PL 61 · cols. 227–233

Paulinus of Nola, Letters

Letter XVI

magis mirum est, calicibus nostris contentus fuit; ut intelligeremus illum apud sanctitatem vestram emendatum, sicut ex Apostolo erudiri; nec jam modio sed modico vino, quo non venter distenditur, sed cor laetificatur, inebriari ad sobrietatem, spiritali crapula ructantem Deo hymnum, quem non solo ore vocalis, sed et tacito corde decantat, qui voluntatem Domini fideli recipit auditu, pio narrat eloquio, et strenuo implet effectu. Benedictus Dominus, qui facit mirabilia. Qui convertit rupem in aquas, Cardamatem et clericum fecit, ut videmus; et sobrium, ut credimus. Nam ut solemnitas Paschalis revocavit dies prandiorum, incipiebat nobis circa meridiem murmurare, dicens: Exaruit sicut testa guttur meum, et lingua mea adhaesit faucibus meis. Defecit anima mea, et venter meus; et a fame et siti adhaeserunt ossa mea carni meae. Respondebatur illi quidem: Fili, in humilitate sustine, et concupiscentia ventris non apprehendat te, quia non in pane solo vivit homo, sed in omni verbo Dei. Ille autem sicut surdus non audiebat, et sicut aspides surdae obturabat nobis aures suas, sed frustra. Ad prandium cupiebat implere ventrem suum, et nemo illi vel siliquam dabat, donec ad vesperum declinaret dies; et hymno dicto quamlibet tristis de fame prandii, placaretur nobis de refectione coenandi. Sed ne diutius jocando videamur injuriam facere gravitati ejus, quae jam in stillicidiis poculorum magis laetatur, quam in ebrietate rivorum, de commodis ejus serio loquar: Mulierem suam debilem, et ideo inutilem sibi asserit. Quod si ita est, peto ut ei aliquod mancipiolum praestetur.

what is more wonderful, he was content with our cups; so that we understood that he had been reformed in the company of your holiness, so as to be instructed according to the Apostle (1 Tim. 5:23), and to be inebriated no longer by the bushel but with a little wine, by which the belly is not distended but the heart is gladdened, unto sobriety, belching forth to God in spiritual surfeit a hymn, which the one who receives the will of the Lord with faithful hearing, tells it with devout speech and fulfils it with vigorous deed, sings not with the voice of the mouth alone but also with the silent heart. Blessed be the Lord, Who does wonders (Ps. 71:18). He Who turned the rock into waters (Ps. 113:8) has made Cardamas a cleric, as we see, and sober, as we believe. For when the Easter solemnity brought back the days of midday meals, he began to grumble to us about noon, saying: My throat is dried up like a potsherd, and my tongue has cleaved to my jaws (Ps. 21:16). My soul has fainted, and my belly; and from hunger and thirst my bones have cleaved to my flesh (Ps. 101:6). He was answered, indeed: Son, endure in humility, and let not the craving of the belly lay hold of you (Sir. 2:4; 23:6), for man lives not by bread alone, but by every word of God (Deut. 8:3; Matt. 4:4; Luke 4:4). But he, like a deaf man, did not hear, and like deaf asps he stopped his ears to us (Ps. 57:5), but in vain. At midday he longed to fill his belly, and no one gave him even a husk (Luke 15:16), until the day declined towards evening; and when the hymn had been said, however sad he was over the hunger of midday, he was reconciled to us by the refreshment of supper. But lest by joking any longer we seem to do an injury to his gravity, which now delights more in drops from cups than in drunkenness from streams, I shall speak seriously of his interests: he declares that his wife is infirm and therefore of no use to him. If this is so, I ask that some little slave be provided for her.

EPISTOLA XVI.

LETTER XVI.

Jovio fratri, Paulinus salutem.

To his brother Jovius, Paulinus sends greeting.

1. Filiis nostris Posthumiano et Theridio patriam de Campania, quam nostri gratia accessere, petentibus, non scribere unanimitati tuae, contra officium et affectum putavi: non ab eo tantum praecavens,

1. When our sons Posthumianus and Theridius were making for their homeland from Campania, which they had come to for our sake, I thought it against duty and affection not to write to your unanimity: taking precaution not only against this,

Editors' notes and page, col. 227

Scripture references

[script. a] ‹anchor: not visible› · call in col 227 I Tim. V, 23.

1 Timothy 5:23.

[script. b] ‹anchor: not visible› · call in col 227 Psal. LXXI, 18.

Psalm 71:18.

[script. c] ‹anchor: not visible› · call in col 227 Psal. CXIII, 8.

Psalm 113:8.

[script. d] ‹anchor: not visible› · call in col 227 Psal. XXI, 16.

Psalm 21:16.

[script. e] ‹anchor: not visible› · call in col 227 Psal. CI, 6.

Psalm 101:6.

[script. f] ‹anchor: not visible› · call in col 227 Eccli. II, 4; et XXIII, 6.

Ecclesiasticus (Sirach) 2:4; and 23:6.

[script. g] ‹anchor: not visible› · call in col 227 Deut. VIII, 3; Matth. IV, 4; Luc. IV, 4.

Deuteronomy 8:3; Matthew 4:4; Luke 4:4.

[script. h] ‹anchor: not visible› · call in col 227 Psal. LVII, 5.

Psalm 57:5.

[script. i] ‹anchor: vel siliquam dabat› · call in col 227 Luc. XV, 16.

Luke 15:16.

Editors' notes

(*) ‹anchor: EPISTOLA XVI› · call in col 227 Alias 38, quæ autem 16 erat, nunc 20. Scripta anno 399.

Formerly 38; and the one that was 16 is now 20. Written in the year 399.

(printed under page 117)

(a) ‹anchor: not visible› · call in col 227

Hunc locum sic emendavimus ex mss. duobus Reg. et Vien. et ed Grin. Ante erat e mandato, sicut est Apostoli erudiri..... vino uti, quo, etc. Utraque lectio recepta.

We have corrected this passage so from the two manuscripts, the Royal and the Vienna, and Grinaeus's edition. Formerly it read "by the command, as it is the Apostle's, to be taught ..... to use wine, by which", etc. Both readings are accepted.

(printed under page 117)

(b) ‹anchor: not visible› · call in col 227

Ita mss. Reg. et Vien. Ceteri codices, recepit.

So the Royal and Vienna manuscripts. The other codices: "recepit" ("received").

(printed under page 117)

Sic ms. codex. Viennensis. Alii, vidimus.

So the Vienna manuscript codex. Others: "vidimus" ("we saw").

(printed under page 117)

(d) ‹anchor: not visible› · call in col 227

Ms. Vien., revocabat, minus bene.

The Vienna manuscript: "revocabat" ("called back"), less well.

(printed under page 117)

(e) ‹anchor: Jovio› · call in col 227

Sic mss. Reg. et Vien. et edit. Bad., Grav. et Schot. Edit. Rosv. addit clarissimo. Ms. Vatic., Jovio claro fratri, etc. Edit. Grin., Jovio viro clarissimo Paulinus.

So the Royal and Vienna manuscripts and the editions of Badius, Gravius and Schott. Rosweyde's edition adds "clarissimo" ("most illustrious"). The Vatican manuscript: "To Jovius, his illustrious brother", etc. Grinaeus's edition: "To Jovius, a most illustrious man, Paulinus."

(printed under page 117)

(f) ‹anchor: Filiis nostris› · call in col 227

Ms. Vien cum editis tribus, Posthumino, mendose; legitur enim in omnibus mss. et editis codicibus epistolæ 49 ad Macarium Posthumiani et Posthumianum.

The Vienna manuscript with three printed editions: "Posthumino", wrongly; for in all the manuscript and printed codices of Letter 49, to Macarius, one reads "Posthumiani" and "Posthumianum".

(printed under page 117)

(g) ‹anchor: Posthumiano et› · call in col 227

Ms. Reg., Theridiano, sed mendose; idem enim est Theridius, de quo Paulinus in epist. 27, n. 1, et carm. 20, v. 187.

The Royal manuscript: "Theridiano", but wrongly; for this is the same Theridius of whom Paulinus speaks in Letter 27, no. 1, and poem 20, line 187.

(printed under page 117)

(h) ‹anchor: not visible› · call in col 227 or 228

Vera lectio, quæ infra confirmatur n. 4. Fors ... et Fatum.. et Casus; et carm. 19 ad eumdem, v. 98. Ms. Vien., Fortuna.

The true reading, confirmed below in no. 4, "Fors ... and Fate .. and Chance"; and by poem 19 to the same man, line 98. The Vienna manuscript: "Fortuna".

(printed under page 117)

Editors' prose

Jovium clarissimum virum qui fato ac fortunae multa tribuebat, docet providentiae divinae omnia subjacere. Eadem de re jam ad eum scripserat, forte carmen 19. Eumdem collaudatum ob insignem doctrinam atque eloquentiam, a philosophorum lectione deterret, et ad sacrarum Scripturarum lectionem hortatur.

He teaches Jovius, a man of the highest rank who ascribed much to fate and fortune, that all things are subject to divine providence. He had already written to him on the same subject, perhaps in Poem 19. Having praised him for his outstanding learning and eloquence, he deters him from reading the philosophers and urges him to the reading of the sacred Scriptures.

Page

running head: 227 S. PAULINI NOLANI EP[ISCOPI] (right part cut off in this image; col. 228 shows "...NI NOLANI EPISCOPI")
marginal letters: A ‹magis mirum est, calicibus›; B ‹sit faucibus meis. Defecit›; C ‹debilem, et ideo inutilem›; D ‹(printed level with the foot-notes, below the last text line "licium et affectum putavi")›
old-edition numerals: 87 before ‹the argumentum of Ep. XVI (Jovium clarissimum ...)›
other: the column ends "praeca-"; set whole as "praecavens" from the first line of col. 228 (which opens "vens"). Editors' cross-references printed inline in parentheses, "(V. not. 46)" after "inebriari", "(V. not. 47)" after "donec", "(V. not. 188)" after "asserit", left out as editors' matter. Numbered calls after "Deo", "testa", "siti", "stillicidiis", "quam" and the asterisk after EPISTOLA left out. EDITORS' PROSE: the italic argumentum of Ep. XVI ("Jovium clarissimum virum ... hortatur") not set. "modico" and "mancipiolum" read through worn type.

PL 61:228

ne viderer communis observantiae studium insolita a te mihi negligentia praeterire, sed multo etiam illud magis, ne de tua in Deum mente secus crederer judicare, si omnem scribendi tibi occasionem diligens, per viros religionis insalutatum te, tamquam a sanctis hominibus abhorrentem, praetermitterem; cum certe studiosus Christiani nominis, comprobatorque propositi etiam nostri amore docearis. Suscipe igitur libens, non illos ex meis litteris, sed litteras meas de illis probans, qui summa idipsum sanctitate curarunt, ut religioni haberent vel patriam te non adeundo revisere, vel te sine meis scriptis adire. Apte autem mihi visa est ad id quoque hujusmodi tabellariorum persona congruere, ut aliquid de pristina illa epistola responderem tibi, quam tu ad illas mihi litteras, quibus manifestum divinae potestatis in elementis, et curae circa nos beneficium praedicaveram, retulisti. Nam profecto retines me de tuis scriptis, id de quo tunc gratulans responderam, comperisse; unde suaseram, ne casibus Dei munus adscriberes; et forte magis quam Numine arbitrareris argentum illud sancti commercii inter hibernos turbines et nautas avaros, amisso custode, servatum, in illud potissimum littus ejecta navi, in quo familiare nobis oppidum, tibi patrimonium tutissimis rem nostra sinibus exceperat.

lest I should seem, through a negligence unusual between you and me, to pass over the practice of common courtesy, but much more even than that, lest I should be thought to judge otherwise of your mind towards God, if, while I cherish every occasion of writing to you, I were to let pass men of religion without greeting you through them, as though you shrank from holy men; when you are surely shown to be zealous for the Christian name, and an approver of our own way of life too, by your love. Receive them gladly, then, approving not them on the strength of my letter, but my letter on the strength of them; for they took care with the highest holiness to make it a matter of conscience either not to revisit their homeland without calling on you, or not to call on you without a letter from me. And the person of such letter-carriers seemed to me fitting for this purpose too, that I might answer you something about that earlier letter which you sent back to me in reply to the letter in which I had proclaimed the manifest kindness of the divine power over the elements and of His care for us. For you surely remember that I learned from your writings what I then replied to with rejoicing; and so I had urged you not to ascribe God's gift to chance, nor to suppose that it was by luck rather than by the Godhead that the silver of that holy exchange was preserved amid the winter whirlwinds and greedy sailors, when its guardian was lost, the ship being cast up on that shore above all others where a town familiar to us, and to you an estate, had received our property into the safest of bosoms.

2. Sed tu iterum mihi de tempestatis injuria magis querulus, quam de clementia Dei gratus, omnes motos elementorum, inter quos divina tantum manus humanam salutem tueri valet, actusque nostros, quos summi Domini potestas regit, et pro nostris meritis vertit aut dirigit, vacuis fatorum fortunaeque numinibus, tamquam aemulis Deo potestatibus, subdidisti. In quo ne te existimes Deo detulisse, cum injuriose potius, ut erat, Dei beneficium esse nolueris; dicens ideo haec a divina potestate secerni oportere, quia casum magis quam Deum deceant mala. Id autem sine dubio malum esse, quo periculum saepe homines aut damnum capessant. In quorum malorum, ut video, numero tempestates locas, quibus aut in terra agrorum saepe vastitas, aut in navi naufragorum (forte mari naufragiorum) aerumna capiatur. Sed hanc sententiam video de illis obortam magistris; qui sapientia sua superbi, sapientiam Dei quaerere dedignati, a finibus veritatis exsules agunt, assertores

2. But you, once more complaining to me of the injury done by the storm rather than grateful for the clemency of God, have made all the movements of the elements, amid which the divine hand alone is able to protect human safety, and our actions, which the power of the supreme Lord governs and turns or directs according to our deserts, subject to the empty divinities of the fates and of fortune, as though they were powers rivalling God. In this do not suppose that you have shown deference to God, since you have rather, insultingly, refused to let it be, as it was, God's kindness; saying that these things must be separated from the divine power for this reason, that evils befit chance rather than God; and that that is without doubt an evil by which men often incur danger or loss. Among these evils, as I see, you place storms, by which either devastation of the fields is often suffered on land, or the misery of shipwrecked men on a ship (perhaps "the misery of shipwrecks at sea"). But I see that this opinion has arisen from those masters who, proud of their own wisdom and disdaining to seek the wisdom of God, live as exiles from the bounds of truth, assertors

Editors' notes and page, col. 228

Footnotes

(i) ‹anchor: fatorum fortunæque› · call in col 228

Nisi codices omnes refragarentur, cum Sacchino posuissem, nominibus, nam et infra, n. 4, vacuo nomine, et paulo post, cassa nomina, et n. 10. nominibus vacuis casuum atque fatorum.

Had all the codices not been against it, I would have put "nominibus" ("names") with Sacchini; for below, too, in no. 4, there is "vacuo nomine" ("an empty name"), and a little after, "cassa nomina" ("hollow names"), and in no. 10, "nominibus vacuis casuum atque fatorum" ("the empty names of chances and fates").

(printed under page 117)

Page

running head: S. PAULINI NOLANI EPISCOPI 228
marginal letters: A ‹vens, ne viderer›; B ‹tu ad illas mihi litteras›; C ‹summi Domini potestas regit›; D ‹(printed level with the foot-notes, below the last text line "rere dedignati")›
old-edition numerals: 88 after ‹potestas›
other: column opens with "vens", the end of "praeca-vens" begun in col. 227. The column ends "as-"; set whole as "assertores" from the first line of col. 229 (which opens "sertores"). The parenthesis "(forte mari naufragiorum)" is printed in the text and set as printed, like an [alias] variant. Numbered calls after "capessant" and "naufragorum" and the call (i) after "fortunaeque" left out. UNSURE at this resolution: "motos" (sense motus) and "rem nostra" (sense rem nostram) are set as they appear; not recorded as misprints because the type is too small to be sure.

PL 61:229

opinionum suarum, qui missis per inane magnum mentibus evanuerunt, sicut scriptum est, et probatur, in cogitationibus suis; et pro suis arbitriis opera Dei et consilia finxerunt. Illis mare vel coelum casu regi commoverique videatur, qui mundum istum aut sine rectore vacuum, aut otiante Deo neglectum, fortuitis lapsibus volvi disputant; aut nullo autore compositum, aut ut principii, ita finis expertem: quod corporea, qua mundus iste cujus singuli portio sumus, natura non obtinet; quia omnis compago resolubilis: aut quod stultius est, ex semetipso creatum volunt, tamquam ulla res ipsa sibi possit esse causa nascendi, et sit eadem creator pariter et creatura, id est opifex et opus; quae ut nomine, ita et genere ac statu discrepare perspicuum est. Quis enim non videt mundum istum corporeum vi incorporea gubernari, totamque molem, infusa atque permixta magno universitatis corpori divini Spiritus, mente qua facta est, agitari ad vitam? temperari ad usum? contineri ad statum? ordinari ad diuturnitatem?

of their own opinions, who, having sent their minds out through the great void, have become vain, as it is written and is proved, in their thoughts (Rom. 1:21), and have fashioned the works and counsels of God according to their own judgements. Let the sea or the sky seem to be ruled and stirred by chance to those who argue that this world revolves by fortuitous lapses, either empty, without a ruler, or neglected by an idle God; or that it was put together by no author, or is without an end as it is without a beginning: which the corporeal nature, of which this world, whereof we are each a portion, consists, does not admit, since every framework can be dissolved; or, what is more foolish, they will have it created from itself, as though anything could itself be the cause of its own birth, and the same thing be at once creator and creature, that is, maker and work; things which plainly differ in kind and condition, as they do in name. For who does not see that this bodily world is governed by an incorporeal power, and that the whole mass, by the mind of the divine Spirit poured into and mingled with the great body of the universe, the mind by which it was made, is moved to life? tempered for use? held together in its state? ordered for duration?

3. Cum ergo constet, quod cernitur, aut sentitur, alienae opis, ut consistat et maneat, indigere; non potest ambigi, aliunde etiam ut crearetur eguisse. Quod cum ita sit, omnia ex Deo orta fateamur necesse est. Quia nisi profanis in dubium venire non potest, mundum Deo autore confectum: proinde ventos, et omnia quae intra mundum partes molis ejusdem, et quasi viscera corporis sunt, non ad alterius regimen esse referenda; quia neque regi continerique paterentur divinorum operum virtutes, hoc est substantiae naturarum omnium in tanta discordia sui, nisi ab ea tantum natura atque virtute, hoc est, Deo uno omnium conditore, a quo uno fieri ordinarique potuerunt; et cujus leges nisi servarent, statum suum non obtinerent. Multo autem ineptius est ullam culpare naturam, et malam dicere: quoniam si a Deo omnia, et Deus bonus est; omnia profecto quae fecit Deus, bona. Si qua autem sunt in arcanis statutorum ejus altiora sensibus et cogitationibus nostris, etiamsi rationem eorum consequi et colligere non possumus, tutius tamen nobis est magis occultas esse rationes, quam nullas, credere. Quia non ambigendum, omnia Dei, etsi nobis non sint perspicua, tamen esse consulta.

3. Since, then, it is agreed that whatever is seen or felt needs help from outside itself in order to subsist and endure, it cannot be doubted that it also needed help from elsewhere in order to be created. And since this is so, we must confess that all things have arisen from God. For since it cannot be called into doubt except by the profane that the world was made with God as its author, it follows that the winds, and all things within the world which are parts of that same mass and, as it were, the inward organs of its body, are not to be referred to the government of another; for the powers of the divine works, that is, the substances of all natures, so much at discord among themselves, would not suffer themselves to be ruled and held together except by that nature and power alone, that is, by the one God, Creator of all, by Whom alone they could be made and ordered, and unless they kept His laws they would not maintain their state. And it is much more foolish to blame any nature and call it evil: for if all things are from God, and God is good, then surely all things that God has made are good. And if there are things in the secrets of His decrees too high for our senses and thoughts, even if we cannot follow and gather their reason, it is nevertheless safer for us to believe that their reasons are hidden than that they have none. For it is not to be doubted that all the works of God, even if they are not clear to us, are nevertheless deliberate.

4. Itaque si totum mundum Deus qui condidit, et gubernat; quo in loco, vel cui creaturae casus, et fatum, aut fortuna dominabitur? Si de motibus vel ordinibus astrorum, ut quidam volunt, pendent, de

4. And so, if God, Who founded the whole world, also governs it, in what place, or over what creature, will chance and fate or fortune hold sway? If they depend, as some will have it, on the motions or orders of the stars, on

Editors' notes and page, col. 229

Scripture references

[script. a] ‹anchor: Deus qui condidit› · call in col 229 Rom. I, 21.

Romans 1:21.

Editors' notes

(printed under page 118)

(a) ‹anchor: not visible› · call in col 229

Addidimus aut ex ms. codice Viennensi.

We have added "aut" ("or") from the Vienna manuscript codex.

(printed under page 118)

(b) ‹anchor: viscera corporis› · call in col 229

Ita ms. Vien. Alias, sint.

So the Vienna manuscript. Elsewhere: "sint" ("may be").

(printed under page 118)

Sic ms. Vien. Alii codices addebant esse, sed hoc verbum expunximus utpote superfluum.

So the Vienna manuscript. Other codices added "esse" ("to be"), but we have struck this word out as superfluous.

(printed under page 118)

Page

running head: 229 EPISTOLA XVI.
marginal letters: A ‹sertores opinionum suarum›; B ‹est. Quis enim non videt›; C ‹continerique paterentur›; D ‹4. Itaque si totum mundum›
old-edition numerals: 89 before ‹hoc est substantiae›
other: column opens with "sertores", the end of "as-sertores" begun in col. 228. Numbered calls after "mare", "neglectum", "mundus", "opifex", "permixta", "condidit" and lettered calls (a), (b), (c) left out.

PL 61:230

igniculis non solum Deo, sed et mundo ipso minoribus, immo etiam mundi ipsius tertiam partem ministerio famulae lucis ornantibus, istam, quam Deo aemulam facis, potestatem trahunt. Nam certe divinae potestatis est elementa turbare, ventorumque violentiam vel excitare positam, vel incitatam refrenare, et furoribus tempestatum vel dedere vel eripere mortales. Qua potestate cum omnis creatura pareat (forte careat) uni omnium Creatori subdita, quomodo iis divina vis et potestas datur quae non solum nomine (forte numine) Creatoris, sed etiam creaturae specie carent, vacua non spirituum neque corporum nomina gerendis vel significandis rebus aptata? Siquidem et fors verbum dubitantis sit, et fatum profantis expressio, et casus significatio cadentium vel accidentium; tamen ab usu erroris antiqui ob ignorantiam Dei, rationis inopes, cassa nomina, tamquam ideo numina quoque sint, in speciem corporatam stultis cogitationibus fingunt; stultiusque quam finxerint, donant honore divino; unde et Spes, et Nemesis, et Amor, atque etiam Furor in simulacris coluntur, et occipiti calvo sacratur Occasio, et tua ista Fortuna lubrico male nixa globo fingitur. Nec minore mendacio Fata simulantur vitas hominum nere de calathis, aut trutinare de lancibus. Quod deliramentum ne vulgo imputemus, aut nimium philosophos admiremur, Platone (lib. x de Republ.) etiam delirante narratur, qui in gremio anus pensum Necessitatis exponit, et tres ei filias addit concinentes, et versantes fusum, et per fila ludentes; hoc scilicet lanificio autumans eas conficere res hominum, et tempora cuique signate detexere. Tantum abusus est humanis auribus arrogantia inanis facundiae, ut ridiculam anilis fabulae cantilenam non erubesceret scriptis suis, quibus de divina etiam natura quasi conscius disputare audebat, inserere. Sed nobis in illo sermonis tantum Attici comitas, non inanis fabulae spectanda concinitas: quae demulcendis tantum auribus edita sunt, non debent sensuum fundamenta convellere.

little fires smaller not only than God but than the world itself, which indeed adorn only a third part of the world itself by the service of a handmaid light, that they draw this power which you make a rival to God. For it surely belongs to the divine power to stir up the elements, and either to rouse the violence of the winds when it lies still or to rein it in when it is roused, and either to hand mortals over to the fury of storms or to snatch them from it. Since every creature, subject to the one Creator of all, obeys this power (perhaps "lacks this power"), how is divine force and power given to things which lack not only the name (perhaps "the godhead") of Creator but even the form of a creature, empty names, neither of spirits nor of bodies, fitted to the doing or signifying of things? For although fors (luck) is the word of one in doubt, and fatum (fate) the utterance of one speaking, and casus (chance) the signifying of things falling or befalling; yet, from the habit of ancient error through ignorance of God, men without reason, as though empty names were therefore also divinities, fashion them in their foolish thoughts into a bodily form, and, more foolishly than they fashioned them, they endow them with divine honour; whence Hope and Nemesis and Love, and even Frenzy, are worshipped in images, and Opportunity is consecrated with a bald back of the head, and that Fortune of yours is portrayed poorly balanced on a slippery globe. And with no lesser lie the Fates are feigned to spin the lives of men from their wool-baskets, or to weigh them in their scales. And lest we impute this raving to the common people, or admire the philosophers too much, it is related that Plato (Republic, Book X) too raved in this way, who sets out the spinning-task of Necessity on the lap of an old woman, and gives her three daughters, singing together, turning the spindle and playing among the threads; supposing, no doubt, that by this wool-work they accomplish the affairs of men and weave out to each his appointed times. So far has the arrogance of empty eloquence abused human ears that he did not blush to insert the ridiculous ditty of an old wives' tale into his writings, in which he dared to discuss even the divine nature as though privy to it. But in him we should regard only the grace of Attic speech, not the elegance of an empty tale: things put forth only to soothe the ears ought not to tear up the foundations of our understanding.

5. Quin potius, ut ratio et veritas docet, omnia operum Dei, in quibus consistimus, et quorum pars sumus (Ex Virgilio); omniaque munerum ejus, quibus inter vitae istius fragilis et caducae incerta regimur atque servamur, ad ipsum referamus; nihilque ab illius potestate nostro removeamus errore, quia velimus, nolimus, ipse nostri, ut omnium, et creator et Deus est. Et quia quantus quantus est, bonitas, et sapientia, et origo rationis est, nihil nisi ratione

5. Rather, as reason and truth teach, let us refer to Him all His works, in which we subsist and of which we are a part (from Virgil), and all His gifts, by which we are ruled and preserved amid the uncertainties of this frail and perishable life; and let us not remove anything from His power by our error, since, whether we will or not, He is our Creator and God, as He is of all things. And since He, great as He is, all of Him, is goodness and wisdom and the origin of reason, nothing except by reason

Editors' notes and page, col. 230

Footnotes

(d) ‹anchor: lubrico male nixa globo› · call in col 230

Ms. codex Vaticanus, figuratur.

The Vatican manuscript codex: "figuratur" ("is figured").

(printed under page 118)

(e) ‹anchor: tres ei filias addit› · call in col 230

Sic emendavimus ex mss. codicibus Reg., Vien. et edit. Schot; nostraque correctio præterea confirmatur ex Platonis lib. X de Republica, sub finem, his verbis: Fusum vero in necessitatis genibus circumverti. Superne præterea cuilibet circulo hærere Sirenem una cum globo delatam, vocem unam, tonum unum videlicet emittentem; unam tamen harmoniam ex omnibus octo CONCINERE. Græce, ἐκ πασῶν καὶ ὀκτὼ οὐσῶν μίαν ἁρμονίαν ξυμφωνεῖν. Alias autem tres Necessitatis filias æquali invicem intervallo in throno sedere, Parcas vestibus albis, capite coronato, Lachesim, Clotho, Atropon, quæ ad Sirenem harmoniam CANANT, etc. (Græce ὑμνεῖν πρὸς τὴν τῶν σειρήνων ἁρμονίαν.) In editis 4, concinantes, mendose.

So we have corrected it from the Royal and Vienna manuscript codices and Schott's edition; and our correction is further confirmed by Plato, Republic book X, near the end, in these words: "The spindle turns on the knees of Necessity. Above, on each circle, stands a Siren carried round with it, each uttering one sound, one note; yet from all eight together one harmony is SOUNDED." In Greek: ἐκ πασῶν καὶ ὀκτὼ οὐσῶν μίαν ἁρμονίαν ξυμφωνεῖν ("from all, being eight, one harmony sounds together"). "And three others, the daughters of Necessity, sit at equal distances from one another, each on a throne: the Fates, in white robes, with crowned heads, Lachesis, Clotho, Atropos, who SING to the harmony of the Sirens", etc. (In Greek: ὑμνεῖν πρὸς τὴν τῶν σειρήνων ἁρμονίαν, "to sing to the harmony of the Sirens".) In four printed editions: "concinantes", wrongly.

(printed under page 118)

(f) ‹anchor: tempora cuique› · call in col 230

Ms. Reg. cum editis Bad. et Grav., signata.

The Royal manuscript with the editions of Badius and Gravius: "signata" ("marked").

(printed under page 118)

(g) ‹anchor: Et quia› · call in col 230

Sic edit. Schot. Vide epist. 23 ad Severum, n. 1.

So Schott's edition. See Letter 23 to Severus, no. 1.

(printed under page 118)

Page

running head: EPISTOLA XVI 230
marginal letters: A ‹igniculis non solum Deo›; B ‹tamen ab usu erroris›; C ‹licet lanificio autumans›; D ‹ab illius potestate nostro›
old-edition numerals: 90 after ‹Quod›
other: the parentheses "(forte careat)", "(forte numine)", "(lib. x de Republ.)" and "(Ex Virgilio)" are printed in the text and set as printed. The editors' cross-reference "(V. ep. 49, n. 8)" after "in speciem" left out, as in the previous columns. Numbered calls after "positam" and "sint" and lettered calls (d), (e), (f), (g) left out. "concinitas" set as printed.

PL 61:231

constituit, et ad materiam (Latin. forte memoriam) suae bonitatis creavit. Ipsi omne quod sumus, impendamus; et quae illi placita sunt, studeamus discere, et facere curemus. Tunc defaecata mente purius intuentes, videbimus hanc esse veritatem, ut a Deo sint cuncta quae sunt; et hanc esse consequentiam, ut omnia Dei facta pulcherrima sint; et non sit malum, quod bonum habeat autorem, qui cuncta per mundum nostris usibus praeparavit, et nostris utilitatibus agit; et ita istius universitatis opus condidit, ut alia ad serviendum, alia ad exercendum, alia ad dominandum creaverit. Itaque corporeis animalibusque naturis homines ratione dominamur. Sed ne ipsa potestatis nostrae licentia resolvamur, utiliter exercemur adversis, aut spiritibus daemonum, aut difficultatibus negotiorum, aut ipsorum saepe elementorum motibus; videlicet ut exagitati, curis, prudentia, et metu Divinitatis acuamur. A quo nos, quae deberet magis gratificos Domino aeterno facere, securitas negligentes facit. Unde et magister gentium Apostolus ait, arcano divinae pietatis consilio, et magno humanae salutis emolumento opponi quosdam obices cursibus nostris, et adversis secunda mutari, ut morbos, damna, discrimina; quia tribulatio patientiae robur operetur, patientia probationem fidei pariat, et praemium gloriae conferat. Quod certe virtus capere nisi victrix non potest, non habitura victoriae facultatem, nisi cum aliqua prius difficultate certaverit.

He has established, and He created for the material (Latin text perhaps "the memorial") of His goodness. To Him let us devote all that we are; and let us be eager to learn what is pleasing to Him, and take care to do it. Then, gazing more purely with a cleansed mind, we shall see that this is the truth, that all things that are, are from God; and that this follows, that all the works of God are most beautiful; and that nothing is evil which has a good author, Who has prepared all things throughout the world for our uses and acts for our advantage, and has so founded the work of this universe that He created some things to serve, some to exercise us, some to rule. And so we men rule by reason over bodily and animal natures. But lest we be undone by the very licence of our power, we are usefully exercised by adversities, either by the spirits of demons, or by the difficulties of affairs, or often by the motions of the elements themselves; namely so that, being stirred up, we may be sharpened by cares, by prudence and by the fear of the Godhead. From this fear, security, which ought rather to make us grateful to the eternal Lord, makes us careless. Hence the Apostle too, the teacher of the Gentiles, says that it is by a secret counsel of the divine goodness, and to the great profit of human salvation, that certain obstacles are set against our courses and prosperity is exchanged for adversity, such as sicknesses, losses, dangers; because tribulation works the strength of patience, patience brings forth the proving of faith and confers the reward of glory (Rom. 5:3). This reward virtue certainly cannot take unless it is victorious, and it will have no means of victory unless it has first contended with some difficulty.

6. Quod cum prudentiae tuae, quam et ingenitam et eruditam habes, litteris quoque ipsis, quas utinam jam, ut judicio, ita et studio sacris Litteris posthaberes, potuerit intimari, quibus egregie clarorum in ducibus aut philosophis virorum virtutes ad nobilem famam, non nisi per labores et pericula emicuisse memorantur, admodum miror, cur in veritate perspicua divini muneris ita volueris caligare, ut mirabilem illam navis jactatae salutem, et evidentibus signis procuratam nostrae rei divinitus terra marique custodiam, fortuitis eventibus dederis, tantamque occasionem divinae praedicationis effuderis. Erige in summam sapientiae mentem tuam, et ipsum veri luminis fomitem Christum pete; qui fideles animas illuminat, et pectora casta perlabitur. Quod et te ita sentire docuisti, licet pro excusatione praetenderis imparem te adhuc, et ideo non capacem Dei, quia terrenis rebus et curis obsessus, ab altiore suspectu coelestium quasi nubibus interpositis arcearis. Sed utinam ista tam vere possis obtendere, quam facunde potes. Arguit enim ipsa facundiae tuae doctrinaeque fecunditas, voluntatem tibi potius in sacris Litteris parem, quam aut vacationem aut facultatem abesse. Non enim, opinor, dormiens, aut aliud agens tantas

6. Since this could have been made known to your prudence, which you have both inborn and learned, even by those very letters (would that you now ranked them below the sacred Letters in zeal, as you do in judgement!) in which it is recorded that the virtues of men famous as generals or philosophers shone forth to noble fame only through labours and dangers, I am greatly surprised why you have chosen to be so blind to the plain truth of the divine gift as to give over to fortuitous events that wonderful rescue of the storm-tossed ship and the guarding of our property, procured by God on land and sea with evident signs, and to have thrown away so great an occasion of proclaiming God. Lift up your mind to the summit of wisdom, and seek Christ Himself, the kindling of the true light, Who enlightens faithful souls and glides through chaste hearts. That you too think so, you have shown, although by way of excuse you have pleaded that you are still unequal to it, and therefore not able to receive God, because, beset by earthly affairs and cares, you are kept, as though by clouds set in between, from the loftier contemplation of heavenly things. But would that you could put this forward as truly as you can eloquently! For the very fruitfulness of your eloquence and learning proves that it is rather the will for the sacred Letters that is wanting in you than either leisure or ability. For not, I think, while sleeping or busy with something else, such

Editors' notes and page, col. 231

Scripture references

[script. a] ‹anchor: gloriæ conferat› · call in col 231 Rom. V, 3.

Romans 5:3.

[script. b] ‹anchor: not visible› · call in col 232 I Cor. I, 24.

1 Corinthians 1:24.

Editors' notes

(printed under page 119)

(a) ‹anchor: egregie clarorum in› · call in col 231

Sic emendamus ex ms. Viennensi et edit. Schot. Alias erat, indicibus; nullo sensu. Vide not. 48.

So we correct it from the Vienna manuscript and Schott's edition. Elsewhere it read "indicibus" ("informers"), which makes no sense. See note 48.

(printed under page 119)

(b) ‹anchor: et ideo› · call in col 231

Ms. Vien. cum edit. Grin., incapacem.

The Vienna manuscript with Grinaeus's edition: "incapacem" ("incapable").

(printed under page 119)

Page

running head: 231 S. PAULINI NOLANI EP[ISCOPI] (right part cut off in this image)
marginal letters: A ‹constituit, et ad materiam›; B ‹negotiorum, aut ipsorum saepe›; C ‹jam, ut judicio, ita et studio›; D ‹imparem te adhuc, et ideo›
old-edition numerals: 91 after ‹magister›
other: the parenthesis "(Latin. forte memoriam)" is printed in the text and set as printed. Numbered calls after "prudentia", "patientia", "sentire", "sacris" and lettered calls (a), (b) left out. UNSURE: "voluntatem tibi potius in sacris Litteris parem" is set as printed; the sense wants something like "parum" or a word meaning "lacking", and the English follows that sense.

PL 61:232

oris aut pectoris divitias coegisti. Omnium poetarum floribus spiras, omnium oratorum fluminibus exundas, philosophiae quoque fontibus irrigaris, peregrinis etiam dives litteris, Romanum os Atticis favis imples. Quaeso te, ubi tunc tributa sunt, cum Tullium et Demosthenem perlegis? vel jam usitatiorum de saturitate fastidiens lectionum, Xenophontem, Platonem, Catonem, Varronemque perlectos revolvis; multosque praeterea, quorum nos forte nec nomina, tu etiam volumina tenes? Ut istis occuperis, immunis, et liber; ut Christum, hoc est, sapientiam Dei discas, tributarius et occupatus es. Vacat tibi ut philosophus sis; non vacat ut Christianus sis. Verte potius sententiam, verte facundiam. Nam animi philosophiam non deponas licet, dum eam fide condias et religione; consertis utare sapientium, ut sis Dei philosophus, et Dei vates, non quaerendo, sed imitando Deum, sapiens; ut non tam lingua quam vita eruditus, tam disseras magna quam facias.

have you gathered such riches of speech and heart. You breathe with the flowers of all the poets, you overflow with the rivers of all the orators, you are watered also by the springs of philosophy, and, rich even in foreign letters, you fill a Roman mouth with Attic honeycombs. Where, I ask you, are your taxes then, when you read through Tully and Demosthenes? Or when, wearied by a surfeit of the more usual readings, you turn over again Xenophon, Plato, Cato and Varro, read through already, and many besides, of whom we perhaps do not know even the names, while you possess their very volumes? To be occupied with these you are exempt and free; to learn Christ, that is, the wisdom of God (1 Cor. 1:24), you are tax-bound and busy. You have leisure to be a philosopher; you have no leisure to be a Christian. Change your purpose rather, change your eloquence. For you need not lay aside the philosophy of the mind, provided you season it with faith and religion; use the things of the wise joined with these, so that you may be a philosopher of God and a prophet of God, wise not by seeking God but by imitating Him; so that, learned not so much in tongue as in life, you may discourse great things as much as you do them.

7. Esto Peripateticus Deo, Pythagoreus mundo; verae in Christo sapientiae praedicator, et tandem tacitus vanitati, perniciosam istam inanium dulcedinem litterarum, quasi illos patriae oblitteratores de baccarum suavitate Lotophagos et Sirenarum carmina, blandimentorum nocentium cantus evita. Et quia licet quaedam plerumque de inanibus fabulis, ut de vulgaribus aliqua proverbiis, in usum veri ac serii sermonis assumere, dicam non litteras tantum, sed et omnes rerum temporalium species nobis esse Lotophagos vel Sirenas. Nam et voluptatum pestifera dulcedo, patriae nobis oblivionem facit, cum homini Deum, qui est patria omnium communis, obliterat; et illecebrae cupiditatum illam Sirenarum fabulam veritate cladis imitantur. Nam quod illae Sirenae fuisse finguntur, id verae sunt illecebrae cupiditatum, et blandimenta vitiorum habentia in specie lenocinium, in gustu venenum; quorum usus in crimine, pretium in morte numeratur. Has oportet ultra Ulyssis astutiam cauti, non auribus tantum, sed oculis obseratis et animo, quasi navigio praetervolante fugiamus, ne sollicitati delectatione letifera, in criminum saxa rapiamur; et scopulo mortis affixi, naufragium salutis obeamus.

7. Be a Peripatetic, walking with God, a Pythagorean, silent to the world; a preacher of the true wisdom in Christ, and at last silent to vanity, shun that pernicious sweetness of empty letters, as you would those Lotus-eaters who blot out the homeland with the sweetness of their berries, and the songs of the Sirens, the chants of harmful allurements. And since it is often permitted to take some things from empty fables, as some things from common proverbs, into the use of true and serious speech, I shall say that not letters only, but all the forms of temporal things, are Lotus-eaters or Sirens to us. For the pestilent sweetness of pleasures makes us forget our homeland, when it blots out from man God, Who is the common homeland of all; and the allurements of desires imitate that fable of the Sirens by the reality of their destruction. For what those Sirens are feigned to have been, that the allurements of desires truly are, and the blandishments of the vices, which have seduction in their appearance and poison in their taste; whose use is counted in guilt, and whose price in death. These we must flee, more wary even than the cunning of Ulysses, with not only our ears but our eyes and mind barred, as though in a ship flying past, lest, enticed by deadly delight, we be swept onto the rocks of sin, and, fastened on the reef of death, suffer the shipwreck of our salvation.

8. Atque utinam vel nudis nobis ex istius mundi salo liceat evadere, si in tempore isto, quo in fragilitate corporea, et possessionum lubrico, tanquam in navigii fatiscentis infida compage fluitamus, exuere nos ad enatandum impedimentis angentibus quasi vestibus madidis; et fidem salutarem, qua in virtute Christi Dei vexillo crucis nitimur, quasi tabulam perfugii meminerimus invadere; ut de rebus fluentibus spem solidam comparemus, et de noxia cupiditatum materia aliquid ad innocentiam salutemque rapiamus.

8. And would that we might escape, even naked, from the sea of this world, if at this time, in which we float in the frailty of the body and the slipperiness of possessions as in the untrustworthy framework of a ship that is breaking up, we remember to strip ourselves, so as to swim out, of the hampering encumbrances, like soaked garments, and to seize, like a plank of refuge, the saving faith by which, in the power of Christ God, we rely on the standard of the cross; so that from things that flow away we may acquire a solid hope, and from the harmful matter of desires we may snatch something for innocence and salvation.

Editors' notes and page, col. 232

Footnotes

Ita ms. Vien. Ceteri codices; et religione conserta utare sapientia.

So the Vienna manuscript. The other codices: "and may you use a wisdom joined with religion".

(printed under page 119)

(d) ‹anchor: illos … Lotophagos› · call in col 232

Sic ms. codex Belgicus, edit. Schot. et Fabricius. Alias, ut.

So the Belgian manuscript codex, Schott's edition and Fabricius. Elsewhere: "ut" ("as").

(printed under page 119)

(e) ‹anchor: blandimenta vitiorum› · call in col 232

Ita ms. Vaticanus, cum alii codices præferant habent enim.

So the Vatican manuscript, though other codices offer "habent enim" ("for they have").

(printed under page 119)

Page

running head: S. PAULINI NOLANI EPISCOPI 232
marginal letters: A ‹oris aut pectoris divitias›; B ‹dias et religione; consertis›; C ‹dulcedo, patriae nobis›; D ‹tate corporea, et possessionum›
old-edition numerals: 92 after ‹potius›
other: column opens with "oris", continuing "tantas" at the end of col. 231. The column ends with the hyphenated "rapia-"; the next column was not in this batch, so only the visible part "rapia" is set (almost certainly "rapiamus"); the English is completed by sense. Numbered calls after "philosophus" and "Sirenas" and lettered calls (c), (d), (e) left out. UNSURE at this resolution: "os" (type could be "es"); "angentibus" (could be "augentibus"); "consertis utare sapientium" set as it appears.

PL 61:233

Quo videlicet ut Deo servientes, cupiditatibus imperantes, necessitatis modo desideria terminemus, et necessarios habentes habitus, non quaeramus superfluos apparatus; quia recordari admonemur nos nihil intulisse in hunc mundum, neque auferre posse. Quae veritas in tantum valet, ut de gentilibus quoque philosophorum, qui vel extremas veritatis lineas celsioribus ingeniis attigerunt, inquirendae tantum, nedum sequendae sapientiae vacari non posse senserint, nisi pecuniarum onera, quasi stercorum, etiam in mare quidam projicerent.

By this, namely, that serving God and ruling our desires, we may bound our longings by the measure of need, and, having the clothing that is necessary, may not seek superfluous finery; for we are admonished to remember that we brought nothing into this world, nor can carry anything out (1 Tim. 6:7). This truth has such force that even among the gentile philosophers, who with their loftier minds touched at least the outermost lines of the truth, certain ones felt that one could not be free merely to seek wisdom, let alone to follow it, unless they cast the burdens of money, like dung, even into the sea.

9. Sed tu divisionem cum Deo facito, et quasi mutuo beneficio redde summo Patri gratiam; qui tamen de iis quaecumque tibi donavit ingenita, aut adjecit extrinsecus, te tantum a te reposcit. Habeas licet tibi et tuis cuncta quae possides, tantum id curans, ut horum quoque largitorem Deum esse fatearis. Nihil enim habemus quod non acceperimus, qui in hunc, ut dixi, mundum nudi venimus. Ingenii autem tui facultates et omnes mentis ac linguae opes Deo dedica, immolans ei, sicut scriptum est, sacrificium laudis, ore facundo et corde devoto. Illico ut ad superna penetralia aciem mentis intenderis, aperiet ad te faciem suam veritas, teque ipsum reserabit tibi. Nam divinae veritatis agnitu, id quoque ut nosmetipsos noverimus, assequimur. Unde enim putas tantam miseris mortalibus vel superbiae vel ignaviae perversitatem inolevisse, ut non colentes Deum, daemoniis aut elementis subditis sibi serviant, aquas, ignem, sidera, arbores, et simulacra venerantes, cum impiissima divinae majestatis injuria? Cujus nomine sive daemones, sive creaturas colant, servos honorant: pro quo iis tenebris caecari merentur, ut quia Deum verum intelligere nolunt, etiam sui ignoratione feriantur: qua liberatus homo illuminatus fide, ut ordinem atque mensuram sui generis intelligens, Deo tantum, cujus unitas ineffabili Trinitate censetur, se esse subjectum; ceteris vero omnibus creaturis, si rationabiles sunt, parem; sin vero corporeae, superiorem esse cognoscat.

9. But you, make a division with God, and as if for a kindness exchanged render thanks to the supreme Father; Who nevertheless, of all the things He has given you, whether inborn or added from outside, asks back from you only yourself. You may keep for yourself and your own all that you possess, taking care only of this, that you confess God to be the giver of these things too. For we have nothing that we have not received (1 Cor. 4:7), we who, as I said, came naked into this world (Job 1:21). But the powers of your talent and all the riches of mind and tongue dedicate to God, offering Him, as it is written, the sacrifice of praise (Ps. 49:14), with eloquent mouth and devoted heart. As soon as you have directed the eye of your mind towards the inner sanctuaries above, truth will open its face to you, and will unlock you to yourself. For by the knowledge of divine truth we attain this also, that we know ourselves. For whence do you think so great a perversity, whether of pride or of sloth, has grown into wretched mortals, that, not worshipping God, they serve the demons or the elements made subject to them, venerating waters, fire, stars, trees and images, with most impious injury to the divine majesty? In Whose name, whether they worship demons or creatures, they honour servants: for which they deserve to be blinded with such darkness that, because they will not understand the true God, they are struck also with ignorance of themselves: freed from which, a man enlightened by faith, understanding the order and measure of his own kind, may recognize that he is subject to God alone, Whose unity is reckoned in the ineffable Trinity; that he is equal to all other creatures, if they are rational; but superior, if they are bodily.

10. Qua mediocritate homo temperatus, neque a salutis sorte delabitur, neque a dignitate naturae; fitque conscius veritatis, compos sapientiae, servus justitiae, liber erroris, dominusque vitiorum; quibus anima non Deo serviens servire damnatur: quae deinde, ut proprii status exsul, per omnes cogitationum suarum, aut alienarum opinionum devias vias spargitur, per philosophos vaga, ac per ariolos curiosa, superstitionibus religiosa, religioni profana, spem inter ac metum semper ambiguis affectionibus pendens. Hinc omni vento cujuslibet doctrinae circumlata,

10. Tempered by this middle measure, a man slips neither from the lot of salvation nor from the dignity of his nature; and he becomes conscious of the truth, possessed of wisdom, a servant of justice, free of error and master of vices; to which the soul that does not serve God is condemned to be a slave: and then, as an exile from its own estate, it is scattered through all the byways of its own thoughts or of others' opinions, wandering among the philosophers, and curious among the soothsayers, religious towards superstitions, profane towards religion, hanging always between hope and fear in wavering affections. Hence, carried about by every wind of any doctrine

Editors' notes and page, col. 233

Scripture references

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1 Tim. VI, 7.

1 Timothy 6:7.

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I Cor. IV, 7.

1 Corinthians 4:7.

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Job. I, 21.

Job 1:21.

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Psal. XLIX, 14.

Psalm 49 (50):14.

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Eph. IV, 14.

Ephesians 4:14.

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Sic ms. Vien. et Sacchin. Caeteri codices, Quod.

So the Vienna manuscript and Sacchini. The other codices have "Quod".

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Ita edit. Schot. et sic legendum existimat Rosveydus in not. 49. Alias, extremae.

So Schott's edition, and Rosweyde, in note 49, judges that it should be read so. Elsewhere, "extremae".

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Ms. Vatic. et Fabricius cum edit. Rosv., carens sensibus. At mss. Reg. et Vien. cum tribus editis, truncis sensibus; quod verius, quia caret capite. Vide not. 56.

The Vatican manuscript and Fabricius, with Rosweyde's edition, have "carens sensibus" (lacking senses). But the Royal and Vienna manuscripts, with three printed editions, have "truncis sensibus" (with maimed senses); which is the truer reading, since it lacks a head. See note 56.

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