Cyprianus, Epistolae LXIII-LXIX

LECTIONES VARIANTES. (printed under page 179) STEPH. BALUZII NOTAE. (Baluze) ‹lemma: 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 63. Saint Augustine cites this letter and quotes a large fragment of it in book IV of On Christian Teaching, chapter 21. And as he had said that Cyprian's Letter to Donatus was adorned with a foaming flow of words, so he says that this one is written in the plain manner of speaking. Goulart, on the contrary, thinks that Cyprian was vehement here.

(Baluze) ‹lemma: I. — Ad Caecilium› · col 372 I. — Ad Caecilium. Quamvis id quod dicturus sum videri possit aliquibus exigui momenti, dicam tamen. Post editum librum Lactantii de Mortibus Persecutorum fuere qui disputarent 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 doctissimus (continues)

§1. "To Caecilius." Although what I am about to say may seem to some of slight importance, I shall say it nonetheless. After the book of Lactantius On the Deaths of the Persecutors was published, there were those who disputed whether the name Caecilius should be written with the diphthong or without it. I for my part say that very many old codices of the works of Saint Cyprian, among them the Séguier codex, the oldest of all of ours, many ancient inscriptions, and old coins have the diphthong. Yet a very distinguished man, relying on the support of this new dispute, who lately presented this book of Lactantius in a new edition, wrote this name of his without the diphthong, for the reason that he saw it so written in the old codex from which that book was brought out to the public, not noticing that very many errors against orthography were often committed by the old copyists and in ancient inscriptions and coins. That excellent man contends, moreover, to mention this too, that the book is not Lactantius's, because his name is not found in the old book; it was omitted, that is, by a hurrying copyist who, as Sirmond, a man most expert in these matters, said in a similar case, being unwilling for brevity's sake to copy out all the names of that writer, instead of the last, which was the proper one, ignorantly chose rather the one that came first. Since that new editor did not find this observation of the celebrated man, which I had used, in Sirmond's Sidonius, he sought to bring me under suspicion of bad faith, as though I had falsely used Sirmond's authority to prove what I had undertaken to prove; which he doubtless would not have done had he read Sirmond's short preface on the proper names of the Middle Ages, published at the beginning of the notes on Sidonius. But I should wish that the most learned man (continues)

(printed under page 179)

- ARGUMENTUM of Epistola LXIII ("Docet Cyprianus, contra aquarios …", running on into col 373): editors' matter (not Cyprian's), printed in the text block and set in layer 1 in its place.

STEPH. BALUZII NOTAE (continued). (Baluze) ‹lemma: Ad Caecilium, continued› · col 373

(continued) habere nomen Lucii Caecilii. Nam ego diu ante quam ista editio Epitomes prodiret monueram exstare heic Lutetiae in bibliotheca regia duos antiquissimos codices, in quorum uno vocatur Lucius Caecilius, in alio Lucius Caelius. Quod eodem redit.

(Baluze) ‹lemma: Caecilio fratri› · col 373 Caecilio fratri. Episcopo, ut reor, Biltensi in provincia proconsulari. Quippe Caecilius a Bilta interfuisse reperitur concilio Carthaginensi sub Cypriano. Alius est Caecilius presbyter qui Cyprianum ad agnitionem verae divinitatis a saeculari errore correxit. Illum enim e vivis excessisse ante Cyprianum, cui conjugem ac liberos suos de saeculo excedens commendavit, planum est ex libro quem Pontius diaconus scripsit de Vita Cypriani. Hanc historiam in contrarium convertit Baronius aiens, Pontii testimonio male usus, Cyprianum, cum Christi religionem amplexus esset, charissimam conjugem et dulcissimos liberos commendasse Caecilio presbytero. Idem Baronius existimavit hunc presbyterum fuisse aliquando magistrum Diadumeni Imperatoris. Verum hanc illius opinionem non posse esse veram ostendit vir doctissimus Pearsonius in annalibus Cyprianicis.

"To brother Caecilius." Bishop, I think, of Bilta in the proconsular province. For Caecilius of Bilta is found to have attended the council of Carthage under Cyprian. A different man is Caecilius the presbyter, who corrected Cyprian from worldly error to the knowledge of the true Godhead. For it is plain from the book that Pontius the deacon wrote on the Life of Cyprian that he died before Cyprian, to whom on leaving the world he commended his wife and children. Baronius turned this story the other way round, saying, through a misuse of Pontius's testimony, that Cyprian, when he had embraced the religion of Christ, commended his dearest wife and sweetest children to Caecilius the presbyter. The same Baronius thought this presbyter had once been the teacher of the Emperor Diadumenus. But the most learned Pearson showed in his Cyprianic annals that this opinion of his cannot be true.

(Baluze) ‹lemma: Has ad vos› · col 373 Has ad vos. Melius, ut opinor, in libro Beccensi, de hoc ad te. Nondum videram hunc librum cum ista epistola excudebatur.

"These to you." Better, I think, in the Bec book: "about this to you" (singular). I had not yet seen this book when this letter was being printed.

(Baluze) ‹lemma: Nostra et humana› · col 373 Nostra et humana. Hanc lectionem praefert codex Seguierianus. Carnotensis et editio Morellii, nostra et humana mente. Fuxensis, hac humana mente, omissis illis nostra et, quae etiam desunt in Corbeiensi et in Turonensi. Beccensis, nostra et humana conscientia. Bodleiani duo, humana et novellam institutionem. Vide observationes Rigaltii.

"Our own and human." The Séguier codex gives this reading. The Chartres codex and Morel's edition: "by our own and human mind." The Foix codex: "by this human mind," leaving out the words "our own and," which are also missing in the Corbie and Tours codices. The Bec codex: "by our own and human conscience." The two Bodleian codices: "human and a new institution." See Rigault's observations.

(Baluze) ‹lemma: Tenetur› · cols 373–374 Tenetur. Non adnotassem varias hujus loci lectiones quae reperiuntur in vetustis exemplaribus, nisi Rigaltius monuisset legisse se in quibusdam libris veteribus tenebratur, eamque lectionem praetulisset vulgatae. Invenit autem illam in margine editionis Manutianae, ubi quidam studiosus adnotavit varias lectiones ex codicibus Italiae, et monuit tenebratur scriptum esse in Vaticanis duobus. At ego, qui tot vetera exemplaria contuli cum operibus Cypriani, in duobus tantum inveni tenebratur. Omnia alia habent tenetur, teneretur, tenebatur, aut teneantur. Ceterum arbitror nemini placere posse opinionem Rigaltii. Cicero in Oratione de Consulatu suo dixit: Nescio quis me tenet error. Et in Oratione pro Marcello. Virgilius lib. X. Aeneidos dixit teneri malo errore.

"Is held." I should not have noted the various readings of this place found in the old copies had Rigault not stated that he read "tenebratur" ("is darkened") in some old books, and preferred that reading to the common one. He found it, however, in the margin of the Manutius edition, where a certain scholar noted variant readings from Italian codices and stated that "tenebratur" is written in two Vatican ones. But I, who have collated so many old copies with the works of Cyprian, found "tenebratur" in only two. All the others have "tenetur," "teneretur," "tenebatur," or "teneantur." For the rest, I think Rigault's opinion can please no one. Cicero in the Speech on his Consulship said: "Some error or other holds me." And in the Speech for Marcellus. Virgil, Aeneid book X, said "to be held by an evil error."

(Baluze) ‹lemma: Quando aliquid› · col 374 Quando aliquid. Fragmentum istud refert Paschalis II Papa in Epistola ad Pontium abbatem Cluniacensem, quae edita est in tomis Conciliorum.

"When anything." Pope Paschal II quotes this fragment in his Letter to Pons, abbot of Cluny, which is published in the volumes of the Councils.

(Baluze) ‹lemma: Inspirante› · col 374 Inspirante. Ita antiquae editiones. Vocem aspirante, quam Rigaltius substituit, non alibi reperi. Angli, tametsi viderent in codicibus suis antiquis scriptum esse inspirante, retinuerunt editionem Rigaltii. Reinhartus rejecit. Exstat in epistola papae Paschalis.

"Inspiring." So the ancient editions. The word "aspirante," which Rigault substituted, I have found nowhere else. The English editors, though they saw "inspirante" written in their old codices, kept Rigault's text. Reinhart rejected it. It stands in Pope Paschal's letter.

(Baluze) ‹lemma: II. — Commemorationem› · col 374 II. — Commemorationem. Ita veteres editiones Manutiana antiquiores, sex libri nostri veteres, et quinque Anglicani, tum etiam Rhabanus, lib. I de Institutione Clericorum, cap. 31, ubi refert hunc Cypriani locum. Recte, ut opinor. Nam in capite XXII Evangelii secundum Matthaeum et in capite XI prioris Epistolae beati Pauli ad Corinthios Christus, cum instituerat sacramentum Eucharistiae, dixisse fertur discipulis suis: Hoc facite in meam commemorationem. Dissimulandum tamen non est lectionem Manutii, id est commemoratione, inveniri in octo libris veteribus. Pamelius et Reinhartus posuerunt commemorationem, Rigaltius commemoratione. Et tamen idem Rigaltius in calce istius epistolae, ubi ista repetuntur, bis scripsit commemorationem. Angeli retinuerunt lectionem Rigaltii.

§2. "Commemoration" (accusative). So the old editions earlier than Manutius's, six of our old books and five English ones, and also Rabanus, book I On the Institution of Clerics, chapter 31, where he quotes this passage of Cyprian. Rightly, I think. For in chapter 22 of the Gospel according to Matthew and in chapter 11 of blessed Paul's First Letter to the Corinthians, Christ, when he had instituted the sacrament of the Eucharist, is said to have told his disciples: "Do this in commemoration of me." It must not be concealed, however, that Manutius's reading, that is, "commemoratione" (ablative), is found in eight old books. Pamelius and Reinhart put "commemorationem," Rigault "commemoratione." And yet the same Rigault, at the end of this letter, where these words are repeated, twice wrote "commemorationem." The English (printed "Angeli") kept Rigault's reading.

(Baluze) ‹lemma: Mixtus vino offeratur› · col 374 Mixtus vino offeratur. Concilium Carthaginense III, canone 24: Ut in sacramento corporis et sanguinis Domini nihil amplius offeratur quam Dominus tradidit, hoc est panis et vinum aquae mixtum. Vinum autem poni debet in majori quantitate quam aqua, ut scribit etiam Richardus archiepiscopus Armachanus, lib. IX, cap. 9, de Quaestionibus Armenorum. Quare cum contra fieret olim in regno Sueciae, Honorius Papa III, scribens ad archiepiscopum Upsalensem, vetuit ne deinceps fieret, inquiens id perniciosum valde esse. Ejus ea de re constitutio exstat in libris Decretalium et in quinta compilatione. Vide Emmanuelis Gonzales commentarium in titulum Decretalium de Celebratione Missarum. Singularis est constitutio synodalis Didaci Escolani episcopi Majoricensis edita anno 1659, his verbis: Cum sacrosanctum altaris sacrificium, in quo fons omnis sanctitatis et nitoris retinetur, minus decenter peragatur dum vinum rubrum consecratur, cum sic mundities altaris vix conservari possit, ideo hortamur omnes hujus dioecesis presbyteros ut posthac vino albo in celebratione missarum utantur.

"Let it be offered mixed with wine." The Third Council of Carthage, canon 24: "That in the sacrament of the Lord's body and blood nothing more be offered than the Lord handed down, that is, bread and wine mixed with water." The wine, however, should be put in in greater quantity than the water, as Richard, archbishop of Armagh, also writes, book IX, chapter 9, On the Questions of the Armenians. Hence, when the contrary was once done in the kingdom of Sweden, Pope Honorius III, writing to the archbishop of Uppsala, forbade it to be done thereafter, saying it was very harmful. His constitution on the matter stands in the books of the Decretals and in the fifth compilation. See Emmanuel Gonzalez's commentary on the Decretals title On the Celebration of Masses. Remarkable is the synodal constitution of Diego Escolano, bishop of Majorca, issued in 1659, in these words: "Since the most holy sacrifice of the altar, in which the fount of all holiness and cleanness is held, is performed less becomingly when red wine is consecrated, since the cleanness of the altar can thus scarcely be kept, we therefore exhort all the priests of this diocese henceforth to use white wine in the celebration of Masses."

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LECTIONES VARIANTES (only the cut-off last line of the right column is visible at the top edge of the image).

(c) ‹anchor: deputatum est› · call in col 376

Reputatum NC. 1, 2. Ebor.

"Reckoned" (reputatum): New College 1, 2; York.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Sanguis Christi non est aqua› · col 375 Sanguis Christi non est aqua. Non legerat haud dubie hunc Cypriani locum Innocentius Papa VIII, cum Norvegis permisit ut sacrificium missae celebrarent sine vino. Quod illum eis concessisse testatur Raphael Volaterranus, lib. VII, pag. 159. Norvegiae Innocentii VIII pont. concessione permissum sine vino calicem sacrificare, quod ob immensa frigora vinum in regione importatum acescat. Cujus rei gratia legatio missa. In vetusto missali ms. ecclesiae sancti Martini Turonensis legi sequentia: Si per negligentiam evenerit ut perfecto canone et peracta consecratione nec vinum nec aqua reperiatur in calice, statim debet infundi utrumque, et sacerdos iterabit consecrationem ab illo loco canonis, scilicet, Simili modo postea quam coenatum est, » usque ad finem, ita tamen ut illas duas cruces omittat quas singulariter fecerit super panem. Quod si de simplici vino vel de aqua sine vino fiat consecratio, vinum reputatur pro sacramento, sed aqua non reputatur. Et ideo ista negligentia de aqua major est et majori poenitentia emendanda. Armeni, ut tradit Guido de Perpiniano, aiebant aquam non esse miscendam vino in sacramento altaris, et si aqua ponatur, dicebant nullum sacramentum esse. Hunc eorum errorem confutavit Eugenius Papa IV, apud Odoricum Raynaldum an. 1439, § 15. Etiam lacte pro vino usos esse quosdam antiquitus in sacrificio missae ostendit Joannes Baptista Casalius in opere de Veteribus sacris Christianorum Ritibus, c. 11, ubi tractat de calicis usu. Vide etiam Epistolam Joannis S. R. E. diaconi ad Senarium cap. 12, in tomo I Musei Italici Mabillonii, pag. 75, et notas Cotelerii in librum VIII Constitutionum Apostolicarum, c. 8.

"The blood of Christ is not water." Pope Innocent VIII had doubtless not read this passage of Cyprian when he allowed the Norwegians to celebrate the sacrifice of the Mass without wine. That he granted them this is attested by Raphael of Volterra, book VII, page 159: "By concession of Pope Innocent VIII it was permitted to Norway to sacrifice the chalice without wine, because on account of the immense cold the wine imported into the region turns sour. An embassy was sent for this purpose." In an old manuscript missal of the church of Saint Martin of Tours I read the following: "If through negligence it should happen that, when the canon is finished and the consecration done, neither wine nor water is found in the chalice, both must at once be poured in, and the priest shall repeat the consecration from that place of the canon, namely, 'In like manner after supper,' to the end, yet so that he omit those two crosses which he made over the bread alone. But if the consecration be made of plain wine or of water without wine, the wine is reckoned for the sacrament, but the water is not. And therefore this negligence about the water is the greater, and to be amended with the greater penance." The Armenians, as Guido of Perpignan reports, said that water must not be mixed with the wine in the sacrament of the altar, and that if water were put in there was no sacrament. Pope Eugene IV refuted this error of theirs, in Odorico Raynaldi, year 1439, § 15. That some in ancient times even used milk instead of wine in the sacrifice of the Mass is shown by Giovanni Battista Casali in his work On the Ancient Sacred Rites of the Christians, chapter 11, where he treats of the use of the chalice. See also the Letter of John, deacon of the Holy Roman Church, to Senarius, chapter 12, in volume I of Mabillon's Museum Italicum, page 75, and Cotelier's notes on book VIII of the Apostolic Constitutions, chapter 8.

(Baluze) ‹lemma: Vivificati› · col 375 Vivificati. Unus codex regius et Rhabani editiones habent justificati. At duo codices manuscripti bibliothecae regiae et Colbertinae, in quibus habentur libri Rhabani de Institutione Clericorum, praeferunt vivificati. Et haec est vera lectio.

"Made alive." One royal codex and the editions of Rabanus have "justified." But two manuscript codices of the royal and Colbert libraries, which contain Rabanus's books On the Institution of Clerics, give "made alive." And this is the true reading.

(Baluze) ‹lemma: III. — Recubans› · cols 375–376 III. — Recubans. Ita veteres editiones et plerique libri veteres et editio Reinharti. Pamelius scripsit recumbens, auctoritate sumpta, ut opinor, ex Rhabano. Quippe nullum veterem librum laudat ex quo acceperit hanc lectionem. Rigaltius illam invenit in Corbeiensi. Sane lectio Pamelii, sumpta videlicet, ut dixi, ex Rhabano, habetur in codice 4064 bibliothecae regiae et in codice 584 Colbertinae, in quibus exstat hic Rhabani liber. At codex 4063, ejusdem bibliothecae regiae et duo Colbertini sane vetustissimi et optimi, in quibus idem liber exstat, praeferunt recubans.

§3. "Lying" (recubans). So the old editions, most of the old books, and Reinhart's edition. Pamelius wrote "recumbens," taking his authority, I think, from Rabanus; for he cites no old book from which he received this reading. Rigault found it in the Corbie codex. Indeed Pamelius's reading, taken, as I said, from Rabanus, is found in codex 4064 of the royal library and in codex 584 of the Colbert library, in which this book of Rabanus survives. But codex 4063 of the same royal library, and two very old and excellent Colbert codices, in which the same book survives, give "recubans."

(Baluze) ‹lemma: Denotata› · col 376 Denotata. Ita veteres editiones et plerique libri veteres. In uno regio, in uno item Anglicano, in Gratianopolitano, in Fuxensi, in duobus a Pamelio laudatis, et apud sanctum Augustinum legitur denudata, in capite nono Geneseos et apud Rhabanum nudata, id est patefacta, revelata. In vetustis tamen Rhabani codicibus scriptum est notata. Hieronymus in Dialogo adversus Luciferianos: Nudatum patrem irrisit major filius et minor texit. Tertullianus in libro de Cultu Feminarum: Bonum non amat tenebras, gaudet videri, et in ipsas denotationes exultat, id est ostensiones, ut recte interpretatur Pamelius. Cassianus, Collat. 12, c. 9: Si qua forte inverecundius fuerint denudata, id est denotata. Itaque istic voces denotatae et denudatae habent eamdem significationem. Alio sensu apud Tertullianum lib. I, ad Nationes cap. 10, ubi vide notas Gothofredi.

"Exposed" (denotata). So the old editions and most of the old books. In one royal codex, likewise in one English, in the Grenoble, in the Foix, in two cited by Pamelius, and in Saint Augustine, one reads "denudata" ("laid bare"), on the ninth chapter of Genesis, and in Rabanus "nudata," that is, opened, revealed. In the old codices of Rabanus, however, "notata" is written. Jerome in the Dialogue against the Luciferians: "The elder son mocked his naked father, and the younger covered him." Tertullian in the book On the Apparel of Women: "The good does not love darkness; it rejoices to be seen, and exults in its very exposures (denotationes)," that is, showings, as Pamelius rightly interprets. Cassian, Conference 12, chapter 9: "If any things should chance to have been laid bare (denudata) rather immodestly," that is, "denotata." So here the words "denotatae" and "denudatae" have the same meaning. In another sense in Tertullian, book I, To the Nations, chapter 10, where see Godefroy's notes.

(Baluze) ‹lemma: IV. — Genui te› · col 376 IV. — Genui te. Postea sequitur in antiquis editionibus et in quinque antiquis codicibus: Juravit Dominus et non poenitebit eum. Verum ea desunt in aliis codicibus antiquis, etiam in Veronensi et in Seguieriano et apud Rhabanum. Habentur tamen in Psalmo CIX, ex quo locus iste sumptus est et in libro primo Testimoniorum cap. 17. Manutius expunxit, Morellius reposuit, Pamelius rejecit. Pamelianam editionem secutae sunt posteriores. Certe absque illo additamento, quod superfluum videtur recte constat sensus. Epistola ad Demetriadem, edita inter opera Hieronymi, quam quidam viri docti putant esse Pelagii: Melchisedech sacerdos Dei legitur, cujus meritum ex hoc facile intelligi potest quod multo post futurum Domini Sacramentum ante signaverit ac sacrificio panis et vini mysterium corporis et sanguinis expressit et sacerdotii sui typo Christi Sacramentum figuravit. Citat autem hunc Cypriani locum Alcuinus in Epistola ad Karolum M. edita in libro primo miscellaneorum nostrorum. De temporali porro sacerdotio Christi vide Matthaeum Bossum, lib. I, Epist. 77, ad Polycletum.

§4. "I have begotten Thee." Then follows in the ancient editions and in five ancient codices: "The Lord has sworn and will not repent." But these words are missing in other ancient codices, including the Verona and the Séguier, and in Rabanus. They are found, however, in Psalm 109, from which this passage is taken, and in the first book of the Testimonies, chapter 17. Manutius struck them out, Morel put them back, Pamelius rejected them. The later editions followed Pamelius's. Certainly without that addition, which seems superfluous, the sense stands correctly. The Letter to Demetrias, published among the works of Jerome, which some learned men think is Pelagius's: "Melchizedek is read as priest of God, whose merit can easily be understood from this, that he signified beforehand the Lord's sacrament that was to come long after, and in the sacrifice of bread and wine expressed the mystery of the body and blood, and by the type of his priesthood prefigured the sacrament of Christ." Alcuin, moreover, cites this passage of Cyprian in his Letter to Charles the Great, published in the first book of our Miscellanea. On Christ's temporal priesthood see further Matteo Bosso, book I, Letter 77, to Polycletus.

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LECTIONES VARIANTES. (printed under page 182)

(a) ‹anchor: not visible on the page foot› · call in col 377

Reputatum NC. 1, 2. Ebor.

"Reckoned": New College 1, 2; York.

(printed under page 182)

(b) ‹anchor: not visible on the page foot› · call in col 377

Sacrificii in pane Bod. 1, 2, 3. NC. 1, 2. Lin. Ebor.

"Of the sacrifice in the bread": Bodleian 1, 2, 3; New College 1, 2; Lincoln; York.

(printed under page 182)

(c) ‹anchor: not visible on the page foot› · call in col 377

Sacramenti Lam. Bod. 2. Ebor. NC. 1.

"Of the sacrament": Lambeth; Bodleian 2; York; New College 1.

(printed under page 182)

(d) ‹anchor: not visible on the page foot› · call in col 377

Praemonstrat Oxon.

"Foreshows": Oxford edition.

(printed under page 182)

(e) ‹anchor: not visible on the page foot› · call in col 378

Recubans et dormiens in passione et surgens Lin.

"Lying down and sleeping in the passion, and rising": Lincoln.

(printed under page 182)

(f) ‹anchor: Vini utique mentio› · call in col 378

Vinum itaque mixtum Ebor. NC. 2.

"Wine, therefore, mixed": York; New College 2.

(printed under page 182)

(g) ‹anchor: Domini sanguis intelligatur› · call in col 378

Vino intelligatur Lam. Bod. 1, 2, 3, 4. Ebor. NC. 1.

"Be understood by the wine": Lambeth; Bodleian 1, 2, 3, 4; York; New College 1.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Providens autem› · col 377 Providens autem. Antiquae editiones et quinque libri veteres habent praevidens. Utraque lectio bona est.

"But foreseeing (providens)." The ancient editions and five old books have "praevidens." Both readings are good.

(Baluze) ‹lemma: Benedicti sunt› · col 377 Benedicti sunt. Veteres editiones et quidam libri veteres praeferunt benedicentur. Verum lectionem vulgatam, quae nostra etiam est, confirmant editiones Manutii, Morellii, et Pamelii, tum etiam tredecim vetera exemplaria.

"They are blessed." The old editions and some old books give "they shall be blessed." But the common reading, which is also ours, is confirmed by the editions of Manutius, Morel and Pamelius, and also by thirteen old copies.

(Baluze) ‹lemma: Plenitudo veritatis› · col 377 Plenitudo veritatis. Ita nos restituimus ex fide trium veterum exemplarium, in quibus sic scriptum est, plenitudo veritatis veritatem praefiguratae imaginis adimplevit. Cyprianus, Epist. 74, p. 171: Consuetudo sine veritate vetustas erroris est. Propter quod, relicto errore, sequamur veritatem, et paulo post, quam veritatem nobis Christus ostendens in Evangelio suo dixit: Ego sum veritas. Citatur hic locus apud Gratianum, dist. 8, ex Epistola Gregorii ad Wimundum episcopum Aversanum, itemque alius ex Epistola ad Pompeium. Vide notas nostras ad Gratianum, pag. 443. Redeo nunc in viam. Tertullianus in libro de Virginibus velandis: Dominus noster Christus veritatem se non consuetudinem nominavit. Confirmat hanc emendationem nostram codex Fuxensis, in quo ita scriptum est, qui est plenitudo veritatis praefiguratam imaginem adimplevit, ubi excidit vocabulum veritatem, quod alii codices habent. Vetustum autem esse hunc errorem hinc colligi potest, quod cum nonnulli qui describebant opera sancti Cypriani legerent praefiguratae imaginis, viderent porro periodum non esse integram, addiderunt vocem rem, ita scribentes, veritatis praefiguratae imaginis rem adimplevit. Sic enim scriptum est in tribus antiquis exemplaribus. Videntur autem moti ad hanc vocem addendam, quia paulo ante legitur, quam rem perficiens et adimplens Dominus.

"The fullness of truth." So we have restored it on the authority of three old copies, in which it is written thus: "the fullness of truth fulfilled the truth of the prefigured image." Cyprian, Letter 74, p. 171: "Custom without truth is the antiquity of error. Wherefore, leaving error, let us follow the truth," and a little after, "which truth Christ showing us said in his Gospel: I am the truth." This passage is cited in Gratian, distinction 8, out of the Letter of Gregory to Guitmund, bishop of Aversa, and likewise another from the Letter to Pompeius. See our notes on Gratian, page 443. I now return to the road. Tertullian in the book On the Veiling of Virgins: "Our Lord Christ called himself truth, not custom." Our emendation is confirmed by the Foix codex, in which it is written thus: "who is the fullness of truth fulfilled the prefigured image," where the word "truth" has fallen out, which other codices have. That this error is old may be gathered from this: when some who were copying the works of Saint Cyprian read "of the prefigured image," and saw moreover that the period was not complete, they added the word "thing," writing thus: "fulfilled the thing of the truth of the prefigured image." For so it is written in three ancient copies. They seem to have been moved to add this word because a little before one reads, "which thing the Lord perfecting and fulfilling."

(Baluze) ‹lemma: V. — Praemonstrans immolatae› · col 378 V. — Praemonstrans immolatae. Vetus codex Remigianus, praenuntians immolare Christus.

§5. "Foreshowing (the sacrifice) of the immolated." The old Remigius codex: "Christ foretelling to immolate."

(Baluze) ‹lemma: Subdidit› · col 378 Subdidit. Ne quid dissimulem, facile mutassem hanc lectionem, eamque praetulissem quam reperi in codice sancti Eligii Attrebatensis, in quo legitur excidit. Quo etiam modo scriptum est in capite nono Proverbiorum. Nam vox subdidit non significat id quod dicere voluit Salomon. Verum non sum ausus mutare contra tot veterum librorum et editionum auctoritatem, praesertim cum videam scriptum subdidit in libro III Testimoniorum, et quia Prosper, sive quis alius, in libro II de Promissionibus et Praedictionibus Dei, c. 2, ita etiam legit. Sanctus Augustinus, lib. VII de Civitate Dei, cap. 20, legit suffulsit, et in capite II Epistolae ad Galatas substituit. Quid si istic apud Cyprianum poneretur subscidit pro subdidit? Vide notas Flaminii Nobilii ad caput IX Proverbiorum.

"Set under." To hide nothing, I would readily have changed this reading and preferred the one I found in the codex of Saint Eligius of Arras, in which one reads "excidit" ("hewed out"). That is also how it is written in the ninth chapter of Proverbs. For the word "subdidit" does not mean what Solomon wished to say. But I did not dare change it against the authority of so many old books and editions, especially since I see "subdidit" written in book III of the Testimonies, and because Prosper, or whoever it was, in book II On the Promises and Predictions of God, chapter 2, also reads so. Saint Augustine, book VII of the City of God, chapter 20, reads "suffulsit" ("propped up"), and in chapter II of the Letter to the Galatians "substituit." What if here in Cyprian "subscidit" were put for "subdidit"? See the notes of Flaminio Nobili on chapter 9 of Proverbs.

(Baluze) ‹lemma: Mactavit› · col 378 Mactavit. Quatuor libri veteres habent occidit, editio vulgata sacrae Scripturae immolavit. Vide iterum Nobilium.

"She slaughtered." Four old books have "killed"; the Vulgate edition of holy Scripture, "immolated." See Nobili again.

(Baluze) ‹lemma: Servos suos› · col 378 Servos suos. Ita etiam lib. II Testimoniorum cap. 2. In libro Proverbiorum scriptum est ancillas suas in editione vulgata. At in Graeco LXX, legitur δούλους.

"Her servants." So also in book II of the Testimonies, chapter 2. In the book of Proverbs, in the Vulgate edition, it is written "her maidservants." But in the Greek Septuagint one reads "servants" (δούλους).

(Baluze) ‹lemma: Excelsa› · col 378 Excelsa. Unus codex regius magna, vetus Remigianus Sublimi. Vel hinc liquet quantum sibi licentiae et auctoritatis arrogaverint antiqui librarii.

"Lofty." One royal codex: "great"; the old Remigius codex: "sublime." Even from this it is clear how much licence and authority the ancient copyists claimed for themselves.

(Baluze) ‹lemma: VI. — Recubet› · col 378 VI. — Recubet. Soleo, ut vides, lector, adnotare frequenter hanc veterum librariorum audaciam, quae magna fuit etiam in hoc loco. Quidam enim libri veteres habent recubet dormiens, alii recubat dormiens, alii recumbit, recubuit, recubans dormiat, recubans et dormiens, et recubavit.

§6. "Should lie down." As you see, reader, I often note this boldness of the old copyists, which was great in this place too. For some old books have "should lie down sleeping," others "lies down sleeping," others "reclines," "lay down," "lying down should sleep," "lying down and sleeping," and "recubavit."

(printed under page 182)

LECTIONES VARIANTES. (printed under page 183)

(a) ‹anchor: not visible on the page foot› · call in col 379

Praedicatur Lin. Bod. 1, 2. Ebor. NC. 1. Praedicetur NC. 2.

"Is foretold": Lincoln; Bodleian 1, 2; York; New College 1. "Should be foretold": New College 2.

(printed under page 183)

(b) ‹anchor: not visible on the page foot› · call in col 379

Possumus Bod. 1. Ebibere Lin. NC. 1.

"We can": Bodleian 1. "To drink up": Lincoln; New College 1.

(printed under page 183)

(c) ‹anchor: not visible on the page foot› · call in col 379

Prius NC. 2.

"Before": New College 2.

(printed under page 183)

(d) ‹anchor: not visible on the page foot› · call in col 379

In quem Bod. 2.

"Into whom": Bodleian 2.

(printed under page 183)

(e) ‹anchor: not visible on the page foot› · call in col 379

Cognoscetis veritatem Lam. Bod. Ebor. NC. 1.

"You will know the truth": Lambeth; Bodleian; York; New College 1.

(printed under page 183)

(f) ‹anchor: not visible on the page foot› · call in col 379

Loca inaquosa Lam. Ebor. NC. 1.

"Waterless places": Lambeth; York; New College 1.

(printed under page 183)

(g) ‹anchor: adducet illos› · call in col 379

Illis aquam Bod. 1, 2. Ebor. Lin. NC. 1.

"Water for them": Bodleian 1, 2; York; Lincoln; New College 1.

(printed under page 183)

(h) ‹anchor: et bibet› · call in col 379

Bibetis, plebs Bod. 1.

"You shall drink, O people": Bodleian 1.

(printed under page 183)

(i) ‹anchor: sicut Scriptura dicit› · call in col 379

Sicut scriptum est Lam.

"As it is written": Lambeth.

(printed under page 183)

(j) ‹anchor: not visible on the page foot› · call in col 380

Loquitur et dicit Lam.

"Speaks and says": Lambeth.

(printed under page 183)

(k) ‹anchor: not visible on the page foot› · call in col 380

Significatum Bod. 3.

"Signified": Bodleian 3.

(printed under page 183)

(l) ‹anchor: not visible on the page foot› · call in col 380

Debemus NC. 2.

"We ought": New College 2.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: VIII. — Praecanitur› · col 379 VIII. — Praecanitur. Bona est haud dubie lectio earum editionum quae habet praecinitur. Mihi tamen visum est reponendam esse lectionem veterum editionum et tredecim veterum exemplarium. Sane codex sancti Albini habet praecanitur. Sed emendatum est antiquitus et positum praecinitur. In uno meo veteri scriptum est praecinitur.

§8. "Is sung beforehand" (praecanitur). The reading of those editions that have "praecinitur" is no doubt good. Yet it seemed to me that the reading of the old editions and of thirteen old copies should be restored. Indeed the codex of Saint Aubin has "praecanitur," but it was corrected in ancient times and "praecinitur" put in. In one old codex of mine "praecinitur" is written.

(Baluze) ‹lemma: Praedicitur› · col 379 Praedicitur. Et heic quoque sequi placuit scripturam veterum editionum et veterum librorum nostrorum, quibus consentiunt etiam aliquot Anglicani. In Veronensi scriptum erat praedicatur.

"Is foretold." Here too I chose to follow the text of the old editions and of our old books, with which some English ones also agree. In the Verona codex "praedicatur" ("is preached") was written.

(Baluze) ‹lemma: Findetur› · col 379 Findetur. Quamvis sciam omnes editiones et omnes fere veteres libros habere findetur, facile praetulissem lectionem Fuxensis, in quo scriptum est scindetur, quia in capite XLVIII. Isaiae, ad quod respicit hic locus, legitur: Aquam de petra produxit eis, et scidit petram, et fluxerunt aquae. At cum viderem in libro quoque primo Testimoniorum, cap. 12, scriptum esse findetur, non sum ausus mutare.

"Shall be split." Though I know that all the editions and nearly all the old books have "findetur," I would readily have preferred the reading of the Foix codex, in which "scindetur" ("shall be cleft") is written, because in chapter 48 of Isaiah, to which this passage looks, one reads: "He brought forth water for them from the rock, and cleft the rock, and the waters flowed." But since I saw "findetur" written in the first book of the Testimonies too, chapter 12, I did not dare change it.

(Baluze) ‹lemma: Beati esurientes› · cols 379–380 Beati esurientes. Ita omnes editiones et sex libri veteres, inter quos nomino Seguierianum. Recte profecto. Nam in libro III Testimoniorum cap. 1, legitur: Beati qui esuriunt justitiam; ubi editio Anglicana monet scriptum esse in octo codicibus antiquis: Beati esurientes et sitientes. Admonendum tamen existimavi decem antiqua exemplaria istic praeferre, Beati sitientes et esurientes.

"Blessed are the hungry." So all the editions and six old books, among which I name the Séguier codex. Rightly indeed. For in book III of the Testimonies, chapter 1, one reads: "Blessed are they who hunger for justice"; where the English edition notes that eight ancient codices have: "Blessed are the hungry and the thirsty." I thought I should point out, however, that ten ancient copies here give "Blessed are the thirsty and the hungry."

(Baluze) ‹lemma: IX. — Hic est enim› · col 380 IX. — Hic est enim. Haec est lectio omnium fere veterum exemplarium. Tria tamen vetera et antiquae editiones praeferunt Hoc est enim. Quo etiam modo Nicolaus Faber in margine exemplaris sui editionis Pamelianae adnotavit se legisse in vetustissima editione quam ipse habebat.

§9. "For this (hic) is." This is the reading of nearly all the old copies. Three old ones, however, and the ancient editions give "For this (hoc) is." Nicolas Le Fèvre too noted in the margin of his copy of Pamelius's edition that he had read it so in a very old edition that he owned.

(Baluze) ‹lemma: Novi testamenti› · col 380 Novi testamenti. Vox novi deest in tredecim codicibus antiquis.

"Of the new covenant." The word "new" is missing in thirteen ancient codices.

(Baluze) ‹lemma: Novum vinum› · col 380 Novum vinum. Vox vinum deest in Evangelio Matthaei, apud Hieronymum in titulo quaestionis secundae ad Hedibiam, in undecim codicibus antiquis, et in editionibus Manutii et Morellii. Deesse etiam constat in novem Anglicanis. Lectio vulgata, quae habet Cum illud bibam vobiscum novum in regno patris mei, magis placuit Pamelio, qui testatus est se eam invenisse in codice Affligemensi. Apud Varronem, libro V de Lingua latina: Novum vetus vinum bibo.

"New wine." The word "wine" is missing in Matthew's Gospel, in Jerome in the heading of the second question to Hedibia, in eleven ancient codices, and in the editions of Manutius and Morel. It is also established that it is missing in nine English ones. The common reading, which has "When I drink it new with you in the kingdom of my Father," pleased Pamelius more, who stated that he had found it in the Affligem codex. In Varro, book V On the Latin Language: "I drink wine new and old."

(printed under page 183)

LECTIONES VARIANTES. (printed under page 184)

(a) ‹anchor: not visible on the page foot› · call in col 381

Dominum Bod. 3, 4. Ebor. NC. 1, 2. Lin.

"The Lord" (accusative): Bodleian 3, 4; York; New College 1, 2; Lincoln.

(printed under page 184)

(b) ‹anchor: not visible on the page foot› · call in col 381

Ponit et dicit Lam. Bod. 1, 2.

"Sets down and says": Lambeth; Bodleian 1, 2.

(printed under page 184)

(c) ‹anchor: not visible on the page foot› · call in col 381

Gratias egit et Lam. Ebor. NC. 1, 2. Agens fregit et Oxon.

"He gave thanks and": Lambeth; York; New College 1, 2. "(Giving thanks) he broke and": Oxford edition.

(printed under page 184)

(d) ‹anchor: not visible on the page foot› · call in col 381

Similiter Lam.

"Likewise": Lambeth.

(printed under page 184)

(e) ‹anchor: not visible on the page foot› · call in col 381

Hic est calix novi testamenti Lam. Lin. Ebor.

"This is the cup of the new covenant": Lambeth; Lincoln; York.

(printed under page 184)

(f) ‹anchor: not visible on the page foot› · call in col 381

Praecipiatur Bod. 3.

"Be commanded": Bodleian 3.

(printed under page 184)

(g) ‹anchor: inveni-mus› · call in col 381

Inveniemus Bod. 1.

"We shall find": Bodleian 1.

(printed under page 184)

(h) ‹anchor: calicem Domini pari› · call in col 381

Calicem pari Bod. 1, 2, 3. Lam. Ebor NC. 1, 2. Lin.

"The cup in like (manner)": Bodleian 1, 2, 3; Lambeth; York; New College 1, 2; Lincoln.

(printed under page 184)

(i) ‹anchor: recedendum non esse› · call in col 381

Non est Lam. Bod. 2.

"Is not": Lambeth; Bodleian 2.

(printed under page 184)

(j) ‹anchor: not visible on the page foot› · call in col 382

Beatus Paulus docet Lin.

"Blessed Paul teaches": Lincoln.

(printed under page 184)

(k) ‹anchor: not visible on the page foot› · call in col 382

Transferimini NC. 2.

"You are carried over": New College 2.

(printed under page 184)

(l) ‹anchor: not visible on the page foot› · call in col 382

Quam peroptimus Oxon.

"How most excellent": Oxford edition.

(printed under page 184)

(m) ‹anchor: not visible on the page foot› · call in col 382

Mixtus sit oportet. Neque enim aqua sola Lin.

"It must be mixed. For neither water alone": Lincoln.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Offerri› · col 381 Offerri. Codex Monasteriensis addit aut et celebrari.

"To be offered." The Münster codex adds "or also to be celebrated."

(Baluze) ‹lemma: Si desit vinum› · col 381 Si desit vinum. Codex Fuxensis, nisi vinum calici misceatur.

"If wine is lacking." The Foix codex: "unless wine is mixed in the cup."

(Baluze) ‹lemma: X. — Gratias egit› · col 381 X. — Gratias egit. Haec est lectio omnium editionum quae Pamelianam antecesserunt. Pamelius autem ex unico codice Camberonensi mutavit et edidit gratias agens fregit. Quo etiam modo nos scriptum vidimus in Eligiano et in Remensi sancti Dionysii At cum omnes fere libri nostri veteres et etiam Anglicani praeferant lectionem quam Pamelius rejecit, existimavimus illam esse revocandam. Sed sive hoc, sive alio modo legas, sensus est idem; adeoque retinenda erat vetus lectio.

§10. "He gave thanks." This is the reading of all the editions that preceded Pamelius's. Pamelius, however, changed it from the single Cambron codex and printed "giving thanks he broke." We too have seen it written so in the Eligius codex and in the Reims codex of Saint Denis. But since nearly all our old books, and the English ones too, give the reading Pamelius rejected, we thought it should be restored. But whether you read it this way or the other, the sense is the same; and so the old reading should have been kept.

(Baluze) ‹lemma: Aliter annuntiet› · col 381 Aliter annuntiet. In codice Seguieriano scriptum est evangelizaverit.

"Should proclaim otherwise." In the Séguier codex "should have preached the gospel" is written.

(Baluze) ‹lemma: XI. — Perquam› · cols 381–382 XI. — Perquam. Ita istic et paulo post scriptum est in octodecim exemplaribus nostris et in sex Anglicanis. Quo etiam modo legisse Joachimum Vadianum videre est in libro II Aphorismorum ejus de Eucharistia. Ita quoque habent editiones Pameliana antiquiores. Pamelius itaque omnium primus posuit quam peroptimus, aiens verisimile esse hanc esse genuinam Cypriani lectionem. Sed ego puto illum in hoc errasse. Perquam etenim adverbium est quod emphasis causa praeponi solet, et quo usus est Cyprianus Epist. III, pag. 8: Perquam enim grave est, et in Epistola XXXI, pag. 43: Perquam enim nobis et invidiosum et onerosum videtur, etiam in editione Pamelii. Et ut exempla sumamus de saeculari litteratura, Cicero in libro II de Oratore dixit: Perquam optanda nobis varietas et incredibilis illa vis dicendi Carneadis. Valerius Maximus, lib. VII, cap 4: Perquam optimo genere consilii. A. Gellius, lib. I, cap. 4: Antonius Julianus rhetor perquam fuit honesti atque amoeni ingenii. Vide etiam Quintillianum, lib. VIII, in Proemio, et c. 3, et lib IX, c. 1. Dissimulandum interim non est usum me esse quatuor exemplaribus antiquis in quibus scriptum est quam peroptimus. Porro quod ait Pamelius Remboltum fuisse primum qui scripserit perquam optimus, id certe verum non est. Nam ea lectio habetur in editione Spirensi et in veteri Veneta, quae multo antiquiores sunt ea quam Remboltus emisit.

§11. "Exceedingly" (perquam). So it is written here and a little after in eighteen of our copies and in six English ones. One may see that Joachim Vadian also read it so, in book II of his Aphorisms on the Eucharist. So too the editions older than Pamelius's. Pamelius was therefore the first of all to put "how most excellent" (quam peroptimus), saying it was likely that this was Cyprian's genuine reading. But I think he erred in this. For "perquam" is an adverb usually set before for emphasis, and one Cyprian used in Letter 3, page 8: "For it is exceedingly grave," and in Letter 31, page 43: "For it seems to us exceedingly both invidious and burdensome," even in Pamelius's edition. And to take examples from secular literature, Cicero in book II On the Orator said: "Exceedingly to be wished for by us is that variety and incredible power of speaking of Carneades." Valerius Maximus, book VII, chapter 4: "By an exceedingly excellent kind of counsel." Aulus Gellius, book I, chapter 4: "Antonius Julianus the rhetor was of an exceedingly honourable and pleasant character." See also Quintilian, book VIII, in the Preface, and chapter 3, and book IX, chapter 1. It must not be concealed meanwhile that I used four ancient copies in which "quam peroptimus" is written. Further, Pamelius's statement that Rembolt was the first to write "perquam optimus" is certainly not true. For that reading is found in the Speyer edition and in the old Venetian one, which are much older than the one Rembolt issued.

(Baluze) ‹lemma: Redigat› · col 382 Redigat. Codex Fuxensis et unus Bodleianus, reducat. Unus meus et Monasteriensis, ad spiritalem amorem redigat.

"Bring back." The Foix codex and one Bodleian: "lead back." One of mine and the Münster codex: "bring back to spiritual love."

(Baluze) ‹lemma: Sapore› · col 382 Sapore. Diverse scribitur hic locus. In editionibus Pameliana antiquioribus, in novem libris nostris veteribus, in tribus Anglicanis, in Camberonensi quoque quem laudat Pamelius, legitur sopore. At sapore praeferunt alia novem vetera exemplaria nostra et (continues)

"Savour." This place is written variously. In the editions older than Pamelius's, in nine of our old books, in three English ones, and in the Cambron codex too that Pamelius cites, one reads "sopore" ("slumber"). But "sapore" is given by nine other old copies of ours and (continues)

(printed under page 184)

LECTIONES VARIANTES. (printed under page 185)

(a) ‹anchor: not visible on the page foot› · call in col 383

Et potato Lam. Ebor. Et poto Ver. Bened. Potans Lin. Potus sanguinem NC. 2. Epoto Oxon.

"And (the blood) drunk": Lambeth; York. "And drunk" (poto): Verona; Benedictine. "Drinking": Lincoln. "Having drunk the blood": New College 2. "Drunk up": Oxford edition.

(printed under page 185)

(b) ‹anchor: populos significare› · call in col 383

Aquis... Significari NC. 2.

"By the waters... to be signified": New College 2.

(printed under page 185)

(c) ‹anchor: in vino vero ostendi› · call in col 383

Ostendit Rigalt.

"Shows": Rigault.

(printed under page 185)

(d) ‹anchor: not visible on the page foot› · call in col 384

Calicem Lin. NC. 1, 2.

"The cup" (accusative): Lincoln; New College 1, 2.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Sapore, continued› · col 383

(continued) duo laudata a Pamelio. Dubitatum autem fuisse olim quonam modo scribendum esset colligi videtur ex uno libro meo vetere, in quo scriptum est sopore et supra lineam vel sapore. Praetulit autem Pamelius sapore ex conjectura olim sua, quam gavisus est invenisse se confirmatam auctoritate codicum Affligemensis et Coloniensis.

(Baluze) ‹lemma: Dominicam teneat veritatem› · col 383 Dominicam teneat veritatem. Codex Fuxensis, Dominica mente teneat veritatem.

"Let him hold the Lord's truth." The Foix codex: "let him hold the truth with the Lord's mind."

(Baluze) ‹lemma: XII. — Apud Judaeos› · col 383 XII. — Apud Judaeos. Ista quae statim sequuntur usque ad de aqua vinum desunt in libro Beccensi et in eorum loco ista posita sunt. Nam quae apud Judaeos offerebantur spiritualem intellectum significabant. Quae Judaei in veteri testamento offerebant, omnia nunc completa sunt, quia lex vetus umbra fuit. Postmodum Dominus in Novum Testamentum in Cana Galileae coram Judaeis de aqua, etc.

§12. "Among the Jews." The words that follow at once, as far as "wine from water," are missing in the Bec book, and in their place these are put: "For the things that were offered among the Jews signified a spiritual meaning. All the things the Jews offered in the old covenant are now fulfilled, because the old law was a shadow. Afterwards the Lord, unto the New Testament, in Cana of Galilee before the Jews, from water," etc.

(Baluze) ‹lemma: Et turbae› · col 383 Et turbae. Ista non habentur in capite XVII Apocalypsis. Porro pro et turbae codex Remensis sancti Dionysii habet et tribus.

"And crowds." These words are not found in chapter 17 of the Apocalypse. Further, for "and crowds" the Reims codex of Saint Denis has "and tribes."

(Baluze) ‹lemma: XIII. — Videmus in aqua› · col 383 XIII. — Videmus in aqua. Haec verba, quae certo non sunt Julii Papae, ex Julio tamen refert Eugenius IV in Confessione missa ad Armenos apud Odoricum Raynaldum an. 1439, § 15. At Regino, lib. I, cap. 66, citat ex concilio Wormaciensi, cap 29, ubi exstat in canone quarto in editionibus conciliorum. Vide notas ad Reginonem, pag. 550.

§13. "We see in the water." These words, which are certainly not Pope Julius's, Eugene IV nevertheless quotes as from Julius in the Confession sent to the Armenians, in Odorico Raynaldi, year 1439, § 15. But Regino, book I, chapter 66, cites them from the council of Worms, chapter 29, where they stand in the fourth canon in the editions of the councils. See the notes on Regino, page 550.

(Baluze) ‹lemma: Credentium plebs› · col 383 Credentium plebs. Codex veronensis, credentium plebi sanguini ejus in quem credidit copulatur et conjungitur.

"The people of believers." The Verona codex: "to the people of believers (it) is coupled and joined to his blood, in whom it believed."

(Baluze) ‹lemma: Ut commixtio› · cols 383–384 Ut commixtio. In codice Beccensi scriptum est, ut commixtio illa non ab invicem separetur et unitas intelligatur Ecclesiae, id est plebis in Ecclesia constituta, si fideliter et firmiter in eo quod credidit perseveraverit, quam nulla res separare poterit ut nec ex eo quod minus erat semper maneat individua dilectione.

"That the mingling." In the Bec codex it is written: "that that mingling be not separated one from the other, and the unity of the Church be understood, that is, of the people set within the Church, if it persevere faithfully and firmly in what it has believed, which nothing will be able to separate, so that not even from that which was less may it ever remain in undivided love."

(Baluze) ‹lemma: Individua dilectio› · col 384 Individua dilectio. Hanc lectionem, quae est optima, reperi in quatuordecim libris veteribus et in editione Pamelii, qui primus illam protulit. At editiones Manutii et Morellii et codex Beccensis habent individua dilectione. Veteres editiones et quatuor libri veteres, in divina dilectione. Ea lectio melior est quam ego retinui. Nam et in Epistola LVII, pag. 96: Perseveret apud Dominum nostra dilectio.

"Undivided love." This reading, which is the best, I found in fourteen old books and in Pamelius's edition, who first brought it out. But the editions of Manutius and Morel and the Bec codex have "in undivided love." The old editions and four old books: "in divine love." That reading which I kept is the better. For in Letter 57 too, page 96: "Let our love persevere with the Lord."

(Baluze) ‹lemma: Nam si vinum› · col 384 Nam si vinum. Puto Paschasium Radbertum, cum eo loco uteretur, Cypriani verba mutasse ut illa faceret sua. Sic enim posuit in capite XI libri de Corpore et Sanguine Domini: Nam si vinum sine aqua offeratur, sanguis Christi incipit esse sine nobis. Si autem aqua sola, jam plebs videtur esse sine Christo. Quando autem utrumque miscetur et conjungitur, tunc recte mysterium Ecclesiae spiritaliter perficitur.

"For if the wine." I think Paschasius Radbertus, when he used this passage, changed Cyprian's words to make them his own. For he put it thus in chapter 11 of the book On the Body and Blood of the Lord: "For if wine be offered without water, the blood of Christ begins to be without us. But if water alone, then the people seem to be without Christ. But when both are mixed and joined, then the mystery of the Church is rightly accomplished spiritually."

(Baluze) ‹lemma: Coeleste perficitur› · col 384 Coeleste perficitur. Reliqua istius epistolae descripta non sunt in libro Beccensi.

"Is made heavenly." The rest of this letter is not copied in the Bec book.

(Baluze) ‹lemma: Sanctificando› · col 384 Sanctificando. Duo libri nostri veteres et duo Anglicani praeferunt sacrificando.

"By sanctifying." Two of our old books and two English ones give "by sacrificing."

(Baluze) ‹lemma: Grana multa› · col 384 Grana multa. Infra, Epist. LXXVI, pag. 153: Nam quando Dominus corpus suum panem vocat de multorum granorum adunatione congestum.

"Many grains." Below, Letter 76, page 153: "For when the Lord calls his body bread, heaped together from the union of many grains."

(Baluze) ‹lemma: Et commolita› · col 384 Et commolita. Haec desunt in excerptis Flori, exstant tamen in codice Seguieriano.

"And ground together." These words are missing in the excerpts of Florus, but they stand in the Séguier codex.

(printed under page 185)

LECTIONES VARIANTES. (printed under page 186)

(a) ‹anchor: not visible on the page foot› · call in col 385

Non dicam Lam. Bod. 1, 2. NC. 2. Ebor.

"I shall not say": Lambeth; Bodleian 1, 2; New College 2; York.

(printed under page 186)

(b) ‹anchor: not visible on the page foot› · call in col 385

Dilectus Bod. 2. Ebor. NC. 1, 2.

"Beloved": Bodleian 2; York; New College 1, 2.

(printed under page 186)

(c) ‹anchor: si Jesus› · call in col 385

Nam Jesus Bod. 1.

"For Jesus": Bodleian 1.

(printed under page 186)

(d) ‹anchor: ipse est summus› · call in col 385

Ipse summus Bod. 1.

"Himself the high (priest)": Bodleian 1.

(printed under page 186)

(e) ‹anchor: se ipsum primus obtulit› · call in col 385

Deo patri seipsum obtulit Lam. Ebor. NC. 1.

"Offered himself to God the Father": Lambeth; York; New College 1.

(printed under page 186)

(f) ‹anchor: not visible on the page foot› · call in col 386

Commemoratione Bod. 1, 2. Lin. Ebor. NC. 1, 2.

"In commemoration" (ablative): Bodleian 1, 2; Lincoln; York; New College 1, 2.

(printed under page 186)

(g) ‹anchor: not visible on the page foot› · call in col 386

Specialiter percipitur et fideliter observatur Vat.

"Is specially received and faithfully observed": Vatican.

(printed under page 186)

(h) ‹anchor: not visible on the page foot› · call in col 386

Confusus me fuerit, coram hominibus confundet eum Bod. 2. NC. 1. Ebor.

"(Whoever) shall have been ashamed of me, before men (the Son of Man) will be ashamed of him": Bodleian 2; New College 1; York.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: XIV. — Si solus Christus› · col 385 XIV. — Si solus Christus. Citat hunc locum Gratianus dist. 8, cap. Si solus, cap. Si consuetudinem, et cap. Consuetudo. Ad locum autem istum Cypriani, ubi dicit solum Christum audiendum esse, Joannes cardinalis de Turrecremata ait vocem solus non excludere papam vel praelatos vel alios doctores aut praedicatores bonos, sed tantum antichristos, id est contrarios Christo, qui contraria praedicant.

§14. "If Christ alone." Gratian cites this passage, distinction 8, chapter "Si solus," chapter "Si consuetudinem," and chapter "Consuetudo." On this passage of Cyprian, where he says that Christ alone is to be heard, Cardinal Juan de Torquemada says the word "alone" does not exclude the pope or prelates or other good doctors or preachers, but only antichrists, that is, those contrary to Christ, who preach contrary things.

(Baluze) ‹lemma: Alius ante nos› · col 385 Alius ante nos. Ita scriptum reperimus in septem codicibus antiquis. Veteres editiones, etiam Manutiana et Morelliana, quod aliquis ante nos. Ita etiam codex Thuanus et Carnotensis et duo libri veteres laudati in editione Pameliana. In Fuxensi scriptum est alius aliquid ante, in Turonensi aliud aliquis, in Corbeiensi alius aliquis.

"Another before us." So we found it written in seven ancient codices. The old editions, including those of Manutius and Morel: "what someone before us." So also the de Thou and Chartres codices and two old books cited in Pamelius's edition. In the Foix codex is written "another something before," in the Tours "something else someone," in the Corbie "another someone."

(Baluze) ‹lemma: Neque enim› · col 385 Neque enim. Codex Monasteriensis, nec alterius hominis consuetudinem sequi quemquam oportet.

"For neither." The Münster codex: "nor ought anyone to follow the custom of another man."

(Baluze) ‹lemma: Traditione mutare› · col 385 Traditione mutare. Unus codex regius habet ratione praecipitare.

"To change by tradition." One royal codex has "to throw down by reasoning."

(Baluze) ‹lemma: XV. — Redoleat sanguinem› · cols 385–386 XV. — Redoleat sanguinem. Postea codex Corbeiensis addit, flagrantem ab infideli conscientia odor umbris matutinis fuerit agnitus et cognoscatur esse Christianus dum nos sanguine Christi confundimur. Quod ego miror animadversum non fuisse a Rigaltio. Hanc additionem inveni etiam in codice Turonensi et in Fuxensi. Sed non habetur in Seguieriano omnium vetustissimo. Hieronymus in Epistola ad Nepotianum de Vita Clericorum: Numquam vinum redoleas, ne audias illud philosophi: Hoc non est osculum porrigere, sed vinum propinare. Tertullianus in Apologetico: Idcirco et oscula propinquis offerre etiam necessitas erat, ut Spiritu judicarentur. At nunc in feminis prae vino nullum liberum est osculum. Respicit ad mores Romanarum mulierum, quibus non licebat bibere vinum, ut docent Plinius, lib. XIV, c. 13, et A Gellius, lib. X, cap. 23. De Moribus autem Christianorum, de quibus agitur in hoc Cypriani loco, vide Petavii animadversiones ad Epiphanium, pag. 265; et Josephum Vicecomitem, lib. III de Missae Ritibus, pag. 236.

§15. "Should smell of blood." After this the Corbie codex adds: "(blood) burning from an unbelieving conscience, the smell should have been recognised in the morning shadows, and he be known to be a Christian while we are put to shame by the blood of Christ." I am surprised this was not noticed by Rigault. I found this addition also in the Tours codex and in the Foix. But it is not found in the Séguier, the oldest of all. Jerome in the Letter to Nepotian on the Life of Clerics: "Never smell of wine, lest you hear that saying of the philosopher: This is not offering a kiss but pledging wine." Tertullian in the Apology: "Therefore there was even a necessity to offer kisses to kinsfolk, so that they might be judged by the breath. But now among women no kiss is free because of wine." He alludes to the customs of Roman women, who were not allowed to drink wine, as Pliny, book XIV, chapter 13, and Aulus Gellius, book X, chapter 23, teach. On the customs of the Christians, of which this passage of Cyprian treats, see Petau's remarks on Epiphanius, page 265; and Giuseppe Visconti, book III On the Rites of the Mass, page 236.

(Baluze) ‹lemma: Qui confusus› · col 386 Qui confusus. Ita plerique libri veteres. At in uno Remigiano, in Divionensi, et in Gratianopolitano legitur: Qui me confessus fuerit coram hominibus, confitebitur eum filius hominis. Sic etiam in Pithoeano nisi quod illic legitur confundet pro confitebitur. At in libro de Lapsis, p. 190, scribit: Qui me confusus, etc. Vide Pamelii notas ad hunc locum.

"Whoever is ashamed." So most of the old books. But in one Remigius codex, in the Dijon, and in the Grenoble one reads: "Whoever shall have confessed me before men, the Son of Man will confess him." So too in the Pithou codex, except that there one reads "will be ashamed of" for "will confess." But in the book On the Lapsed, page 190, he writes: "Whoever is ashamed of me," etc. See Pamelius's notes on this passage.

(Baluze) ‹lemma: XVI. — Dominicum celebrare› · col 386 XVI. — Dominicum celebrare, id est sacrificia divina offerre, sacrificare, ut recte explicat Pamelius. Alibi Dominicum significat Ecclesiam in quam Christiani conveniebant ad celebranda mysteria. Vide Baronium, ad diem 25 Decembris, Cardinalem Bonam, lib. I, cap. 3 et 19 Rerum Liturgicarum, et glossarium Latinum Cangii. Acta martyrum Donastistarum in libro II, Miscellaneorum nostrorum, pag. 66: An nescis, Satanas, in Dominico Christianum et in Christiano Dominicum constitutum? Aliud videtur esse Dominicum in Epistola falsa synodi Nicaenae ad Sylvestrum Papam edita in collectione Merlini.

§16. "To celebrate the Dominicum," that is, to offer the divine sacrifices, to sacrifice, as Pamelius rightly explains. Elsewhere "Dominicum" means the church to which Christians came together to celebrate the mysteries. See Baronius at 25 December, Cardinal Bona, book I, chapters 3 and 19 of the Res Liturgicae, and Du Cange's Latin glossary. The Acts of the Donatist martyrs (printed "Donastistarum"), in book II of our Miscellanea, page 66: "Do you not know, Satan, that the Christian is established in the Dominicum and the Dominicum in the Christian?" "Dominicum" seems to be something else in the spurious Letter of the synod of Nicaea to Pope Sylvester, published in Merlin's collection.

(Baluze) ‹lemma: Post coenam› · col 386 Post coenam. Vide Durantum lib. II, cap 51 de Ritibus Ecclesiae Catholicae.

"After supper." See Durant, book II, chapter 51, On the Rites of the Catholic Church.

(printed under page 186)

LECTIONES VARIANTES. (printed under page 187)

(a) ‹anchor: not visible on the page foot› · call in col 387

De ligno et lapide NC. 2.

"Of wood and stone": New College 2.

(printed under page 187)

(b) ‹anchor: not visible on the page foot› · call in col 387

Non ambulat Ebor.

"Does not walk": York.

(printed under page 187)

(c) ‹anchor: quaecumque praecepi› · call in col 388

Mandavi NC. 2.

"I have commanded" (mandavi): New College 2.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: XVII. — Scriptura enim› · col 387 XVII. — Scriptura enim. Undecim libri veteres, et in his Seguierianus, omissa mentione panis, ita referunt hunc locum: Scriptura enim dicit ut quotiescumque calicem in commemorationem Domini et passionis, etc.

§17. "For Scripture." Eleven old books, among them the Séguier codex, leave out the mention of the bread and give this passage thus: "For Scripture says that as often as (we offer) the cup in commemoration of the Lord and of (his) passion," etc.

(Baluze) ‹lemma: Et viderit› · col 387 Et viderit. Rursum hic locus ostendit audaciam, negligentiam et oscitantiam veterum librariorum. Quidam enim libri veteres habent et viderit, alii, et videris, sed vide, sed videris, sed videamus. Aliquas enim harum lectionum falsas esse necesse est.

"And shall have seen." Again this passage shows the boldness, carelessness and drowsiness of the old copyists. For some old books have "and shall have seen," others "and you shall have seen," "but see," "but you shall have seen," "but let us see." For some of these readings must be false.

(Baluze) ‹lemma: XVIII. — Increpantis› · col 387 XVIII. — Increpantis. Quatuor antiqui codices ita distinguunt, objurgationem Domini. Increpantis vox est in Psalmo.

§18. "Of (the Lord) rebuking." Four ancient codices punctuate thus: "the reproof of the Lord. The voice of one rebuking is in the Psalm."

(Baluze) ‹lemma: Concurrebas ei› · col 387 Concurrebas ei. Sic etiam Epist. LXIII, pag. 120, ubi locus iste refertur, Tertullianus in libro de Spectaculis et quidam libri veteres habent concurrebas cum eo. Quo etiam modo legitur in Epistola Siricii Papae ad Himerium. Quidam alii simul currebas cum eo. Quam lectionem Pamelius ait se invenisse in codice Affligemensi et in Coloniensi.

"You ran along with him." So too in Letter 63, page 120, where this passage is quoted; Tertullian in the book On the Shows and some old books have "you ran along with him" (cum eo). So too it is read in the Letter of Pope Siricius to Himerius. Some others: "you ran together with him." Pamelius says he found this reading in the Affligem codex and in the Cologne.

(Baluze) ‹lemma: Particulam› · col 387 Particulam. In quibusdam exemplaribus antiquis, legitur portionem. Quo etiam modo scriptum est in Epistola LXVIII, et in Epistola Siricii.

"Your share" (particulam). In some ancient copies one reads "portionem." So too it is written in Letter 68 and in the Letter of Siricius.

(Baluze) ‹lemma: Ad Prophetas› · cols 387–388 Ad Prophetas. In duobus libris veteribus scriptum est pseudoprophetas. Quod fortassis est melius. Nam Cyprianus in libro de Unitate Ecclesiae, pag. 197, referens alium locum ex eodem capite Hieremiae legitur dixisse: Nolite audire sermones pseudoprophetarum.

"To the prophets." In two old books "false prophets" is written. Which is perhaps better. For Cyprian in the book On the Unity of the Church, page 197, quoting another passage from the same chapter of Jeremiah, is read to have said: "Do not listen to the words of the false prophets."

(Baluze) ‹lemma: Lumen saeculi› · col 388 Lumen saeculi. Retinui hanc lectionem, quia illam inveni in sexdecim codicibus antiquis. Alioqui praetulissem eam quae habet lux mundi, quam et veteres editiones et quinque libri veteres exhibent, nisi quod in Carnotensi scriptum est mundi vel saeculi. Κόσμον enim, quod est in Graeco, significat proprie mundum. Unde et Graeci, inquit Tertullianus in Apologetico, nomen mundo Κόσμον accommodaverunt. Ita etiam sanctus Hilarius, in libro I de Trinitate. Plinius, lib. II, cap. 4: Nam quem Κόσμον Graeci nomine ornamenti appellaverunt, eum et nos a perfecta absolutaque elegantia mundum. Vide Ludovicum Caelium Rhodiginum, lib. I, cap. 5. Quamquam verum est scriptores ecclesiasticos saepe usurpare saeculum pro mundo.

"The light of the age." I kept this reading because I found it in sixteen ancient codices. Otherwise I would have preferred the one that has "the light of the world," which both the old editions and five old books give, except that in the Chartres codex "of the world or of the age" is written. For κόσμος, which is in the Greek, properly means "world." "Whence the Greeks too," says Tertullian in the Apology, "gave the world the name κόσμος." So too Saint Hilary, in book I On the Trinity. Pliny, book II, chapter 4: "For what the Greeks called κόσμος, by the name of ornament, we too, from its perfect and finished elegance, call mundus." See Ludovicus Caelius Rhodiginus, book I, chapter 5. Though it is true that church writers often use "age" for "world."

(Baluze) ‹lemma: Tingentes› · col 388 Tingentes. Quinque libri veteres et Affligemensis a Pamelio laudatus habent baptizantes, eodem sensu. Sic placuit librariis mutare pro arbitrio suo dictiones sancti Cypriani.

"Dipping." Five old books, and the Affligem codex cited by Pamelius, have "baptizing," with the same sense. So did the copyists see fit to change Saint Cyprian's words at their own pleasure.

(printed under page 187)