipsis incipiant corruptelae et vitiorum magisteria procedere?

lying with another should see, is he not indignant and does he not rage, and through the pain of jealousy perhaps even take a sword in hand? What of Christ, our Lord and Judge, when He sees His virgin, dedicated to Himself and destined for His holiness, lying with another: how indignant and angry He is, and what penalties He threatens against such incestuous unions! That each of the brethren may escape His spiritual sword and the coming day of judgement, we ought to take forethought and labour with every counsel. And since it is fitting that absolutely all should keep discipline, much more is it right that those set over others and the deacons should take care of this, who are to furnish an example and pattern to the rest by their conduct and their morals. For how can they preside over integrity and continence, if corruptions and the teachings of vices begin to proceed from their very selves?

IV. Et idcirco consulte et cum vigore fecisti, frater charissime, abstinendo diaconum qui cum virgine saepe mansit, sed et caeteros qui cum virginibus dormire consueverant. Quod si poenitentiam hujus illiciti concubitus

IV. And therefore you acted advisedly and with vigour, dearest brother, in excluding the deacon who had often stayed with a virgin, and also the others who had been accustomed to sleep with virgins. But if the penance for this unlawful lying together

Editors' notes and page, col. 369

Footnotes

LECTIONES VARIANTES: none visible in the page-foot images. STEPH. BALUZII NOTAE. [Baluze] Zeli dolorem · col 369 Zeli dolorem. Ita omnes libri veteres et omnes editiones. Rigaltius posuit livorem, eamque lectionem retinuerunt Angli, quamvis fateantur dolorem legi in octo codicibus antiquis. Illud tamen moneo, codicem Veronensem et Fuxensem habere livorem. Hinc ergo accepit Rigaltius.

"The pain of jealousy." So all the old books and all the editions. Rigault set "livorem" (spite), and the English editors kept that reading, although they admit that "dolorem" is read in eight old manuscripts. I note this, however: the Verona and Foix manuscripts have "livorem". So that is where Rigault got it.

[Baluze] Praepositos et diaconos · col 369 Praepositos et diaconos. Vulgo Cyprianus praepositorum vocabulum adaptat episcopis. Heic tamen videtur loqui de presbyteris, conjungens eos cum diaconis. Clarius infra, Epist. LXV, pag. 113: Meminisse autem diaconi debent quoniam Apostolos id est episcopos et praepositos Dominus elegit. Certe presbyteri gubernabant Ecclesiam cum episcopo. Testis Cyprianus, qui nihil quod esset alicujus momenti agebat nisi coacto presbyterio. Clerus Romanus sic de se loquitur, pag. 7: Et cum incumbat nobis, qui videmur esse praepositi et vice pastoris custodire gregem. Sic etiam Celerinus loquens de clero Romano: Quarum jam causa audita, praeceperunt eas praepositi tantisper sic esse donec episcopus constituatur. Cyprianus in Epistola XI, quae est ad Martyres et Confessores, eadem voce clerum suum designat. Sed praepositorum est, inquit, praeceptum tenere et vel properantes, vel ignorantes instruere, ne qui ovium pastores esse debent, lanii fiant. Presbyteri vocantur etiam sacerdotes a Cypriano, velut cum ait, in Epistola XXXV, pag. 49. Numidicum in vita remansisse, ut eum Dominus clero Carthaginensi adjungeret, et desolatam per lapsum quorumdam presbyterorum copiam gloriosis sacerdotibus adornaret. Vide Epistolam XL, pag. 53.

"Those set over [you] and the deacons." Cyprian commonly applies the word "praepositi" to bishops. Here, however, he seems to be speaking of presbyters, joining them with the deacons. More clearly below, Letter LXV, p. 113: "But deacons ought to remember that the Lord chose apostles, that is, bishops and those set over others." Certainly presbyters governed the Church with the bishop. Witness Cyprian, who did nothing of any moment without calling the presbyterate together. The Roman clergy speak thus of themselves, p. 7: "And since it falls to us, who appear to be set over others, to guard the flock in place of the shepherd." So too Celerinus, speaking of the Roman clergy: "Their case having now been heard, those set over them directed that they remain so for the time being until a bishop is appointed." Cyprian, in Letter XI, which is to the Martyrs and Confessors, designates his own clergy by the same word: "But it belongs to those set over others," he says, "to keep the precept and to instruct those who are either hasty or ignorant, so that those who ought to be shepherds of the sheep do not become butchers." Presbyters are also called priests by Cyprian, as when he says in Letter XXXV, p. 49, that Numidicus remained alive so that the Lord might join him to the clergy of Carthage and adorn with glorious priests the company left desolate by the lapse of certain presbyters. See Letter XL, p. 53.

[Baluze] IV. Diaconum qui cum virgine · col 369 IV.— Diaconum qui cum virgine. Vide epistolam Hieronymi ad Sabinianum diaconum.

IV. "The deacon who with a virgin." See Jerome's letter to the deacon Sabinian.

[Baluze] Inspiciantur interim · col 369 Inspiciantur interim. Ita etiam apud Ivonem, par. VII, cap. 128. Sed apud Gratianum, XXVII, q. 1, cap. Quid si poenitentiam, legitur iterum. At glossa monet alibi legi interim quae est vera lectio.

"Meanwhile let them be examined." So too in Ivo, part VII, ch. 128. But in Gratian, C. XXVII, q. 1, chapter "Quid si poenitentiam", "iterum" (again) is read. The gloss, however, notes that "interim" is read elsewhere, which is the true reading.

[Baluze] Inspiciantur virgines · col 369 Inspiciantur virgines. Cum omnia quae ad virgines spectant debeant esse casta et pudica, miror eam mentem sedisse interdum antiquis ut juberent eas inspici per obstetrices, ut sciri posset an virgines essent, ut fecit sanctus Cyprianus. Immo eo usque audaciae olim processum est ut, teste Clemente Alexandrino in libro septimo Stromatum, quidam dicerent Mariam virginem, postquam peperisset, inspectam ab obstetricibus, inventam fuisse virginem. Adversus hanc fabulam vehementer exardescit Matthaeus Bossus, libro primo, Epist. LXXVII, ad Polycletum. Hunc tamen morem diu retentum fuisse in Ecclesia Dei facile probari potest. Sanctus Ambrosius, in Epistola ad Syagrium episcopum narrat historiam Indiciae virginis Veronensis; quae cum accusata fuisset impudicitiae, [475] et Syagrius eam ab obstetricibus inspici et videri vellet, rejecta est ejus postulatio, cum bonis testimoniis probatum fuisset illam inoffensi virginem muneris esse. Sanctus Augustinus, lib. III de Civitate Dei cap. 18: Obstetrix virginis cujusdam integritatem manu velut explorans, sive malevolentia, sive inscitia, sive casu, dum inspicit, perdidit. Nam inspectio ipsa saepe etiam falsum deprehendit, ut ait Quintilianus, lib. V, cap. 6. Recte itaque Rigaltius ad hunc locum sancti Cypriani dixit inspectionem virginum esse turpe negotium et virginitatem occidi inter manus obstetricum. Ars enim obstetricum est valde obscura et incerta in rebus istis; et Laurentius Joubertus, lib. V Errorum popularium cap. 4, contendit nihil certi statui posse ex inspectione ejus partis qua virgo mulier esse potest. Victor Vitensis, lib. II, cap. 7, loquens de persecutione Hunerici regis Vandalorum: Praecepit deinde sacras virgines congregari, dirigens Vandalos cum suae gentis obstetricibus ad inspicienda et contrectanda contra jura verecundiae verecunda pudoris. Vide Matthaeum Bossum, in Epistola ad Polycletum paulo ante laudata. Vide etiam caput Proposuisti in titulo Decretalium de Probationibus.

"Let the virgins be examined." Since everything concerning virgins ought to be chaste and modest, I am surprised that the ancients were sometimes of a mind to order them examined by midwives, so that it could be known whether they were virgins, as Saint Cyprian did. Indeed, such boldness was once reached that, as Clement of Alexandria attests in the seventh book of the Stromata, some said that the Virgin Mary, after she had given birth, was examined by midwives and found to be a virgin. Matteo Bosso inveighs vehemently against this tale in book one, Letter LXXVII, to Polycletus. Yet that this custom was long kept in the Church of God can easily be proved. Saint Ambrose, in the letter to Bishop Syagrius, tells the story of Indicia, a virgin of Verona; when she had been accused of unchastity [475] and Syagrius wanted her examined and seen by midwives, his demand was rejected, since it had been proved by good testimony that she was a virgin of unblemished consecration. Saint Augustine, City of God book III, ch. 18: "A midwife, as if testing by hand the integrity of a certain virgin, destroyed it while examining her, whether from ill will, or ignorance, or by accident." For examination itself often finds what is false, as Quintilian says, book V, ch. 6. Rightly, then, Rigault said on this place of Saint Cyprian that the examination of virgins is a shameful business and that virginity is killed in the hands of midwives. For the midwives' art is very obscure and uncertain in these matters; and Laurent Joubert, Popular Errors book V, ch. 4, maintains that nothing certain can be established by examining the part by which a virgin can become a woman. Victor of Vita, book II, ch. 7, speaking of the persecution of Huneric, king of the Vandals: "He then ordered the consecrated virgins to be gathered, sending Vandals with midwives of their own race to examine and handle, against the laws of decency, the modest parts of shame." See Matteo Bosso, in the letter to Polycletus cited a little above. See also the chapter "Proposuisti" in the title of the Decretals On Proofs.

[Baluze] Sub eodem tecto · col 370 Sub eodem tecto. Hieronymus in Epistola de Vitando suspecto Contubernio: Separentur domus vestrae, dividaturque convivium, ne maledici homines sub uno tecto vos manentes lectulum quoque criminentur habere communem.

"Under the same roof." Jerome in the letter On Avoiding Suspect Cohabitation: "Let your houses be separated and your table divided, lest slanderous men accuse you, living under one roof, of sharing a bed as well."

[Baluze] Habitaverint · col 370 Habitaverint. Codex Fuxensis, habitare voluerint.

"Have lived." The Foix manuscript: "have wished to live".

[Baluze] Postmodum tales facile · col 370 Postmodum tales facile. Ita octo libri nostri veteres, quinque Anglicani, et veteres editiones. Vox tales deest in sex aliis vetustis exemplaribus. Major pars veterum exemplarium et editionum persuasit ut eam reponeremus.

"Afterwards such easily." So eight of our old books, five English ones, and the old editions. The word "tales" is missing in six other old copies. The greater part of the old copies and editions persuaded us to restore it.

[Baluze] Aliqua corrupta · col 370 Aliqua corrupta. Veteres editiones et sex vetera exemplaria habent aliquae corruptae. Vetus Remigianum et Fuxense, aliquae contumaces fuerint. Ita etiam Pithoeanum. Sed in isto supra vocem contumaces scriptum est per speciem emendationis corruptae. Lectio quae habet contumaces adjuvari potest ex iis quae paulo post sequuntur, superbi et contumaces necantur.

"Any corrupted one." The old editions and six old copies have "aliquae corruptae" (some corrupted women). The old Saint-Remi and Foix manuscripts: "some have been contumacious". So too Pithou's. But in that one, above the word "contumaces", "corruptae" is written by way of a correction. The reading that has "contumaces" can be supported by what follows a little after: "the proud and contumacious are put to death."

(printed under page 178)

Page

running head: 369 EPISTOLA LXI[...] (cut off at the image edge)
marginal letters: A ‹sam suam jacentem cum altero›; B ‹vitiorum magisteria procedere›; C ‹minisse autem diaconi debent› (in the notes); D ‹pag. 53.› (in the notes)
old-edition numerals: (none)
other: column begins with the fragment "sam" (end of sponsam, broken from the previous column), rendered "betrothed"; last word "con-" is split at the column break (concubitus), and the English ends without it; the full-width heading "STEPH. BALUZII N[OTAE]" is cut off at the edge and not set; Baluze's notes at the page foot (Zeli dolorem. Ita omnes libri...) are left for the apparatus pass; several "et"/"elaborare" print as "ct"/"elaborarc" in the scan, read as worn e, not as misprints

PL 4:370

sui egerint et a se invicem recesserint, inspiciantur interim virgines ab obstetricibus diligenter; et, si virgines inventae fuerint, accepta communicatione, ad Ecclesiam admittantur, hac tamen interminatione, ut si ad eosdem masculos postmodum reversae fuerint, aut si cum eisdem in una domo et sub eodem tecto simul habitaverint, graviore censura ejiciantur, nec in Ecclesiam postmodum tales facile recipiantur. Si autem de eis aliqua corrupta fuerit deprehensa, agat poenitentiam plenam, quia quae hoc crimen admisit, non mariti, sed Christi adultera est, et ideo aestimato justo tempore postea, exomologesi facta, ad Ecclesiam redeat. Quod si obstinate perseverant, nec se ab invicem separant, sciant se cum hac sua impudica obstinatione numquam a nobis admitti in Ecclesiam posse, ne exemplum caeteris ad ruinam delictis suis facere incipiant. Nec putent sibi vitae aut salutis constare rationem si episcopis et sacerdotibus obtemperare noluerint, cum in Deuteronomio Dominus Deus dicat:

of theirs they have performed and have withdrawn from one another, let the virgins meanwhile be carefully examined by midwives; and, if they are found to be virgins, having received communion, let them be admitted to the Church, yet with this warning, that if they afterwards return to the same men, or if they live together with them in one house and under the same roof, they are to be cast out with a heavier censure, and such women are not afterwards to be easily received into the Church. But if any one of them is found to have been corrupted, let her do full penance, since she who has committed this crime is an adulteress not against a husband but against Christ, and therefore, after a just period has been reckoned, when confession has been made, let her afterwards return to the Church. But if they obstinately persist and do not separate from one another, let them know that with this shameless obstinacy of theirs they can never be admitted by us into the Church, lest by their sins they begin to set an example to the rest for their ruin. Nor let them think that the reckoning of life or salvation holds good for them if they refuse to obey the bishops and priests, since in Deuteronomy the Lord God says:

Editors' notes and page, col. 370

Page

running head: EPISTOLA LXII.
marginal letters: A cubitus sui egerint; B quam a nobis admitti; C dam integritatem manu (in the notes); D dividaturque convivium (in the notes)
old-edition numerals: (none)
other: column begins with "cubitus", the rest of "con-|cubitus" broken from col. 369; the full-width heading "STEPH. BALUZII NOTAE." stands across both columns above the notes and is cut off at the left edge, not set; Baluze's notes at the page foot (Commentarius) are left for the later pass.

PL 4:371

Et homo quicumque fecerit in superbia, ut non exaudiat sacerdotem aut judicem quicumque fuerit in diebus illis, morietur homo ille, et omnis populus cum audierit timebit, et non agent impie etiam nunc (Deut. XVII, 12, 13). Interfici Deus jussit sacerdotibus suis non obtemperantes et judicibus a se ad tempus constitutis non obaudientes. Et tunc quidem gladio occidebantur, quando adhuc et circumcisio carnalis manebat. Nunc autem, quia circumcisio spiritalis esse apud fideles servos Dei coepit, spiritali gladio superbi et contumaces necantur dum de Ecclesia ejiciuntur. Neque enim vivere foris possunt, cum domus Dei una sit, et nemini salus esse nisi in Ecclesia possit. Indisciplinatos autem perire, dum non audiunt nec obtemperant salubribus praeceptis, testatur Scriptura divina quae dicit: Non diligit indisciplinatus castigantem se. Qui autem oderunt correptiones, consumentur turpiter (Prov. XV, 12, 10).

And the man who acts in pride, so as not to listen to the priest or the judge, whoever he may be in those days, that man shall die, and all the people, when they hear, shall fear, and shall not act impiously even now (Deut. 17:12–13). God commanded that those who did not obey His priests and did not listen to the judges appointed by Him for the time should be put to death. And then indeed they were slain with the sword, when the circumcision of the flesh still remained. But now, since spiritual circumcision has begun to exist among the faithful servants of God, the proud and contumacious are slain with the spiritual sword when they are cast out of the Church. For they cannot live outside, since the house of God is one, and there can be salvation for no one except in the Church. That the undisciplined perish, when they do not listen to or obey wholesome precepts, divine Scripture testifies, which says: The undisciplined man does not love the one who chastises him. But those who hate reproofs shall be consumed shamefully (Prov. 15:12, 10).

V. Ergo, ne indisciplinati consumantur et pereant da operam, frater charissime, ut, quantum potes, consiliis salutaribus fraternitatem regas et singulis ad salutem suam consulas. Arcta et angusta est via per quam ingredimur ad vitam, sed summus et magnus est fructus cum pervenimus ad gloriam. Qui se semel castraverunt propter regnum coelorum, Deo per omnia placeant, nec sacerdotes Dei aut Ecclesiam Domini scandalo suae pravitatis offendant.

V. Therefore, so that the undisciplined may not be consumed and perish, take pains, dearest brother, to govern the brotherhood with salutary counsels as far as you can, and to counsel each one for his own salvation. Narrow and strait is the way by which we enter into life, but supreme and great is the fruit when we arrive at glory. Let those who have once made themselves eunuchs for the sake of the kingdom of heaven please God in all things, and not offend the priests of God or the Church of the Lord by the scandal of their depravity.

Editors' notes and page, col. 371

Footnotes

LECTIONES VARIANTES (printed under page 179)

(a) ‹anchor: not visible› · call in col 371

Judicii sui sic tempus constituit non obedientibus et Bod. 1.

"so has he fixed the time of his judgement for the disobedient and": Bodleian 1.

(printed under page 179)

(b) ‹anchor: not visible› · call in col 371

Salubribus Lam. Ebor.

"Salubribus" (wholesome): Lambeth, York.

(printed under page 179)

Fructus pervenientis ad gloriam Bod. 1.

"the fruit of one who comes to glory": Bodleian 1.

(printed under page 179)

(d) ‹anchor: not visible (near "scandalo suae pravitatis offen-")› · call in col 372

Scandalo se fratribus offerant Lam. Bod. 2. NC. 1.

"present themselves to the brethren as a stumbling-block": Lambeth, Bodleian 2, New College 1.

STEPH. BALUZII NOTAE. [Baluze] Salubribus praeceptis · col 371 Salubribus praeceptis. Veteres editiones et duo libri veteres praeferunt consiliis salutaribus. At omnes alii libri habent praeceptis. Post verbum salubribus nihil aliud ex ista epistola exstat in codice sancti Arnulphi, et eorum quae desunt loco adjecta sunt consequenter duo fragmenta aliarum epistolarum, unum nimirum ex Epistola LXIV, ad Epictetum, et aliud ex Epistola LXXI, ad Stephanum usque ad finem.

"By wholesome precepts." The old editions and two old books show "by salutary counsels". But all the other books have "precepts". After the word "salubribus", nothing more of this letter survives in the manuscript of Saint-Arnoul; in place of what is missing, two fragments of other letters are added in succession, namely one from Letter LXIV, to Epictetus, and another from Letter LXXI, to Stephen, to the end.

[Baluze] V. Ingredimur · col 371 V. — Ingredimur. Rigaltius posuit gradimur, ex libro nimirum Veronensi, cum quo consentit etiam Fuxensis. Vetus Remigianus habet graditur. Veram lectionem quam nos revocavimus exhibent omnia alia vetera exemplaria, septem Anglicana, et omnes editiones Rigaltiana antiquiores. Recte itaque fecit Reinhartus retinens lectionem veterum editionum. Angli maluerunt gradimur.

V. "We enter." Rigault set "gradimur" (we walk), from the Verona book of course, with which the Foix manuscript also agrees. The old Saint-Remi manuscript has "graditur". The true reading, which we have brought back, is shown by all the other old copies, seven English ones, and all the editions older than Rigault's. Reinhart therefore did rightly in keeping the reading of the old editions. The English editors preferred "gradimur".

[Baluze] Lucrati sumus fratres · col 372 Lucrati sumus fratres. Ista non reperi nisi in tribus codicibus antiquis. Alii, id est quatuordecim nostri et septem Anglicani, ita ferme habent, gratissimum est nobis. Stare eos ad salutem pariter nostro sermone formavimus. Difficile est inter ista constituere quid scripserit Cyprianus. Ego, si licet conjecturam facere, existimarem legendum esse ut in antiquis libris et editionibus: Quod si obtemperaverint, gratissimum est nobis. Stantes eos ad salutem pariter dignatione nostri sermonis formavimus.

"We have gained brothers." I found these words in only three old manuscripts. The others, that is, fourteen of ours and seven English ones, have roughly this: "it is most welcome to us. By our word we have alike formed them to stand firm for salvation." It is hard to settle among these what Cyprian wrote. If I may make a conjecture, I should judge that one ought to read as in the old books and editions: "But if they obey, it is most welcome to us. By the favour of our word we have alike formed them, standing, for salvation."

[Baluze] Christo Domino · col 372 Christo Domino. Hanc lectionem praeferunt septem vetera exemplaria. Alia octo et quatuor Anglicana habent Christi Domini et Dei nostri praecepta servantes placeamus.

"To Christ the Lord." Seven old copies show this reading. Eight others and four English ones have "keeping the precepts of Christ our Lord and God, let us please [him]."

[Baluze] Epist. LXIII · col 372 Epist. LXIII. — Sanctus Augustinus citat hanc epistolam et ex ea magnum fragmentum affert lib. IV de Doctrina christiana, cap. 21. Ac sicut dixerat Cypriani Epistolam ad Donatum ornatam esse spumeo verborum ambitu, sic istam ait scriptam esse submisso dicendi genere. Contra Goulartius putat Cyprianum istic vehementem fuisse.

Letter LXIII. — Saint Augustine cites this letter and quotes a long fragment of it in book IV On Christian Doctrine, ch. 21. And as he had said that Cyprian's letter to Donatus was adorned with a frothy sweep of words, so he says this one was written in the plain style. Goulart, on the contrary, thinks Cyprian was vehement here.

[Baluze] I. Ad Caecilium · col 372 I. — Ad Caecilium. Quamvis id quod dicturus sum videri possit aliquibus exigui momenti, dicam tamen. Posteditum librum Lactantii de Mortibus Persecutorum fuere qui disputarent [476] an Caecilii nomen scribendum esset cum diphthongo vel sine diphthongo. Ego vero aio plurimos veteres operum sancti Cypriani codices, et in his etiam Seguierianum omnium nostrorum vetustissimum, plures inscriptiones antiquas, et nummos veteres habere diphthongum. Novae tamen hujus disputationis praesidio fretus vir clarissimus, qui nuper nova editione donavit hunc librum Lactantii, hoc illius nomen scripsit absque diphthongo, ea de causa quod ita scriptum videbat in veteri codice ex quo liber ille emissus est in publicum, non animadvertens plurimos saepe errores contra orthographiam admissos esse a veteribus librariis et in antiquis inscriptionibus et nummis. Contendit autem vir optimus, ut id quoque dicam, librum illum non esse Lactantii, quia nomen ejus non habetur in veteri libro, omissum videlicet a librario festinante qui, ut in simili causa dixit Sirmondus vir istarum rerum peritissimus, cum omnia scriptoris istius nomina brevitatis studio describere nollet, pro ultimo, quod proprium erat, id potius imperite delegit quod primo loco occurrebat. Cum hanc viri celeberrimi observationem, qua ego usus eram, non inveniret novus ille editor in Sidonio Sirmondi, me in suspicionem malae fidei trahere voluit, tamquam si falso usus essem auctoritate Sirmondi ut id probarem quod susceperam probandum, non facturus haud dubie si legisset brevem istius praefationem de nominibus propriis mediae aetatis editam in initio notarum ad Sidonium. Vellem autem ut vir doctissi- (continues)

I. "To Caecilius." Although what I am about to say may seem to some of little moment, I will say it all the same. After the book of Lactantius On the Deaths of the Persecutors was published, there were some who disputed [476] whether the name Caecilius should be written with the diphthong or without it. I, for my part, say that a great many old manuscripts of Saint Cyprian's works, among them the Séguier manuscript, the oldest of all of ours, many ancient inscriptions, and old coins have the diphthong. Yet, relying on the support of this new dispute, the very distinguished man who recently presented this book of Lactantius in a new edition wrote that name of his without the diphthong, because he saw it so written in the old manuscript from which that book was made public, not noticing that a great many errors against spelling were often committed by the old copyists and in ancient inscriptions and coins. That excellent man maintains, moreover, to mention this too, that the book is not by Lactantius, because his name is not found in the old book; it was evidently left out by a hurrying copyist who, as Sirmond, a man most expert in these matters, said in a similar case, not wishing for brevity's sake to copy out all that writer's names, ignorantly chose, instead of the last, which was his proper name, the one that came first. When that new editor did not find in Sirmond's Sidonius this observation of the most celebrated man, which I had used, he tried to bring me under suspicion of bad faith, as if I had falsely used Sirmond's authority to prove what I had undertaken to prove; which he would doubtless not have done had he read Sirmond's short preface on the proper names of the Middle Ages, printed at the beginning of the notes on Sidonius. But I could wish that the most learned man (continues)

(printed under page 179)

Page

running head: DIVI CYPRIANI
marginal letters: A Et homo quicumque fecerit; B ptura divina quae dicit; C beside first line of Lectiones variantes (Judicii sui sic tempus); D beside Baluze note line (alia vetera exemplaria, septem Anglicana, et omnes)
old-edition numerals: 104 after cum (printed as a superior figure)
other: as printed in the notes: "Posteditum" (run together, for Post editum), in the note Ad Caecilium

PL 4:372

Et si ad praesens a nobis quidam ex fratribus nostris contristari videntur, nos tamen in salubri persuasione maneamus, scientes et Apostolum dixisse: Ergo ego inimicus factus vobis sum verum dicens vobis (Gal. IV, 16)? Quod si obtemperaverint nobis, lucrati sumus fratres, et eos ad salutem pariter et dignitatem nostro sermone formavimus. Si autem quidam de perversis obtemperare noluerint, sequamur eumdem Apostolum dicentem: Si hominibus placerem, Christi servus non essem (Gal. I, 10). Si quibusdam suadere non possumus ut eos Christo placere faciamus, nos certe, quod nostrum est, Christo Domino et Deo nostro, praecepta ejus servando, placeamus. Opto te, frater charissime ac desiderantissime, in Domino bene valere.

And if for the present some of our brothers seem to be saddened by us, let us nevertheless remain in our wholesome conviction, knowing that the Apostle too said: Have I then become your enemy, telling you the truth? (Gal. 4:16). But if they obey us, we have gained our brothers, and by our word have formed them alike for salvation and for honour. If, however, some of the perverse are unwilling to obey, let us follow the same Apostle, who says: If I were pleasing men, I would not be the servant of Christ (Gal. 1:10). If we cannot persuade some so as to make them please Christ, let us at least, as is our part, please Christ our Lord and God by keeping His precepts. I wish you, dearest and most longed-for brother, good health in the Lord.

Editors' notes and page, col. 372