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PL 4 · cols. 412–419

Cyprianus, Epistolae LXX-LXXXIII, cum epistola Cornelii papae

Letters LXXIII–LXXVII

recipiantur episcopi aut presbyteri ab iisdem venientes, quam ut communicarent laici.

should bishops or presbyters coming from those same [people] be received, than that they should communicate as laymen.

EPISTOLA LXXIII.

Letter 73.

(Erasm. ad Jubaian. de Haeret. bapt., p. 322. Pamel., Rigalt., Baluz. Oxon. Lips., LXXIII. Paris., LXXII)

(Erasmus, To Jubaianus, on the Baptism of Heretics, p. 322. Pamelius, Rigault, Baluze, Oxford, Leipzig, 73. Paris, 72.)

AD JUBAIANUM, DE HAERETICIS BAPTIZANDIS.

To Jubaianus, on the baptizing of heretics.

ARGUMENTUM hujus epistolae habes initio synodi Carthagin., supra tom. III, in haec verba: Cyprianus dixit: « Audistis, collegae dilectissimi, quid mihi Jubaianus coepiscopus noster scripserit, consulens mediocritatem nostram de illicito et profano haereticorum baptismo, et quid ego ei rescripserim, censens scilicet quod semel atque iterum et saepe censuimus, haereticos ad Ecclesiam venientes, Ecclesiae Baptismo sanctificari et baptizari oportere. » Pertinet itaque etiam haec ad errorem Cypriani et coepiscoporum.

The argument of this letter you have at the beginning of the Synod of Carthage, above in vol. III, in these words: Cyprian said: "You have heard, most beloved colleagues, what Jubaianus our fellow bishop has written to me, consulting my mediocrity concerning the unlawful and profane baptism of heretics, and what I wrote back to him, judging, namely, what we have judged once and again and often, that heretics coming to the Church must be sanctified and baptized with the Baptism of the Church." This letter too, therefore, pertains to the error of Cyprian and his fellow bishops.

(Eam porro, sicut et praecedentem, inter magnae Rebaptismatis causae monumenta demandavimus. Vide t. III.)

(We have, moreover, consigned it, as also the preceding one, among the documents of the great case of Rebaptism. See vol. III.)

EPISTOLA LXXIV.

Letter 74.

(Erasm. ad Pompeium contra epist. Stephani, p. 332. Pamel., Rigalt., Baluz., LXXIV. Paris., LXXIII. Oxon., Lips., LX.)

(Erasmus, To Pompeius against the letter of Stephen, p. 332. Pamelius, Rigault, Baluze, 74. Paris, 73. Oxford, Leipzig, 60.)

AD POMPEIUM CONTRA EPISTOLAM STEPHANI DE HAERETICIS BAPTIZANDIS.

To Pompeius, against the letter of Stephen on the baptizing of heretics.

ARGUMENTUM hujus Epistolae istud est apud D. Augustin. lib. V contra Donatist., cap. 23: « Ad Pompeium inquit etiam scribit Cyprianus de hac eadem re, ubi aperte indicat Stephanum, quem Romanae Ecclesiae episcopum tunc fuisse didicimus, non solum sibi ad ista non consensisse, verum etiam

The argument of this letter is this, in St Augustine, book 5 against the Donatists, chapter 23: "To Pompeius also," he says, "Cyprian writes on this same matter, where he openly indicates that Stephen, who we have learned was then bishop of the Roman Church, not only did not agree with him on these things, but also

Editors' notes and page, col. 412

Page

running head: DIVI CYPRIANI 412
marginal letters: A ‹recipiantur episcopi aut presbyteri›; B ‹haereticos ad Ecclesiam venientes›; C ‹dem re, ubi aperte indicat›; D ‹in Consilio plenario› (in the page-foot notes)
old-edition numerals: 129 before EPISTOLA LXXIII; 138 before EPISTOLA LXXIV
other: "ut" in the first line prints with a speck over the u (üt), set as ut; the superior figures 129 and 138 before the letter titles were taken as old-edition numerals, unsure; "Oxon., Lips., LX." set as printed, though LX looks odd beside LXXIV (perhaps lost type); editors' matter set: Argumentum ‹hujus epistolae habes›, bracketed notice ‹Eam porro, sicut et praecedentem›, Argumentum ‹hujus Epistolae istud est›; full-width headings "[LECT]IONES VARIANTES." and "[STE]PH. BALUZII NOTAE." at the page foot, cut off at the left edge, not set; Baluze's notes below them (‹matum, nullo actu contrario› … ‹Librato. Tres libri veteres›) are page-foot apparatus, left for the later pass; the column ends mid-sentence at "verum etiam"

contra scripsisse atque praecepisse. » De qua rursum cap. 25 : « Jam illa quae in Stephanum iratus effudit retractare nolo, quia et opus non est ; eadem quippe ipsa dicuntur quae jam satis discussa sunt ; et ea praeterire melius est, quae periculum perniciosae dissensionis habuerunt. Stephanus autem et abstinendos putaverat qui de suscipiendis haereticis priscam consuetudinem convellere conarentur. Iste autem quaestionis ipsius difficultate permotus, et sanctis charitatis visceribus largissime praeditus, in unitate eis manendum qui diversa sentirent. Ita quamvis commotius, sed tamen fraterne indignetur, vicit tamen pax Christi in cordibus eorum, ut in tali discrepatione nullum inter eos malum schismatis oriretur. » Hactenus ille ; quae prolixius citavimus, eo quod antidoti sint loco, adversus eos qui hinc schisma suum a Romano Pontifice confirmare nituntur. — Hanc autem epistolam, ut et praecedentem, inter ejusdem rebaptizantium dissidii instrumenta reperies, eod. t. III. Edd.

wrote and commanded the contrary." Concerning which again in chap. 25: "Those things which he poured out in anger against Stephen I do not wish to go over again, because there is also no need; for the very same things are said which have already been sufficiently discussed; and it is better to pass over those things which carried the danger of a pernicious dissension. Stephen, moreover, had thought that those too were to be excluded who were trying to overthrow the ancient custom concerning the reception of heretics. He, however, moved by the difficulty of the question itself, and most richly endowed with the holy bowels of charity, [held] that one must remain in unity with those who thought differently. Thus, although he is indignant rather heatedly, yet in a brotherly way, nevertheless the peace of Christ prevailed in their hearts, so that in such a disagreement no evil of schism arose among them." Thus far he; which we have quoted at some length because they serve as an antidote against those who strive on this ground to confirm their schism from the Roman Pontiff. — This letter, moreover, like the preceding one, you will find among the documents of the same dissension of the rebaptizers, in the same vol. III. The Editors.

EPISTOLA LXXV.

Letter 75.

(Pamel., Rigalt., Baluz., Oxon., Lips., LXXV. Paris., LXXIV. Routh. Script. Ecclesiasticor. Opusc. praecip., 1, p. 221.)

(Pamelius, Rigault, Baluze, Oxford, Leipzig, 75; Paris, 74; Routh, Scriptorum Ecclesiasticorum Opuscula praecipua, 1, p. 221.)

FIRMILIANI, EPISCOPI CAESAREAE CAPPADOCIAE, AD CYPRIANUM, CONTRA EPISTOLAM STEPHANI.

Of Firmilian, bishop of Caesarea in Cappadocia, to Cyprian, against the letter of Stephen.

ARGUMENTUM. — Argumenti prorsus ejusdem est cum praecedenti, sed paulo vehementius et acerbius quam episcopum deceat scripta, ea potissimum, quantum suspicor, de causa, quod ad Firmilianum, Helenum et caeteros illarum pertium episcopos Stephanus aliam quoque epistolam scripserat, se illis non communicaturum quamdiu in ea sententia de baptizandis haereticis persisterent : uti ex Epistola Dionysii Alexandrini ad Xistum Stephani successorem docet Eusebius Hist. Eccles., lib. VII, c. 4. Atque adeo fortassis consultius foret, nunquam editam fuisse hanc Epistolam, ita ut putem consulto illam omisisse Manutium. Verum quum a Morellio evulgata sit, praetermittere nolui : tum quod res quasdam memorandas contineat, tum quod Antidoti loco esse queant verba Epistolae dicti Dionysii ad Stephanum, quam habet dicti lib. c. 3 Eusebius, et repetit latius Nicephorus Hist. Eccles. lib. VI, c. 7, ex quibus Palinodiam illum (quod aiunt) cecinisse constat : « Scito (inquit) frater, orientales atque etiam ulteriores ecclesias, quae antea dissidebant, ad unitatem esse reductas, omnesque ubique earum antistites unanimes et consentientes, supra modum de pace et concordia quae praeter expectationem accidit laetari : Demetrianum in primis Antiochenum, Theoctistum Caesariensem, Mazabenem Eliensem Alexandri de⟨f⟩uncti successorem, Marinum Tyrium, Heliodorum Laodicensem qui in locum Thelymedris surrogatus est, Helenum Tharsensem, et ecclesias Ciliciae omnes,

Argument. — Its argument is entirely the same as that of the preceding one, but it is written somewhat more vehemently and bitterly than befits a bishop, chiefly, as far as I suspect, for the reason that Stephen had written another letter as well to Firmilian, Helenus and the other bishops of those parts, [saying] that he would not communicate with them as long as they persisted in that opinion about baptizing heretics: as Eusebius teaches from the Letter of Dionysius of Alexandria to Xystus, Stephen's successor, Hist. Eccl., book 7, ch. 4. And so perhaps it would have been more prudent for this Letter never to have been published, so that I think Manutius omitted it deliberately. But since it has been made public by Morel, I did not wish to pass it over: both because it contains certain things worth remembering, and because the words of the Letter of the said Dionysius to Stephen, which Eusebius has in the said book, ch. 3, and which Nicephorus repeats more fully, Hist. Eccl. book 6, ch. 7, can serve as an antidote, from which it is clear that he sang a palinode (as they say): "Know (he says), brother, that the eastern and also the further churches, which formerly were at variance, have been brought back to unity, and that all their prelates everywhere, of one mind and agreeing, rejoice beyond measure at the peace and concord which has come about beyond expectation: in the first place Demetrianus of Antioch, Theoctistus of Caesarea, Mazabenes of Aelia, successor of the late Alexander, Marinus of Tyre, Heliodorus of Laodicea, who was put in the place of Thelymedres, Helenus of Tarsus, and all the churches of Cilicia,

Editors' notes and page, col. 413

Footnotes

STEPH. BALUZII NOTÆ.

NOTES OF ÉTIENNE BALUZE.

[Baluze] ‹anchor: In metallo› · col 413 517 Epist. lxxvii. — I. In metallo. Siguensi in Epistola xxx. De Christianis damnatis ad metalla vide Baronii notationes ad diem 16 Februarii.

[p.] 517. Letter 77. — I. "In the mine." At Sigus, in Letter 30. On Christians condemned to the mines, see Baronius's notes for the sixteenth of February.

[Baluze] ‹anchor: Confessionem nominis› · col 414 Confessionem nominis. Veteres editiones et tres (continues)

"Confession of the name." The old editions and three (continues)

(printed under page 200)

Page

running head: 413 EPISTOLA LXXVII.
marginal letters: A ‹contra scripsisse atque praecepisse›; B ‹prolixius citavimus, eo quod antidoti›; C ‹epistolam scripserat, se illis non›; D ‹orientales atque etiam ulteriores ecclesias›
old-edition numerals: 142 before ‹EPISTOLA LXXV.› (title line)
other: editors' matter set: end of the editors' note to the preceding letter ‹contra scripsisse atque praecepisse›; edition list ‹(Pamel., Rigalt.›; Argumentum ‹Argumenti prorsus ejusdem›. "Eliensem" UNSURE (printed letters blurred, perhaps Aeliensem intended); "de⟨f⟩uncti": f damaged; "pertium" reading somewhat uncertain. Full-width heading "STEPH. BALUZII NO[TAE]" at page foot not set; Baluze's notes below it omitted. Line-start guillemets (continuation quotation marks) not set.

« Firmilianum, et Cappadociam omnem. Praecipuos enim Episcoporum nominavi, ne epistola longior fiat. neve multis verbis sim molestior. Sed et universae Syriae et Arabiae, Mesoptania ipsa, Pontus, Bythinia : et (ut semel dicam) exultant, ubique omnes, concordia et fraterna charitate glorificantes Deum. » Hactenus Dionysius. Cui similia videre est apud D. Hieronymum contra Luciferianos, et apud D. Aug., l. III contra Cresc. Gramm., c. 1, 2 et 3, ubi ex ipsa confessione Donatistarum refert, Orientales Episcopos rescidisse seu potius correxisse suum judicium, quo eis placuerat, de ista Baptismi quaestione Cypriano et Africano Concilio consentire oportere.—De hujus caeterarumque Epistolarum quae ad litem rebaptizantium pertinent, indole, authentia auctoritate et tenore vide sis quae tomo praecedenti disputantur. EDD.

"Firmilian, and all Cappadocia. For I have named the chief of the bishops, lest the letter become longer, or I be too tiresome with many words. But also the whole of Syria and Arabia, Mesopotamia itself, Pontus, Bithynia: and (to say it once for all) all everywhere rejoice, glorifying God in concord and brotherly charity." Thus far Dionysius. Things similar to this may be seen in St Jerome against the Luciferians, and in St Augustine, book 3 against Cresconius the Grammarian, chapters 1, 2 and 3, where, from the very admission of the Donatists, he reports that the Eastern bishops rescinded, or rather corrected, their judgement by which they had resolved that on this question of baptism one ought to agree with Cyprian and the African council. On the character, authenticity, authority and tenor of this and the other letters which pertain to the dispute of the rebaptizers, see, if you please, what is discussed in the preceding volume. The Editors.

EPISTOLA LXXVI.

Letter 76.

(Erasm., I, 6 [I-XI], et IV, 7 [XII-XVI]. Pamel., Rigalt., Baluz., LXXVI. Paris., LXXV., Oxon., Lips., LXIX.)

(Erasmus, 1, 6 [1-11], and 4, 7 [12-16]. Pamelius, Rigault, Baluze, 76. Paris, 75. Oxford, Leipzig, 69.)

AD MAGNUM DE BAPTIZANDIS NOVATIANIS ET DE IIS QUI IN LECTO GRATIAM CONSEQUUNTUR.

To Magnus, on the baptizing of Novatians and on those who obtain grace in bed.

ARGUMENTUM. — Prior Epistolae pars ejusdem est argumenti cum praecedentibus praeterquam quod hic inculcat de Novatianis quod in genere prius de omnibus haereticis dixerat ; obiter etiam insinuans successionem legitimam in Cathedra Petri, notam esse qua cognosci possit Ecclesia. Secunda parte (quam hactenus perperam pro alia Epistola editam titulus satis indicat) aeque verum Baptismum esse docet, qui per aspersionem in lecto fit, atque qui per immersionem fit in Ecclesia. Vide tom. III, col.

Argument. The first part of the letter is on the same subject as the preceding ones, except that here he presses concerning the Novatians what he had earlier said in general of all heretics; incidentally also suggesting that the legitimate succession in the Chair of Peter is a mark by which the Church can be recognized. In the second part (which, as the title shows clearly enough, was hitherto wrongly published as another letter) he teaches that the baptism which is given by sprinkling in bed is just as true as that which is given by immersion in the church. See vol. 3, col.

EPISTOLA LXXVII.

Letter 77.

(Erasm., III, 25. Pamel., Rigalt,. Baluz., LXXVII. Paris., Oxon., Lips., LXXVI.)

(Erasmus, 3, 25. Pamelius, Rigault, Baluze, 77. Paris, Oxford, Leipzig, 76.)

AD NEMESIANUM ET CAETEROS MARTYRAS IN METALLO CONSTITUTOS.

To Nemesianus and the other martyrs placed in the mine.

ARGUMENTUM. — Miris praeconiis effert martyres ad metallum damnatos, singulis tormentis singula solatia pulchra antithesi opponens. In exilio autem scriptam colligere est, ex illis verbis : Nisi me ob confessionem nominis relegatum praefiniti termini arcerent.

Argument. With wonderful praises he extols the martyrs condemned to the mine, setting against each torment a corresponding consolation in a beautiful antithesis. That it was written in exile may be gathered from these words: Were it not that fixed bounds kept me away, banished for confession of the Name.

1. Cyprianus Nemesiano, Felici, Lucio, alteri Felici, Litteo, Poliano, Victori, Jaderi Dativo coepiscopis, item compresbyteris et diaconibus, et caeteris fratribus in metallo constitutis martyribus Dei patris omnipotentis et Jesu Christi Domini et Dei conservatoris nostri aeternam salutem. Gloria quidem vestra poscebat, beatissimi ac dilectissimi fratres, ut ad conspectum atque ad complexum vestrum venire ipse deberem, nisi me quoque ob confessionem nominis relegatum praefiniti loci termini coercerent. Sed

1. Cyprian to Nemesianus, Felix, Lucius, another Felix, Litteus, Polianus, Victor, Jader Dativus, fellow bishops, likewise to the fellow presbyters and deacons, and to the other brothers placed in the mine, martyrs of God the Father almighty and of Jesus Christ, the Lord and God our Preserver, eternal salvation. Your glory indeed demanded, most blessed and most beloved brothers, that I myself should come to see and to embrace you, were it not that the bounds of an appointed place confined me too, banished for confession of the Name. But

Editors' notes and page, col. 414

Page

running head: [EPI]STOLA LXXVII. 414 (left part of head cut off at image edge)
marginal letters: A « Firmilianum, et Cappadociam omnem; B auctoritate et tenore vide sis; C satis indicat) aeque verum; D 1. Cyprianus Nemesiano, Felici
old-edition numerals: 151 before EPISTOLA LXXVI.; 158 before EPISTOLA LXXVII. (superior figures, taken as old-edition page numbers)
other: editors' matter set: closing editors' note to Letter 75 ("« Firmilianum, et Cappadociam omnem…", signed EDD.); Letter 76 heading, concordance and Argumentum ("Prior Epistolae pars…"); Letter 77 concordance and Argumentum ("Miris praeconiis effert…"). The line-initial « continuation quote marks in the opening quotation are set only once, at its start. "Bythinia" left as printed (spelling variant for Bithynia). The Argumentum of Letter 76 ends "Vide tom. III, col." with no column number, as printed. "Jaderi Dativo" printed without a comma (other editions: Jadero, Dativo); translated as printed. The full-width heading "[...]PH. BALUZII NOTAE." at the page foot is not set, and Baluze's notes below it are not set (later pass).

quomodo possum repraesento me vobis, et ad vos, etiamsi corpore et gressu venire non datur, dilectione tamen et spiritu venio, exprimens litteris animum meum, quo in istis virtutibus et laudibus vestris laetus exulto, participem me computans vobis, etsi non passione corporis, consortio charitatis. An ego possim tacere et vocem meam silentio premere cum de charissimis meis tam multa et gloriosa cognoscam quibus vos divina dignatio honoravit, ut ex vobis pars jam martyrii sui consummatione praecesserit meritorum suorum coronam de Domino receptura, pars adhuc in carcerum claustris sive in metallis et vinculis demoretur, exhibens per ipsas suppliciorum moras corroborandis fratribus et armandis majora documenta, ad meritorum titulos ampliores tormentorum tarditate proficiens, habitura tot mercedes in coelestibus praemiis quot nunc dies numerat in poenis? Quae quidem vobis, fortissimi ac beatissimi fratres, pro merito religionis ac fidei vestrae accidisse non miror, ut vos sic Dominus ad gloriarum sublime fastigium clarificationis suae honore provexerit, qui semper in Ecclesia ejus custodito fidei tenore viguistis, conservantes firmiter Dominica mandata, in simplicitate innocentiam, in charitate concordiam, modestiam in humilitate, diligentiam in administratione, vigilantiam in adjuvandis laborantibus, misericordiam in fovendis pauperibus, in defendenda veritate constantiam, in disciplinae severitate censuram. Ac, ne aliquid ad exemplum bonorum factorum deesset in vobis, etiam in confessione nunc vocis et passione corporis fratrum mentes ad divina martyria provocatis, duces vos exhibendo virtutis, ut, dum grex pastores suos sequitur et quod fieri a praepositis cernit imitatur, paribus obsequiorum meritis a Domino coronetur.

in such way as I can I present myself to you, and, although it is not granted me to come to you in body and in step, yet I come in love and in spirit, expressing in a letter my mind, with which I joyfully exult in these virtues and praises of yours, counting myself a sharer with you, if not in the suffering of the body, then in the fellowship of love. Or could I keep silent and suppress my voice in silence, when I learn so many and such glorious things about my dearest ones, with which the divine favour has honoured you, so that a part of you has already gone before by the consummation of its martyrdom, to receive from the Lord the crown of its merits, while a part still lingers in the confinement of prisons or in the mines and in chains, displaying through the very delays of the punishments greater examples for strengthening and arming the brethren, advancing by the slowness of the torments towards ampler titles of merit, destined to have as many rewards in the heavenly prizes as it now counts days in punishments? Indeed I do not wonder that these things have befallen you, most brave and most blessed brethren, in accordance with the merit of your religion and faith, that the Lord should thus have raised you to the sublime summit of glories by the honour of His glorification, you who have always flourished in His Church, keeping the tenor of the faith, firmly preserving the Lord's commandments: innocence in simplicity, concord in love, modesty in humility, diligence in administration, vigilance in helping those who labour, mercy in cherishing the poor, constancy in defending the truth, strictness in the severity of discipline. And, lest anything should be lacking in you for an example of good deeds, now also in the confession of the voice and the suffering of the body you call forth the minds of the brethren to divine martyrdoms, showing yourselves leaders in virtue, so that, while the flock follows its shepherds and imitates what it sees done by those set over it, it may be crowned by the Lord with like merits of obedience.

Editors' notes and page, col. 415

Footnotes

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 201)

(a) ‹anchor: not visible› · call in col 415

Metallis demoretur Lam. Ebor. Bod. 2. NC. 1.

"Metallis demoretur" (is detained in the mines), Lambeth, York, Bodleian 2, New College 1.

(printed under page 201)

(b) ‹anchor: not visible› · call in col 415

Martyrii titulos Pem. Voss. 2.

"Martyrii titulos" (the titles of martyrdom), Pembroke, Vossianus 2.

(printed under page 201)

Page

running head: 415 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A quomodo possum repraesento; B tormentorum tarditate proficiens; C vocis et passione corporis; D ad Claudiam sororem (in Baluze's notes at page foot, not set)
old-edition numerals: 159 after nunc

II. Quod autem, fustibus caesi prius graviter et afflicti, per ejusmodi poenas initiastis confessionis vestrae gloriosa primordia, execranda nobis ista res non est. Neque enim ad fustes christianum corpus expavit, cujus est spes omnis in ligno. Sacramentum salutis suae Christi servus agnovit. Redemptus ligno ad vitam aeternam ligno provectus est ad coronam. Quid vero mirum si vasa aurea et argentea in metallum, id est auri et argenti domicilium, dati estis, nisi quod nunc metallorum natura conversa est, locaque quae aurum et argentum dare ante consueverant, accipere coeperunt. Imposuerunt quoque compedes pedibus vestris, et membra felicia ac Dei templa infamibus vinculis ligaverunt, quasi cum corpore ligetur et spiritus, aut aurum vestrum ferri contagione maculetur. Dicatis Deo hominibus et fidem suam religiosa virtute testantibus ornamenta sunt ista, non vincula; nec Christianorum pedes ad infamiam copulant, sed clarificant ad coronam. O pedes feliciter vincti, qui non a fabro sed a Domino resolvuntur! o pedes feliciter vincti, qui in itinere salutari ad paradisum diriguntur! o pedes in saeculo ad praesens legati, ut sint semper apud Dominum liberi! o pedes compedibus et traversariis interim cunctabundi, sed celeriter ad Christum glorioso itinere cursuri! Quantum vult hic vel invida crudelitas vel maligna, nexibus vos suis et vinculis teneat, cito a terris et poenis istis ad coelorum regna venietis. Non fovetur in metallis lecto et culcitris corpus, sed refrigerio et solatio Christi fovetur. Humi jacent fessa laboribus viscera; sed poena non est cum Christo jacere. Squalent sine balneis membra situ et sorde deformia; sed spiritaliter intus abluitur quod foris carnaliter sordidatur. Panis illic exiguus: at non in solo pane vivit homo, sed in sermone Dei

II. But that, having first been beaten severely with cudgels and afflicted, you initiated through punishments of this kind the glorious beginnings of your confession, is not a thing to be abhorred by us. For the Christian body, whose whole hope is in wood, did not shrink in fear before cudgels. The servant of Christ recognized the sacrament of his salvation. Redeemed by wood unto eternal life, by wood he has been advanced to the crown. But what wonder is it if you, vessels of gold and silver, have been consigned to the mine, that is, to the home of gold and silver, except that now the nature of mines has been reversed, and the places which before were accustomed to give gold and silver have begun to receive them? They have also put fetters on your feet, and have bound your blessed limbs and the temples of God with infamous chains, as if the spirit too were bound with the body, or your gold were stained by contact with iron. To men dedicated to God and bearing witness to their faith with religious virtue these things are ornaments, not chains; nor do they couple the feet of Christians for infamy, but glorify them for the crown. O feet blessedly bound, which are loosed not by the smith but by the Lord! O feet blessedly bound, which are directed on the saving journey to paradise! O feet bound in the world for the present, that they may be ever free with the Lord! O feet lingering for a while because of fetters and cross-bars, but about to run swiftly to Christ by a glorious road! However much cruelty here, whether envious or malicious, may wish to hold you in its bonds and chains, swiftly from the earth and from these punishments you will come to the kingdoms of the heavens. The body is not cherished in the mines with bed and cushions, but it is cherished with the refreshment and solace of Christ. Frames weary with labours lie on the ground; but it is no punishment to lie with Christ. Limbs without baths are foul, disfigured with filth and dirt; but that is washed spiritually within which is soiled carnally without. The bread there is scanty: but man does not live by bread alone, but by the word of God

Editors' notes and page, col. 416

Footnotes

(c) ‹anchor: not visible› · call in col 416

Ligetur et Christus Lam. Ebor. Bod. 2. NC. 1.

"Ligetur et Christus" (and Christ is bound), Lambeth, York, Bodleian 2, New College 1.

(printed under page 201)

(d) ‹anchor: glorioso itinere cursuri› · call in col 416

Recursuri hanc Bod. NC. 1. Ebor. Curritur Pem.

"Recursuri hanc" (about to run back this …), Bodleian, New College 1, York; "Curritur" (one runs), Pembroke.

STEPH. BALUZII NOTÆ.

NOTES OF ÉTIENNE BALUZE.

[Baluze, continued] ‹anchor: Confessionem nominis (lemma on previous page)› · col 415

(continued) libri veteres addunt nomen Christi. Manutius expunxit. Recte sane. Non exstat enim in xix libris antiquis. Necessarium non esse patet ex multis locis similibus apud Cyprianum. Vide Pamelium.

[Baluze] ‹anchor: Corpore et gressu› · col 415 Corpore et gressu. Codex Fuxensis et unus Anglicanus, coporeo gressu.

"In body and step." The Foix manuscript and one English one: "coporeo gressu" (with bodily step).

[Baluze] ‹anchor: Habitura tot mercedes› · col 415 Habitura tot mercedes. Sulpitius Severus in Epistola ad Claudiam sororem: Quantam in cœlestibus beatitudinem virginitas sancta possideat, præter Scripturarum testimonia, Ecclesiæ etiam consuetudine edocemur, qua dicimus peculiare illi subsistere meritum cujus est specialis consecratio. Hæc epistola edita antea fuerat inter opera Hieronymi. Immo in codice 1128 bibliothecæ Colbertinæ inserta est Epistola ad Eustochium de Virginitate servanda. In concilio vero Aquisgranensi anni 816, lib. ii, cap. 6, dicitur esse sancti Athanasii, itemque in appendice Codicis Regularum editi ab Holstenio.

"Destined to have so many rewards." Sulpicius Severus, in his Letter to his sister Claudia: "How great a blessedness holy virginity possesses in heaven we are taught, besides the testimonies of the Scriptures, by the custom of the Church as well, by which we learn that a merit of its own belongs to that which has a special consecration." This letter had earlier been published among the works of Jerome. Indeed in manuscript 1128 of the Colbert library it is inserted as the Letter to Eustochium on Keeping Virginity. In the Council of Aachen of the year 816, Book 2, ch. 6, it is said to be Saint Athanasius's, and likewise in the appendix to the Codex of Rules published by Holste.

[Baluze] ‹anchor: Numerat› · col 415 Numerat. Ego præfero eam lectionem pro eo quod antea legebatur numerantur. Eam porro restitutionem confirmant quindecim libri veteres; eamque confirmari posse puto etiam auctoritate duorum Anglicanorum, in quibus scriptum est numerant. Quo etiam modo legi in quibusdam nostris.

"Counts." I prefer this reading to "numerantur" (are counted), which was read before. Fifteen old manuscripts confirm this restoration, and I think it can be confirmed also by the authority of two English manuscripts, in which "numerant" (they count) is written. In that way too I have read it in some of ours.

[Baluze] ‹anchor: Custodito fidei tenore› · col 416 Custodito fidei tenore. Ita sex libri veteres. Alii quatuor habent custoditæ 518 fidei tenore viguistis. Sic etiam septem Anglicani. Alii tres, custoditæ fidei vigorem tenuistis. Vide Pamelium.

"The course of faith being kept." So six old manuscripts. Four others have "custoditae [p. 518] fidei tenore viguistis" (you have flourished in the course of a faith kept). So too seven English ones. Three others: "custoditae fidei vigorem tenuistis" (you have held the vigour of a faith kept). See Pamelius.

[Baluze] ‹anchor: Dominica mandata› · col 416 Dominica mandata. Duo libri veteres habent divina, eodem sensu.

"The Lord's commands." Two old manuscripts have "divina" (divine), with the same sense.

[Baluze] ‹anchor: Exhibendo virtutis› · col 416 Exhibendo virtutis. Codex sancti Arnulphi virtutibus.

"By showing [yourselves leaders] of virtue." The manuscript of Saint-Arnoul: "virtutibus" (by virtues).

[Baluze] ‹anchor: Gloriosa primordia› · col 416 II. — Gloriosa primordia. Antea legebatur religiosa. Sic etiam habet codex sancti Arnulphi. Lectio quam ego substitui melius mihi convenire videtur cum stylo et cum sententia sancti Martyris. Inveni autem illam in quinque antiquis exemplaribus.

II. — "Glorious beginnings." Formerly "religiosa" (devout) was read; the manuscript of Saint-Arnoul has it so too. The reading I have substituted seems to me to agree better with the style and the meaning of the holy Martyr. I found it in five ancient copies.

[Baluze] ‹anchor: Metallorum natura conversa› · col 416 Metallorum natura conversa. Rufinus lib. ii, cap. 6, Per idem tempus Ecclesia, velut persecutionis igne conflante, purior auri metallo refulgebat.

"The nature of the mines changed." Rufinus, Book 2, ch. 6: "At that same time the Church, as though the fire of persecution were smelting it, shone out purer than the metal of gold."

[Baluze] ‹anchor: Dicatis Deo hominibus› · col 416 Dicatis Deo hominibus. Hunc locum illustrant ea quæ in simili argumento notavit Cotelerius in Epistolam sancti Ignatii ad Ephesios.

"Men dedicated to God." This passage is illustrated by what Cotelier noted on a similar subject on Saint Ignatius's Letter to the Ephesians.

[Baluze] ‹anchor: Pedes copulant› · col 416 Pedes copulant. Seneca cap. 11, de Tranquillitate animi: Vinctas ad sodalitium manus copulatas intercidit.

"They bind the feet." Seneca, On Tranquillity of Mind, ch. 11: "He has cut through hands bound and linked together in fellowship."

[Baluze] ‹anchor: Traversariis› · col 416 Traversariis. Ita editio Morellii et duodecim libri veteres. Alii quinque et editio Manutii habent transversariis. Vide glossarium Latinum Cangii.

"Cross-bars." So Morel's edition and twelve old manuscripts. Five others and Manutius's edition have "transversariis". See Du Cange's Latin glossary.

(printed under page 201)

Page

running head: [D]IVI CYPRIANI 416 (left edge cut off; running head printed across the page, not set)
marginal letters: A ‹II. Quod autem, fustibus›; B ‹contagione maculetur. Dicatis›; C ‹fessa laboribus viscera›; D ‹Exhibendo virtutis› (in the Baluze notes at the page foot)
old-edition numerals: (none)

(Deut. VIII, 3). Vestis algentibus deest; sed qui Christum induit, et vestitus abundanter et cultus est. Semitonsi capitis capillus horrescit; sed, cum sit caput viri Christus, qualecumque illud caput deceat necesse est quod ob Domini nomen insigne est. Omnis ista deformitas detestabilis et tetra gentilibus, quali splendore pensabitur? Saecularis haec et brevis poena quam clari et aeterni honoris mercede mutabitur, cum, secundum beati Apostoli vocem transformaverit Dominus corpus humilitatis nostrae conformatum corpori claritatis suae (Philip. III, 21)?

(Deut. 8:3). Clothing is lacking to those who are cold; but he who has put on Christ is both abundantly clothed and adorned. The hair of the half-shorn head bristles; but since Christ is the head of the man, whatever it may be like, that head must needs be becoming which is distinguished on account of the name of the Lord. All this deformity, detestable and foul to the Gentiles, with what splendour will it be repaid? This worldly and brief punishment, for what a reward of bright and eternal honour will it be exchanged, when, according to the word of the blessed Apostle, the Lord shall have transformed the body of our lowliness, made conformable to the body of His brightness (Phil. 3:21)?

III. Sed nec in illo, fratres dilectissimi, aliqua potest aut religionis aut fidei jactura sentiri quod illic nunc sacerdotibus Dei facultas non datur offerendi et celebrandi sacrificia divina. Celebratis, immo atque offertis sacrificium Deo et pretiosum pariter et gloriosum et plurimum vobis ad retributionem praemiorum coelestium profuturum, cum Scriptura divina loquatur et dicat: Sacrificium Deo spiritus contribulatus, cor contritum et humiliatum Deus non despicit (Psal. L, 18). Hoc vos sacrificium Deo offertis, hoc sacrificium sine intermissione die ac nocte celebratis, hostiae facti Deo, et vosmetipsos sanctas atque immaculatas victimas exhibentes, sicut Apostolus adhortatur et dicit: Oro ergo vos, fratres, per misericordiam Dei, ut constituatis corpora vestra hostiam vivam, sanctam, placentem Deo, nec configuremini saeculo huic, sed transformemini in renovatione sensus, ad probandum quae sit voluntas Dei bona et placens et perfecta (Rom. XII, 1; Phil. III, 21).

III. But neither in this, most beloved brethren, can any loss either of religion or of faith be felt, that no opportunity is now given there to the priests of God of offering and celebrating the divine sacrifices. You celebrate, nay rather you also offer, a sacrifice to God both precious and glorious alike, and one that will profit you very greatly towards the recompense of heavenly rewards, since divine Scripture speaks and says: A sacrifice to God is a troubled spirit; a contrite and humbled heart God does not despise (Ps. 50:18). This sacrifice you offer to God, this sacrifice you celebrate without ceasing day and night, made victims to God, and presenting yourselves as holy and spotless offerings, as the Apostle exhorts and says: I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living victim, holy, pleasing to God, and be not conformed to this world, but be transformed in the renewal of the mind, to prove what is the will of God, good and pleasing and perfect (Rom. 12:1; Phil. 3:21).

IV. Hoc est enim quod praecipue Deo placeat, hoc est in quo majoribus meritis ad promerendam voluntatem Dei opera nostra proveniant; hoc est quod solum Domino de beneficiis ejus grandibus et salutaribus fidei ac devotionis nostrae obsequia retribuant, praedicante in Psalmis et contestante Spiritu sancto: Quid retribuam, inquit, Domino pro omnibus quae tribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. Pretiosa in conspectu Domini

IV. For this is what chiefly pleases God, this is that in which our works come forth with greater merits towards earning the good will of God; this is what alone the homage of our faith and devotion renders back to the Lord for His great and saving benefits, as the Holy Spirit proclaims and testifies in the Psalms: What shall I render, he says, to the Lord for all the things that He has bestowed on me? I will receive the cup of salvation, and I will call upon the name of the Lord. Precious in the sight of the Lord

Editors' notes and page, col. 417

Footnotes

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 202)

(a) ‹anchor: solum Domino› · call in col 417

Domino de omnibus Vos. 2. Lam. Ebor.

"Domino de omnibus" (to the Lord for all), Vossianus 2, Lambeth, York.

(printed under page 202)

(b) ‹anchor: not visible› · call not in col 417 (probably col 418)

Sanctorum Lam. Ebor. Bod. 1.

"Sanctorum" (of the saints), Lambeth, York, Bodleian 1.

(printed under page 202)

(c) ‹anchor: not visible› · call not in col 417 (probably col 418)

Libenter et prospere NC. 2.

"Libenter et prospere" (gladly and prosperously), New College 2.

(printed under page 202)

Page

running head: 417 EPISTOLA LXXV[...] (cut off at the right edge of the image)
marginal letters: A (Deut. VIII, 3). Vestis algentibus deest; B ficium Deo et pretiosum pariter; C est in quo majoribus meritis; D beside the editors' commentary at the page foot (Infra Epist. LXXVIII), not beside the text
old-edition numerals: 160 after majoribus
Q1: col 417 prints only note call a (after "solum Domino"); calls b and c are not printed in this column. Baluze's notes under col 417 (Infra Epist. LXXVIII; III. In codice Flori; Placentem Deo; IV. Gaudebundus) are set in n418.

mors justorum ejus (Psal. CXV, 12, 13, 15). Quis non libenter et prompte calicem salutis accipiat? quis non appetat gaudebundus et laetus in quo aliquid et ipse Domino suo retribuat? quis non pretiosam in conspectu Domini mortem fortiter et constanter excipiat, placiturus ejus oculis qui nos in congressione nominis sui constitutos desuper specctaus, volentes comprobat, adjuvat dimicantes, vincentes coronat, retributione bonitatis ac pietatis paternae remunerans in nobis quidquid ipse praestitit, et honorans quod ipse perfecit?

is the death of His just ones (Ps. 115:12, 13, 15). Who would not willingly and readily receive the cup of salvation? Who would not seek, rejoicing and glad, that in which he too may render something to his Lord? Who would not bravely and steadfastly undergo a death precious in the sight of the Lord, about to please the eyes of Him Who, looking down from above upon us as we stand in the conflict for His name, approves the willing, helps those who struggle, and crowns those who conquer, rewarding in us, with the recompense of fatherly goodness and kindness, whatever He Himself has bestowed, and honouring what He Himself has accomplished?

V. Ipsius enim esse quod vincimus et quod ad maximi certaminis palmam, subacto adversario, pervenimus declarat et docet Dominus in Evangelio suo dicens: Cum autem vos tradiderint, nolite cogitare quomodo aut quid loquamini; dabitur enim vobis in illa hora quid loquamini. Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis (Matth. X, 19, 20). Et iterum: Ponite in cordibus vestris non praemeditari excusare. Ego enim dabo vobis os et sapientiam cui non poterunt resistere adversarii vestri (Luc. XXI, 14, 15). In quo quidem et credentium magna fiducia est et culpa gravissima perfidorum non credere ei qui se opem suam daturum confitentibus pollicetur, nec rursus eumdem timere qui aeternam poenam negantibus comminatur.

V. For that it is His doing that we conquer, and that, the adversary being subdued, we attain to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying: But when they deliver you up, do not think how or what you are to speak; for it will be given to you in that hour what you are to speak. For it is not you who speak, but the Spirit of your Father Who speaks in you (Matt. 10:19–20). And again: Settle it in your hearts not to prepare beforehand to make a defence. For I will give you a mouth and wisdom which your adversaries will not be able to resist (Luke 21:14–15). In this there is indeed both great confidence for believers and a most grievous fault for the faithless: not to believe Him Who promises that He will give His help to those who confess, nor again to fear the same One Who threatens eternal punishment to those who deny.

VI. Quae vos omnia, fortissimi ac fidelissimi milites Christi, insinuastis fratribus nostris, implentes factis quod verbis ante docuistis, futuri maximi in regno coelorum, pollicente Domino et dicente: Qui fecerit et sic docuerit, maximus vocabitur in regno coelorum (Matth. V, 19). Denique exemplum vestrum secuta, multiplex plebis portio confessa est vobiscum pariter et pariter coronata est, connexa vobis vinculo fortissimae charitatis, et a praepositis suis nec carcere nec metallis separata. Cujus numero nec virgines desunt, quibus ad sexagenarium fructum centenus accessit (Matth. XIII, 8), quasque ad coelestem coronam

VI. All these things you, most brave and most faithful soldiers of Christ, have instilled into our brethren, fulfilling in deeds what you previously taught in words, and you are to be greatest in the kingdom of heaven, as the Lord promises and says: Whoever does and so teaches shall be called greatest in the kingdom of heaven (Matt. 5:19). Finally, following your example, a manifold portion of the people has confessed together with you and together with you has been crowned, joined to you by the bond of the strongest charity, and separated from its leaders neither by prison nor by the mines. In whose number virgins too are not lacking, to whom the hundredfold has been added to the sixtyfold fruit (Matt. 13:8), and whom to the heavenly crown

Editors' notes and page, col. 418

Footnotes

(d) ‹anchor: not visible› · call in col 418

Bonitatis paternæ Lam. Bod. 2. Ebor. NC. 1.

"Bonitatis paternae" (of fatherly goodness), Lambeth, Bodleian 2, York, New College 1.

(printed under page 202)

(e) ‹anchor: not visible› · call in col 418

In bonis Lam. Bod. 2. NC. 1. Ebor.

"In bonis" (in good things), Lambeth, Bodleian 2, New College 1, York.

(printed under page 202)

(f) ‹anchor: implentes› · call in col 418

Complentes Bod. 1, 2. Lam. Ebor. NC. 1, 2.

"Complentes" (fulfilling), Bodleian 1 and 2, Lambeth, York, New College 1 and 2.

STEPH. BALUZII NOTÆ.

NOTES OF ÉTIENNE BALUZE.

[Baluze, continued] ‹anchor: (lemma on previous page)› · col 417

(continued) Infra Epist. lxxviii, pag. 161, Semitonsis capitis capillaturam adæquasti. Annotat vir doctissimus Joannes Morinus in Exercitatione xv, de Tonsura clericali, cap. 1, § 9, tonderi et radi ignominiosum servitutisque insigne fuisse; id quod probat pluribus exemplis. Honorius et Theodosius AA. l. iv Codicis Theodosiani, de Habitu quo uti oportet intra urbem, aiunt: Majores crines, indumenta pellium etiam in servis, inter urbem sacratissimam præcipimus inhiberi. Vide concilium Epaonense canone 39. Romani enim tonsa barba et capite incedere solebant, ut annotavit Baronius in tomo primo Annalium ecclesiasticorum.

[Baluze] ‹anchor: In codice Flori› · col 417 III.—In codice Flori, sacrificia. Vos divina celebratis. In codice vero Lamonii, sacrificandi officia divina.

III. — In the manuscript of Florus: "sacrificia. Vos divina celebratis" (sacrifices. You celebrate the divine [sacrifices]). But in Lamoignon's manuscript: "sacrificandi officia divina" (the divine offices of sacrificing).

[Baluze] ‹anchor: Placentem Deo› · col 417 Placentem Deo. Codex Veronensis addit, rationabile ministerium vestrum.

"Pleasing to God." The Verona manuscript adds "your reasonable service."

[Baluze] ‹anchor: Gaudebundus› · col 417 IV. — Gaudebundus. Ita veteres libri et editiones. Alii habent gaudibundus, quod idem est. Apuleius, lib. viii Metamorphoseon, soboli novorum maritorum gaudibundus. In libro de Passione Maximiani et Isaac martyrum Donatistarum, qui editus est a doctissimo viro Ludovico Ellies du Pin, legitur: Hoc illi miraculum gaudebundus cunctis præsentibus demonstravit. Ex eo fonte orta sunt plurima similia vocabula, ut nudabundus in Epistola Cypriani ad Donatum, cruciabundus in Epistola xv, ad Cornelium, turchinabundus et lurchabundus apud Quintilianum; apud Suetonium ludibundus, gratulabundus, osculabundus, apud Senecam reptabundus, apud A. Gellium amorabundus, stomachabundus, et errabundus, apud Apuleium bacchabundus, murmurabundus, imaginabundus, munerabundus. Abundat autem hic auctor similibus vocabulis, quæ necesse non est commemorare. Apud Q. Curtium bacchabundus. Apud Nonium Marcellum, vitabundus.

IV. — "Rejoicing." So the old manuscripts and editions. Others have "gaudibundus," which is the same. Apuleius, Metamorphoses, Book 8: "rejoicing in the offspring of the new spouses." In the book on the Passion of Maximian and Isaac, Donatist martyrs, published by the most learned Louis Ellies du Pin, one reads: "Rejoicing, he showed them this miracle before all who were present." From that source sprang very many similar words, such as "nudabundus" in Cyprian's Letter to Donatus, "cruciabundus" in Letter 15, to Cornelius, "turchinabundus" and "lurchabundus" in Quintilian; in Suetonius "ludibundus," "gratulabundus," "osculabundus"; in Seneca "reptabundus"; in Aulus Gellius "amorabundus," "stomachabundus" and "errabundus"; in Apuleius "bacchabundus," "murmurabundus," "imaginabundus," "munerabundus." This author abounds in similar words, which need not be listed. In Quintus Curtius, "bacchabundus." In Nonius Marcellus, "vitabundus."

[Baluze] ‹anchor: Constitutos› · col 418 Constitutos. Tres libri veteres exegerunt ut adderemus hoc vocabulum. Sed tamen puto non esse necessarium.

"Placed." Three old manuscripts required us to add this word. Yet I think it is not necessary.

(printed under page 202)

Page

running head: [E]PISTOLA LXXVII. 418 (left part of the head cut off at the image edge)
marginal letters: A ‹mini mors justorum›; B ‹quomodo aut quid loquamini›; C ‹fecerit et sic docuerit›; D ‹gaudibundus. In libro de Passione› (in Baluze's notes at the page foot, not set)
old-edition numerals: (none)

gloria gemina provexit. In pueris quoque virtus major aetate annos suos confessionis laude transcendit, ut martyrii vestri beatum gregem et sexus et aetas omnis ornaret.

a twofold glory has advanced. In the boys too a virtue greater than their age has surpassed their years with the praise of confession, so that every sex and every age might adorn the blessed flock of your martyrdom.

VII. Qui nunc vobis, dilectissimi fratres, conscientiae victricis vigor, quae sublimitas animi, quae in sensu exultantia, qui triumphus in pectore, unumquemque vestrum stare ad promissum Dei praemium, de judicio Dei esse securum, ambulare in metallis, captivo quidem corpore, sed corde regnante, scire Christum secum esse praesentem, gaudentem tolerantia servorum suorum per vestigia et vias suas ad regna aeterna gradientium? Exspectatis quotidie laeti profectionis vestrae salutarem diem, et jam jamque de saeculo recessuri, ad martyrum munera et domicilia divina properatis, post has mundi tenebras visuri candidissimam lucem, et accepturi majorem passionibus omnibus et conflictationibus claritatem, Apostolo contestante et dicente: Non sunt condignae passiones hujus temporis ad superventuram claritatem quae revelabitur in nobis (Rom. VIII, 18). Plane, quia nunc vobis in precibus efficacior sermo est, et ad impetrandum quod in pressuris petitur facilior oratio est, petite impensius et rogate ut confessionem omnium nostrum dignatio divina consummet, ut de istis tenebris et laqueis mundi nos quoque vobiscum integros et gloriosos Deus liberet, ut qui charitatis et pacis vinculo copulati contra haereticorum injurias et pressuras gentilium simul stetimus pariter in regnis coelestibus gaudeamus. Opto vos, beatissimi ac dilectissimi fratres, in Domino bene valere et nostri semper et ubique meminisse.

VII. What vigour of a victorious conscience is now yours, most beloved brothers, what loftiness of mind, what exultation in feeling, what triumph in the breast, that each one of you stands ready for the promised reward of God, is secure about the judgement of God, walks in the mines with a body indeed captive but with a heart reigning, knows that Christ is present with him, rejoicing in the endurance of His servants who are advancing along His footsteps and His ways to the eternal kingdoms? Glad, you await daily the saving day of your departure, and, being about to withdraw from the world at any moment now, you hasten to the rewards of the martyrs and to the divine dwellings, about to see after these darknesses of the world the most radiant light, and about to receive a glory greater than all sufferings and conflicts, as the Apostle bears witness and says: The sufferings of this time are not worthy of the glory to come which will be revealed in us (Rom. 8:18). Clearly, since your word is now more effective in prayers, and supplication is readier for obtaining what is asked for in afflictions, ask more earnestly and pray that the divine favour may bring to completion the confession of all of us, that God may free us also, together with you, unharmed and glorious from these darknesses and snares of the world, so that we who, joined by the bond of charity and peace, have stood together against the injuries of the heretics and the oppressions of the gentiles may rejoice alike in the heavenly kingdoms. I wish you, most blessed and most beloved brothers, to fare well in the Lord and always and everywhere to remember us.

Editors' notes and page, col. 419

Footnotes

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 203)

(a) ‹anchor: not visible› · call in col 419

Corde regnantem scire Lam. Bod. 2. Ebor.

"Corde regnantem scire" (to know him reigning in the heart), Lambeth, Bodleian 2, York.

(printed under page 203)

(b) ‹anchor: not visible› · call in col 419

Et etiam Voss. 2.

"Et etiam" (and also), Vossianus 2.

(printed under page 203)

Page

running head: 419 DIVI CYPRIANI
marginal letters: A ‹nam gloria gemina provexit›; B ‹et domicilia divina properatis›; C ‹beatissimi ac dilectissimi fratres›; D ‹videmus Pontium quindecim› (in the Baluzius notes at the page foot)
old-edition numerals: 161 after ‹charitatis› (superior figure; possibly a footnote call rather than an old-edition numeral, UNSURE)