PL 61 · cols. 185–189

Paulinus of Nola, Letters

Letters IX–X

EPISTOLA IX.

LETTER IX.

Sancto et vere unanimo, et merito dilectissimo AMANDO PAULINUS.

To the holy Amandus, truly one in mind with me and deservedly most beloved, Paulinus.

1. Quantum intelligo, quod tibi in aurem loquor, tu supra tectum praedicas: quandoquidem dum me nimium diligis, et nimium tibi de fratre inepto places, etiam sancti ac venerabilis nobis communis patris auribus insinuare non dubitas et insipientiae meae temeritatem, qua te magnis audeo quam illum in verbis meis contemnere. Nam unde me idoneum putaret ille, a quo aliquid spiritu suo dignum in litteris desideraret, nisi tu illi persuasisses, affectu magis quam judicio ita sentiens, meum quoque os a Domino inter ora mutorum et infantium, de quibus laudem suam perficit Omnipotens, fuisse reseratum? Jubet ergo me sibi sermonem spiritali, hoc est, suo sale conditum promere: meminit enim quod me verbi sui sale asperserit. Neque cessat id facere: nam omnes mihi litterae illius spiritalia condimenta sunt. Est enim et ipse sal terrae, vividum referens apostolicae doctrinae saporem; sed vereor ne salem ejus insulso corde non duxerim; nec sentiat in quo condiatur, ut Domini suavitatem sapiat, sensus meus, si in eo Delphini sapor evanescere, et vigor potuit hebetari.

1. As far as I understand, what I speak into your ear you proclaim upon the housetop (Matt. 10:27; Luke 12:3): since, while you love me too much and are too pleased with your inept brother, you do not hesitate to whisper even into the ears of the holy and venerable father whom we share the rashness of my folly, by which I dare to slight you in my words more than him. For how would he think me fit, from whom he should look for something in writing worthy of his spirit, unless you had persuaded him, judging so from affection rather than judgement, that my mouth too had been opened by the Lord among the mouths of the dumb and of infants, from whom the Almighty perfects His praise (Wis. 10:21; Ps. 8:3)? So he bids me bring out for him speech seasoned with spiritual salt, that is, with his own (Col. 4:6): for he remembers that he sprinkled me with the salt of his word. Nor does he cease to do it: for all his letters are spiritual seasonings to me. For he too is the salt of the earth (Matt. 5:13; Mark 9:49), giving back the lively savour of the apostles' teaching; but I fear that I may not have taken in his salt with an unsalted heart, and that my sense may not perceive by what it is seasoned (Luke 14:34), so as to savour the sweetness of the Lord, if in it the savour and vigour of Delphinus could vanish and be dulled.

2. Quis me dicentem excitavit, Leo est in viis, in plateis autem homicidae? Non apis mysticae studio, non formicae solertis exemplo ad providentiam vitae et utilitatis operam suscitamur; sed modicum dormimus, modicum vero dormitamus, modicum autem manibus complectimur pectus; et interea nobis inopia tamquam bonus cursor occurrit; et ille dives qui pauper factus est, ut nos vere egenos sua paupertate ditaret, videns nos in nostra egestate durantes, merito proclamavit: Quae utilitas in sanguine meo, dum descendo in corruptionem? Sed utinam vel dum haec loquimur, ipso conscientiae nostrae

2. Who has roused me, who keep saying, "There is a lion in the ways, and murderers in the streets" (Prov. 22:13; 26:13, LXX)? We are not stirred to foresight for life and to useful work by the zeal of the mystical bee, nor by the example of the industrious ant (Prov. 6:6; 30:25); but we sleep a little, we slumber a little, we fold our hands upon our breast a little (Prov. 6:10–11; 24:33, LXX); and meanwhile want comes upon us like a good runner; and He who was rich and became poor, that by His poverty He might enrich us who are truly needy (2 Cor. 8:9), seeing us persisting in our destitution, rightly cried out: "What profit is there in my blood, while I go down into corruption?" (Ps. 29:10). But would that, even while we say these things, by the very judgement of our conscience

Editors' notes and page, col. 185

Footnotes

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(a) ‹anchor: not visible› · call in col 185

Matth. X, 27; Luc. XII, 3.

Matthew 10:27; Luke 12:3.

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(b) ‹anchor: not visible› · call in col 185

Sap. X, 21; Psal. VIII, 3.

Wisdom 10:21; Psalm 8:3.

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Col. IV, 6.

Colossians 4:6.

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(d) ‹anchor: sal terrae› · call in col 185

Matth. V, 13; Marc. IX, 49.

Matthew 5:13; Mark 9:49.

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(e) ‹anchor: in quo condiatur› · call in col 185

Luc. XIV, 34.

Luke 14:34.

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(f) ‹anchor: in plateis autem homicidae› · call in col 185

Prov. XXII, 13, et XXVI, 13, sec. LXX.

Proverbs 22:13, and 26:13, according to the Septuagint.

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(g) ‹anchor: non formicae› · call in col 185

Prov. VI, 6, et XXX, 25.

Proverbs 6:6, and 30:25.

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(h) ‹anchor: complectimur pectus› · call in col 185

Prov. VI, 10, 11, et XXIV, 33, juxta LXX.

Proverbs 6:10, 11, and 24:33, according to the Septuagint.

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(i) ‹anchor: sua paupertate ditaret› · call in col 185

II Cor. VIII, 9.

2 Corinthians 8:9.

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(j) ‹anchor: descendo in corruptionem› · call in col 185

Psal. XXIX, 10.

Psalm 29 (30):10.

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(k) ‹anchor: not visible› · call in col 185 or 186

Psal. LXXVI, 11.

Psalm 76 (77):11.

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(l) ‹anchor: not visible› · call in col 185 or 186

Tit. I, 12.

Titus 1:12.

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(m) ‹anchor: not visible› · call in col 185 or 186

Psal. CXVIII, 25.

Psalm 118 (119):25.

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(n) ‹anchor: not visible› · call in col 185 or 186

Eph. V, 14.

Ephesians 5:14.

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(o) ‹anchor: not visible› · call in col 185 or 186

Matth. VIII, 25.

Matthew 8:25.

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(a) ‹anchor: nec› · call in col 185

Legendum forte, sit jam. Sacchin.

Perhaps read "sit jam" ("may now be"). Sacchini.

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(b) ‹anchor: potuit hebetari› · call in col 185

Post hebetari ad notam * in margine ms. Vien. legitur: Hic videtur deesse de epistola multum, quia continuatio pene nulla est. Nihil tamen amplius habent mss. Reg. et Vat. et editi codices quinque.

After "hebetari", at an asterisk in the margin of the Vienna manuscript, one reads: "Here much of the letter seems to be missing, because there is almost no continuity." Yet the Royal and Vatican manuscripts and five printed copies have nothing more.

(printed under page 96)

Ms. Reg. et editi tres, praeclamavit.

The Royal manuscript and three printed editions: "praeclamavit" ("cried out beforehand").

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(d) ‹anchor: not visible› · call in col 185 or 186

Ita ms. Vien. Ceteri codices, possimus.

So the Vienna manuscript. The other copies: "possimus" ("we may be able").

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(e) ‹anchor: not visible› · call in col 185 or 186

Sic mss. tres, et totidem editi. In duobus editis, Erigere. Utraque lectio bona. Vide epist. 32 not. 20.

So three manuscripts and as many printed editions. In two printed editions: "Erigere" ("to raise up"). Both readings are good. See letter 32, note 20.

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Editors' prose

Delphinus ab Amando impulsus fuerat ut a Paulino aliquid salutaris doctrinae peteret. Ea de re queritur ad Amandum scribens Paulinus, excusans imperitiam suam, et opem ipsorum implorans : multa iterum ad pietatis institutionem sapienter inspergit.

Delphinus had been prompted by Amandus to ask Paulinus for some wholesome teaching. Paulinus complains of this in writing to Amandus, pleading his own want of skill and begging their help; again he wisely scatters in much for the training of piety.

Page

running head: 185 EPISTOLA IX 186
marginal letters: A ‹EPISTOLA IX› (level with the title line); B ‹ret ille, a quo aliquid spiritu suo dignum in litteris›; C ‹2. Quis me dicentem›; D (printed in the footnote block, below the text)
old-edition numerals: 43 before the argumentum (before the address line); 44 after ‹dum›

PL 61:186

judicio, et proprii sermonis querimonia excitaremur, ut vel sero possemus dicere: Nunc coepimus, haec mutatio dexterae Excelsi: Sed ventres pigri sumus, et idcirco adhaeret pavimento anima nostra quamvis jamdudum ei dixeritis: Erige te a mortuis, ut attingas Christum. Quem quidem Dominum interventu fidei vestrae, per gratiae sacramentum imposuistis in naviculam cordis nostri. Sed quia somno inertiae nostrae obdormivit in nobis opus est ut eum excitetis, ut assurgat in excitationem animae nostrae; imperet silentium turbidis cogitationum terrestrium flatibus, et sensuum nostrorum fluctus verbi sui pace componat, ut fiat in corde nostro casta tranquillitas; et spiritu veritatis gubernatore, ac Dei verbo remige, dirigamur ad portum voluntatis nostrae.

and by the complaint of our own words we might be roused, so that even late we might be able to say: "Now we have begun; this is the change of the right hand of the Most High" (Ps. 76:11). But we are lazy bellies (Titus 1:12), and therefore our soul cleaves to the pavement (Ps. 118:25), although you have long since said to it: "Rise from the dead, that you may reach Christ" (Eph. 5:14). This Lord indeed, by the intervention of your faith, you placed through the sacrament of grace in the little boat of our heart (Matt. 8:23). But since He has fallen asleep in us through the slumber of our sloth, you must wake Him, that He may rise up for the rousing of our soul; may He command silence to the turbulent blasts of earthly thoughts and calm the waves of our senses with the peace of His word, so that a chaste tranquillity may come about in our heart; and with the spirit of truth as helmsman and the Word of God as oarsman, may we be steered to the haven of our desire (Ps. 106:30).

3. Nam quae est exspectatio nostra, nisi Dominus Jesus, qui potens est salvos facere nos a pusillo animo et tempestate? et annuere orationibus vestris, ne fiat fuga nostra hieme aut sabbato, hoc est, in otio spiritalium negotiorum, et bonorum operum sterilitate. Sabbatum enim otiosum est, et hiems nuda nascentium. Itaque si non carnali observantia, sed spiritali, abstinentes nos ab omni opere servili, quod est vita peccati; cui deditus vere servus est, et in domo non manet, agimus sabbatum, non illud quod non sustinet anima Domini, sed illud, in quo Dei requies est; qui in humili trementium famulorum corde requiescit, nec hiberna tempestas fugam nostram opprimet; et quasi frigore pigros pedes ab evadendi libertate retinebit, si spe gaudentes, et spiritu ferventes, non contractis avaritiae gelu manibus, sed apertis refrigerio misericordiae, furtivus ille nos horae novissimae superventus inveniat opertos atque vestitos salutaribus operum fidelium tegumentis, ut possimus sustinere ante faciem frigoris ejus; qui nos ideo nunc in timore praecepti sui vult effici praeparatos, ut in die irae inveniat absolvendos.

3. For what is our expectation, if not the Lord Jesus (Ps. 38:8), who is able to save us from faintness of spirit and from the storm (Ps. 54:9)? and to assent to your prayers, that our flight may not be in winter or on the sabbath (Matt. 24:20; Mark 13:18), that is, in idleness from spiritual business and barrenness of good works. For the sabbath is idle, and winter is bare of things growing. So if, keeping the sabbath not by fleshly but by spiritual observance, we abstain from all servile work, which is the life of sin, to which whoever is given over is truly a slave and does not abide in the house (John 8:35), and so keep the sabbath (Isa. 1:13), not that which the soul of the Lord cannot bear, but that in which is the rest of God, who rests in the lowly heart of servants who tremble (Isa. 66:2), then no wintry storm will overwhelm our flight, nor hold back our feet, made sluggish as by cold, from the freedom of escape, if, rejoicing in hope and fervent in spirit (Rom. 12:11), with hands not contracted by the frost of avarice but opened in the refreshment of mercy, that stealthy coming upon us of the last hour (Luke 21:34) finds us covered and clothed (2 Cor. 5:3) with the saving garments of faithful works, so that we may be able to stand before the face of His cold (Ps. 147:17, LXX); for He wills that we be made ready now in the fear of His precept for this reason, that on the day of wrath He may find us fit to be absolved.

4. Favete nunc igitur, et orate, ut apprehendamus, in quo apprehensi sumus, et extendentes nos ad bravium supernae vocationis, obliviscamur quae

4. Be favourable now, therefore, and pray that we may lay hold of that for which we have been laid hold of (Phil. 3:12), and, stretching ourselves out towards the prize of the heavenly calling, may forget the things that

Editors' notes and page, col. 186

Footnotes

(p) ‹anchor: not visible› · call in col 186

Psal. CVI, 30.

Psalm 106 (107):30.

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(q) ‹anchor: not visible› · call in col 186

Psal. XXXVIII, 8.

Psalm 38 (39):8.

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(r) ‹anchor: not visible› · call in col 186

Ps. LIV, 9.

Psalm 54 (55):9.

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(s) ‹anchor: not visible› · call in col 186

Matth. XXIV, 20; Marc. XIII, 18.

Matthew 24:20; Mark 13:18.

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(t) ‹anchor: in domo non manet› · call in col 186

Joan. VIII, 35.

John 8:35.

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(u) ‹anchor: agimus sabbatum› · call in col 186

Isai. I, 13.

Isaiah 1:13.

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(v) ‹anchor: corde requiescit› · call in col 186

Isai. LXVI, 2.

Isaiah 66:2.

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(x) ‹anchor: spiritu ferventes› · call in col 186

Rom. XII, 11.

Romans 12:11.

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(y) ‹anchor: horae novissimae superventus› · call in col 186

Luc. XXI, 34.

Luke 21:34.

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(z) ‹anchor: fidelium tegumentis› · call in col 186

II Cor. V, 3.

2 Corinthians 5:3.

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(aa) ‹anchor: faciem frigoris ejus› · call in col 186

Psal. CXLVII, 17, sec. LXX.

Psalm 147:17, according to the Septuagint.

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(bb) ‹anchor: apprehensi sumus› · call in col 186

Philip. III, 12.

Philippians 3:12.

(*) ‹anchor: not visible (title of Epistola IX)› · call in col 185 Alias 22; quae autem erat 9, nunc 25. Scripta anno 396.

Formerly 22; the letter that was 9 is now 25 [the last figure is unclear on the scan; it may be 23]. Written in the year 396.

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(f) ‹anchor: not visible› · call in col 186

Ita in Psalteriis veteri et Rom. et apud S. Augustinum in commentario super psalmos. Apud LXX, et S. Hilarium, a pusillanimitate. In Vulgata a pusillanimitate spiritus: quod inde additum esse innuit S. Hieronymus ad Suniam, quod pro ὀλιγοψυχία. Aquila, Symmachus et Theodotio interpretati sunt ἀπὸ πνεύματος, a spiritu.

So in the Old and the Roman Psalters and in St Augustine's commentary on the Psalms. In the Septuagint and St Hilary: "a pusillanimitate" ("from faint-heartedness"). In the Vulgate: "a pusillanimitate spiritus" ("from faint-heartedness of spirit"); St Jerome, writing to Sunnia, hints that this was added because, for ὀλιγοψυχία ("faint-heartedness"), Aquila, Symmachus and Theodotion translated ἀπὸ πνεύματος, "from the spirit".

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(g) ‹anchor: ut possimus› · call in col 186

Hanc lectionem admittunt Psalterium vetus, et S. Augustinus in commentario super psalmos, ubi legitur, quis subsistet.

This reading is admitted by the Old Psalter and by St Augustine in his commentary on the Psalms, where one reads "quis subsistet" ("who will stand").

(printed under page 96)

Page

running head: EPISTOLA IX 186
marginal letters: A ‹strae judicio, et proprii›; B ‹tum voluntatis nostrae›; C ‹des ab evadendi libertate›; D (printed in the footnote block, below the text)
old-edition numerals: (none)

PL 61:187

retro sunt: positaque in aratro crucis manu mentis, non sulcata respiciam, sed sulcanda provideam; donec perveniamus ad montes, in quos levavimus oculos nostros, ut inde nobis a Domino veniat auxilium, qui est mirabilis in sanctis suis; qui sunt montes Dei, in quos bona fidelis animae operatione provehemur. Si enim in via veritatis, quae est impolluta, digne ambulemus, tunc ipse Dominus, qui est via et veritas, perficiet pedes nostros sicut cervi; et super excelsa statuet nos. Montes enim, inquit, excelsi cervis, et petra refugium herinaceis: quia si super iniquitatem alacritate cervorum fugiamus Nebroth venatorem, qui, ut Scriptura designat, contra Dominum venator fuit; et cooperante Christo piis actibus ascendamus excelsa virtutum per doctrinas prophetarum et apostolorum, qui sunt montes Dei, montes illi uberes; tunc velut de rupe praecelsa despicientes vanas praetereuntis mundi figuras, in exsultationis voce cantabimus: Exaltabo te, Domine, quoniam ab insurgentibus in me exaltasti me, et super inimicos meos despexit oculus meus. Ex hac autem celsitudine montium informati ad humilitatem cordis, et salubribus disciplinis velut spinis nostra undique membra muniti, efficiemur ut herinacei, qui parva corpuscula aspero tegmine armati, naturalibus jaculis adversum hostiles aut canum morsus, aut manus hominum, muniuntur. Humilitatis autem timore divino, et gratia ipsius humilitates armatis, petra refugium est, id est, Christus, cujus verba nobis contra diabolum vel septimenta vel spicula sunt. His enim et aures nostras sepimus adversum linguam nequam, et in corde nostro vitia adversa configimus. Ita per observantiam spiritalem et directam fidem, et herinacei pariter erimus, et cervi, si secundum has minores bestiolas angustati et humiles abscondamur in Christo, ut in refugii petra; et verbo ac spiritu veritatis muniti, et diabolo et mundi hujus illecebris asperi resistamus.

are behind, and, with the hand of the mind set to the plough of the cross (Luke 9:62), may I not look back at what has been furrowed but look ahead to what is to be furrowed; until we come to the mountains to which we have lifted up our eyes, that from there help may come to us from the Lord (Ps. 120:1), who is wonderful in His saints (Ps. 67:36); and these are the mountains of God, to which we shall be carried up by the good working of a faithful soul. For if we walk worthily in the way of truth, which is undefiled (Ps. 17:31), then the Lord Himself, who is the way and the truth (John 14:6), will make our feet perfect like the hart's, and will set us upon the heights (Ps. 17:34, LXX). For, it says, the high mountains are for the harts, and the rock is a refuge for the hedgehogs (Ps. 103:18): because if, swifter than iniquity, we flee with the nimbleness of harts from Nimrod the hunter, who, as Scripture describes him, was a hunter against the Lord (Gen. 10:9, LXX), and with Christ working with us we climb by holy deeds the heights of the virtues through the teachings of the prophets and apostles, who are the mountains of God, those fertile mountains, then, looking down as from a towering crag on the empty shapes of the passing world, we shall sing with the voice of exultation: "I will exalt Thee, O Lord, for Thou hast lifted me up from those who rise against me, and my eye has looked down upon my enemies" (Ps. 67:16; 29:2; 17:49; 53:9). And formed by this loftiness of the mountains to humility of heart, and fortified on every side in our limbs by wholesome disciplines as by spines, we shall be made like hedgehogs, which, armed in their small bodies with a rough covering, are protected by their natural darts against the bites of hostile dogs or the hands of men. But for those armed with humility by the fear of God and by the grace of humility itself, the rock is a refuge, that is, Christ, whose words are to us against the devil both hedges and darts. For with them we both hedge our ears against the wicked tongue (Ecclus. 28:28) and pierce through the vices that oppose us in our heart. So, through spiritual observance and upright faith, we shall be hedgehogs and harts alike, if, made small and lowly after the manner of these lesser creatures, we hide in Christ as in the rock of refuge, and, fortified by the word and spirit of truth, we resist, bristling, both the devil and the allurements of this world.

5. Majores vero illas feras pedibus alacres, et sublimes cornibus ita aemulabimur, si habeamus pedes

5. And those larger beasts, swift of foot and lofty of horn, we shall rival in this way: if we have feet

Editors' notes and page, col. 187

Footnotes

(printed under page 97)

(a) ‹anchor: not visible› · call in col 187

Luc. IX, 62.

Luke 9:62.

(printed under page 97)

(b) ‹anchor: not visible› · call in col 187

Psal. CXX, 1.

Psalm 120 (121):1.

(printed under page 97)

Psal. LXVII, 35.

Psalm 67 (68):35 [the verse figure is unclear on the scan].

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(d) ‹anchor: not visible› · call in col 187

Psal. XVII, 31.

Psalm 17 (18):31.

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(e) ‹anchor: not visible› · call in col 187

Johan. XIV, 6.

John 14:6.

(printed under page 97)

(f) ‹anchor: not visible› · call in col 187

Psal. XVII, 34, sec. LXX.

Psalm 17 (18):34, according to the Septuagint.

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(g) ‹anchor: not visible› · call in col 187

Psal. CIII, 18.

Psalm 103 (104):18.

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(h) ‹anchor: not visible› · call in col 187

Gen. X, 9, juxta LXX.

Genesis 10:9, according to the Septuagint.

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(i) ‹anchor: not visible› · call in col 187

Psal. LXVII, 16; XXIX, 2; XVII, 49; LIII, 9.

Psalm 67 (68):16; 29 (30):2; 17 (18):49; 53 (54):9.

(printed under page 97)

(j) ‹anchor: vel spicula sunt› · call in col 187

Eccli. XXVIII, 28.

Ecclesiasticus (Sirach) 28:28.

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(k) ‹anchor: not visible› · call in col 187

Psal. XVII, 34.

Psalm 17 (18):34.

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(l) ‹anchor: not visible› · call in col 187 or 188

Psal. XVI, 5.

Psalm 16 (17):5.

(printed under page 97)

(m) ‹anchor: not visible› · call in col 187 or 188

Philip. IV, 1.

Philippians 4:1.

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(n) ‹anchor: not visible› · call in col 187 or 188

Psal. LXXVI, 11.

Psalm 76 (77):11.

(printed under page 97)

(o) ‹anchor: not visible› · call in col 187 or 188

Psal. LXXII, 25.

Psalm 72 (73):25.

(printed under page 97)

(p) ‹anchor: not visible› · call in col 187 or 188

Psal. CXLI, 6.

Psalm 141 (142):6.

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(q) ‹anchor: not visible› · call in col 187 or 188

Ephes. IV, 23.

Ephesians 4:23.

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(r) ‹anchor: not visible› · call in col 187 or 188

Psal. LXXII, 26.

Psalm 72 (73):26.

(printed under page 97)

(a) ‹anchor: not visible› · call in col 187

Ms. Vien. et edit. Schot., respiciamus... provideamus.

The Vienna manuscript and Schott's edition: "respiciamus ... provideamus" ("let us look back ... let us look ahead").

(printed under page 97)

(b) ‹anchor: not visible› · call in col 187

Ita LXX interpretes, libri Graeci, Psalteria vetus et Rom. et S. Augustinus in commentario super psalmos.

So the Seventy translators, the Greek books, the Old and the Roman Psalters, and St Augustine in his commentary on the Psalms.

(printed under page 97)

Sic Psalterium vetus et S. Augustinus in psalmos. Aquila, statues.

So the Old Psalter and St Augustine on the Psalms. Aquila: "statues" ("you will set").

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(d) ‹anchor: not visible› · call in col 187

Ita ms. Reg. et edit. Bad. Grav. et Schot. Ita et mss. vetustiores apud Prudentium, Hamartigen. vers. 145. Graecis Νεβρώδ et apud LXX interpretes. Sic et in epistola 38 ad Aprum, n. 9, Paulinus noster juxta eosdem codices dicit Nebroth: aliaque complura ex nominibus Veteris Testamenti Graecum in morem extulit: unde potest colligi eum usum fuisse S. Scripturae non Latina Vulgata, sed versione Graeca, aut ex Graecis expressa. Sic dixit juxta Graecum textum Solomon, non Salomon, ut observavimus ad epist. 5, n. 2.

So the Royal manuscript and the editions of Badius, Gravius and Schott. So too the older manuscripts of Prudentius, Hamartigenia line 145. In the Greeks it is Νεβρώδ, and so in the Seventy translators. So too in letter 38 to Aper, no. 9, our Paulinus, according to the same copies, says "Nebroth"; and he gave a good many other Old Testament names in the Greek manner. From this it can be gathered that he used Holy Scripture not in the Latin Vulgate but in the Greek version, or in one rendered from the Greek. So, following the Greek text, he said "Solomon", not "Salomon", as we observed on letter 5, no. 2.

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(e) ‹anchor: not visible› · call in col 187 or 188

Vulgata coram Domino. S. Augustinus in lib. I Locutionum de Genesi: Incertum est utrum possit accipi, coram Domino Deo, qua et sic solet intelligi, quod Graece dicitur ἐναντίον. De hac re etiam disputat lib. XVI de Civitate Dei, cap. 4. At S. Paulinus hanc vocem contra per adversum exponit, ut ex sequentibus patet, non per coram, sive in conspectu. Dicit enim circa hujusce epistolae finem, ut vel repugnemus inimicis venatoribus.

The Vulgate: "coram Domino" ("before the Lord"). St Augustine, in book I of the Expressions in Genesis: "It is uncertain whether what is said in Greek ἐναντίον can be taken as 'before the Lord God', in which way it is also commonly understood." He discusses this matter also in book XVI of the City of God, ch. 4. But St Paulinus explains this word "contra" as "against", not as "before" or "in the sight of", as is clear from what follows; for near the end of this letter he says, "that we may even resist the hostile hunters".

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running head: 187 S. PAULINI NOLANI EPISCOPI 188
marginal letters: A ‹retro sunt: positaque›; B ‹tum per doctrinas prophetarum›; C ‹sunt. His enim et aures›; D (printed in the footnote block, below the text)
old-edition numerals: 45 before ‹non sulcata›

PL 61:188

firmos ad consistendum in via Domini; nec moveantur ab ejus itinere vestigia nostra; iisdemque pedibus utamur ad fugienda peccata, et hujus seculi perniciosa contagia; caput salutis nostrae, quod est fides catholica, bonis operibus velut cornibus ornatum pariter et armatum gerentes; ut vel repugnemus inimicis venatoribus, vel actibus Deo placitis coronati, vestrum potissimum gaudium, et corona simus: quorum in Christo plantatio, apud Christum labor quotidianus sumus. Non enim ambigimus quotidie deprecari vos, ut perficiatur in nobis beata illa mutatio dexterae Excelsi; ut vere possimus dicere: Defecit cor meum, et caro mea, Deus cordis mei, et pars mea Deus in secula. Quia tunc Deus esse dignabitur cordis nostri Deus, cum cor nostrum, quod est carnale, defecerit spiritali aedificatione destructum. Tunc audebimus et vestram nos dicere portionem in terra viventium, cum et ipsi Domino renovati sensu mentis nostrae, secundum Christum ad coelestem imaginem, potuerimus dicere: Deus cordis nostri, et pars nostra Deus in secula.

firm for standing in the way of the Lord (Ps. 17:34), and if our footsteps are not moved from His road (Ps. 16:5), and if we use the same feet to flee sins and the deadly contagions of this world, bearing the head of our salvation, which is the Catholic faith, adorned and armed alike with good works as with horns; so that we may either fight back against the enemy hunters or, crowned with deeds pleasing to God, be above all your joy and crown (Phil. 4:1): for we are your planting in Christ, your daily labour before Christ. For we do not doubt that you pray daily that that blessed change of the right hand of the Most High (Ps. 76:11) may be accomplished in us, so that we may truly be able to say: "My heart and my flesh have failed, God of my heart, and God my portion for ever" (Ps. 72:26). For God will deign to be the God of our heart when our heart, which is fleshly, has failed, pulled down by spiritual building. Then we shall dare to call ourselves also your portion in the land of the living (Ps. 141:6), when we too, renewed for the Lord in the sense of our mind (Eph. 4:23), after Christ, towards the heavenly image, are able to say: "God of our heart, and God our portion for ever" (Ps. 72:26).

EPISTOLA X.

LETTER X.

Beatissimo et peculiariter domino, semper in Domino Christo nobis patri DELPHINO, PAULINUS.

To the most blessed Delphinus, my lord in a special way, ever our father in the Lord Christ, Paulinus.

1. Accepimus litteras sanctae affectionis tuae, quibus jubes nos in epistolis quas ad te facimus, aliquem praeter officii necessitatem, de Scripturis adjicere sermonem, qui tibi thesaurum nostri cordis revelet. Sed parentes potius filiis thesaurizare, et ordo pietatis postulat, et magister Apostolus docet. Quamvis tu nobis a Domino et in Domino pater factus semper thesaurizaveris bona, et thesaurizare non desinas: praeter illud gratiae salutaris talentum, quod te consignante suscepimus non in terra abscondendum, neque in sudario involvendum, sed apponendam

1. We have received the letter of your holy affection, in which you bid us, in the letters we write to you, to add beyond what duty requires some discourse on the Scriptures, to reveal to you the treasure of our heart. But that parents should rather lay up treasure for their children both the order of natural affection demands and the Apostle, our teacher, teaches (2 Cor. 12:14). Although you, made our father by the Lord and in the Lord, have always laid up good things as treasure and do not cease to do so: besides that talent of saving grace which we received through your sealing, not to be hidden in the earth nor wrapped in a napkin, but to be put out

Editors' notes and page, col. 188

Footnotes

(s) ‹anchor: magister Apostolus docet› · call in col 188

II Cor. XII, 14.

2 Corinthians 12:14.

(*) ‹anchor: not visible (title of Epistola X)› · call in col 188 Alias 15; quae autem 10 erat, nunc 29. Scripta et missa cum superiore, anno 396.

Formerly 15; the letter that was 10 is now 29. Written and sent with the preceding one, in the year 396.

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(f) ‹anchor: not visible› · call in col 188

Sic mss. Reg. et Vien. et recte siquidem mox praecessit defecerit. Ante erat in editis poterimus.

So the Royal and Vienna manuscripts, and rightly, since "defecerit" came just before. The printed editions formerly had "poterimus" ("we shall be able").

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(g) ‹anchor: facimus, aliquem› · call in col 188

Ms. Vien., praeter officium, de Scripturis. Abest etiam necessitatem, a ms. Reg., in quo mendose leges officii.

The Vienna manuscript: "praeter officium, de Scripturis" ("beyond duty, from the Scriptures"). "Necessitatem" is also missing from the Royal manuscript, in which you will read, wrongly, "officii".

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Editors' prose

Delphino Burdegalensi episcopo, a quo baptizatus fuerat, summa pietate excusat se minus idoneum ad tractandos in epistolis sacrae Scripturae locos : quod ille postularat. Hic Delphinus Ecclesiae fastis reperitur insertus die nono ante kalendas Januarias.

To Delphinus, bishop of Bordeaux, by whom he had been baptized, he excuses himself with the utmost devotion as ill fitted to treat passages of Holy Scripture in his letters, as Delphinus had asked. This Delphinus is found entered in the Church's calendar on the ninth day before the Kalends of January [24 December].

Page

running head: S. PAULINI NOLANI EPISCOPI 188
marginal letters: A ‹firmos ad consistendum›; B ‹nale, defecerit spiritali›; C ‹bus jubes nos in epistolis›; D (printed in the footnote block, below the text)
old-edition numerals: 46 after ‹itinere›; 47 after ‹salutaris›

PL 61:189

nummulariis, a quibus uberi multiplicaretur usura; vel iis distribuendum in tempore opportuno, qui ad praeparandas in adventum sponsi faces, venditant oleum sapientibus comparandum. Thesaurizas vero nobis et alio modo semper, qui de thesauris Domini ad gratiam, quae per te data est nobis, apponi rogas. Atque utinam tantum capere possimus, quantum tu, ut accipiamus, potes impetrare. Nam profecto de hac pro nobis postulationum tuarum conscientia atque fiducia petis a nobis, vel magis repetis, ut aliquid spiritale ad te loquamur, quod semine in nobis dignum tuo sit; quia secundum fidem tuam exorasse te credens, quae nobis orasti et oras dari, effectum sollicitudinis et deprecationis tuae de nostri cordis et oris fetibus per documenta verborum capere desideras: quoniam ex abundantia cordis os loquitur, et sapor mentis in sermone gustatur.

with the money-changers (Luke 19:13), by whom it might be multiplied at rich interest, or to be distributed at the proper time to those who, for the lamps to be made ready against the bridegroom's coming, sell oil for the wise to buy (Matt. 25:9). But you always lay up treasure for us in another way too, you who ask that something be added from the treasures of the Lord to the grace that was given us through you. And would that we could take in as much as you are able to obtain for us to receive. For surely it is from this awareness of your petitions on our behalf, and from confidence in them, that you ask of us, or rather demand back, that we say something spiritual to you that may be worthy of your seed in us; because, believing that according to your faith you have obtained by prayer what you have prayed and still pray to be given us, you desire to grasp the effect of your solicitude and prayer from the offspring of our heart and mouth, through the evidence of words: since out of the abundance of the heart the mouth speaks (Matt. 12:34; Luke 6:45), and the savour of the mind is tasted in speech.

2. Juste itaque sanctitas tua depositi sui debitum repetit, et seminis sui germen exspectat. Sed quid faciam ager sterilis? qua tibi fruge respondeam, qui pro tritico tribulos, vel pro uvis edidi spinas? Et ideo conscius malae segetis aut infructuosae arboris, ut vel pietati debitae satisfaciam, sola in litteris meis officii verba praetendo, et sensum a corde tuo degenerem pudore inertiae confusus occulto; dum nimiae circa me dilectionis tuae conscius timeo, ne animum tuum bonae de nobis spei praesumtione gaudentem decepta exspectatione contristem, et cogaris dicere vel scribere mihi: Ego te plantavi vitem fructuosam, tu vero conversus es in amaritudinem vitis alienae (LXX, aliena). Exspectavi ut faceres uvam, et tu fecisti spinas; atque utinam vel illas utiles, quae contra linguam nequam sepimentum piis auribus praestant, et fidem in corde cauto, velut frugem in agro circumcluso tuentur. Sed tu illas, ut sentio, inutiles et nocentes, quae verbum suffocant et convertunt in aerumnam, dum carnalibus adhuc cogitationibus corda configunt, quasi rhamnus asper produxisti.

2. Rightly, then, your holiness asks back what is owed on its deposit and waits for the shoot of its seed. But what am I to do, a barren field? With what crop am I to answer you, I who have brought forth thistles instead of wheat, or thorns instead of grapes (Matt. 7:16)? And so, conscious of a bad crop or of an unfruitful tree, I put forward in my letters only the words of duty, so as at least to satisfy the affection I owe; and, confounded with shame at my sloth, I hide my mind, which has fallen away from your heart; for, conscious of your excessive love for me, I fear that I may sadden with disappointed expectation your spirit, which rejoices in a confident good hope of us, and that you may be forced to say or write to me: "I planted you a fruitful vine, but you have turned into the bitterness of a strange vine (LXX, aliena)" (Jer. 2:21). "I waited for you to make grapes, and you made thorns" (Isa. 5:4, LXX); and would that they were at least the useful ones, which furnish devout ears with a hedge against the wicked tongue, and guard faith in a wary heart like a crop in an enclosed field (Ecclus. 28:28; 36:27; Matt. 13:7). But you, as I perceive, have brought forth like a rough buckthorn (see note 27) the useless and harmful ones, which choke the word and turn it to misery, while they still pierce hearts with fleshly thoughts (Ps. 57:10).

3. Quaeris ergo, piissime pater, quid facias adhuc quod non feceris nobis? cum et plantaveris nos in

3. You ask, then, most loving father, what more you are to do for us that you have not done? when you have both planted us in

Editors' notes and page, col. 189

Footnotes

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(a) ‹anchor: not visible› · call in col 189

Luc. XIX, 13.

Luke 19:13.

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(b) ‹anchor: not visible› · call in col 189

Matth. XXV, 9.

Matthew 25:9.

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Matth. XII, 34; Luc. VI, 45.

Matthew 12:34; Luke 6:45.

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(d) ‹anchor: not visible› · call in col 189

Matth. VII, 16.

Matthew 7:16.

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(e) ‹anchor: vitis alienae (LXX, aliena)› · call in col 189

Jer. II, 21.

Jeremiah 2:21.

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(f) ‹anchor: fecisti spinas› · call in col 189

Isai. V, 4, sec. LXX.

Isaiah 5:4, according to the Septuagint.

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(g) ‹anchor: circumcluso tuentur› · call in col 189

Eccli. XXVIII, 28, et XXXVI, 27; Matth. XIII, 7.

Ecclesiasticus (Sirach) 28:28, and 36:27; Matthew 13:7.

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(h) ‹anchor: asper produxisti› · call in col 189

Psal. LVII, 10.

Psalm 57 (58):10.

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(i) ‹anchor: not visible› · call in col 189 or 190

Psal. XCI, 14.

Psalm 91 (92):14.

(printed under page 98)

(j) ‹anchor: not visible› · call in col 189 or 190

Psal. LXXIX, 14.

Psalm 79 (80):14.

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(k) ‹anchor: not visible› · call in col 189 or 190

Luc. XIII, 8.

Luke 13:8.

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(l) ‹anchor: not visible› · call in col 189 or 190

Matth. III, 10; Luc. III, .

Matthew 3:10; Luke 3 [the verse number is missing in the print; the parallel is Luke 3:9].

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(a) ‹anchor: quasi› · call in col 189

Simili locutione usi sunt SS. Hilarius, Hieronymus et Augustinus in commentar. super psalmos, ubi sic legitur: Priusquam producat spinas vestras rhamnus. Sic et Psalterium vetus. Ad hanc lectionem alludit Psalterium Romanum in quo legitur, priusquam producat spinas vester rhamnus; ubi legerem, vestra rhamnus juxta Graecum textum, nisi Paulinus dixisset, rhamnus asper. Aliter Arnobius, priusquam producant spinae vestrae rhamnos; Eucherius... rhamnum. Symmachus, priusquam auctae sint spinae vestrae, ita ut fiant rhamnus. Vide not. 27.

Saints Hilary, Jerome and Augustine used a like expression in their commentaries on the Psalms, where one reads: "Before the buckthorn brings forth your thorns." So too the Old Psalter. The Roman Psalter alludes to this reading, in which one reads "before your buckthorn brings forth thorns"; there I would read "vestra rhamnus" (the feminine) after the Greek text, had Paulinus not said "rhamnus asper" (the masculine, "rough buckthorn"). Arnobius otherwise: "before your thorns bring forth buckthorns"; Eucherius ... "rhamnum". Symmachus: "before your thorns have grown so as to become buckthorn". See note 27.

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(b) ‹anchor: not visible› · call in col 189 or 190

LXX et Vulgata, singularis ferus depastus est eam. Hic vero Paulinus speciem pro genere posuit, hunc etenim versum Hieronymus ex Hebraeo transtulit, omnes bestiae agri depastae sunt eam. Sed et pro quibusvis bestiis feracibus onager usurpatur, ut psal. CIII, 11: Exspectabunt onagri in siti sua. Quidam tamen interpretes volunt illic esse nomen ignotae volucris, ceu gryphis, aut alius cujuspiam sic se habentis ad reliquas volucres, ut cetus ad reliquos pisces.

The Septuagint and the Vulgate: "the solitary wild beast has fed upon it". Here Paulinus has put the species for the genus; for Jerome translated this verse from the Hebrew, "all the beasts of the field have fed upon it". And "onager" (wild ass) is also used for any wild beasts whatever, as in Psalm 103 (104):11: "The wild asses will wait in their thirst." Some interpreters, however, hold that the name there is that of an unknown bird, such as the griffin, or of some other that stands to the rest of the birds as the whale to the rest of the fish.

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Sic mss. tres Reg. Vat. et Vien. cum edit. Rosv. In quibusdam editis, comminatum, mendose. Legendum profecto commeatum, quod est spatium ac tempus ad culturam. Vide not. 64.

So three manuscripts, the Royal, Vatican and Vienna ones, with Rosweyde's edition. In some printed editions "comminatum", wrongly. One should surely read "commeatum", that is, room and time for cultivation. See note 64.

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(d) ‹anchor: not visible› · call in col 189 or 190

Ms. Vatic., postula, et sponde.

The Vatican manuscript: "postula, et sponde" ("ask, and pledge").

(printed under page 98)

(e) ‹anchor: not visible› · call in col 189 or 190

Fructificat. Ne hoc verbum sit suspectum active, utuntur Patres, S. Ambrosius in psalmo XXXVI, illa terra bona Domini sine ullo labore fructificat; quamquam hic sensus Paulini est, fructuosos facit labores. Sacchin.

"Fructificat". Lest this verb be suspect in an active sense: the Fathers use it so, St Ambrose on Psalm 36, "that good land of the Lord bears fruit without any labour"; although Paulinus's sense here is "he makes labours fruitful". Sacchini.

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