PL 61 · cols. 207–222

Paulinus of Nola, Letters

Letter XIII

epistolam meam ad filium nostrum Daducium etiam, si in Galliis agit, sine ulla dilatione facias ab episcopo transmitti per conservum fidelem et impigrum. Si clericum forte noluerit occupari, unum de Alingonensibus dignemini mittere cum epistolis vestris, quibus litterae nostrae juventur: dignam enim interventu vestro causam ex epistola mea, quam ad eum feci, cognoscetis. Imprimis autem celeritate agendi opus est, ut sanctissimus presbyter, qui et vita et aetate venerabilis vim, qualem exposui, sustinet, quamprimum ab alienarum aedium exsilio liberetur.

that you have the bishop send on my letter to our son Daducius too, if he is living in Gaul, without any delay, by a faithful and diligent fellow servant. If perhaps he is unwilling to have a cleric taken up with it, deign to send one of the men of Alingo with your letters, so that our letter may be supported by them: for you will learn from the letter I wrote to him that the cause is worthy of your intervention. Above all there is need of speed in acting, so that the most holy priest, who, venerable both in life and in years, is suffering such violence as I have described, may as soon as possible be freed from his exile in other men's houses.

EPISTOLA XIII.

LETTER XIII.

Dilectissimo fratri, merito praedicabili et venerantissimo PAMMACHIO, PAULINUS.

To his most beloved brother Pammachius, deservedly to be praised and most venerable, Paulinus.

1. Ut hactenus tacendi tempus congrua humilitate servavi, ita nunc debita caritate loquendi tempus agnovi, frater in Christo Domino venerabilis et dilectissime. Scriptis enim sancti viri fratris nostri Olympii, communis unanimi, nuper accepi tam inopinatum mihi quam inoptatum tui moeroris indicium; in quo meae tibi tristitiae consortium et vocis officium dein defore, ut sileant privati amoris affectus, sed caritas Christi Domini et Dei nostri, quia in ipso nobis et per ipsum, ut unius corporis membra, connectimur, non permisit. Ipse enim nos Dominus Deus noster vitae nobis pariter et pietatis magister per illud coeleste vas electionis suae docuit gaudere cum gaudentibus, flere cum flentibus, vicissimque nobis compati, et invicem onera nostra portare; ut mutuis consolationibus roboraremus communem fidem, et fatigata pectora foveremus. Cui muneri Deus tantum dedit, ut eo functum magnae civitatis instar amplificandum promiserit, enuntians per Prophetam, quia frater fratrem adjuvans exaltabitur sicut civitas magna: videlicet quod munimentum animae dimicanti fraterna compassio ferat, variisque mentis afflictae pulsibus quasi murus obsistat.

1. As until now I have kept the time for silence (Eccl. 3:7) with fitting humility, so now with due charity I have recognized the time for speaking, brother venerable and most beloved in Christ the Lord. For by a letter of the holy man our brother Olympius, a friend of one mind with us both, I lately received news of your grief, as unexpected to me as it was unwished for; and in this, to say nothing of the feelings of private love, the charity of Christ our Lord and God, because in Him and through Him we are joined together as members of one body, did not permit that the sharing of my sadness and the office of my voice should then be lacking to you. For the Lord our God Himself, teacher to us alike of life and of piety, taught us through that heavenly vessel of His election to rejoice with those who rejoice, to weep with those who weep (Rom. 12:15), and in turn to suffer with one another and to bear one another's burdens, so that by mutual consolations we might strengthen our common faith and cherish weary hearts. To this service God has given so much that He has promised that one who performs it shall be enlarged like a great city, declaring through the Prophet that a brother helping a brother shall be exalted like a great city (Prov. 18:19): that is, that brotherly compassion brings a bulwark to the soul in its struggle, and stands like a wall against the various shocks of the afflicted mind.

2. Sed si forte id ipsum culpae magis quam gratiae judicetur, quod tardius fungar officio caritatis, credas velim illico ut agnoverim, scripsisse me. Neque videar

2. But if perhaps this very thing should be judged a fault rather than a kindness, that I perform the office of charity rather late, I would have you believe that I wrote at once, as soon as I learned of it. Nor let me seem

Editors' notes and page, col. 207

Scripture references

[script. a] ‹anchor: hactenus tacendi tempus› · call in col 207 Eccle. III, 7.

Ecclesiastes 3:7.

[script. b] ‹anchor: flere cum flentibus› · call in col 207 Rom. XII, 15.

Romans 12:15.

[script. c] ‹anchor: sicut civitas magna› · call in col 207 Prov. XVIII, 19.

Proverbs 18:19.

[script. d] ‹anchor: not visible› · call in col 207 or 208 Matth. 26, 41.

Matthew 26:41.

[script. e] ‹anchor: not visible› · call in col 207 or 208 Psal. LXI, 5.

Psalm 61:5.

[script. f] ‹anchor: pectoris publicatur eloquio› · call in col 208 Matth. XII, 34; Luc. VI, 45.

Matthew 12:34; Luke 6:45.

Editors' notes

(*) ‹anchor: title of the letter, not visible› · call in col 207 Alias 37 et 35, pars 2; quae autem 13 erat, nunc 17. Scripta anno 397 exeunte.

Formerly 37 and 35, part 2; and the one that was 13 is now 17. Written at the end of the year 397.

(printed under page 107)

(a) ‹anchor: title (…rantissimo PAMMACHIO, PAULINUS)› · call in col 207

Edit. Chiffl., Domino merito praedicabili et honorando fratri Pammachio, Paulinus.

Chifflet's edition: "To his lord, deservedly to be praised and honoured, his brother Pammachius, Paulinus."

(printed under page 107)

(b) ‹anchor: sancti viri fratris nostri› · call in col 207

Ita ms. Regius. Alii codices addunt episcopi, sed frustra. Vide Vit. cap. 32, n. 1.

So the Royal manuscript. Other codices add "episcopi" ("bishop"), but without warrant. See the Life, chapter 32, no. 1.

(printed under page 107)

Addidimus dein et sed ex ms. Reg. et edit. Chiffl.

We have added "dein" ("then") and "sed" ("but") from the Royal manuscript and Chifflet's edition.

(printed under page 107)

(d) ‹anchor: not visible› · call in col 207 or 208

Ita ms. Reg. et edit. Chifflet. Ante erat Neque videar de te negligentia mea serius audisse.

So the Royal manuscript and Chifflet's edition. Formerly it read: "Nor let me seem through my negligence to have heard of you too late."

(printed under page 107)

(e) ‹anchor: not visible› · call in col 207 or 208

Sic ms. Reg. et edit. Chifflet. Alii, ut... intersimus.

So the Royal manuscript and Chifflet's edition. Others: "ut... intersimus" ("that... we may be present").

(printed under page 107)

Editors' prose

Nupserat Paulina sanctae Paulae filia Pammachio viro proconsulari, ut ait Palladius in Lausiac. c. 122, immo secundum Hieronymum epist. 26, consulum pronepoti. Hanc in flore adhuc juventae defunctam Pammachius multis prosecutus lacrymis, etiam largissimis in pauperes eleemosynis refovebat. Utroque eum nomine et consolatur et commendat Paulinus, mortuae laudibus subinde inspersis.

Paulina, daughter of St Paula, had married Pammachius, a man of proconsular rank, as Palladius says in the Lausiac History, ch. 122, or rather, according to Jerome, Letter 26, a great-grandson of consuls. When she died still in the flower of youth, Pammachius not only followed her with many tears but also cherished her with most generous alms to the poor. On both counts Paulinus consoles and commends him, scattering praises of the dead woman here and there.

Page

running head: 207 S. PAULINI NOLANI EPISCOPI
marginal letters: A ‹epistolam meam ad filium›; B ‹immo secundum Hieronymum epist. 26, consulum› (a line of the argumentum); C ‹officium (c) dein defore›; D ‹variisque mentis afflictae›
old-edition numerals: 66 after ‹pariter›

PL 61:208

de negligentia tui serus audisse, cum ipsa me et loci remotio, et propositi ratio defendat: quo secretus ac tacitus agens, neque videre nisi raros praetereuntium possum, neque interrogare de sanctis fratribus, nisi caros volo: semper tamen et in meo silentio tui memor, nunc ut caritas postulare visa est, opertum pectore affectum reclusi, et per has ad te litteras promsi, quibus ad sanctam mihi unanimitatem tuam, qua potui via profectus sum; quia non potui iisdem corpus et animum meum finibus continere, cum caro, ut semper, infirma per hiemem longius commoveri negaret; et qui semper est promtior spiritus ferventibus ad te desideriis evolaret; ut quem corpore non tenebam, mente complecterer. Cucurri igitur in siti desideriorum ad te, mi frater in Christo unanime atque venerabilis, et si me vicissim intueris animo, tecum esse me totum videbis et senties. Nam si verum illud est, sensu nos potius videre et audire, certe adsum tibi et potiore mei parte, cum animo ad te venerim: quo nisi adsimus, ubi etiam corpore intersumus, praesentiam non probamus, vacua nostri imagine, mentis absentia. Quamobrem signatum amicitiae munus impendi, aptumque nostra fide feci, ut te spiritali aditu visitarem. Hanc de te invicem gratiam quaeso merear, ut tu quoque me interioribus videns oculis, tamquam adstantem cominus, et coram loquentem et coanhelantem anxietudini tuae de necessitate communi, vel patientiae congratulantem de spe fidei, in hoc sermone suscipias pariter atque conspicias. Sermo enim viri mentis est speculum. Nam et ipse Dei sermo confirmat, quia ex abundantia cordis os loquitur, et thesaurus pectoris publicatur eloquio. Ob hoc in veritate qua stamus in Christo, expressum his tibi litteris animum meum suscipe; nec volo amicitiam nostram tempore metiaris. Non enim haec, ut secularis est, quae spe saepius quam fide paritur; sed spiritalis illa, quae Deo auctore generatur, et arcana spirituum germanitate coalescit. Quo fit, ut non diuturnitatis usu crescat ad amorem, neque documenti exspectatione pendeat: sed, ut filia veritatis dignum est, statim firma et magna noscatur; quia de pleno incipit orta per Christum

to have heard late through neglect of you, since both the remoteness of the place and the plan of my life excuse me: for, living here withdrawn and silent, I can see only a few of those passing by, and I do not wish to ask after holy brothers except those dear to me. Yet ever mindful of you even in my silence, now, as charity seemed to require, I have unlocked the affection hidden in my breast and brought it out through this letter to you, by which I have set out, by the only way I could, to your holiness, so dear to me and of one mind with me; because I could not keep my body and my soul within the same bounds, since the flesh, weak as always, refused in winter to be moved any distance, while the spirit, which is ever the more ready (Matt. 26:41), flew out to you with fervent longings, so that I might embrace in mind him whom I could not hold in body. I have run, then, in the thirst of my longings (Ps. 61:5) to you, my brother in Christ, one in mind with me and venerable; and if you in turn behold me with your mind, you will see and feel that I am wholly with you. For if it is true that it is rather with the mind that we see and hear, then surely I am present to you with the better part of myself as well, since I have come to you in mind: and unless we are present in this, even where we are there in body, we do not make good our presence, our image being empty through the absence of the mind. Therefore I have bestowed the sealed gift of friendship, and made it fit by our faith, so as to visit you by a spiritual approach. In return I pray that I may deserve this kindness from you: that you too, seeing me with the inner eyes, as one standing close at hand, and speaking face to face and panting together with you in your anxiety over our common necessity, or rejoicing with your patience in the hope of faith, may receive and behold me alike in this discourse. For a man's speech is the mirror of his mind. Indeed the word of God itself confirms that out of the abundance of the heart the mouth speaks, and the treasure of the breast is made public in speech (Matt. 12:34; Luke 6:45). For this reason, in the truth in which we stand in Christ, receive my soul expressed to you in this letter; and I would not have you measure our friendship by time. For it is not the kind that, being worldly, is born more often of hope than of faith; but that spiritual kind which is begotten with God as its author and grows together in the hidden kinship of spirits. So it comes about that it does not grow into love by long use, nor hang upon the expectation of proof: but, as befits a daughter of truth, it is known at once to be firm and great; for it begins from fullness, being born through Christ

3. Hac igitur te caritate complexus ita veneror, ut membrum Christi; ita diligo, ut commune membrum meum. Quomodo enim non una mens, quibus una fides? Quomodo non unus animus, quibus unus Deus? Ac per hoc quomodo diversum pectus sit in affectione tolerandi, quibus corpus unum est in compage credendi? Vere dico, et non mentior, dum animi tui

3. Embracing you, then, with this charity, I so venerate you as a member of Christ, I so love you as a member common to me. For how should those not have one mind who have one faith? How should those not have one soul who have one God? And therefore how could there be a different heart in the feeling of endurance in those who have one body in the framework of believing? I speak truly, and I do not lie, when your soul's

Editors' notes and page, col. 208

Footnotes

(f) ‹anchor: amicitiæ munus impendi› · call in col 208

Ita reposuimus ex ms. Reg. et edit. Chifflet. Alias, dignum.

So we have restored it from the Royal manuscript and Chifflet's edition. Elsewhere: "dignum" ("worthy").

(printed under page 107)

Page

running head: NOLANI EPISCOPI 208
marginal letters: A ‹dear de negligentia tui›; B ‹mi frater in Christo unanime›; C ‹mentis est speculum›; D ‹meum. Quomodo enim non una mens›
old-edition numerals: 67 after ‹expressum›

PL 61:209

motus cogito, mea quoque viscera sentio suspiriis tuis duci; et, ut vere socialia membra, vulneris tui dolore configi. Quamquam me non minus prudentiae et fidei tuae reputatio reficiat, quam afficit cura moeroris. Denique addubitasse me fateor, utrum moesta pro meo affectu tibi, an potius gratulantia pro tua fide verba praeberem. Nam ut evocationem ad Deum sanctae sororis meae, ita devotionem pietatis in Christo tuae pariter audivi; isto etiam patrefamilias, per quem scripsi, indicante prudentiam et sanctitatem verae in conjugem caritatis tuae; quam non vacuam fletibus, ut maxima pars mortalium, neque vano, ut spei nostrae expertes solent, pomparum inanium honore comitatus es; sed remediis salutaribus et vivis operibus, hoc est, eleemosynis prosecutus, debito ordine primum caro funeri justa persolvens, piis lacrymis et largo caritatis rore perfusus religiosius exsequias honorasti.

movements I ponder, I feel my own heart too drawn by your sighs and, like members truly joined in fellowship, pierced with the pain of your wound. And yet the thought of your prudence and faith refreshes me no less than concern for your grief afflicts me. In short, I confess I was in doubt whether to offer you words of sorrow, as my affection prompted, or rather of congratulation, as your faith deserved. For I heard at one and the same time of the calling of my holy sister to God and of the devotion of your piety in Christ; this father of a household, too, by whom I have written, told me of the prudence and holiness of your true charity towards your wife; you escorted her not empty of tears, as most of mankind do, nor with the vain honour of empty processions, as those without share in our hope are wont to do, but followed her with saving remedies and living works, that is, with alms; and, paying in due order first the rites owed to the beloved dead, drenched with holy tears and the abundant dew of charity, you honoured her obsequies the more religiously.

4. Itaque istius pietatis in te opus ante laudabo; nam id quoque Deo placitum monstrat Scriptura divina, cum dicit: Fili produc lacrymas in mortuo, et quasi dira passus incipe plorare, et non despicias sepulturam illius. Denique patriarchae nostri hujus quoque religionis exemplo sunt. Nam pater fidei matrem vocationis nostrae Saram suam flevit, non utique diffidentia recipiendae, sed praegressae desiderio. Quomodo enim resurrectioni diffideret fidei pater, et repromissionis beatae primus auditor? Idem tamen humanitatis memor, non sprevit corporis curam propter animae securitatem; sed emto ad sepulcrum agro, mortuam suam pretiosa sede composuit; docens pariter quid sibi isti deberent homines providere; cum is, qui ad Dei verbum de terra patriae cognationis exierat, nihilque praeterea de pervagatis natione diversa spatiis comparaverat, omnis terrae advena, solum tamen agrum sepulcro, id est, non temporalem, sed aeternam possessionem, nec terram avaritiae, sed quietis, emisset. Jacob quoque dilectam illam et exspectatam Rachel et tumulo celebri honoravit, et titulo; ut religiosum et praesenti dolori solveret, et posteris testaretur officium. Quamquam illum locum titulo mortis uxoriae prophetica mente signaverit, providens Legem ortu Evangelico sopiendam. Quo mysterio conjux Patriarchae, quae pluribus locis in Ecclesiae imaginem vixit; tamen ut reor, in Synagogae typum moritur, et partu filium doloris enixa illic, ubi erat Virginis partu Legi finis edendus: finis etenim Legis Christus. Sanctam vero et sanctificatam spem per humandi curam nos Tobias docet, hujus specialiter muneris praerogativa justificatus a Domino, et archangeli

4. Therefore I shall first praise the work of this piety in you; for divine Scripture shows that this too is pleasing to God, when it says: Son, shed tears over the dead, and begin to lament as one who has suffered dreadful things, and do not neglect his burial (Sir. 38:16). Our patriarchs, indeed, are examples of this observance too. For the father of faith wept for his Sarah, the mother of our calling (Gen. 23:2), certainly not from distrust of receiving her back, but from longing for her who had gone before. For how could the father of faith, the first hearer of the blessed promise, distrust the resurrection? Yet he, mindful of humanity, did not spurn the care of the body for the sake of the soul's security; but, having bought a field for a sepulchre, he laid his dead in a precious resting-place (Gen. 23:9), teaching at the same time what such men ought to provide for themselves; since he who at the word of God had gone out from the land of his father's kindred (Gen. 12:1), and had acquired nothing besides in all the wide spaces he wandered through among a foreign nation, a stranger in every land, nevertheless bought only a field for a sepulchre, that is, not a temporal but an eternal possession, a land not of avarice but of rest. Jacob too honoured that beloved and long-awaited Rachel both with a famous tomb and with an inscription (Gen. 35:19, 20), so that he might both pay a religious duty to his present grief and bear witness to it for posterity. And yet he marked that place with the inscription of his wife's death with a prophetic mind, foreseeing that the Law was to be laid to rest by the birth of the Gospel. By this mystery the Patriarch's wife, who in many places lived as an image of the Church, nevertheless, as I think, dies as a type of the Synagogue, having brought forth in childbirth a son of sorrow there where, by the Virgin's childbearing, the end of the Law was to be brought forth: for Christ is the end of the Law (Rom. 10:4). But Tobias teaches us a holy and sanctified hope through the care of burial, justified by the Lord by the special privilege of this service, and, by the voice of the archangel,

Editors' notes and page, col. 209

Scripture references

[script. a] ‹anchor: not visible› · call in col 209 Eccli. XXXVIII, 16.

Ecclesiasticus (Sirach) 38:16.

[script. b] ‹anchor: Saram suam flevit› · call in col 209 Gen. XXIII, 2.

Genesis 23:2.

[script. c] ‹anchor: pretiosa sede composuit› · call in col 209 Gen. XXIII, 9.

Genesis 23:9.

[script. d] ‹anchor: cognationis exierat› · call in col 209 Gen. XII, 1.

Genesis 12:1.

[script. e] ‹anchor: tumulo celebri honoravit› · call in col 209 Gen. XXXV, 19, 20.

Genesis 35:19, 20.

[script. f] ‹anchor: finis etenim Legis Christus› · call in col 209 Rom. X, 4.

Romans 10:4.

[script. g] ‹anchor: not visible› · call in col 209 or 210 Tob. XII, 12.

Tobit 12:12.

[script. h] ‹anchor: not visible› · call in col 209 or 210 Gen. L, 1.

Genesis 50:1.

[script. i] ‹anchor: not visible› · call in col 209 or 210 Psal. VI, 7.

Psalm 6:7.

[script. j] ‹anchor: not visible› · call in col 209 or 210 Johan. XI, 35.

John 11:35.

[script. k] ‹anchor: suscitat viro gloriam› · call in col 210 Prov. XI, 16; Eccli. XXVI, 16.

Proverbs 11:16; Ecclesiasticus (Sirach) 26:16.

[script. l] ‹anchor: corona viro suo› · call in col 210 Sap. IV, 2; Prov. XII, 4.

Wisdom 4:2; Proverbs 12:4.

[script. m] ‹anchor: lucerna ejus› · call in col 210 Prov. XXXI, 18.

Proverbs 31:18.

[script. n] ‹anchor: aperuit prudenter› · call in col 210 Prov. XXXI, 26.

Proverbs 31:26.

[script. o] ‹anchor: in memoria justi› · call in col 210 Sap. IV, 1.

Wisdom 4:1.

[script. p] ‹anchor: in refrigerio erit› · call in col 210 Sap. IV, 7.

Wisdom 4:7.

Editors' notes

(printed under page 108)

(a) ‹anchor: not visible› · call in col 209

Sic edit. Chifflet. Optime quidem. Vide not. 91.

So Chifflet's edition. Very rightly indeed. See note 91.

(printed under page 108)

(b) ‹anchor: not visible› · call in col 209

Ms. Reg. et edit. Bad. et Grav., religiosus.

The Royal manuscript and the editions of Badius and Gravius: "religiosus" ("devout").

(printed under page 108)

Ms. Reg., funderet.

The Royal manuscript: "funderet" ("poured out").

(printed under page 108)

(d) ‹anchor: not visible› · call in col 209 or 210

Sic ms. Reg. et edit. Chiffl. Ante erat illis lacrymis peccata nostra fleverit et laverit.

So the Royal manuscript and Chifflet's edition. Formerly it read: "with those tears he wept for our sins and washed them away".

(printed under page 108)

Page

running head: 209 EPISTOLA XIII.
marginal letters: A ‹motus cogito, mea quoque›; B ‹solvens, piis lacrymis›; C ‹pariter quid sibi isti›; D ‹moritur, et partu filium›
old-edition numerals: 68 after ‹cognationis›

PL 61:210

voce laudatus; quod praetulisset prandio suo pauperis sepulturam. Negligens enim ventris; quia diligens animae, maluit corpore esurire quam spiritu; ut nobis quoque esset exemplo, quo praeoptemus jejunare cibo carnis, ut saturitatem animae conferamus. Quare bona religio sepulturae. Bonae lacrymae caritatis, in quibus pater Abraham matrem repromissionis eduxit. Bonae lacrymae pietatis, quas Joseph justus impendit patri. Bonae et lacrymae orationis, quibus et David stratum suum per singulas noctes rigabat. Sed quid sanctorum mortalium praedicem fletus? Flevit et Jesus amicum, hanc etiam passionem de nostra infelicitate dignatus, ut mortuo infunderet lacrymas; et quem resuscitaturus erat virtute divina, infirmitate lugeret humana; licet in illo uno totam simul conditionem generis humani misericors et miserator Dominus deploraverit et illis lacrymis quibus peccata nostra flevit et laverit.

praised, because he had preferred the burial of a poor man to his own dinner (Tob 12:12). For, careless of his belly because careful of his soul, he chose to hunger in body rather than in spirit, so that he might be an example to us too, by which we should choose to fast from the food of the flesh in order to gather the fullness of the soul. Good, therefore, is the religious care of burial. Good are the tears of charity, with which father Abraham carried out the mother of the promise. Good are the tears of piety which Joseph the just spent upon his father (Gen. 50:1). Good too are the tears of prayer, with which David also watered his bed night after night (Ps. 6:7). But why should I proclaim the weeping of mortal saints? Jesus too wept for His friend (John 11:35), deigning to take even this suffering upon Himself out of our unhappiness, so as to pour out tears over a dead man, and to mourn in human weakness the one whom He was about to raise by divine power; although in that one man the merciful and compassionate Lord bewailed at once the whole condition of the human race, and with those tears with which He wept for our sins He also washed them away.

5. Idcirco et tuae, frater, lacrymae sanctae et piae, quia simili affectione manarunt, et dignam casti cubilis flevere consortem, non diffidentia resurrectionis, sed desiderio caritatis. Mulier enim grata suscitat viro gloriam cum tenetur, atque ideo suscitat et desiderium cum praemittitur. Verum illa, ut fuit semper, ita et erit in perpetuum corona viro suo, et non extinguetur lucerna ejus: extendit enim, ut scriptum est, brachia sua ad opera utilia, os suum aperuit prudenter, operata est viro suo bona; gloria et honore coronavit te, ut jucundaretur tecum in diebus novissimis; et ob hoc fletu magis digna quam luctu; et desideranda potius pertinaciter quam lugenda est. Nam ipsa meritorum illius reputatio, ut acerbum imperat moerorem superstiti, quia justus defunctus relinquet poenitentiam; ita et consolationem uberem praestat fideli, quia immortalitas in memoria justi. Neque tibi, sancte frater, hinc acrior doloris stimulus ingeratur, quod primaeva decessit; quoniam huic ipsi casui solatium praebet sermo divinus: Justus enim, inquit, si morte praeventus fuerit, in refrigerio erit.

5. Therefore your tears too, brother, are holy and dutiful, because they flowed from a like affection and wept for the worthy partner of a chaste bed, not from distrust of the resurrection but from the longing of charity. For a gracious woman raises up glory for her husband (Prov. 11:16; Sir. 26:16) while she is held fast, and therefore she raises up longing too when she is sent on ahead. But as she always was, so will she be for ever a crown to her husband (Wis. 4:2; Prov. 12:4), and her lamp shall not be put out (Prov. 31:18): for, as it is written, she stretched out her arms to useful works, she opened her mouth wisely (Prov. 31:26), she wrought good things for her husband; she crowned you with glory and honour, that she might rejoice with you in the last days; and for this she is worthy of weeping rather than of mourning, and is to be longed for steadfastly rather than lamented. For the very reckoning of her merits, as it lays a bitter grief upon the survivor, since the just man departed leaves sorrow behind him, so also affords rich consolation to the faithful, since there is immortality in the memory of the just (Wis. 4:1). Nor let a sharper goad of grief be driven into you, holy brother, by the fact that she died young; for the divine word offers comfort for this very chance: For the just man, it says, if he be overtaken by death, shall be in refreshment (Wis. 4:7).

6. Sed ne vel immatura tibi ad obitum fuisse videatur, eadem tibi Sapientia sequentibus verbis probat anum quoque illam fuisse: Senectus, inquit, venerabilis est non diuturna, neque numero annorum computata. Cani sunt enim, inquit, sensus hominibus, et aetas senectutis vita immaculata. Quare gratulemur justo ejus accitu et fine maturo; quae etsi adhuc flore annorum virebat, tamen morum sanctitate canuerat, et aetatem puellae stipendiis senectutis ornabat. Unde et tibi ipsae, quae acerbant vulnus

6. But lest she should even seem to you to have come to death unripe, the same Wisdom proves to you in the words that follow that she was an old woman too: Venerable old age, it says, is not that of long time, nor reckoned by the number of years. For understanding, it says, is grey hair to men, and a spotless life is the age of old age. Let us therefore rejoice at her just summons and her ripe end; for though she was still flourishing in the flower of her years, yet she had grown grey in holiness of conduct, and adorned a girl's age with the service of old age. Hence for you too the very things that embitter the wound

Editors' notes and page, col. 210

Footnotes

(e) ‹anchor: sensus› · call in col 210

Ita mss. et excusi codices. Sic Græcum in morem extulit Paulinus hominibus, in Græco ἀνθρώποις. Vulgata, hominis.

So the manuscript and printed codices. Paulinus has rendered "hominibus" ("for men") in the Greek manner; in the Greek, ἀνθρώποις. The Vulgate: "hominis" ("of a man").

(printed under page 108)

(f) ‹anchor: gratulemur justo ejus› · call in col 210

Sic ms. Reg. et ed. Chiffl. Alii, accitui et fini.

So the Royal manuscript and Chifflet's edition. Others: "accitui et fini" (dative, "summons and end").

(printed under page 108)

Page

running head: EPISTOLA XIII. 210
marginal letters: A ‹changeli voce laudatus›; B ‹licet in illo uno totam›; C ‹simis; et ob hoc fletu›; D ‹computata. Cani sunt enim›
old-edition numerals: 69 after ‹lugenda est.›

PL 61:211

animi, causae solatium majus afferre possunt, quod tam sanctam feminam etsi non habes, habueris tamen. Commune enim tibi cum omnibus, amisisse mortalem; paucis vero tecum meruisse optimam: quo minus miror illam in hoc seculo non moratam, et ad Christum citius accitam; Placita enim erat Deo anima ejus; et idcirco, ut scriptum est, properavit eam de medio iniquitatis educere, ne intellectum nostrum malitia nostra mutaret; quia totus hic mundus, ut scriptum est, in maligno jacet: et colloquia mala plerumque corrumpunt mores bonos: et qui picem tangit, inquinabitur ab ea; quo metu quidam Sanctus morae metuens, et de tardo fine sollicitus, orat Deum ut notum sibi faciat finem suum, et numerum dierum suorum, et quoniam revelante Spiritu, quo prophetabat, agnovit prorogata sibi tempora, ingemit dicens: Heu me quod incolatus meus prolongatus est. Causam vero gemitus et timoris sui hanc esse testatur, quod habitaret cum tabernaculis Cedar, id est, in tenebris istius mundi. Nam Cedar Hebraeo idem quod ore Romano vocatur Obscuritas.

of the mind can bring greater comfort in the cause: that, though you do not have so holy a woman, you have nonetheless had her. For to have lost a mortal woman you have in common with all; but to have deserved the best of women you share with few: which makes me wonder the less that she did not linger in this world and was called away the sooner to Christ; for her soul was pleasing to God, and therefore, as it is written, He hastened to bring her out from the midst of iniquity, lest our malice should change our understanding (Wis. 4:14 and 11); since this whole world, as it is written, lies in the evil one (1 John 5:19), and evil conversations for the most part corrupt good morals (1 Cor. 15:33), and he who touches pitch shall be defiled by it (Sir. 13:1). In this fear a certain Saint, dreading delay and anxious about a late end, prays God to make known to him his end and the number of his days (Ps. 38:5); and since, by the revelation of the Spirit by whom he prophesied, he learned that his time was prolonged, he groans, saying: Woe is me, that my sojourning is prolonged (Ps. 119:5, according to the Roman Psalter). And he testifies that the cause of his groaning and fear is this, that he dwelt with the tents of Kedar, that is, in the darkness of this world. For Kedar in the Hebrew tongue is the same as what in the Roman is called Obscurity.

7. Denique ipse David in duobus filii diverso merito sibi amissis mysterium istius veritatis exercuit; qui filium dilectissimum, quem fleverat aegrotantem, non flevit amissum; certus infantem ad pacis aeternae beata translatum: at vero idem Abessalon, quem inimicum habuerat, mortuum lamentatus est, quia divinae justitiae ut Propheta conscius, desperavit impio requiem, et resurrectionis bonum scivit indebitum parricidae. Sed tamen idem, ut dixi, parvulo illi suo aegrotanti impenderat lacrymas, et regios cultus atra veste mutatus, cilicio, cinere, jejunio fultus, preces ad Deum miserat. Postea vero quam filii morbum vitae finis absolvit, quasi deficiente curarum materia, hunc sibi lugendi finem fecit, quem parvulus vivendi acceperat. Itaque ut filius corpore, et pater luctu solutus est; simulque tristia pectora et vestimenta deponens, et cibum sumsit, et cultum resumsit, et squalidum pulvere caput deduxit unguento; sciscitantibusque pueris suis, quos obstupefecerat tam insolitus patriae ordo pietatis, ut qui ante orbitatem luxerat, gauderet orbatus, respondit: Ego ad illum ibo, ille vero ad me non revertetur.

7. Indeed David himself, in two sons lost to him with differing deserts, enacted the mystery of this truth: the son most dear to him, whom he had wept for when sick, he did not weep for when lost, being sure that the infant had been carried over to the blessedness of eternal peace (2 Sam. 12:22); but Absalom, whom he had had as an enemy, he lamented when dead, because, aware as a Prophet of divine justice, he despaired of rest for the impious man, and knew that the good of the resurrection was not owed to a parricide. And yet he, as I said, had spent tears on that little one of his while he was sick, and, having exchanged his royal apparel for black garments, propped up by sackcloth, ashes and fasting, had sent up prayers to God. But after the end of life released his son from sickness, as if the matter of his cares had run out, he set himself the same end of mourning as the little one had received of living. So, as the son was released in body, the father too was released from grief; and, laying aside at once his sad heart and his garments, he both took food and resumed his apparel, and smoothed his head, squalid with dust, with ointment; and when his servants questioned him, astonished at so unusual an order of fatherly feeling, that he who had mourned before his bereavement should rejoice when bereaved, he answered: I shall go to him, but he shall not return to me (2 Sam. 12:23).

8. Satis, ut opinor, docuit Rex Propheta, quam post nostros sollicitudinem debeamus induere, videlicet ut de nostro potius itinere quo sequimur, quam de illorum qui jam praegressi pervenerint, laboremus. Pium est contristari de avulsione carorum; sed sanctum, laetificari spe et fide

8. The King and Prophet has taught well enough, I think, what concern we ought to put on after our own are gone: namely, that we should be anxious rather about our own journey, by which we follow, than about theirs who, having gone on ahead, have already arrived. It is dutiful to be saddened at being torn from those dear to us; but it is holy to be gladdened by hope and faith in

Editors' notes and page, col. 211

Scripture references

[script. a] ‹anchor: not visible› · call in col 211 Sap. IV, 14 et 11.

Wisdom 4:14 and 11.

[script. b] ‹anchor: not visible› · call in col 211 I Johan. V, 19.

1 John 5:19.

[script. c] ‹anchor: not visible› · call in col 211 I Cor. XV, 53.

1 Corinthians 15:53.

[script. d] ‹anchor: not visible› · call in col 211 Eccli. XIII, 1.

Ecclesiasticus (Sirach) 13:1.

[script. e] ‹anchor: not visible› · call in col 211 Psal. XXXVIII, 5.

Psalm 38:5.

[script. f] ‹anchor: not visible› · call in col 211 Psal. CXIX, 5, sec. Psalter. Rom.

Psalm 119:5, according to the Roman Psalter.

[script. g] ‹anchor: beata translatum› · call in col 211 II Reg. XII, 22.

2 Kings (2 Samuel) 12:22.

[script. h] ‹anchor: ad me non revertetur› · call in col 211 II Reg. XII, 23.

2 Kings (2 Samuel) 12:23.

[script. i] ‹anchor: not visible› · call in col 211 or 212 Psal. XLI, 6.

Psalm 41:6.

[script. j] ‹anchor: not visible› · call in col 211 or 212 Psal. XL, 9.

Psalm 40:9.

[script. k] ‹anchor: not visible› · call in col 211 or 212 Matth. XXII, 32.

Matthew 22:32.

[script. l] ‹anchor: not visible› · call in col 211 or 212 I Cor. XV, 18; I Thess. IV, 12.

1 Corinthians 15:18; 1 Thessalonians 4:12.

[script. m] ‹anchor: Omni rei tempus› · call in col 212 Eccle. III, 1 sec. LXX.

Ecclesiastes 3:1, according to the Septuagint.

[script. n] ‹anchor: uno ferendam die› · call in col 212 Eccli. XXXVIII, 15.

Ecclesiasticus (Sirach) 38:15.

[script. o] ‹anchor: et cooperiet virtutem› · call in col 212 Eccli. XXXVIII, 19.

Ecclesiasticus (Sirach) 38:19.

Editors' notes

(printed under page 109)

(a) ‹anchor: not visible› · call in col 211

Emendavimus fine ex edit. Grin. in marg. Ante erat sene, nullo sensu.

We have corrected to "fine" ("end") from the margin of Grinaeus's edition. Formerly it read "sene", which makes no sense.

(printed under page 109)

(b) ‹anchor: not visible› · call in col 211

S. Augustinus in Commentario super psalmos: Cedar, quantum meminimus ex interpretatione nominum Hebræorum, tenebras significat. Vulgata, habitavi cum habitantibus Cedar, refragantibus omnibus codicibus nostris, tum manuscriptis, tum editis.

St Augustine in his commentary on the Psalms: "Cedar, as far as we remember from the interpretation of Hebrew names, means darkness." The Vulgate: "I have dwelt with those who dwell in Cedar", against all our codices, both manuscript and printed.

(printed under page 109)

Sic ms. Reg. et edit. Chiffl. Ante erat fleta. In edit. Schot., fultas.

So the Royal manuscript and Chifflet's edition. Formerly it read "fleta" ("wept"). In Schott's edition: "fultas" ("propped").

(printed under page 109)

Page

running head: 211 S. PAULINI NOLANI EPISCOPI
marginal letters: A ‹animi, causae solatium majus›; B ‹prophetabat, agnovit prorogata›; C ‹illi suo aegrotanti impenderat›; D ‹licet ut de nostro potius›
old-edition numerals: 70 after ‹Abessalon,›

PL 61:212

promissionum Dei, et dicere animae laboranti: Quare tristis es, et quare conturbas me? numquid qui dormit non adjiciet ut resurgat? Acceptior est autem Deo grata laetitia, quam diuturna quasi querula tristitia. Nam hoc illo Davidico docemur exemplo, ut inanes lacrymas non effundamus; quae utique superfluo mortuis donantur, nihil conferentes recepto, et gravantes relictum. Ideo David vivente filio flevit, functo gratulatus est: quia spirantis adhuc commeatum poterat precibus et lacrymis impetrare: accito autem divinitus jam gratulari debebat, ut fecit, quia dubitandum non est melius esse votis nostris Dei placitum.

the promises of God, and to say to the labouring soul: Why are you sad, and why do you trouble me (Ps. 41:6)? Shall not he who sleeps rise again (Ps. 40:9)? More acceptable to God is grateful gladness than a long-drawn and, as it were, querulous sadness. For by that example of David we are taught not to pour out empty tears, which are surely bestowed on the dead to no purpose, conferring nothing on the one who has been received and weighing down the one left behind. That is why David wept while his son lived, and gave thanks when he had died: because while the child still breathed he could obtain a reprieve for him by prayers and tears; but once he had been summoned by God, he ought then to give thanks, as he did, since there is no doubt that God's good pleasure is better than our wishes.

9. Salva igitur fide, pietatis officia pendamus; et salva pietate, fidei gaudia praeferamus. Esto, temporaliter fleat pietas, sed oportet ut jugiter gaudeat fides. Desideremus nostros ut praemissos; sed non desperemus recipiendos. Deus enim noster vivorum est, non mortuorum; et in Christo mortuos dormire Apostolus dicit, ut de somno intelligas temporalem esse mortem. Dormienti enim consequens est excitari et surgere. Quod cum ita sit, geramus in caritate nostrorum familiaris consuetudinis desiderium, sed a fide nostra solatium de fiducia resurrectionis habeamus.

9. With faith kept safe, then, let us pay the duties of natural affection; and with natural affection kept safe, let us put the joys of faith first. Granted, let affection weep for a time; but faith must rejoice without ceasing. Let us long for our own as sent on ahead, but let us not despair of receiving them back. For our God is the God of the living, not of the dead (Matt. 22:32); and the Apostle says that the dead sleep in Christ (1 Cor. 15:18; 1 Thess. 4:12), so that from the word sleep you may understand that death is temporary. For it follows for one who sleeps that he is awakened and rises. Since this is so, let us bear in charity our longing for the familiar company of our own, but let us have from our faith the comfort of confidence in the resurrection.

10. His igitur, frater dilectissime, et verborum et exemplorum coelestium autoritatibus ut ad pietatem lacrymarum usus es, ita etiam ad earum modum utere. Scriptum est enim: Omni rei tempus; et tempus plorandi fluxerit, gratulandi modo tempus est. Quia Dominus prope est, et Scriptura divina, quae producere nos lacrymas quasi evaporando dolore permittit, terminos quoque designato praescribit tempore, cum dicit, amaritudinem luctus uno ferendam die. O divitiae bonitatis Dei! quam pia idipsum sollicitudine nostri cavet! non pietatis propensae invidus, sed infirmitatis nostrae conscius, et omnis immodici temperator, lacrymas in mortuo produci jubet, amaritudinem vero lugendi uno tantum die claudit; illud porrigi sinens quo relaxatur dolor, et anima respirat: istud vero praecidens, quod immoderato et irrationabili cruciatu mentem nostram conficit, quodque diutius fragilitas nostra non valet sustinere. Sed hoc plenius ipsa suo verbo pietas Dei explicat; subjecit enim: Et consolare mature propter tristitiam. A tristitia enim festinat mors, et cooperiet virtutem; quia tristitia illa tantum salutaris quae secundum Deum est. Ista autem, ut Apostolus ait, quae

10. By these authorities, then, most beloved brother, of heavenly words and examples, as you have used them for the dutifulness of tears, so use them also for their measure. For it is written: For everything there is a time (Eccl. 3:1, according to the Septuagint); and if the time for weeping has run its course, now is the time for rejoicing. For the Lord is near; and divine Scripture, which allows us to shed tears as though to let grief evaporate, also prescribes limits by fixing a time, when it says that the bitterness of mourning is to be borne for one day (Sir. 38:15). O riches of the goodness of God! With what tender care for us He provides for this very thing! Not grudging a ready affection, but aware of our weakness and the moderator of all excess, He bids tears be shed over the dead, but shuts the bitterness of mourning within a single day: letting that be prolonged by which grief is relieved and the soul breathes again, but cutting short this which consumes our mind with immoderate and irrational torment, and which our frailty cannot bear for long. But the love of God itself sets this out more fully in its own word; for it adds: And be comforted soon because of sadness. For from sadness death hastens, and it will cover strength (Sir. 38:19); because only that sadness is salutary which is according to God. But this other, as the Apostle says, which

Editors' notes and page, col. 212

Footnotes

(d) ‹anchor: permittit, terminos› · call in col 212

Ita emendavimus ex ms. Reg. et edit. Chiffl. Ante erat termino... tempora.

So we have corrected it from the Royal manuscript and Chifflet's edition. Formerly it read "termino... tempora" ("by a limit... the times").

(printed under page 109)

Page

running head: NOLANI EPISCOPI 212
marginal letters: A ‹promissionum Dei, et dicere›; B ‹salva pietate, fidei gaudia›; C ‹pus plorandi fluxerit›; D ‹explicat; subjecit enim›
old-edition numerals: 71 after ‹caritate›

PL 61:213

secundum hominem, hoc est, de infirmitate, carnalis est tristitia, mortem operatur. Quod licet autore diverso, tamen uno per utrumque sanctorum Dei spiritu et verbo Scriptura concinit: mors enim vera virtutis adopertio est. Nam si virtus Dei et vita nostra Christus est; vere dictum vides, mortem festinare hoc moerore, quo virtus operiatur: et homo totus quasi quadam inferni voragine, sic graviore tristitia, ut Apostolus ait, absorbe⟨tur⟩. Sed Deo gratias, quod hujus in te laboris et timoris mihi compendium facit conscientia virtutis et prudentiae tuae, cujus largius tibi lumen est, quam ut tristitiae tenebris possit operiri: quin potius tua virtus tristitiam largior tegit, mortemque ipsam et vim noxii moeroris absorbet. Non id verbis meis tibi largior, neque conjectura virtutis tuae loquor: opera tua hoc de te contestantur, et me comperta loqui cogunt.

according to man, that is, out of weakness, sadness is carnal, [and] works death (2 Cor. 7:10). And though this is by a different author, yet Scripture sings in harmony through both by the one spirit and word of the saints of God: for true death is the covering over of virtue. For if Christ is the power of God and our life (1 Cor. 1:24; Ps. 43:20; Col. 3:4), you see that it is truly said that death hastens by this grief by which virtue is covered over; and the whole man, as by some abyss of hell, is thus, as the Apostle says, swallowed up by heavier sadness (2 Cor. 2:7). But thanks be to God, that the awareness of your virtue and prudence spares me this labour and fear on your account, for its light is too abundant in you to be able to be covered over by the darkness of sadness: rather your virtue, being the more abundant, covers sadness, and swallows up death itself and the force of harmful grief. I do not grant you this with my own words, nor do I speak by guessing at your virtue: your works bear witness to this concerning you, and compel me to speak of things I have ascertained.

11. Veniam enim jam ad praedicationem operum tuorum, et ad pios actus de lacrymarum sanctitate transibo. Sua enim cuique parti debita persolvisti, lacrymas corpori fundens, eleemosynam animae infundens. Vere conscius veritatis, et filius lucis, ubi mortem scieras esse, flevisti; ubi vitam credis, operatus es: vacuis inania, vivis viva dependens. Itaque patronos animarum nostrarum pauperes, qui tota Romae stipe meritant multi, ut dives in aula Apostoli congregasti. Pulcro equidem tanti operis tui spectaculo pascor. Videre enim mihi videor tota illa religiosa miserandae plebis examina, illos pietatis divinae alumnos tantis influere penitus agminibus in amplissimam gloriosi Petri basilicam per illam venerabilem regiam cerula eminus fronte ridentem, ut tota et intra basilicam, et pro januis atrii, et pro gradibus campi spatia coarctentur. Video congregatos ita distincte per accubitus ordinari, et profluis omnes saturari cibis, ut ante oculos Evangelicae benedictionis ubertas, eorumque populorum imago versetur, quos quinque panibus et duobus piscibus panis ipse verus, et aquae vivae piscis Christus explevit: non usitato more creaturam cibis hominum, sed novo munere jam paratos hominibus cibos gignens; cum operta manus divino suggesta visibiles epulas ministraret, et in alimenta corporea

11. For I will now come to the proclaiming of your works, and pass from the holiness of tears to your pious deeds. For you have paid to each part what was due to it, pouring out tears for the body, pouring in alms for the soul. Truly conscious of the truth, and a son of light, where you knew there was death, you wept; where you believe there is life, you have worked: paying out empty things to the empty, living things to the living. And so the poor, the patrons of our souls, who in their many numbers earn their living on alms throughout all Rome, you, like a rich man, gathered in the hall of the Apostle. I feed indeed on the beautiful spectacle of so great a work of yours. For I seem to myself to see all those devout swarms of the pitiable common people, those nurslings of divine piety, flowing in such deep columns into the most spacious basilica of glorious Peter through that venerable royal gateway, smiling from afar with its sky-blue front, so that all the spaces, both inside the basilica, and before the doors of the atrium, and before the steps of the open court, are crowded. I see them, gathered together, set in such orderly fashion by their places at table, and all filled with abundant food, that there passes before my eyes the bounty of the Gospel blessing, and the image of those peoples whom Christ, Himself the true bread and the fish of living water, filled with five loaves and two fishes (Matt. 14:19; John 6:11): not in the usual manner producing the creature as food for men, but by a new gift bringing forth food already prepared for men; while a hidden hand, prompted by the divine, served visible dishes, and into bodily nourishment

Editors' notes and page, col. 213

Scripture references

[script. a] ‹anchor: not visible› · call in col 213 II Cor. VII, 10.

2 Corinthians 7:10.

[script. b] ‹anchor: not visible› · call in col 213 I Cor. I, 24; Psal. XLIII, 20; Col. III, 4.

1 Corinthians 1:24; Psalm 43:20; Colossians 3:4.

[script. c] ‹anchor: not visible› · call in col 213 II Cor. II, 7.

2 Corinthians 2:7.

[script. d] ‹anchor: duobus piscibus› · call in col 213 Matth. XIV, 19; Johan. VI, 11.

Matthew 14:19; John 6:11.

[script. e] ‹anchor: not visible› · call in col 213 or 214 Matth. XIV, 19; Marc. VI, 39, Luc. IX, 14; Johan. VI, 10.

Matthew 14:19; Mark 6:39; Luke 9:14; John 6:10.

[script. f] ‹anchor: not visible› · call in col 213 or 214 Matth. XV, 37; Marc. VIII, 8.

Matthew 15:37; Mark 8:8.

[script. g] ‹anchor: veste præditus nuptiali› · call in col 214 Matth. XXII, 12; Matth. VIII, 11.

Matthew 22:12; Matthew 8:11.

[script. h] ‹anchor: reclinet caput suum› · call in col 214 Matth. VIII, 20.

Matthew 8:20.

[script. i] ‹anchor: sacer editor exhibebas› · call in col 214 I Cor. IV, 9.

1 Corinthians 4:9.

Editors' notes

(printed under page 110)

(a) ‹anchor: not visible› · call in col 213

Expuncto verbo est juxta ms. Reg. et edit. Chiffl. subnectimus alteram epistolæ partem quæ in vulgatis et mss. quibusdam codicibus ad Alethium inscribebatur uno eodemque tenore epist. 33. Vide Dissert. I, n. 13.

Having struck out the word "est" following the Royal manuscript and Chifflet's edition, we attach the second part of the letter, which in the common editions and some manuscript codices was addressed to Alethius, in one and the same run with Letter 33. See Dissertation I, no. 13.

(printed under page 110)

(b) ‹anchor: not visible› · call in col 213

Sic ms. Vien. et edit. Chiffl. Alii codices addunt animæ, parum ad rem.

So the Vienna manuscript and Chifflet's edition. Other codices add "animae" ("of the soul"), hardly to the point.

(printed under page 110)

Hanc vocem addidimus ex ms. Reg. et edit. Chifflet.

We have added this word from the Royal manuscript and Chifflet's edition.

(printed under page 110)

(d) ‹anchor: qui tota› · call in col 213

Ita mss. Reg. et Vien. et edit. Chiffl. Alias, Roma.

So the Royal and Vienna manuscripts and Chifflet's edition. Elsewhere: "Roma".

(printed under page 110)

(e) ‹anchor: tota Romæ› · call in col 213

Sic ms. Vien. et ed. Chiffl. Alii, stipem.

So the Vienna manuscript and Chifflet's edition. Others: "stipem" (accusative, "alms").

(printed under page 110)

(f) ‹anchor: stipe meritant› · call in col 213

Ita ms. Vien. et ed. Chiffl. et Sacchin. Ante erat multitudinem.

So the Vienna manuscript, Chifflet's edition and Sacchini. Formerly it read "multitudinem" ("multitude").

(printed under page 110)

(g) ‹anchor: multi,› · call in col 213

Sic mss. Reg. et Vien. cum edit. Chifflet. Alias, aulam.

So the Royal and Vienna manuscripts with Chifflet's edition. Elsewhere: "aulam" (accusative, "hall").

(printed under page 110)

(h) ‹anchor: illam venerabilem› · call in col 213

Ita mss. Vatic. Vien. et edit. Chifflet. et Rosv. At ms. Reg. cum editis quatuor, reginam. Estque regia, seu regina, præcipua Vaticanæ basilicæ porta. Vide not. 34.

So the Vatican and Vienna manuscripts and the editions of Chifflet and Rosweyde. But the Royal manuscript with four printed editions: "reginam" ("queen"). The "regia", or "regina", is the chief door of the Vatican basilica. See note 34.

(printed under page 110)

(i) ‹anchor: venerabilem regiam› · call in col 213

Sic mss. Reg. et Vien. cum tribus editis. ms. Vatic. et edit. Rosv., cerulea.

So the Royal and Vienna manuscripts with three printed editions. The Vatican manuscript and Rosweyde's edition: "cerulea" ("sky-blue").

(printed under page 110)

(j) ‹anchor: not visible› · call in col 213 or 214

Ita ms. Vien. et edit. Chiffl. Ed. Grin., subcisiva. Alii codices, subcitiva.

So the Vienna manuscript and Chifflet's edition. Grinaeus's edition: "subcisiva" ("spare, odd"). Other codices: "subcitiva".

(printed under page 110)

Page

running head: 213 EPISTOLA XIII… (right part of the head cut off in the image)
marginal letters: A ‹secundum hominem›; B ‹te contestantur›; C ‹silicam per illam›; D ‹beside the footnotes›
old-edition numerals: 72 after ‹opera tua hoc›

PL 61:214

spiritali fecunditate proflueret; ineffabilibus panis et carnis fontibus, in spem jejunarum adhuc gentium, esurientes fidem populos carnaliter satians, et spiritaliter irrigans, indeprehensis auctibus comesta supplens, edenda suppeditans, et ad morsus edentium fragmina subcidiva depromens; ut inter manus vel in ore sumentium crescentibus cibis, sentirent potius escarum suarum copiam, quam viderent; morsibus redeunte consumto, et dentibus subeunte sumendo.

flowed forth with spiritual fruitfulness; from ineffable fountains of bread and flesh, in hope of the nations still fasting, satisfying in the flesh and watering in the spirit the peoples hungering for faith, replenishing what was eaten with increases that could not be detected, supplying what was to be eaten, and bringing out fresh pieces for the bites of those who ate; so that, as the food grew between the hands or in the mouth of those who took it, they felt the abundance of their food rather than saw it, what was consumed coming back to the bites, and what was to be taken coming up under the teeth.

12. Ipsius enim Domini exemplum in opere ejus gerens, praecepisti turbam residere in terra: sic enim et Jesus jussit, ut legimus in terra recumbere. Nam in te et ipse Dominus erat, sicut est, quia nemo Christi opera sine Christo agit: cujus munere et benedictione copiosos tibi panes, ut accepisti in nomine ejus, sicut discipuli ab ipso benedictos acceperant dividendos, per innumera pauperum ora demensus es; et manducaverunt, et saturati sunt: et quod abundavit de panibus, tulerunt omnes, unusquisque sportas suas plenas. Sed tu omnem redundantiam fragmentorum spiritalium collegisti, de duodecim cophinis apostolicam fidem, de septem sportis gratiam spiritalem; non minus mirabiliter operante in tuis panibus Christo, qui in tuo isto convivio panem tuum carnalem in coelestes cibos transtulit, et in aeternam tibi saturitatem paravit. Recumbens enim jure cum patribus Abraham, Isaac, et Jacob, convivio Christi, veste praeditus nuptiali, quia tecum istic in pauperibus suis Christus recumbit, et habet in te Filius hominis ubi reclinet caput suum.

12. For, bearing in your work the example of the Lord Himself, you commanded the crowd to sit down on the ground: for so Jesus too, as we read, bade them recline on the ground (Matt. 14:19; Mark 6:39; Luke 9:14; John 6:10). For the Lord Himself was in you too, as He is, since no one does the works of Christ without Christ: by whose gift and blessing you measured out to the countless mouths of the poor the plentiful loaves, as you received them in His name, just as the disciples had received them, blessed by Him, to be distributed; and they ate, and were filled: and what was left over of the loaves they all took up, each one his baskets full (Matt. 15:37; Mark 8:8). But you gathered all the overflow of the spiritual fragments: from the twelve baskets the apostolic faith, from the seven hampers spiritual grace; Christ working no less wonderfully in your loaves, who at that banquet of yours transformed your fleshly bread into heavenly food, and prepared it for you into eternal fullness. For you rightly recline with the fathers Abraham, Isaac and Jacob at the banquet of Christ, clothed with the wedding garment (Matt. 22:12; Matt. 8:11), since Christ reclines with you there in His poor, and the Son of Man has in you where to lay His head (Matt. 8:20).

13. Juvat etiam nunc in spectaculo et praedicatione tanti operis immorari. Non enim hominis, sed divina per hominem opera laudamus. Quam laetum Deo et sanctis angelis ejus de hac tua, ut dici solet, pera spectaculum sacer editor exhibebas! quanto ipsum Apostolum attollebas gaudio, cum totam ejus basilicam densis inopum coetibus stipavisses, vel qua sub alto sui culminis mediis ampla laquearibus longum patet, et Apostolico eminus solio coruscans, ingredientium lumina stringit, et corda laetificat: vel qua sub eadem mole tectorum geminis utrimque porticibus latera

13. It is a joy even now to linger over the spectacle and the proclaiming of so great a work. For we are praising not the works of a man, but divine works done through a man. How joyful a spectacle (1 Cor. 4:9) you presented to God and His holy angels, as a sacred giver of games, out of this wallet of yours, as the saying goes! With what joy you lifted up the Apostle himself, when you had packed his whole basilica with dense throngs of the needy, both where it stretches out at length, spacious beneath its lofty roof with the ceiling-panels in the middle, and, gleaming from afar with the Apostle's throne, dazzles the eyes of those who enter and gladdens their hearts; and where under the same mass of roofing it [extends] its sides with twin porticoes on either hand

Editors' notes and page, col. 214

Footnotes

(k) ‹anchor: not visible› · call in col 214

Sic mss. et editi codices, præter Rosv. in quo, dimensus es.

So the manuscript and printed codices, except Rosweyde's, which has "dimensus es" ("you have measured out").

(printed under page 110)

(l) ‹anchor: jure cum patribus› · call in col 214

Hanc præpositionem addidimus ex ms. Vien. et edit. Chifflet.

We have added this preposition from the Vienna manuscript and Chifflet's edition.

(printed under page 110)

Page

running head: EPISTOLA XIII. 214
marginal letters: A ‹spiritali fecunditate›; B ‹nere et benedictione›; C ‹stus recumbit›; D ‹beside the footnotes›
old-edition numerals: 73 after ‹ne-mo›
other: "proflueret" read where the scan looks like "profluerot". Scripture calls e–i and superscript 14 omitted; editor's cross-references "(V. not. 58)", "(V. not. 57)", "(V. not. 59)" omitted as calls to apparatus. Call letters (g)–(l) are text-critical notes, omitted. Column ends at "latera", whose verb follows in col. 215 ([extends] supplied provisionally in the English).

PL 61:215

diffundit; quave praetento nitens atrio, fusa vestibulo est; ubi cantharum ministra manibus et oribus nostris fluenta ructantem, fastigatus solido aere tholus ornat et inumbrat, non sine mystica specie quatuor columnis salientes aquas ambiens. Decet enim ingressum ecclesiae talis ornatus, ut quod intus mysterio salutari geritur, spectabili pro foribus opere signetur. Nam et nostri corporis templum quadrijugo stabilimento una Evangelii fides sustinet; et cum ex eo gratia, qua renascimur, fluat; et in eo Christus, quo vivimus, reveletur; profecto nobis in quatuor vitae columnas ille aquae salientis in vitam aeternam fons nascitur; nosque ab interno rigat, et fervet in nobis: si tamen possimus dicere, vel sentire mereamur habere nos cor ardens in via, quod Christo nobiscum inambulante flammatur.

spreads out; or where, shining with the atrium stretched before it, it is poured out into the forecourt; where a dome, pointed with solid bronze, adorns and overshadows the fountain-basin that belches forth streams to serve our hands and mouths, encircling the leaping waters with four columns, not without a mystical meaning. For such adornment befits the entrance of a church, that what is done within by the saving mystery may be signified by a visible work before the doors. For the temple of our body too is upheld on a fourfold support by the one faith of the Gospel; and since from it flows the grace by which we are reborn, and in it Christ, by whom we live, is revealed, surely for us that fountain of water leaping up into eternal life (John 4:14) springs forth into the four columns of life; and it waters us from within, and boils within us: if only we can say, or may deserve to feel, that we have a heart burning on the way (Luke 24:32), which is set aflame as Christ walks with us.

14. Quam laetum ergo tunc Deo, et angelis pacis et cunctis Sanctorum spiritibus spectaculum praebuisti! primo de Apostoli veneratione, cujus fidem ac memoriam tam multiplicata opulentiae devotione celebrasti; sacras primum hostias, et casta libamina cum acceptissima ipsius commemoratione Deo deferens, deinde munificentia consequenti teipsum in corde mundo et spiritu humiliato acceptissimum sacrificium offerens Christo; in cujus tabernaculis verae jubilationis hostias immolasti, reficiens et pascens eos, qui benedictione numerosa laudis hostiam sacrificarent Deo. Quam bono tunc Urbs nostra tumultu fremebat, cum tu misericordiae viscera reficiendis et operiendis pauperibus effundens, pallida esurientium corpora reformares, aridas sitientium fauces rigares, tremula algentium membra vestires, et omnium consona in Dei benedictionem ora reserares! Sed egena corpora fovens, redeuntibus in meliorem tui partem operibus tuis, retributione divina tuum potius spiritum saginasti; et benedictae conjugis animam refecisti; in illam transfundente Christi manu, quae tua pauperibus erogabantur, cum in ictu oculi permutata in coelestes cibos carnalis esca transiret. Et quantum pecuniae gravi dextera, geminatis excipientium palmis, hilaris dator et infatigabilis distributor infuderas; tantum illico angelis intervolantibus gremio Domini gaudentis invectum, in tricesimos tibi fructus ac reditus numerandum reponebatur. Neque divitiae tantum, sed et gratiae benedictionum

14. How joyful a spectacle, then, you presented to God, and to the angels of peace and to all the spirits of the saints (1 Cor. 4:9)! First in the veneration of the Apostle, whose faith and memory you celebrated with so manifold a devotion of your wealth: first bringing to God sacred victims and chaste libations with the most acceptable commemoration of him, then, with a munificence that followed on it, offering yourself to Christ as a most acceptable sacrifice in a clean heart and a humbled spirit (Ps. 50:19); in whose tabernacles you immolated victims of true jubilation (Ps. 26:6), refreshing and feeding those who were to sacrifice to God a victim of praise with manifold blessing (Ps. 49:14). With what good uproar our City then resounded, when you, pouring out the bowels of mercy in refreshing and clothing the poor, restored the pale bodies of the hungry, watered the parched throats of the thirsty, clothed the shivering limbs of the cold, and unlocked the mouths of all in harmony to the blessing of God! But in cherishing needy bodies, as your works came back to the better part of you, by divine recompense you rather fattened your own spirit; and you refreshed the soul of your blessed wife, the hand of Christ pouring over into her what was being paid out of your means to the poor, when in the twinkling of an eye the fleshly food was changed and passed over into heavenly food. And as much money as you, a cheerful giver and untiring distributor, had poured with heavy right hand into the doubled palms of those who received it, so much was at once carried by angels flying between into the lap of the rejoicing Lord, and laid up to be reckoned to you as thirtyfold fruits and returns (Matt. 13:8). Nor riches only, but also the graces of the blessings

Editors' notes and page, col. 215

Scripture references

[script. a] ‹anchor: not visible› · call in col 215 Johan. IV, 14.

John 4:14.

[script. b] ‹anchor: not visible› · call in col 215 Luc. XXIV, 32.

Luke 24:32.

[script. c] ‹anchor: not visible› · call in col 215 I Cor. IV, 9.

1 Corinthians 4:9.

[script. d] ‹anchor: sacrificium offerens Christo› · call in col 215 Psal. L, 19.

Psalm 50:19.

[script. e] ‹anchor: hostias immolasti› · call in col 215 Psal. XXVI, 6.

Psalm 26:6.

[script. f] ‹anchor: sacrificarent Deo› · call in col 215 Psal. XLIX, 14.

Psalm 49:14.

[script. g] ‹anchor: numerandum reponebatur› · call in col 215 Matth. XIII, 8.

Matthew 13:8.

[script. h] ‹anchor: not visible› · call in col 215 or 216 Eccli. XXV, 21.

Ecclesiasticus (Sirach) 25:21.

[script. i] ‹anchor: not visible› · call in col 215 or 216 Matth. XVII, 2.

Matthew 17:2.

[script. j] ‹anchor: not visible› · call in col 216 Apoc. XX, 12.

Revelation 20:12.

[script. k] ‹anchor: in cathedra pestilentiæ› · call in col 216 Psal. I, 1.

Psalm 1:1.

[script. l] ‹anchor: leonem et draconem› · call in col 216 Psal. XC, 13.

Psalm 90:13.

[script. m] ‹anchor: æterna suscipiant› · call in col 216 Luc. XVI, 9.

Luke 16:9.

Editors' notes

(printed under page 111)

(a) ‹anchor: not visible› · call in col 215

Mss. Reg. Vien. et edit. Chifflet., illuc.

The Royal and Vienna manuscripts and Chifflet's edition: "illuc" ("thither").

(printed under page 111)

(b) ‹anchor: not visible› · call in col 215

Sic ms. Vien. cum edit. Chiffl. Alii, possimus.

So the Vienna manuscript with Chifflet's edition. Others: "possimus" ("we may be able").

(printed under page 111)

Ita mss. Reg. et Vien. et edit. Chiffl. Ante erat ambulante inflammatur.

So the Royal and Vienna manuscripts and Chifflet's edition. Formerly it read "ambulante inflammatur" ("is set on fire as he walks").

(printed under page 111)

(d) ‹anchor: in cujus tabernaculis …ræ› · call in col 215

Ita in Psalteriis veteri et Rom. et apud S. Augustinum in commentario super psalmos. Apud LXX et in Vulgata, vociferationis.

So in the Old and the Roman Psalters, and in St Augustine's commentary on the Psalms. In the Septuagint and the Vulgate: "vociferationis" ("of shouting").

(printed under page 111)

(e) ‹anchor: not visible› · call in col 215

LXX et Vulgata oratio humiliantis se.

The Septuagint and the Vulgate: "the prayer of him who humbles himself".

(printed under page 111)

(f) ‹anchor: not visible› · call in col 215 or 216

Sic ms. Vien. edit. Chiffl. et Grin. in marg. Alii codices, intentus. Sic et S. Hieronymus Romam alloquens lib. II contra Jovinianum, in fine: Maledictionem, inquit, quam tibi Salvator in Apocalypsi comminatus est, potes effugere per pœnitentiam, habens exemplum Ninivitarum. CHIFFLETIUS S. J.

So the Vienna manuscript, Chifflet's edition and Grinaeus's in the margin. Other codices: "intentus" ("intent"). So too St Jerome, addressing Rome at the end of book II Against Jovinian: "The curse," he says, "with which the Saviour threatened you in the Apocalypse, you can escape through penance, having the example of the Ninevites." CHIFFLET, S.J.

(printed under page 111)

Page

running head: 215 S. PAULINI NOLANI EP… (right part of the head cut off in the image; col. 216 shows …INI NOLANI EPISCOPI)
marginal letters: A ‹diffundit; quave›; B ‹bere nos cor ardens›; C ‹ciendis et operiendis›; D ‹beside the footnotes›
old-edition numerals: 74 after ‹nobiscum›

PL 61:216

addebantur praemiis vestris. Vobis enim ad justitiam deputabatur conclamatio illa et comprecatio pauperum, qua per vestra munera benedicebatur Deo. Facili enim via ad aurem Dei voces inopum diriguntur, quia oratio pauperis, sicut scriptum est, nubes penetrat.

were added to your rewards. For that shout and common prayer of the poor, by which God was blessed through your gifts, was reckoned to you as righteousness. For the voices of the needy are directed by an easy way to the ear of God, since the prayer of the poor man, as it is written, pierces the clouds (Sir. 35:21).

15. Poteras Roma intentatas tibi illas in Apocalypsi minas non timere, si talia semper ederent munera senatores tui. Vere tunc tibi nobilis esset illa nobilitas quam sacrati patres, Abraham, Isaac et Jacob, paternis sinibus exciperent; quam prophetae, apostoli, martires, id est coeli senatus agnosceret; quam post togam nulla immundi sanguinis sanie funestatam, regali promissae lucis stola Christus indueret, et in libro albo, hoc est libro vitae perennis, adscriberet. Vere illae divitiae divites forent, quibus non draconis antiqui cruenta saevitia, sed Dei Salvatoris immensa bonitas pasceretur, si quod bestiis aut gladiatoribus, et comparandis male profligatur et alendis, id propriae donaretur saluti, cariusque nobis esset vivere quam perire. Sed et avaritia et liberalitate perversa Deo pro nobis egentes, zabulo contra nos prodigi sumus. Damnum in lucro, et in damno lucrum ducimus: vitamque nostram nec egenter redimere curamus, qui pro vita mortem emimus sumtuose. Beata esset nostra conditio, si aeque Deo, ut hominibus, vel displicere timeremus, vel curaremus placere: si tantum praecepta Christi, quantum populi sibila vereremur; et, si tanto laus quae ex Deo est, quantum iste de vulgo plausus emeretur.

15. You could, Rome, not fear those threats held over you in the Apocalypse, if your senators always put on such shows. Truly then that nobility of yours would be noble, which the holy fathers, Abraham, Isaac and Jacob, would receive into their fatherly bosoms; which the prophets, apostles, martyrs, that is, the senate of heaven, would acknowledge; which, after a toga defiled by no gore of unclean blood, Christ would clothe with the royal robe of the promised light (Matt. 17:2), and would enrol in the white book, that is, the book of everlasting life (Rev. 20:12). Truly those riches would be rich by which not the bloody savagery of the ancient dragon but the boundless goodness of God the Saviour was fed, if what is wickedly squandered on beasts or gladiators, both in buying and in feeding them, were given to one's own salvation, and living were dearer to us than perishing. But with both avarice and a perverse liberality we are needy towards God on our own behalf, and lavish towards the devil against ourselves. We count loss as gain, and gain as loss: and we take no care to redeem our life even sparingly, we who buy death instead of life at great cost. Happy would our condition be, if we feared to displease, or took care to please, God as much as men: if we stood in awe of the precepts of Christ as much as of the hisses of the people; and if the praise that is from God were bought at as high a price as this applause from the crowd.

16. Beatus, qui non adisti in tale consilium; nec in cathedra pestilentiae, sed in apostoli sede, et in Ecclesiae coetu, id est, Christi theatro, non seditiosis, sed benedicentibus cuneis, Deo ipso spectatore, laudaris, Ecclesiae munerarius; non terrenae, nec inanis gloriae, sed aeternae laudis ambitor. Non gladiatores nec belluas emis, sed quibus veros gladiatores, hoc est, harum tenebrarum principes perimas, agis, et quibus veras bestias, hoc est, omnem zabuli virtutem superes, et presso impune vestigio conculces leonem et draconem. Beatus es, in quo benedicitur nomen Domini, et qui habes semen in Sion, et domesticos in Hierusalem, qui te vicissim in tabernacula aeterna suscipiant. Non enim timebis illius divitis locum, qui in tartaro, hoc est in inferno inferiore,

16. Blessed are you, who have not gone into such a counsel; nor [sit] in the chair of pestilence (Ps. 1:1), but in the seat of the apostle and in the assembly of the Church, that is, in the theatre of Christ, you are praised, not by seditious but by blessing tiers of seats, with God Himself as spectator, a giver of shows for the Church; a canvasser not for earthly nor for empty glory, but for eternal praise. You do not buy gladiators or wild beasts, but you are busy with the means by which you may slay the true gladiators, that is, the princes of this darkness, and by which you may overcome the true beasts, that is, all the power of the devil, and with pressing foot tread down unharmed the lion and the dragon (Ps. 90:13). Blessed are you, in whom the name of the Lord is blessed, and who have seed in Sion, and household members in Jerusalem, who may receive you in turn into the eternal tabernacles (Luke 16:9). For you will not fear the place of that rich man who, in Tartarus, that is, in the lower hell,

Editors' notes and page, col. 216

Footnotes

(g) ‹anchor: et, si› · call in col 216

Ita mss. Vien. et Reg. In aliis codicibus, tanti .... quanti.

So the Vienna and Royal manuscripts. In other codices: "tanti .... quanti" ("of as much ... as").

(printed under page 111)

(h) ‹anchor: Ecclesiæ munerarius; non› · call in col 216

Sic ms. Vien. et edit. Chiffl. Ante erat arenæ.

So the Vienna manuscript and Chifflet's edition. Formerly it read "arenae" ("of the arena").

(printed under page 111)

(i) ‹anchor: principes perimas,› · call in col 216

Proclive fuit emendare cum Sacchino, alis; nam et supra dixit, n. 15, quod bestiis aut gladiatoribus et comparandis male profligatur, et alendis. Porro quod S. Paulinus hic ait Ecclesiæ munerarius, etc., simili modo a S. Hieronymo Pammachius epist. 26, munerarius pauperum et egentium candidatus appellatur. Vide descriptionem persimilem. SACCHIN.

It was easy to correct, with Sacchini, to "alis" ("you feed"); for above, too, in no. 15, he said that money is wickedly squandered both in procuring beasts or gladiators and in feeding them. Further, what St Paulinus says here, "giver of the Church's shows", etc., St Jerome likewise says in Letter 26, where Pammachius is called "giver of shows for the poor and candidate of the needy". See the very similar description. SACCHINI.

(printed under page 111)

Page

running head: …INI NOLANI EPISCOPI 216 (left part of the head cut off in the image; col. 215 shows S. PAULINI NOLANI EP…)
marginal letters: A ‹dictionum addebantur›; B ‹75 adscriberet›; C ‹retur.›; D ‹beside the footnotes›
old-edition numerals: 75 before ‹adscriberet›

PL 61:217

et exterioribus tenebris merito igne circumdatus, vel extremo contemti in hac vita pauperis digito rogabat aspergi; cui pater Abraham jure respondit: Memento, fili, quia recepisti bona in vita tua, et Eleazarus mala: nunc vero hic consolatur, tu cruciaris.

and surrounded by the outer darkness, deservedly encircled with fire, begged to be sprinkled even by the fingertip of the poor man despised in this life; to whom father Abraham rightly answered: Remember, son, that you received good things in your life, and Eleazarus evil things: but now he is comforted here, and you are tormented (Luke 16:25).

17. Ob hoc illi, censeo, divites hanc vel poenarum vel deliciarum vicissitudinem perhorrescant, qui istic sibi tantum et vitiis affluentes, aut opibus abstrusis incubant nec partem posuere pauperibus; aut male prodigi egent merito, et aeterna egestate plectendi; qui tam viles sibi fuerint caritate luxuriae, ut iis pretiosior fuisse arguatur unius diei mensa, quam totius sui temporis vita. Hic ergo non communicabunt in aeternum coelestia bona pauperum, quorum istic pauperes bona terrena nescierint. Et horum gravius lingua torrebitur, qui debilitates modo pauperum vel horrent vel irrident, fastidiosi letaliter et faceti nocenter: qui praetereunt, et canibus lambenda dimittunt ulcera proximorum; quia omnis natura homini homo proximus. Nonne, quaeso te, isti verius dicendi canes, qui ne canes quidem in curandis atque mulcendis hominibus imitati sunt, et de micis saltem a mensa sua cadentibus saturari cupientes fratres, hoc est, natura matre germanos, non solum obseratis foribus excludi, sed etiam saevis verberibus expelli jubent? Unde credo illum in Evangelio divitem tartari, cum totus, ut clamat, miser cruciaretur in illa ignei gurgitis flamma, solius tamen linguae refrigerium postulasse; qua sine dubio ideo vehementius cremabatur, quia in Eleazarum ante januam suam stratum, et canibus relictum, saepius superbo avarus ore peccaverat. Ob hoc et alibi praemonemur ponere ori nostro custodiam, docente Sapientia per Solomonem: Quia in manu linguae vita et mors. Et alibi: Verbis tuis, inquit, justificaberis, aut verbis tuis condemnaberis.

17. For this reason, I think, those rich men should shudder at this exchange of punishments and delights, who, abounding here only for themselves and for their vices, either brood over hidden wealth and have set aside no share for the poor, or, wickedly prodigal, are deservedly in want and are to be punished with eternal want; who have been so cheap to themselves through their love of luxury that the table of a single day is shown to have been more precious to them than the life of their whole time. Here, then, they will not share for ever in the heavenly goods of the poor, whose poor in this world never knew their earthly goods. And the tongue of those will be burned more heavily who now either shudder at or mock the infirmities of the poor, deadly in their disdain and harmful in their wit: who pass by, and leave the sores of their neighbours for the dogs to lick; since by all nature man is neighbour to man. Are not these, I ask you, more truly to be called dogs, who have not imitated even dogs in tending and soothing men, and who order brothers longing to be filled at least with the crumbs falling from their table, that is, their kin by mother nature, not only to be shut out with bolted doors, but even driven off with savage blows? Hence I believe that that rich man of Tartarus in the Gospel, though, as he cries out, he was wretchedly tormented in his whole person in that flame of the fiery whirlpool, nevertheless asked for refreshment for his tongue alone (Luke 16:24); for it was no doubt burned the more fiercely because, a miser with a proud mouth, he had often sinned against Eleazarus lying before his gate and left to the dogs. For this reason we are also warned elsewhere to set a guard on our mouth (Ps. 140:3), Wisdom teaching through Solomon: That in the hand of the tongue are life and death (Prov. 18:21). And elsewhere: By your words, it says, you will be justified, or by your words you will be condemned (Matt. 12:37).

18. Tibi igitur, frater in Christo unanime, cui sub hac poena metus, et cum illa sede communitas; cujus os benedictione plenum est, cujus divitiae ubera pauperum sunt, cujus domus hospitium Christi est, qui non jacere mendicum ante januam tuam epulante te sustines; sed contra tectis tuis laetus inducis aut tecum epulaturum, aut etiam jejunante te saturandum; tibi felix a peccatis egestas, et beatae in virtutibus opes sunt. Tu et inter illos pauperes jure numeraberis, quorum est regnum coelorum; et inter illos divites, quorum possessio civitas firma

18. For you, then, brother of one mind in Christ, who have fear of this punishment and fellowship with that seat; whose mouth is full of blessing, whose riches are the breasts of the poor, whose house is the inn of Christ, who do not suffer a beggar to lie before your gate while you feast (Luke 16:20), but on the contrary joyfully bring him under your roof, either to feast with you or even to be filled while you fast; for you there is a happy poverty in sins, and blessed wealth in virtues. You will rightly be numbered both among those poor whose is the kingdom of heaven (Matt. 5:3), and among those rich whose possession is a strong city

Editors' notes and page, col. 217

Scripture references

[script. a] ‹anchor: not visible› · call in col 217 Luc. XVI, 25.

Luke 16:25.

[script. b] ‹anchor: refrigerium postulasse› · call in col 217 Luc. XVI, 24.

Luke 16:24.

[script. c] ‹anchor: ori nostro custodiam› · call in col 217 Psal. CXL, 3.

Psalm 140:3.

[script. d] ‹anchor: linguæ vita et mors› · call in col 217 Prov. XVIII, 21.

Proverbs 18:21.

[script. e] ‹anchor: verbis tuis condemnaberis› · call in col 217 Matth. XII, 37.

Matthew 12:37.

[script. f] ‹anchor: epulante te sustines› · call in col 217 Luc. XVI, 20.

Luke 16:20.

[script. g] ‹anchor: regnum cœlorum› · call in col 217 Matth. V, 3.

Matthew 5:3.

[script. h] ‹anchor: not visible› · call in col 217 or 218 Prov. XVIII, 11, ex versione LXX.

Proverbs 18:11, from the Septuagint version.

[script. i] ‹anchor: not visible› · call in col 217 or 218 Psal. XV, 4.

Psalm 15:4.

[script. j] ‹anchor: not visible› · call in col 217 or 218 Cant. I, 1.

Song of Songs 1:1.

[script. k] ‹anchor: not visible› · call in col 217 or 218 Luc. XII, 20.

Luke 12:20.

[script. l] ‹anchor: not visible› · call in col 217 or 218 Luc. XVI, 19.

Luke 16:19.

[script. m] ‹anchor: multas possessiones› · call in col 218 Matth. XIX, 22; Marc. X, 22; Luc. XVIII, 23.

Matthew 19:22; Mark 10:22; Luke 18:23.

[script. n] ‹anchor: ut scriptum est› · call in col 218 Matth. VI, 19; Psal. XXXVIII, 7; Eccle. II, 19; Eccli. XI, 20; Luc. XII, 21.

Matthew 6:19; Psalm 38:7; Ecclesiastes 2:19; Ecclesiasticus (Sirach) 11:20; Luke 12:21.

[script. o] ‹anchor: quasi non acceperis› · call in col 218 I Cor. IV, 7.

1 Corinthians 4:7.

[script. p] ‹anchor: libro vitæ habentur› · call in col 218 Psal. LXVIII, 29.

Psalm 68:29.

[script. q] ‹anchor: amicos Deo factos› · call in col 218 Gen. XVIII, 3, et XIX, 2; Job. XXXI, 16.

Genesis 18:3 and 19:2; Job 31:16.

Editors' notes

(printed under page 112)

(a) ‹anchor: not visible› · call in col 217

Sic legitur in mss. et excusis codicibus. Ita et apud Greg. Naz. orat. 20 de Machab., Prudentium Cathemerin. hymn. 10, vers. 154. Eleazar in mss. codicibus legi admonet Nic. Heinsius in notis; et sic legit Paulinus noster carm. 32 de obitu Celsi, vers. 582. In Græco tamen textu legimus Λάζαρος, et in Vulgata et ms. Vatic. Lazarus.

So it reads in the manuscript and printed codices. So too in Gregory Nazianzen, Oration 20 on the Maccabees, and Prudentius, Cathemerinon hymn 10, line 154. Nicolaas Heinsius notes in his annotations that "Eleazar" is read in manuscript codices; and so our Paulinus reads in poem 32, on the death of Celsus, line 582. In the Greek text, however, we read Λάζαρος, and in the Vulgate and the Vatican manuscript "Lazarus".

(printed under page 112)

(b) ‹anchor: a mensa sua cadentibus› · call in col 217

Ita ms. Vien. et edit. Chiffl. Alii codices, satiari.

So the Vienna manuscript and Chifflet's edition. Other codices: "satiari" ("to be sated").

(printed under page 112)

Ita mss. Vien. et Reg. cum edit. Chiffl. Alii, expostulabitur.

So the Vienna and Royal manuscripts with Chifflet's edition. Others: "expostulabitur" ("will be demanded").

(printed under page 112)

Page

running head: 217 EPISTOLA XIII… (right part of the head cut off in the image)
marginal letters: A ‹feriore, et exterioribus›; B ‹istic pauperes bona›; C ‹suam stratum›; D ‹virtutibus opes sunt›
old-edition numerals: 76 after ‹totius sui temporis›

PL 61:218

est; quia spiritu Dei dives es, et tuo pauper. Tales enim divites cum pauperibus suis diligit Deus, et sacris litteris celebrat, paginarumque perennium autoritate nobilitat.

(Prov. 18:11); since you are rich in the spirit of God, and poor in your own. For such rich men, together with their poor, God loves, and He celebrates them in the sacred writings, and ennobles them with the authority of everlasting pages.

19. Hoc enim ipsum considerare te volo, eorum divitum, quorum vel crimina vel supplicia in Scripturis signata sunt, nomina significata non esse, quia sine dubio indigni erant ut sermone divino nominarentur, quos aut vitae oblitteravit impietas, aut avaritia delevit. Ideo praedixerat Dominus in Propheta de ipsis: Nec memor ero nominum illorum per labia mea, hoc est per immortalium duo testamenta verborum, quae oris divini labia bene dicuntur; quia et cohaerent sibi, et uno Dei verbo aperiuntur, et per ipsa nos Deus osculatur ab osculis oris sui. Haec ergo labia pollui noluit nominibus impiorum divina justitia; et idcirco neque illius divitis nomen exstat, cujus vanitas et avaritia signatur; cui consumta jam vita de vitae apparatibus cogitanti dictum est, Stulte, hac nocte expostulatur anima tua, quae parasti cujus erunt? Neque hujus e tartaro divitis nomen insigne est, quod non casu praetermissum edito pauperis nomine intelligimus. Illius quoque divitis, qui gloriatus in lege completa, conditionem adipiscendae perfectionis divitiarum suarum amore aversatus est, caecitatem legimus, vocabulum non habemus. Erat enim, inquit, habens multas possessiones: et idcirco secuta est illa sententia, quae regnum coelorum omni diviti pene clauserat, nisi Deus, ut solus bonus, omnipotentiae suae excepisset hoc donum, ut divites pauperum voluntate ditaret. Hi ergo divites invisi Deo, et oblitterati memoriae, qui aeternis caduca praeverterint, quique maluerint terrae quam Deo credere, escam tineis et praedam furibus congerentes, et, ut scriptum est, cui thesaurisant ignorantes, quia nolunt intelligere cui debeant thesauros suos, digni qui nesciant quo successore dimittant, quia nesciunt quo largitore possideant. Quid enim habes, o homo, quod non acceperis? et quia accepisti, quid gloriaris quasi non acceperis, et de suis Deo donis superbis? Talium, mi frater, divitum nomina in Evangelio non scribuntur, quia nec in libro vitae habentur.

19. For I want you to consider this very thing: that the names of those rich men whose crimes or punishments are marked in the Scriptures are not indicated, since without doubt they were unworthy to be named in the divine speech, whom either the impiety of their life has blotted out or avarice has destroyed. Therefore the Lord had foretold of them in the Prophet: Nor will I be mindful of their names through My lips (Ps. 15:4), that is, through the two testaments of immortal words, which are well called the lips of the divine mouth; because they both cleave to each other, and are opened by the one Word of God, and through them God kisses us with the kisses of His mouth (Song 1:1). These lips, then, divine justice would not have defiled with the names of the impious; and for that reason neither does the name of that rich man survive whose vanity and avarice are noted; to whom, when his life was already spent and he was thinking about the provisions for life, it was said: Fool, this night your soul is demanded; the things you have prepared, whose will they be? (Luke 12:20). Nor is the name of this rich man from Tartarus recorded, which we understand was not left out by chance, since the poor man's name is given (Luke 16:19). Of that rich man too, who boasted of the law fulfilled, [yet] turned away from the condition for gaining perfection through love of his riches, we read of the blindness, but we do not have the name. For he was, it says, one having many possessions (Matt. 19:22; Mark 10:22; Luke 18:23): and for that reason there followed that sentence which had almost closed the kingdom of heaven to every rich man, had not God, as the only Good, reserved this gift to His omnipotence, that He might enrich the rich by the will of the poor. These rich men, then, are hateful to God and blotted out of memory, who have put things that fall before things eternal, and who have preferred to entrust themselves to the earth rather than to God, heaping up food for moths and plunder for thieves, and, as it is written, not knowing for whom they treasure up (Matt. 6:19; Ps. 38:7; Eccl. 2:19; Sir. 11:20; Luke 12:21); because they will not understand to whom they owe their treasures, they deserve not to know to what successor they leave them, since they do not know by what giver they possess them. For what do you have, O man, that you have not received? And since you have received it, why do you boast as if you had not received it (1 Cor. 4:7), and grow proud towards God over His own gifts? The names of such rich men, my brother, are not written in the Gospel, since they are not held in the book of life either (Ps. 68:29).

20. Denique, ut scias non divitias, sed homines pro earum usibus esse culpabiles vel acceptos Deo, lege sanctos patres, Abraham, Lot et Job de opibus suis amicos Deo factos. Nam in Evangelio, quo ille

20. Finally, so that you may know that it is not riches but men who, according to the use of them, are blameworthy or acceptable to God, read of the holy fathers Abraham, Lot and Job, made friends of God by their wealth (Gen. 18:3 and 19:2; Job 31:16). For in the Gospel, in which that

Editors' notes and page, col. 218

Footnotes

(d) ‹anchor: memoriæ, qui› · call in col 218

Sic ex carm. 6, vers. 21, et 23, vers. 503, emendavimus, refragantibus tamen omnibus codicibus, in quibus nullo sensu, ut mihi videtur, terrenis.

We have corrected it so from poem 6, line 21, and poem 23, line 503, though all the codices are against us; they read "terrenis" ("to earthly things"), which, it seems to me, makes no sense.

(printed under page 112)

Page

running head: EPISTOLA XIII. 218
marginal letters: A ‹est; quia spiritu›; B ‹Haec ergo labia›; C ‹hoc donum›; D ‹pro earum usibus›
old-edition numerals: 77 before ‹de ipsis›

PL 61:219

tartareus contemtor Eleazari dives praetermissus est, illum ab Arimathia Joseph divitem nominari videmus. Beatus enim est, quia specialiter intellexit super egenum et pauperem, pio Christi corpus obsequio muneratus, nec judicem pro injuria dominici corporis interpellare veritus, et pio sumtu pretiosi velaminis et sepulcri novi dives in Domini sepultura. His te pagina sancta nominibus adscribet, et in talium divitum sorte numeraberis, quorum opes aequas et animo. Non enim sibi habentes habebant, sed nemo quidquam dicebat suum, et humani nihil a se alienum putabant: ut illa quondam princeps fidei multitudo, cui unum cor, et anima una, et omnia communia erant. Et vide rationem; facile judicabis parricidali crimine contemni pauperes nostro arbitrio, quos nullo videmus a nobis Dei opere discretos. Quomodo enim excludimus a nostris modicis habitationibus, quos Deus una nobiscum istius mundi conclusit domo? Quomodo dedignamur terrenae possessionis usu facere participes, quos et inviti divinae originis unitate consortes habemus? Hoc tenens Abraham, amicus Deo factus est: hoc observans Lot, evasit a Sodomis: hoc sectatus Job, de zabulo triumphavit.

rich man of Tartarus, the despiser of Eleazarus, is passed over, we see that Joseph of Arimathea is named as a rich man (Matt. 27:57). For he is blessed, since he understood in a special way concerning the needy and the poor (Ps. 40:2), having endowed the body of Christ with a pious service (Matt. 27:58), not afraid to petition the judge over the injury done to the Lord's body, and rich, with pious outlay on a precious shroud and a new tomb, in the burial of the Lord. To these names the holy page will enrol you, and you will be numbered in the lot of such rich men, whose wealth you equal in spirit as well. For they did not hold what they had for themselves, but no one called anything his own, and they thought nothing human foreign to themselves: like that multitude, once the first-fruits of the faith, which had one heart and one soul, and all things in common (Acts 2:44 and 4:32). And consider the reasoning; you will easily judge that it is by a parricidal crime that the poor are despised at our whim, whom we see separated from us by no work of God. For how can we shut out of our modest dwellings those whom God has enclosed together with us in the one house of this world? How can we disdain to make sharers in the use of earthly property those whom, even unwillingly, we have as partners in the unity of a divine origin? Holding to this, Abraham was made a friend to God: observing this, Lot escaped from Sodom (Gen. 18:3; 13:2): following this, Job triumphed over the devil.

21. Aperiamus et nos domicilia nostra fratribus; vel timentes periculum supradictorum exemplo patrum, ne forte quasi hominem excludentes, et angelum repellamus, vel sperantes mereri et angelos hospites, dum omnis advenae transitum promta humanitate suscipimus. Pater enim Abraham dum peregrinos suscepit, excepit et Dominum cum angelis Christum; et in hospitali tabernaculo illum, quem in Evangelio coram in semetipso Salvator exhibet, diem vidit. Sodomitas hospitum damnavit injuria, et Lot eo potissimum liberari meruit affectu, quod hospites praetulit filiabus. Non ille impius, sed perfecte pius; non enim filias viles habebat, qui inde mercedem meruit, quod pietati domesticae praetulerit justitiam caritatis, hoc est, timorem Dei; cujus utique praecepto et spiritu recipiendis hospitibus serviebat: ac perinde jam tunc perfectum fidei mens illa complevit, quo dicitur nobis: Omnis qui reliquerit fratres, et sorores, aut matrem, aut filios, vel filias, propter nomen meum, centuplum accipiet, et vitam

21. Let us too open our homes to our brothers; either fearing the danger, by the example of the fathers named above, lest perhaps in shutting out as it were a man we also drive away an angel, or hoping to deserve to have angels too as guests, while we receive with ready kindness every stranger passing through. For father Abraham, when he took in travellers, received also the Lord Christ with the angels; and in his hospitable tent he saw that day (John 8:56) which the Saviour in the Gospel openly shows forth in Himself. The wrong done to guests condemned the Sodomites, and Lot deserved to be set free above all by that disposition by which he preferred his guests to his daughters (Gen. 19:8). He was not impious, but perfectly pious; for he did not hold his daughters cheap, who earned his reward from this, that he put the justice of charity, that is, the fear of God, before domestic affection; by whose precept and spirit he was certainly serving in receiving guests: and accordingly that mind fulfilled even then the perfection of faith by which it is said to us: Everyone who leaves brothers and sisters, or mother, or sons or daughters, for My name's sake, will receive a hundredfold, and will possess eternal life

Editors' notes and page, col. 219

Scripture references

[script. a] ‹anchor: not visible› · call in col 219 Matth. XXVII, 57.

Matthew 27:57.

[script. b] ‹anchor: not visible› · call in col 219 Psal. XL, 2.

Psalm 40:2.

[script. c] ‹anchor: not visible› · call in col 219 Matth. XXVII, 58.

Matthew 27:58.

[script. d] ‹anchor: not visible› · call in col 219 Act. II, 44, et IV, 32.

Acts 2:44 and 4:32.

[script. e] ‹anchor: evasit a Sodomis› · call in col 219 Gen. XVIII, 3; Gen. XIX, 2. [second chapter numeral unclear in the scan: XIX or XIII]

Genesis 18:3; Genesis 19:2.

[script. f] ‹anchor: diem vidit› · call in col 219 Johan. VIII, 56.

John 8:56.

[script. g] ‹anchor: hospites prætulit filiabus› · call in col 219 Gen. XIX, 8.

Genesis 19:8.

[script. h] ‹anchor: not visible› · call in col 219 or 220 Matth. XIX, 29.

Matthew 19:29.

[script. i] ‹anchor: not visible› · call in col 219 or 220 Gen. XIX, 15.

Genesis 19:15.

[script. j] ‹anchor: not visible› · call in col 219 or 220 Job XIX, 15. [chapter numeral unclear in the scan]

Job 19:15.

[script. k] ‹anchor: not visible› · call in col 219 or 220 Job. I, 22.

Job 1:22.

[script. l] ‹anchor: not visible› · call in col 219 or 220 Job I, 21.

Job 1:21.

[script. m] ‹anchor: not visible› · call in col 219 or 220 I Tim. VI, 7.

1 Timothy 6:7.

[script. n] ‹anchor: purgatus erat septuplo› · call in col 220 Psal. XI, 7.

Psalm 11:7.

[script. o] ‹anchor: ut scriptum est› · call in col 220 Psal. CXXVII, 2.

Psalm 127:2.

[script. p] ‹anchor: ipsa captivitas› · call in col 220 Psal. LXVII, 19.

Psalm 67:19.

[script. q] ‹anchor: caro et sanguis tibi› · call in col 220 Matth. XVI, 17.

Matthew 16:17.

[script. r] ‹anchor: sapientia Dei Christus› · call in col 220 I Cor. I, 24.

1 Corinthians 1:24.

[script. s] ‹anchor: contegi, visitari› · call in col 220 Matth. XXV, 40.

Matthew 25:40.

[script. t] ‹anchor: liberavit Dominus› · call in col 220 Psal. XL, 2.

Psalm 40:2.

[script. u] ‹anchor: supra lectum doloris› · call in col 220 Ibid., 3. 4.

The same, verses 3 and 4.

Editors' notes

(printed under page 113)

(a) ‹anchor: not visible› · call in col 219

Ita mss. Reg. Vien. et Florus in Catena lib. XI, in Epist. ad Hebr. XIII, 1, et edit. Chiffl. Alii codices excludamus.

So the Royal and Vienna manuscripts, Florus in his Catena, book XI, on the Epistle to the Hebrews 13:1, and Chifflet's edition. Other codices: "excludamus" ("let us shut out").

(printed under page 113)

(b) ‹anchor: not visible› · call in col 219

Sic Florus, mss. Reg. et Vien., cum tribus editis Bad., Grav., Chiffl. Alias, concludit.

So Florus, the Royal and Vienna manuscripts, with three printed editions, those of Badius, Gravius and Chifflet. Elsewhere: "concludit" ("shuts in").

(printed under page 113)

Ita mss. Reg. et Vien., cum edit. Chiffl. Alii, dedignemur.

So the Royal and Vienna manuscripts, with Chifflet's edition. Others: "dedignemur" ("let us disdain").

(printed under page 113)

(d) ‹anchor: not visible› · call in col 219

Sic Florus Lugdunensis in Catena lib. XI ex Paulino, in Epist. ad Hebræos XIII, 1 et 2. Mss. Reg. et Vien. et edit. Chifflet. Ceteri codices, in una.

So Florus of Lyon, in his Catena, book XI, quoting Paulinus, on the Epistle to the Hebrews 13:1 and 2; and the Royal and Vienna manuscripts and Chifflet's edition. The other codices: "in una" ("in one").

(printed under page 113)

(e) ‹anchor: in Evangelio coram› · call in col 219

Hanc præpositionem addidimus ex Catena Flori lib. XI, ms. Vien. et edit. Chifflet.

We have added this preposition from Florus's Catena, book XI, the Vienna manuscript and Chifflet's edition.

(printed under page 113)

(f) ‹anchor: not visible› · call in col 219 or 220

Id est incendio quinque urbium a πέντε, quinque, et πόλις, urbs. Item pentapolim Natal. 8 S. Felic., carm. 25, vers. 221.

That is, by the burning of the five cities: from πέντε, "five", and πόλις, "city". Likewise "pentapolim" in the eighth Natalicium of St Felix, poem 25, line 221.

(printed under page 113)

(g) ‹anchor: not visible› · call in col 219 or 220

Sic mss. codices Reg., Vien. et editi 4. At ms. Vat. cum edit. Grin. et Rosv., per hospitalem domum.

So the Royal and Vienna manuscript codices and four printed editions. But the Vatican manuscript with the editions of Grinaeus and Rosweyde: "per hospitalem domum" ("through a hospitable house").

(printed under page 113)

(h) ‹anchor: not visible› · call in col 219 or 220

Ms. Vien., nec labiis peccat. Abest etiam quidem a ms. Regio.

The Vienna manuscript: "nec labiis peccat" ("nor does he sin with his lips"). "quidem" ("indeed") is also absent from the Royal manuscript.

(printed under page 113)

Page

running head: 219 S. PAULINI NOLANI EPI… (right part of the head cut off in the image)
marginal letters: A ‹tartareus contemtor›; B ‹pauperes nostro arbitrio›; C ‹peregrinos suscepit›; D ‹beside the footnotes›
old-edition numerals: 78 after ‹dives in›

PL 61:220

aeternam possidebit. Hujus mentis perfectio, vel istius perfectionis mens, jam ab origine seculi justum Lot ab illo Pentapolitano incendio liberavit, meruitque pro hospitali domo totam in domum urbem munere Dei sortitus accipere; quia ille, qui in incesta et impia civitate solus et pius fuerat, et pudicus, ipsam superans sanctitate pietatem, non dubitavit, quantum in ipso fuit, pudicitia filiarum redimere hospitum castitatem. Job vero, ille Domini igne examinatum argentum, sed semper oculum caecorum, et pedem claudorum fuisse testatur, horumque operum in ipso tentationis suae certamine mercedem reposcit, et recipit. Spoliatur opibus patrimonii, non animi; sed invulnerabilis corde, ne labiis quidem peccat, nudatus ambitione substantiae, sed armatus virtute patientiae: orbatus prole, non cordis lumine, filios mentis suae, hoc est, justitiae opera complectitur, clamans: Nudus exivi de utero matris meae, nudus oportet in terram revertar. Nihil intulimus in hunc mundum, verum neque auferre possumus. Sed quia spiritales opes non amiserat, temporales quoque divitias pro patientiae triumpho recepit; et ditatus est duplo, quia probatus et purgatus erat septuplo. Labores enim, ut scriptum est, fructuum suorum manducaverat, in operibus piis elaborando, et idcirco fructus laborum suorum manducavit, in hoc etiam seculo praemia operum recipiendo.

(Matt. 19:29). The perfection of this mind, or the mind of this perfection, already from the beginning of the world delivered righteous Lot from that burning of the Pentapolis (Gen. 19:15), and he deserved, by God's gift, to receive a whole city as his allotted portion in return for his hospitable house; since he who alone in an incestuous and impious city had been both pious and chaste, surpassing piety itself in holiness, did not hesitate, as far as lay in him, to ransom the chastity of his guests with the chastity of his daughters. Job, for his part, that silver tried in the Lord's fire, testifies that he was always the eye of the blind and the foot of the lame (Job 29:15), and in the very contest of his temptation he claims back the reward of these works, and receives it. He is stripped of the wealth of his patrimony, not of his soul; but, unwounded in heart, he does not sin even with his lips (Job 1:22), stripped of the trappings of property, but armed with the strength of patience: bereft of offspring, not of the light of his heart, he embraces the children of his mind, that is, the works of justice, crying out: Naked I came out of my mother's womb, naked I must return to the earth (Job 1:21). We brought nothing into this world, nor indeed can we take anything out (1 Tim. 6:7). But because he had not lost his spiritual wealth, he also received back temporal riches as the triumph of his patience; and he was enriched twofold, because he had been tried and purged sevenfold (Ps. 11:7). For he had eaten, as it is written (Ps. 127:2), the labours of his fruits, by toiling in pious works, and therefore he ate the fruits of his labours, receiving the rewards of his works even in this world.

22. Cum his divitibus tibi sors est, quia eumdem Deum divitiarum tuarum causam esse meministi, liber avaritiae, quia servus justitiae. Iniquo mammona juste uteris; nec captivus, sed vere Dominus es pecuniae tuae, quia possideris a Christo, cui captiva est ipsa captivitas. Gloriare igitur in Domino, quia non caro et sanguis tibi, sed ipse, qui lumen est verum et sapientia Dei Christus, prudentiam hujus providentiae revelavit, qua intelligis in omni egeno et paupere Christum cibari, potari, contegi, visitari, secundum illos patres, quos ob hoc meritum, quod supra dictum est, in die mala liberavit Dominus.

22. Your lot is with these rich men, since you have remembered that the same God is the cause of your riches, free from avarice because a servant of justice. You use the mammon of iniquity justly; you are not the captive but truly the lord of your money, since you are possessed by Christ, to whom captivity itself is captive (Ps. 67:19). Glory, then, in the Lord, because not flesh and blood (Matt. 16:17), but He Himself, Christ, who is the true light and the wisdom of God (1 Cor. 1:24), has revealed to you the prudence of this foresight, by which you understand that in every needy and poor man Christ is fed, given drink, clothed, visited (Matt. 25:40), after the pattern of those fathers whom, for this merit, as was said above, the Lord delivered in the evil day (Ps. 40:2).

23. Ipse te Dominus conservet, et vivificet, et beatum faciat, et ferat opem nunc tibi supra lectum doloris tui, convertat planctum pium in gaudium sanctum tibi. Conscindat saccum tristitiae tuae, et reddat tibi

23. May the Lord Himself preserve you, and give you life, and make you blessed, and bring you help now upon the bed of your sorrow (Ps. 40:3–4); may He turn your pious lament into holy joy for you. May He tear the sackcloth of your sadness, and give back to you

Editors' notes and page, col. 220

Footnotes

(i) ‹anchor: et ditatus est› · call in col 220

Ms. Reg. cum editis Bad., Grav. et Grin., triplo.

The Royal manuscript with the editions of Badius, Gravius and Grinaeus: "triplo" ("threefold").

(printed under page 113)

(j) ‹anchor: ut scriptum est,› · call in col 220

Ita Psalteria vetus et Rom. S. Augustinus in psalmos, et libri Latini veteres. LXX, palmarum; Vulgata, manuum. Hic Paulinus dicit fructuum, ex ambigua voce Græca τῶν καρπῶν; καρποὶ enim dicuntur et fructus, et palmæ seu manus ex Hieronymo in epist. 141. Vide not. 44.

So the Old and the Roman Psalters, St Augustine on the Psalms, and the old Latin books. The Septuagint: "palmarum" ("of the palms"); the Vulgate: "manuum" ("of the hands"). Here Paulinus says "fructuum" ("of the fruits"), from the ambiguous Greek word τῶν καρπῶν; for καρποί means both "fruits" and, according to Jerome in Letter 141, "palms" or "hands". See note 44.

(printed under page 113)

Page

running head: …NI NOLANI EPISCOPI 220 (left part of the head cut off in the image)
marginal letters: A ‹aeternam possidebit›; B ‹tione substantiae›; C ‹liber avaritiae›; D ‹beside the footnotes›
old-edition numerals: 79 before ‹pudicitia›

PL 61:221

laetitiam salutaris sui: confirmante spiritu principali, firmet in orationibus et eleemosynis, ut arcum aereum, brachia tua: perficiat pedes tuos tamquam cervi, ut et ad fugiendum zabulum, et ad consequendum Christum velox sis; et fixis gemino utriusque Testamenti ungue vestigiis, in via Domini firmiter sistas, ereptis manu Domini pedibus tuis a lapsu, et oculis a fletu; ut cum benedicta conjuge tua in aeternum placeas Domino in regione vivorum. Fiet enim tibi secundum fidem tuam, quia fidelis Dominus in verbis suis, memor erit in aeternum hujus sacrificii tui, et holocaustum tuum pingue fiet; teque ipsum vivam sibi hostiam in odorem suavitatis accipiet remunerator vestri fenoris in illa die, qua locupletior creditoribus debitor suum cuique depositum multiplicata reddet usura. Nec longe retribuendi dies, albentibus jam propinqua messe regionibus.

the joy of His salvation (Ps. 29:12): with the guiding spirit confirming you (Ps. 50:14), may He make your arms firm in prayers and almsgiving, like a bow of bronze (Ps. 17:35): may He make your feet like those of a hart, so that you may be swift both to flee the devil and to overtake Christ; and, your footsteps fixed on the twin hoof of both Testaments, may you stand firmly in the way of the Lord (Sir. 5:12), your feet snatched by the Lord's hand from falling, and your eyes from weeping (Ps. 114:8); so that with your blessed wife you may please the Lord for ever in the land of the living. For it will be done to you according to your faith, since the Lord is faithful in His words (Ps. 144:13); He will be mindful for ever of this sacrifice of yours, and your holocaust will be made fat (Ps. 19:4); and He will receive you yourself as a living victim to Himself for an odour of sweetness, He who will repay your loan on that day on which the Debtor, richer than His creditors, will give back to each his deposit with multiplied interest. Nor is the day of repayment far off, now that the fields are white with the harvest near (John 4:35).

24. Interim recipiendas opes festiva tibi meditatione promittens, multo uberius animum tuum venturi fide, quam meo vel cujusquam sermone solaberis. Non enim modica animis credentium voluptas est, promissa fidelibus bona dulci cogitatione praesumere, et in paradiso jam animis deambulare. Si agricolam juvat spem messis in segete mirari, dum a messe fructum laboris exspectat; faciliusque fert moram temporum avaritia votorum, si pascat oculos, dum sperat eventus: quanto majorem nos capere possumus voluptatem, licet peccatores, attamen fideles servuli; quibus sparsi seminis non apud dubiam terrae fidem, sed apud incommutabilem Dei veritatem ratio mandata est, qui hoc speramus quod Veritas ipsa promittit.

24. Meanwhile, promising yourself in joyful meditation the wealth that is to be received, you will console your soul far more richly by faith in what is to come than by my words or anyone's. For it is no small delight to the souls of believers to anticipate in sweet thought the good things promised to the faithful, and already to walk in paradise in spirit. If it pleases the farmer to gaze at the hope of the harvest in the standing crop, while he waits for the fruit of his labour from the harvest; and if the greed of his wishes bears the delay of the seasons more easily when it feeds the eyes, while it hopes for the outcome: how much greater delight can we take, sinners though we are, yet faithful little servants, whose account for the seed sown has been entrusted not to the doubtful faith of the earth but to the unchangeable truth of God, we who hope for what the Truth Himself promises.

25. Non enim ab humanis opinionibus, nec a fabulosis poetarum somniis, aut philosophorum phantasmatis post hominem futura colligimus, sed ab ipso fonte veritatis haurimus fidem rerum. Quis autem potuit divina magis, quam Deus ipse operum et statutorum suorum conscius, nosse? Non traduces in corpora aliena animas, ut sint monstra post hominem: neque omnino sine corpore permansuras, aut in corpore mentiemur occiduas. Blandiantur sibi mendaciis poetarum, qui non habent veritatis prophetas. Caecentur opinionibus erraticis philosophorum, qui non illuminantur testimoniis apostolorum: et se desperatione solentur, qui spem non

25. For we do not gather what is to come after man from human opinions, nor from the fabulous dreams of the poets or the phantasms of the philosophers, but we draw our faith in things from the very fountain of truth. And who could know divine things better than God Himself, who is aware of His own works and decrees? We shall not falsely say that souls are transferred into other bodies, so as to be monsters after the man: nor that they will remain wholly without a body, or that they perish in the body. Let those flatter themselves with the lies of the poets who do not have the prophets of truth. Let those be blinded by the wandering opinions of the philosophers who are not enlightened by the testimonies of the apostles: and let those console themselves with despair who do not have hope,

Editors' notes and page, col. 221

Scripture references

[script. a] ‹anchor: not visible› · call in col 221 Psal. XXIX, 12.

Psalm 29:12.

[script. b] ‹anchor: not visible› · call in col 221 Psal. L, 14.

Psalm 50:14.

[script. c] ‹anchor: not visible› · call in col 221 Psal. XVII, 33.

Psalm 17:33.

[script. d] ‹anchor: not visible› · call in col 221 Eccli. V, 12.

Ecclesiasticus (Sirach) 5:12.

[script. e] ‹anchor: not visible› · call in col 221 Psal. CXIV, 8.

Psalm 114:8.

[script. f] ‹anchor: not visible› · call in col 221 Psal. CXLIV, 13.

Psalm 144:13.

[script. g] ‹anchor: not visible› · call in col 221 Psal. XIX, 4.

Psalm 19:4.

[script. h] ‹anchor: not visible› · call in col 221 Johan. IV, 35.

John 4:35.

[script. i] ‹anchor: not visible› · call in col 221 or 222 Sap. II, 5.

Wisdom 2:5.

[script. j] ‹anchor: not visible› · call in col 221 or 222 Psal. XXVI, 13.

Psalm 26:13.

[script. k] ‹anchor: not visible› · call in col 221 or 222 Johan. XI, 25, 26.

John 11:25, 26.

[script. l] ‹anchor: not visible› · call in col 221 or 222 Johan. XX, 27.

John 20:27.

[script. m] ‹anchor: not visible› · call in col 221 or 222 Luc. XXIV, 39.

Luke 24:39.

[script. n] ‹anchor: manibusque palpavimus› · call in col 222 I Johan. I, 1.

1 John 1:1.

[script. o] ‹anchor: quem dedit nobis› · call in col 222 II Cor. I, 22.

2 Corinthians 1:22.

[script. p] ‹anchor: vita sorbuerit› · call in col 222 I Cor. XV, 54.

1 Corinthians 15:54.

[script. q] ‹anchor: omnibus janua est› · call in col 222 Johan. XIV, 6.

John 14:6.

[script. r] ‹anchor: permittit inferri› · call in col 222 Matth. XI, 12.

Matthew 11:12.

Editors' notes

(printed under page 114)

(a) ‹anchor: not visible› · call in col 221

Sic emendavimus ex mss. Reg. et Vien. et edit. Chiffl. eaque lectio restituta confirmatur ex loco prorsus simili epist. ad Marcellam, n. 8, ubi legitur: fiducialiter futurorum bonorum tibi perpetuam felicitatem festiva meditatione promittas, juxta omnes codices. Hic erat antea in editis festina.

So we have corrected it from the Royal and Vienna manuscripts and Chifflet's edition; and the restored reading is confirmed by an entirely similar passage in the letter to Marcella, no. 8, where, according to all the codices, one reads: "confidently promise yourself, in festive meditation, the everlasting felicity of the good things to come". Here the printed editions formerly had "festina" ("hasten").

(printed under page 114)

(b) ‹anchor: not visible› · call in col 221

Paulinus videtur legisse ἐν σύγῃ pro eo quod nunc habemus ἐκ γῆς. LATIN. [the first Greek word is unclear in the scan]

Paulinus seems to have read "ἐν σύγῃ" [unclear] instead of what we now have, ἐκ γῆς ("from the earth"). LATINIUS.

(printed under page 114)

Hanc vocem ex ms. Vien. et edit. Chiffl. addidimus, quæ tum in textu Græco, tum in Vulgata habetur, et quam desiderant ea quæ sequuntur.

We have added this word from the Vienna manuscript and Chifflet's edition; it stands both in the Greek text and in the Vulgate, and what follows requires it.

(printed under page 114)

Page

running head: 221 EPISTOLA XIII (end of the head cut off in the image; col. 222 shows EPISTOLA XIII.)
marginal letters: A ‹laetitiam salutaris›; B ‹retribuendi dies›; C ‹terrae fidem›; D ‹stolorum: et se desperatione›
old-edition numerals: 80 after ‹placeas›

PL 61:222

habent, dicentes: Umbrae transitus est tempus nostrum, et non est reversio finis nostri, quoniam consignatus est, et nemo revertetur. Qui excaecati nequitiae et infidelitatis suae tenebris non possunt dicere: Credo videre bona Domini in lumine viventium. Nos vero tam egenis remediis non indigemus, quibus ipsa Veritas Dei Verbum Deus resurrectionem carnis in vitam aeternam, et spopondit docens, et probavit resurgens. Ipse enim Dei Filius, per quem omnia, et sine quo nihil, ipse testatus est: Ego sum resurrectio et vita, qui credit in me, etsi mortuus fuerit, vivet; et omnis qui vivit, et credit in me, non morietur in aeternum. Quod ne verbo solum assereret, sanxit exemplo; suumque ipsum, in quo omnis susceptio, hominem resuscitatum a mortuis, ostendit discipulis, in semetipso fidem carnis assignans, cum dicit Thomae: Infer digitum tuum huc, et vide manus meas; et infer manum tuam huc, et mitte in latus meum, et noli esse incredulus, sed fidelis, quia spiritus carnem et ossa non habet, sicut me habentem videtis.

saying: Our time is the passing of a shadow, and there is no return from our end, for it is sealed, and no one will come back (Wis. 2:5). They, blinded by the darkness of their wickedness and unbelief, cannot say: I believe that I shall see the good things of the Lord in the light of the living (Ps. 26:13). But we have no need of such poor remedies, we to whom the very Truth of God, the Word, God, both pledged the resurrection of the flesh into eternal life by teaching it, and proved it by rising. For the very Son of God, through whom are all things, and without whom is nothing, Himself bore witness: I am the resurrection and the life; he who believes in Me, though he be dead, shall live; and everyone who lives and believes in Me shall not die for ever (John 11:25–26). And so as not to assert this by word only, He confirmed it by example; and He showed the disciples His own very manhood, in which is the whole of what He took up, raised from the dead, establishing in Himself the faith of the flesh, when He says to Thomas: Bring your finger here, and see My hands; and bring your hand here, and put it into My side, and do not be unbelieving, but believing (John 20:27); for a spirit does not have flesh and bones, as you see Me having (Luke 24:39).

26. Haec igitur testimonia, haec documenta, hanc lucem fidei habentes, qua occasione poterimus de resurrectione dubitare, quam et de Verbo Dei audivimus, et Apostolorum oculis vidimus, manibusque palpavimus? quique ita per Christum Deo vincti et insiti sumus, ut Dei arrhabonem teneamus in terra nostra Spiritum sanctum, quem dedit nobis; et nostri pignus habeamus in Deo carnem Christi, quia intervallum istud immensum, quo a divinis mortalia disparantur, medio et inter utraque communi interventu suo, velut quodam, ut sic dixerim, ponte, continuat; ut ejus tramite terrena coelestibus conserantur, cum hoc corruptibile nostrum incorruptio superna perfuderit, et mortale nostrum, ut scriptum est, immortalitas hauserit, mortemque devictam victrix in Christo et a Christo nobis vita sorbuerit. Quod ut assequamur, non de veritate tanti boni, sed de nostri captu meriti dubitare possumus. Sed agamus quae Christus jussit, ut adipiscamur quae Christus spopondit. Veritas illius nobis adest, illi fides nostra non desit. Omnibus vita, omnibus via, omnibus janua est. Nemini claudit sua regna, quibus et vim permittit inferri.

26. Having, then, these testimonies, these proofs, this light of faith, on what pretext could we doubt the resurrection, which we have both heard from the Word of God, and seen with the eyes of the Apostles, and handled with their hands (1 John 1:1)? We who are so bound to God and grafted into Him through Christ that we hold in our earth the pledge of God, the Holy Spirit, whom He has given us (2 Cor. 1:22); and that we have in God the security for ourselves, the flesh of Christ, since He joins that immeasurable interval by which mortal things are set apart from divine ones by His mediation, common to both, as by a kind of bridge, so to speak; so that by His path earthly things may be joined to heavenly ones, when the incorruption from above has drenched this corruptible [being] of ours, and immortality, as it is written, has drunk up our mortality, and life, victorious in Christ and by Christ, has swallowed up for us death defeated (1 Cor. 15:54). That we may attain this, we may doubt, not the truth of so great a good, but our own capacity of merit. But let us do what Christ commanded, so that we may obtain what Christ promised. His truth is with us; let our faith not be lacking to Him. He is life to all, the way to all, the door to all (John 14:6). He closes His kingdom to no one, since He even allows force to be brought against it (Matt. 11:12).

27. Perge quo curris, ut apprehendas in quo apprehensus es: enitere per angustam viam, ut pervenias

27. Press on where you are running, so that you may lay hold of that in which you have been laid hold of: strive along the narrow way, so that you may arrive

Editors' notes and page, col. 222

Footnotes

(d) ‹anchor: per Christum Deo› · call in col 222

Ita ms. Reg. cum edit. Chiffl. Sic quoque legit Florus Lugdunensis in Catena Patrum Græcorum et Latinorum, lib. XI ex Paulino Nolano, sub titulo, ex Epistola ad Pammachium, in illud Epistolæ ad Ephesios, cap. I, vers. 31 et 14, Signati estis, etc. Alias juncti.

So the Royal manuscript with Chifflet's edition. So too reads Florus of Lyon in his Catena of the Greek and Latin Fathers, book XI, quoting Paulinus of Nola under the title "from the Letter to Pammachius", on the passage of the Epistle to the Ephesians, chapter 1, verses 31 [sic; read 13] and 14, "You were sealed", etc. Elsewhere: "juncti" ("joined").

(printed under page 114)