PL 61 · cols. 234–242

Paulinus of Nola, Letters

Letters XVII–XVIII

quia divini timoris vacua, sapientiae caput non habet, quasi truncis sensibus, unde intellectum rerum trahat, ubi sententiam statuat ignara; cum se frustra, omnibus coelo terraque regionibus pervagata, cogitatione distraxerit, in creaturis conspiciens, et in nominibus vacuis casuum atque fatorum, vim universam, qua mundus agitur, constituit.

(Eph. 4:14), because, empty of the fear of God, it does not have the head of wisdom; as if with maimed senses, it does not know whence to draw an understanding of things, where to fix its judgement; when, having wandered through all the regions of heaven and earth, it has pulled itself apart in vain thought, gazing on creatures, it places in the empty names of chances and fates the whole power by which the world is driven.

11. Tua vero mens, quae ignita de coelesti semine divinum jam spirat ardorem, in ipsam arcem sapientiae Christum fide praevia dirigatur. Patior ex copia tibi in nostris quoque studiis possidendam philosophorum facundiam, dum adversam veris desinas amare sapientiam. Melius est enim tenere te potius divina quaerentem; quam quaerere disputantem. Mitte illos semper in tenebris ignorantiae volutatos, in contentionibus eruditae loquacitatis absumptos et altercatione vesana cum suis phantasmatis famulatos, semper quaerentes sapientiam, et numquam invenientes, quia quem nolunt credere Deum, intelligere non merentur. Tibi satis sit ab illis linguae copiam et oris ornatum, quasi quaedam de hostilibus armis spolia cepisse; ut eorum nudus erroribus, et vestitus eloquiis, fucum illum facundiae, quo decipit vana sapientia, plenis rebus accommodes; ne vacuum figmentorum, sed medullatum veritatis corpus exornans, non solis placitura auribus, sed et mentibus hominum profutura mediteris.

11. But let your mind, which, kindled from the heavenly seed, already breathes a divine ardour, be directed, with faith going before, to the very citadel of wisdom, Christ. I allow you, out of [your] abundance, to keep the eloquence of the philosophers in our studies too, provided you cease to love the wisdom that is opposed to the truth. For it is better that you hold divine things, seeking them, than that you seek them, disputing. Dismiss those men, always rolling in the darkness of ignorance, consumed in the contentions of learned talkativeness, and slaves with insane wrangling to their own phantoms, ever seeking wisdom and never finding it (2 Tim. 3:7), because they do not deserve to understand the God in Whom they will not believe. Let it be enough for you to have taken from them abundance of tongue and adornment of speech, as certain spoils from enemy arms; so that, stripped of their errors and clothed with their eloquence, you may fit that colouring of fine speech, by which vain wisdom deceives, to things of substance; so that, adorning not the empty body of fictions but the marrow-filled body of truth, you may compose things that will not only please the ears but also profit the minds of men.

EPISTOLA XVII.

LETTER XVII.

PAULINUS SEVERO.

Paulinus to Severus.

1. Et invitando te et exspectando defessi sumus, neque nobis aut vota jam aut verba supersunt, quae toties precibus ac litteris frustra effusis adjiciamus. Quod unum amicitiae communis, spe praesentiae invicem nostrae amputata, reliquisti, verba verbis rependimus; et his saltem solatiis, quae fructum non habent, refoveri optamus: quamquam in his quoque parcus esse coeperis, jam occasionibus nos requirens, toto prope nos biennio suspensos quotidiana conspectus tui exspectatione cruciasti. Nam et illam aestatem, quae puerorum nostrorum ad te reditum consecuta est, ita clausimus, donec hiems intercluderet, ut omnem diem ad adventum nobis tuum illucescere putaremus: sed quoniam nec indices tuae dilationis advenerant, ea reputatione nos consolabamur, ut te neminem idcirco misisse, quia ipse vel sero adfuturus esses, confirmaremus. Interea et hac aestate labente,

1. We are worn out both with inviting you and with waiting for you, and we have neither prayers nor words left any more to add to the entreaties and letters so often poured out in vain. That one thing of our common friendship which you have left, now that the hope of our seeing each other has been cut off, we pay back, words for words; and we wish to be comforted at least by these consolations, which bear no fruit: although you have begun to be sparing in these too, seeking us out now only when occasion offers, [and] for almost two whole years you have tortured us, kept in suspense by the daily expectation of seeing you. For that summer too which followed our servants' return to you we so closed, until the winter shut [the way], that we thought every day was dawning for your coming to us: but since not even messengers of your delay had arrived, we consoled ourselves with this reckoning, assuring ourselves that you had sent no one for this reason, that you yourself would be present, even if late. Meanwhile, this summer too slipping by,

Editors' notes and page, col. 234

Footnotes

(f) ‹anchor: not visible› · call in col 234

II Tim. III, 7.

2 Timothy 3:7.

Editors' notes

(*) ‹anchor: EPISTOLA› · call in col 234 Alias 13; quae autem 17 erat, nunc 19. Scripta anno 399 exeunte.

Formerly 13; the letter that was 17 is now 19. Written at the end of the year 399.

(printed under page 120)

(d) ‹anchor: not visible› · call in col 234

Sic ms. Viennensis codex. Alii, possidendae philosophorum facundiae.

So the Vienna manuscript codex. Others have "possidendae philosophorum facundiae" (of the eloquence of the philosophers, to be possessed).

(printed under page 120)

(e) ‹anchor: illum (e) facundiae› · call in col 234

Ms. Vien., facundiae, sapientia plenus, rebus accommodes.

The Vienna manuscript: "facundiae, sapientia plenus, rebus accommodes" (of eloquence, full of wisdom, you may fit to things).

(printed under page 120)

(f) ‹anchor: profutura (f) mediteris› · call in col 234

Ms. codex Viennensis, edideris.

The Vienna manuscript codex has "edideris" (you may publish).

(printed under page 120)

Editors' prose

Queritur de Severo, quod ad S. Felicem, sicut pollicitus fuerat, non venerit: et admonet ut martyrem quanto benignior est, tanto magis laedere vereatur; itaque eum hortatur ut quamprimum veniat.

He complains of Severus that he has not come to St Felix as he had promised, and warns him that the kinder the martyr is, the more he should fear to offend him; and so he urges him to come as soon as possible.

Page

running head: EPISTOLA XVII. 234
marginal letters: A ‹lata, quia divini timoris›; B ‹rantiae volutatos›; C ‹(argumentum) quus fuerat, non venerit›; D ‹secuta est, ita clausimus›
old-edition numerals: 94 after ‹in›; 95 after ‹reputatione›

PL 61:235

spe tamen ea nos vel opinione palpante, Romam ad venerabilem solemnitatis apostolicae diem profecti sumus, concursum nobis illic tuum debita quidem, sed tamen festiva meditatione promittentes; cum decocta praesumptae spei gratia, quod ipse non aderas, non tamen omnino nulla compotimur, sumentes litteras tuas per hominem carissimi nobis viri, fratris nostri Sabini: quem quidem primo minime monachali caliga et veste mirati, cum praeterea facie non minus quam armilausa ruberet, parum spiritalibus buccis, tunc demum esse non nostrum scivimus, cum per ipsum tabellarii dominum litteras a nobis reposcentem, necessitudine vos proxima copulatos esse comperimus. Unde et illum ante amicum cumulato nunc amore complectimur.

while hope, or at least that belief, still soothed us, we set out for Rome for the venerable day of the apostolic solemnity, promising ourselves your meeting us there, with an anticipation that was owed indeed, but festive all the same; and though the charm of the hope we had presumed was boiled away, because you yourself were not there, yet we did not gain nothing at all, receiving your letter by the servant of a man most dear to us, our brother Sabinus: whom at first we marvelled at, with his boots and clothing in no way monastic, since besides he was red in the face no less than in his military cloak, with cheeks hardly spiritual; then at last we knew that he was not one of ours, when, through the courier's master himself asking us for a letter, we learned that you are joined by close kinship. Hence we embrace him too, a friend before, now with heaped-up love.

2. Rescribendi tamen ex Urbe facultas non fuit, quam vix decem dies vidimus non videntes, et ipsum temporis ante meridiem in votis nostris, quorum cura veneramus, per apostolorum et martyrum sacras memorias consumentes. Deinde ut ad hospitium redissemus, innumeris frequentationibus occupati, quorum partim amicitia, partim religio contrahebat, vix ut vespera solveret coetus, nosque laxaret; necessario distulimus officium inopia vacationis. Deinde regressis domum, aliam moram accidua carnaliter aegritudo obtulit, nec paucis diebus haud leviter nos examinavit. Sed, qui vita nostra et resurrectio est, visitavit in bono humilitatem nostram: et cum castigans castigasset nos, morti non tradidit. Multa enim flagella peccatoris, sed sperantes in Dominum misericordia circumdabit. Atque ideo verberati sumus ut peccatores, liberati ut sperantes in misericordia ejus, qui sanat contritos corde, et alligat contritiones eorum.

2. Yet there was no opportunity of replying from the City, which we saw for scarcely ten days without seeing it, spending even the very morning hours in our vows, for whose sake we had come, among the sacred shrines of the apostles and martyrs. Then, when we had returned to our lodging, occupied by countless visits, drawn together partly by friendship, partly by religion, so that evening scarcely broke up the gatherings and set us free, we necessarily put off the duty for lack of leisure. Then, when we had returned home, a sickness befalling [us] in the flesh brought another delay, and tried us not lightly for not a few days. But He Who is our life and resurrection (John 11:25) visited our lowliness for good: and when, chastising, He had chastised us, He did not give us over to death (Ps. 117:18). For many are the scourges of the sinner, but mercy shall surround those who hope in the Lord (Ps. 31:10). And so we were beaten as sinners, set free as those who hope in the mercy of Him Who heals the contrite of heart and binds up their bruises (Ps. 146:3).

3. Haec igitur jam in virtute et misericordia Domini revalescentes, per carissimum in Domino fratrem Amachium, domini et patris nostri Delphini subdiaconum, quia ipsius occasio praesto erat, scripsimus: simul, quia se notissimum tibi esse asserebat, opportunissimum credidimus cui litteras ad te nostras crederemus. Salutamus te tantum quantum diligimus in Domino, et adhuc desideramus: nam revellere de animis nostris spem istam necdum possumus, qua praesumimus te videndum amplectendumque nobis, dono Domini, in sede ac sinu domni mei, communis patroni Felicis: cui vota tua toties contestatus sum, et promissa recitavi, quoties a te mihi cauta reminisceris. Si fefellimus martyrem veritatis, non opinor me solum statuendum hujus culpae reum, qui spopondi quod credidi: tu, quaeso, mi frater unanime et dilectissime, dum tempus est, videas

3. These things, then, now recovering in the strength and mercy of the Lord, we have written by our most dear brother in the Lord Amachius, subdeacon of our lord and father Delphinus, because his opportunity was at hand: at the same time, since he declared that he was very well known to you, we believed him the most fitting man to whom to entrust our letter to you. We greet you as much as we love you in the Lord, and still long for you: for we cannot yet tear from our hearts that hope by which we presume that you are to be seen and embraced by us, by the Lord's gift, in the seat and bosom of my lord Felix, our common patron: to whom I have so often attested your vows, and recited your promises, as often as you remember having given me your pledge. If we have deceived the martyr of truth, I do not think that I alone should be held guilty of this fault, I who pledged what I believed: you, I beg, my brother of one mind and most beloved, while there is time, see to it

Editors' notes and page, col. 235

Scripture references

(printed under page 121)

(a) ‹anchor: et resurrectio est› · call in col 235

Joan. XI, 25.

John 11:25.

(printed under page 121)

(b) ‹anchor: morti non tradidit› · call in col 235

Psal. CXVII, 18.

Psalm 117 (118):18.

(printed under page 121)

Psal. XXXI, 10.

Psalm 31 (32):10.

(printed under page 121)

(d) ‹anchor: contritiones eorum› · call in col 235

Psal. CXLVI, 3.

Psalm 146 (147):3.

(printed under page 121)

(a) ‹anchor: not visible› · call in col 235

Ita ms. Reg. et edit. Schot. Ita et alibi Paulinus. Alias, tempus.

So the Royal manuscript and Schott's edition; so too Paulinus elsewhere. Elsewhere, "tempus".

(printed under page 121)

(b) ‹anchor: sed sperantes› · call in col 235

Sic Tertullianus, Bonum est sperare in Dominum. Psal. CXVII, 9.

So Tertullian: "It is good to hope in the Lord." Psalm 117 (118):9.

(printed under page 121)

Ita ms. Reg. cum quibusdam editis. Vide not. 5.

So the Royal manuscript with some printed editions. See note 5.

(printed under page 121)

(d) ‹anchor: not visible› · call in col 235

Latinius, sed.

More Latin: "sed".

(printed under page 121)

Page

running head: 235 S. PAULINI NOLANI EPISCOPI
marginal letters: A ‹bente, spe tamen›; B ‹2. Rescribendi tamen›; C ‹Dominum misericordia circumdabit›; D ‹que nobis, dono Domini›
old-edition numerals: 96 after ‹reminisceris.›

PL 61:236

ne tanto confessori, tam potentis gratiae apud Christum sancto, isse videaris inficias.

that you are not seen to have gone back on your word to so great a confessor, a saint of such powerful grace with Christ.

4. Causari infirmitatem magis quam pigritiam, vel exceptionem personarum qui possis, nescio, cum intra annum eadem opera ad nos potueris pervenire ac recurrere, qua Gallicanas peregrinationes tot annis frequentas, et iteratis saepe intra unam aestatem excursibus Turonos et remotiora visitas. Non invideo, praedico magis devotionem tuam in Domino, quam in servis suis admiraris et honoras. Juste fateor et merito Martinum frequentari; sed dico, injuste perniciosequae Felicem ab eodem, qui illum honoret, promissis inanibus ludi, vel secura promissi jam ut aboliti dissimulatione contemni. Qua fide speras Christi gratiam in honore Martini, eadem Christi offensam time in offensione Felicis: et tibi forsitan mens fortior, et anima robustior, aut potens conscientia perfectae in Christo dilectionis tantam ministret fiduciam, ut magnorum fidei et operationis tuae meritorum compensatione delictum hoc, quo Dominum meum Felicem, quod absit, laeseris, diluendum putes; quam tam de ipsius etiam tibi bonitate, quam de ipso, cujus spiritus est, Deo Christo largissimam habet, veniam tibi polliceris; et fideliter facis. Verum ego vel tam timidum me vitio infirmitatis meae, vel tam nimium amoris tui fateor, ut pro te etiam tuta timeam: et dum in omni sancto abundare tibi gratiam Christi cupio, nolim te in eo potissimum, in quo Dei caritas est insignis et eminens, lapidem offensionis incurrere. Scio quidem, secundum divitias bonitatis Dei, et in Domino meo Felice viscera pietatis affluere: sed tu, quaeso, hoc eum magis diligas et timeas, quo melior est et indulgentior. Magnam tibi talis formido mercedem pariet, ut hinc sollicitior sis, unde potes esse securior: id est, ut tanto magis carissimum Dei metuas offendere, quanto promptius dignatur ignoscere: quia majore impietate laeditur, qui nescit offendi; et gravius vindicatur a Domino, qui non expetit vindicari. Conjice, quaeso te, causam istam mutuae affectu fidei, et vide si debeas aut validus excusare, aut infirmus diffidere. Dominus enim noster proximus ubique nobis est, qui dicit: In omni loco, dum adhuc loqueris, ecce adsum; et ait: Omnia possibilia credenti.

4. How you can plead infirmity rather than laziness, or the hindrance of persons, I do not know, since within a year you could have come to us and gone back with the same effort with which for so many years you have been making your pilgrimages in Gaul, and, with excursions often repeated within a single summer, you visit Tours and remoter places. I do not grudge it; rather I proclaim your devotion in the Lord, Whom you admire and honour in His servants. Justly, I confess, and deservedly is Martin frequented; but I say that unjustly and ruinously is Felix mocked with empty promises by the same man who honours Martin, or despised by an untroubled pretence that the promise is now as good as cancelled. With the faith with which you hope for the grace of Christ in honouring Martin, with the same fear the offence of Christ in offending Felix: and perhaps a stronger mind and a sturdier soul, or a conscience powerful in perfect love in Christ, supplies you with such confidence that you think this fault, by which you would have wounded my lord Felix (God forbid), may be washed away by setting against it the great merits of your faith and works; you promise yourself pardon, which he holds most abundantly for you, as much from his own goodness as from Christ God Himself, Whose spirit he has; and you do so faithfully. But I confess that I am either so timid through the fault of my weakness, or so excessive in my love of you, that I fear for you even things that are safe: and while I desire the grace of Christ to abound for you in every saint, I would not have you strike against a stone of stumbling in him above all, in whom the love of God is outstanding and eminent. I know indeed that, according to the riches of God's goodness, the heart of mercy overflows in my lord Felix too: but you, I beg, love and fear him the more, the better and more indulgent he is. Such dread will bring forth a great reward for you, that you be the more anxious where you can be the more secure: that is, that you fear the more to offend God's most dear one, the more readily he deigns to forgive: because he is wounded with greater impiety who does not know how to take offence; and he is avenged more heavily by the Lord who does not seek to be avenged. Weigh this case, I beg you, with the affection of our mutual faith, and see whether you ought either to excuse yourself, being strong, or to lose confidence, being weak. For our Lord is near to us everywhere (Luke 10:36), Who says: In every place, while you are still speaking, behold, I am here (Isa. 58:9, according to the LXX); and He says: All things are possible to him who believes (Mark 9:23).

Editors' notes and page, col. 236

Footnotes

(e) ‹anchor: nobis est› · call in col 236

Luc. X, 36.

Luke 10:36.

(printed under page 121)

(f) ‹anchor: ecce adsum› · call in col 236

Isai. LVIII, 9, sec. LXX.

Isaiah 58:9, according to the Septuagint.

(printed under page 121)

(g) ‹anchor: possibilia credenti› · call in col 236

Marc. IX, 22.

Mark 9:22.

Editors' notes

(printed under page 121)

(e) ‹anchor: qui dicit› · call in col 236

In omni loco abest a Vulgata, nec reperitur apud LXX. Vide not. 55.

"In omni loco" (in every place) is absent from the Vulgate and is not found in the Septuagint. See note 55.

(printed under page 121)

Page

running head: S. PAULINI NOLANI EPISCOPI 236
marginal letters: A ‹deas ne tanto›; B ‹Christi offensam time›; C ‹divitias bonitatis Dei›; D (beside the blank space after the end of the letter)
old-edition numerals: (none)

PL 61:237

EPISTOLA XVIII.

LETTER XVIII.

Beatissimo semper et venerabili patri VICTRICIO, PAULINUS.

To Victricius, ever most blessed and venerable father, Paulinus.

1. Quod optantibus aliquandiu non contigerat, id repente insperantibus, Domino donante, provenit, ut occasio nobis ad venerandam sanctitatem tuam scribendi per domesticum fidei, et eum potissimum fratrem, qui in Domino tuus pariter ac noster esset, daretur. Accidit enim Romae nobis ad celeberrimum natalis apostolici diem concurrere benedictum diaconum fratrem nostrum Paschasium, quem praeter gratiam fraterni in sacro ministerio contubernii, eo venerabilius amabiliusque suscepimus, quo de sanctitatis tuae clero, et corpore, et spiritu esse cognovimus. Sed fatemur violentiam nostram qua illum de Urbe ad sanctitatem tuam redire cupientem, quamvis festinationem piam justissimi desiderii probaremus, tamen in tuo amore complexi Nolam perduximus; ut et hospitium illic humilitatis nostrae quaedam per illius ingressum tui spiritus aura benediceret; et diutius quasi quadam tuae gratiae portione frueremur, videntes et tenentes eum, quem et institutionis tuae discipulum: et viae comitem, modestia morum, cordis humilitas, mansuetudo spiritus, fides veritatis, et sermo in omnibus sale conditus probabat. Itaque da veniam fratri nostro in nobis, vel nobis in illo: quia sive illius tarditas arguatur, sive praesumtio nostra culpetur, utrumque delictum caritas Domini excusabit tibi, qua vel ille nobis parere compulsus est, vel nos eum non timuimus invadere, et pro nostro jure retinere, non arrogantia pervicaci, sed corde puro et fide non ficta, nostrum credentes esse quod tuum est: teque ita vicissim reputaturum non ambigentes, ut illum non abfuisse tibi duceres eo tempore quo nobiscum fuisse cognosceres. Nam etsi regionum intervallis corporaliter disparamur; spiritu tamen Domini, in quo vivimus et manemus, ubique effuso conjuncti sumus, ut unius

1. What had not befallen us when we wished it for some while, has suddenly come about, the Lord granting it, when we were not hoping for it: that an occasion should be given us of writing to your venerable holiness by one of the household of the faith, and above all by that brother who is in the Lord yours as much as ours. For it happened to us at Rome, on the most celebrated day of the apostolic birthday, that our blessed brother the deacon Paschasius came to meet [us]; whom, besides the grace of brotherly fellowship in the sacred ministry, we received the more reverently and lovingly because we learned that he belongs to the clergy of your holiness, both in body and in spirit. But we confess our violence, by which, though he desired to return from the City to your holiness, and though we approved the pious haste of a most just longing, nevertheless, embracing him in love of you, we brought him through to Nola; so that by his entrance some breath of your spirit might also bless the lodging of our lowliness there; and that we might enjoy for longer, as it were, a certain portion of your grace, seeing and holding him whom modesty of conduct, humility of heart, gentleness of spirit, faithfulness to the truth, and speech seasoned with salt in all things, proved to be both the disciple of your teaching and the companion of your way. So forgive our brother in us, or us in him: for whether his slowness is blamed or our presumption is faulted, the love of the Lord will excuse both faults to you, by which either he was compelled to obey us, or we did not fear to lay hold of him and keep him as by our own right, not with stubborn arrogance, but with a pure heart and faith unfeigned (1 Tim. 1:5), believing that what is yours is ours: and not doubting that you in turn would so reckon it, as to consider him not absent from you at the time when you knew he was with us. For although we are separated in body by the distances of regions, yet we are joined by the Spirit of the Lord, in Whom we live and abide, poured out everywhere, so that of one

Editors' notes and page, col. 237

Scripture references

(printed under page 122)

(a) ‹anchor: fide non ficta› · call in col 237

I Tim. I, 5.

1 Timothy 1:5.

(printed under page 122)

(b) ‹anchor: not visible› · call in col 238

Act. IV, 32.

Acts 4:32.

(printed under page 122)

Psal. CXL, 5.

Psalm 140:5.

(printed under page 122)

(d) ‹anchor: not visible› · call in col 238

II Cor. VII, 6.

2 Corinthians 7:6.

(printed under page 122) (*) ‹anchor: title EPISTOLA XVIII› · call in col 237 Alias 18; quae autem 18 erat, nunc 14. Scripta anno 399 exeunte.

Formerly 18; and the one that was 18 is now 14. Written at the end of the year 399.

(printed under page 122)

(a) ‹anchor: venerabili patri› · call in col 237

Ms. Vien., fratri, mendose, cum ad Victricium jam episcopum scripserit Paulinus non episcopus. Vide S. Paulini Vit. c. 50, n. 1.

The Vienna manuscript has "fratri" (to brother), wrongly, since Paulinus, not a bishop, wrote to Victricius who was already a bishop. See the Life of St Paulinus, ch. 50, no. 1.

(printed under page 122)

(b) ‹anchor: noster esset› · call in col 237

Ms. Vien., est.

The Vienna manuscript has "est".

(printed under page 122)

Ms. codex Viennensis, ut in sacro mysterio.

The Vienna manuscript codex has "ut in sacro mysterio" (as in a sacred mystery).

(printed under page 122)

(d) ‹anchor: contubernii, eo venerabilius› · call in col 237

Sic reposuimus ex ms. Viennensi. Caeteri, hoc... quod.

So we have restored it from the Vienna manuscript. The others have "hoc... quod".

(printed under page 122)

(e) ‹anchor: et (e) viae comitem› · call in col 237

Ita ms. Reg. et editi quatuor, viae comitem. Mss. Vatic. et Vien. cum edit. Grin., vitae tuae comitem. Prior lectio nobis verior visa est, eaque confirmatur ex epist. 23 ad Severum, n. 3, ubi nonnulla persimilia de Victore exponit Paulinus.

So the Royal manuscript and four printed editions: "viae comitem" (companion of the road). The Vatican and Vienna manuscripts, with Grinaeus's edition, have "vitae tuae comitem" (companion of your life). The former reading has seemed to us the truer, and it is confirmed by Letter 23 to Severus, no. 3, where Paulinus sets out some very similar things about Victor.

(printed under page 122)

(f) ‹anchor: sale conditus (f) probabat› · call in col 237

Ms. Vien., probat.

The Vienna manuscript has "probat" (proves).

(printed under page 122)

(g) ‹anchor: illum non (g) abfuisse› · call in col 237

Ms. Viennensis codex, defuisse.

The Vienna manuscript codex has "defuisse".

(printed under page 122)

(h) ‹anchor: corporaliter (h) disparamur› · call in col 237

Ms. codex Regius, disparemur.

The Royal manuscript codex has "disparemur".

(printed under page 122)

(i) ‹anchor: not visible› · call in col 238

Sic ms. Vien. et edit. Grin. Alii, unanime.

So the Vienna manuscript and Grinaeus's edition. Others have "unanime".

(printed under page 122)

Editors' prose

Paschasium diaconum diutius apud se retentum excusat Victricio Rotomagensi episcopo. Deinde Victricii laudes graphice describit, quomodo etiamnum miles sese verum Christi confessorem ac martyrem in tormentis praestiterit; quomodo episcopus factus Rotomagensem Ecclesiam instituerit et illustrarit, utque in barbaris regionibus Christi fidem excoluerit et monasteria instituerit.

He apologizes to Victricius, bishop of Rouen, for having kept the deacon Paschasius with him too long. Then he vividly sets out the praises of Victricius: how, while still a soldier, he showed himself under torture a true confessor and martyr of Christ; how, once made bishop, he ordered and adorned the Church of Rouen; and how he cultivated the faith of Christ in barbarian lands and founded monasteries.

Page

running head: 237 EPISTOLA XVIII.
marginal letters: A ‹EPISTOLA XVIII. (title line)›; B ‹trem, qui in Domino›; C ‹tutionis tuae discipulum›; D ‹manemus, ubique effuso›
old-edition numerals: 97 before ‹Paschasium› at the head of the argumentum (in editors' prose); 98 after ‹eo›

PL 61:238

corporis membra, et cor unum et unam animam habentes in uno Deo.

body [we are] members, and have one heart and one soul in the one God (Acts 4:32).

2. Quamobrem spiritali speculo mentem erga nos tuam considerantes, nosque connexos invicem tibi, de affectione nostri pectoris vindicavimus nobis, ut unanimem animum tuum in fratre retinendo, gratia Domini quae tibi largiter data est id ipsum operante, ut in corporis etiam tui membris, et in vestimenti tui fimbriis diligaris; quamvis multos morarum illius dies perdiderimus, dum corripiente nos in sua misericordia Domino, ad emendationem spiritalem carnali aegritudine verberabamur. Sed qui consolatur humiles; et sanat contritos corde, consolatus est nos in praesentia fratris nostri benedicti Paschasii: de qua dum refrigerabamur in spiritu, etiam corpore reficiebamur: amicus enim bonus medicina cordis est; et bene duobus in unum coactis Christus interstat.

2. Therefore, considering in a spiritual mirror your mind towards us, and that we are bound to you in turn, we claimed it for ourselves out of the affection of our own breast, keeping your like-minded soul in our brother, the grace of the Lord that has been given you abundantly working this very thing, that you are loved even in the members of your body and in the fringes of your garment; although we lost many days of his stay, while, the Lord chastising us in His mercy (Ps. 140:5), we were scourged with bodily sickness for spiritual amendment. But He Who comforts the humble (2 Cor. 7:6) and heals the contrite of heart (Ps. 146:3) comforted us in the presence of our blessed brother Paschasius: by which, while we were refreshed in spirit, we were restored in body too: for a good friend is a medicine of the heart; and Christ stands well among two gathered into one (Matt. 18:20).

3. Neque vero in infirmitate tantum nostra contribulatus et compassus est, sed in nostri clarissimi filii Ursi, quem comitem indivulsum peregrinationis suae habuerat, gravissimo languore diu confectus est. In quo et fidem ejus et caritatem in Domino plenam perspeximus. Nam quantum ille laborabat in corpore, tantum hic in spiritu macerabatur. Et ideo respexit illum Dominus in hujus humilitate, cumulans et hoc beneficium, ut usque ad mortem infirmatus, fide tamen et labore Paschasii, quem Dominus experiri voluit potentiam apud se sancti sui confessoris dilectissimi Felicis Dominaedii nostri, de periculo inveniret salutem. Per hujus enim ipsius manus genitus, in lectulo baptizatus redit. Praestabit idem Dominus, qui illum orationibus sancti fratris nostri Paschasii, et sollicitudini cum eo nostrae, et imprimis ecclesiae tuae te proculdubio semper in tuis ubilibet positis respiciens, redonavit, perducat in conspectum tuum incolumem et salvum, et liberum peccato, servumque justitiae. Non ambigimus et ipsum, si ad te meruerit pervenire, magna fidei incrementa facturum pare Paschasio et te amborum magistro

3. Nor was he afflicted and suffering with [us] in our own weakness only, but he was long worn down in the most grievous illness of our most illustrious son Ursus, whom he had had as the inseparable companion of his journey. In which we saw clearly both his faith and his love, full in the Lord. For as much as the one laboured in body, so much was the other wasted in spirit. And so the Lord looked upon him in the lowliness of this one (Luke 1:48), heaping up this benefit too, that though sick unto death, yet by the faith and labour of Paschasius, whom the Lord willed to make trial of the power with Him of His saint, the most beloved confessor Felix, our lord in God, he should find safety out of danger. For, born [again] by the hands of this very man, he comes back baptized in his sickbed. The same Lord will grant, He Who gave him back to the prayers of our holy brother Paschasius, and to our anxious care along with his, and above all to your church, regarding you, without doubt, always in your own wherever they are placed, that He may bring him into your sight unharmed and safe, and free from sin and a servant of justice (Rom. 6:18). We do not doubt that he too, if he is found worthy to come to you, will make great increases in faith, with Paschasius as his peer and you as the master of both

4. Notum enim nobis fecit Tychicus tuus carissimus frater et fidelis minister in Domino, non quidem te magis quam in te Deum praedicans, quanta Dominus per te lumina in obscuris ante regionibus accendisset: qui educens nubes ab extremo terrae, te quoque in lucem populi sui de extimo

4. For your Tychicus, most dear brother and faithful minister in the Lord, has made known to us, proclaiming indeed not you so much as God in you, what lights the Lord had kindled through you in regions dark before: He Who, bringing up the clouds from the end of the earth (Ps. 134:7), has led you too out into the light of His people from the furthest

Editors' notes and page, col. 238

Footnotes

(e) ‹anchor: not visible› · call in col 238

Psal. CXLVI, 3.

Psalm 146 (147):3.

(printed under page 122)

(f) ‹anchor: not visible› · call in col 238

Matth. XVIII, 20.

Matthew 18:20.

(printed under page 122)

(g) ‹anchor: hujus humilitate› · call in col 238

Luc. I, 48.

Luke 1:48.

(printed under page 122)

(h) ‹anchor: servumque justitiae› · call in col 238

Rom. VI, 18.

Romans 6:18.

(printed under page 122)

(i) ‹anchor: ab extremo terrae› · call in col 238

Psal. CXXXIV, 7.

Psalm 134 (135):7.

Editors' notes

(*) ‹anchor: not visible› · call in col 237 Alias 18; quae autem 18 erat, nunc 14. Scripta anno 399 exeunte.

Formerly 18; the letter that was 18 is now 14. Written at the end of the year 399.

(printed under page 122)

(j) ‹anchor: illum orationibus (j) sancti› · call in col 238

Ita ms. codex Viennensis. Caeteri, orationibus sancto fratri nostro Paschasio.

So the Vienna manuscript codex. The others have "orationibus sancto fratri nostro Paschasio" (by prayers, to our holy brother Paschasius).

(printed under page 122)

(k) ‹anchor: facturum (k) pare› · call in col 238

Sic ms. Regius codex et edit. Schot. et sic Paulinus in epist. 32 ad Severum, n. 17, pare Gerontio, et epist. 45 ad Augustinum, n. 3, Sanctorum pari radice ramorum Melanio. Alii, patre. Vide not. 55.

So the Royal manuscript codex and Schott's edition; and so Paulinus in Letter 32 to Severus, no. 17, "pare Gerontio", and in Letter 45 to Augustine, no. 3, "Sanctorum pari radice ramorum Melanio". Others have "patre" (father). See note 55.

(printed under page 122)

(l) ‹anchor: fecit (l) Tychicus› · call in col 238

Ita mss. Vatic. et Vien. cum edit. Schot. in marg. Caeteri, Tyticus et Titius. Vide not. 56.

So the Vatican and Vienna manuscripts with Schott's edition in the margin. The others have "Tyticus" and "Titius". See note 56.

(printed under page 122)

(m) ‹anchor: de (m) extremo› · call in col 238

Ms. Vatic. et edit. Grin., extremo.

The Vatican manuscript and Gryphius's edition have "extremo".

(printed under page 122)

Page

running head: EPISTOLA XVIII. 238
marginal letters: A ‹corporis membra›; B ‹reficiebamur: amicus›; C ‹salutem. Per hujus›; D ‹extremo terrae›
old-edition numerals: 99 before ‹4. Notum›

PL 61:239

orbis eduxit, et clarum fulgur in pluviam uberem fecit. Sicut terra Zabulon quondam et Nephthalim, via maris trans Jordanem Galilaeae, et qui sedebant in regione umbrae mortis, lucem viderunt magnam: ita et nunc in terra Morinorum situ orbis extrema, quam barbaris fluctibus fremens tundit Oceanus, gentium populi remotarum, qui sedebant in latebris, via maris arenosa extra Jordanem, antequam pinguescerent fines deserti in ea, orta sibi per tuam sanctitatem a Domino luce gaudentes, corda aspera Christo intrante posuerunt. Ubi quondam deserta silvarum ac littorum pariter intuta advenae barbari aut latrones incolae frequentabant, nunc venerabiles et angelici sanctorum chori urbes, oppida, insulas, silvas, ecclesiis et monasteriis plebe numerosis, pace consonis celebrant. Quod quamquam in totius Galliae populis et ubique gentium Christus operetur, qui totum orbem circuit quaerens dignos se, et per nationes in animas sanctas se transfert, et in viis directionis ostendit se hilariter, et omni providentia occurrit amatoribus suis: tamen in remotissimo Nervici littoris tractu, quem tenui antehac spiritu fides veritatis afflaverat, et potissimum in vas electionis excerpsit, in te prima refulsit clarius, incaluit ardentius, et propius apparuit; et in quo sanctificaret illic nomen suum, et per cujus nomen etiam solis ab occasu in omnem terram sonus ejus exiret, assumpsit.

edge of the world, and made the bright lightning into abundant rain. As once the land of Zabulon and Nephthalim, the way of the sea beyond the Jordan, of Galilee, and those who sat in the region of the shadow of death, saw a great light (Isa. 9:1; Matt. 4:15): so now too in the land of the Morini, the furthest in the world's situation, which the Ocean roaring with barbarous waves beats upon, the peoples of remote nations, who sat in hiding places, on the sandy way of the sea outside the Jordan, before the borders of the desert in it grew rich (Ps. 64:13), rejoicing in the light risen for them from the Lord through your holiness, have laid aside their rough hearts as Christ enters. Where once barbarian strangers or native robbers haunted the wastes of the forests and the equally unsafe shores, now venerable and angelic choirs of saints throng cities, towns, islands, forests, with churches and monasteries full of people, harmonious in peace. And although Christ works this among the peoples of all Gaul and everywhere among the nations, He Who goes about the whole world seeking those worthy of Him, and through the nations passes into holy souls (Wis. 7:27), and shows Himself cheerfully in the ways of rightness, and meets His lovers with all providence (Wis. 6:17): yet in the most remote stretch of the Nervian shore, which the faith of truth had breathed on before only with a slight breath, and [which] He chose above all as a vessel of election, in you first He shone more clearly, grew warm more ardently, and appeared more closely; and He took you up, in whom He might hallow His name there, and through whose name His sound might go out even from the setting of the sun into all the earth (Ps. 18:5).

5. Denique nunc Rotomagum et vicinis ante regionibus tenui nomine pervulgatum, in longinquis etiam provinciis nominari venerabiliter audimus, et inter urbes sacratis locis nobiles cum divina laude numerari. Haud immerito: cum totam illic, qualis in Oriente memoratur, Hierusales faciem apostolorum quoque praesentiam meritum tuae sanctitatis adduxerit: cui peregrinam memoriis suis urbem, affectu sanctorum spirituum et effectu operum divinorum, sedibus suis comparant, qui in te ipsam aptissimum sibi diversorium repererunt. Juvat videlicet amicos Dei et principes populi veri Israel, id est populi appropinquantis sibi, in ea urbe remorari et cooperari tibi, in qua cum angelis sanctis continua diebus ac noctibus Christi Domini praedicatione mulcentur. In qua illis per devotissima fidelium corda famulorum, plurimae virtutes amicae gratam requiem et familiare metantur hospitium. Ubi quotidiano sapienter psallentium per frequentes ecclesias et monasteria secreta concentu, castissimis ovium tuarum et cordibus delectantur et vocibus. Et nunc illos intemerata

5. And so now we hear that Rouen, formerly known by a slight name even in the neighbouring regions, is named with veneration even in distant provinces, and is counted with divine praise among the cities ennobled by sacred places. Not undeservedly: since the merit of your holiness has brought there the whole face of Jerusalem, such as it is told of in the East, and the presence of the apostles also: [the saints] who, by the affection of holy spirits and the effect of divine works, compare to their own seats the city strange to their memorials, they who have found in you yourself the most fitting lodging for themselves. It pleases, that is, the friends of God and the princes of the people of the true Israel, that is, of the people drawing near to Him (Ps. 148:14), to stay in that city and to work together with you, in which, with the holy angels, they are soothed day and night by the unbroken preaching of Christ the Lord. In which, through the most devoted hearts of faithful servants, very many friendly virtues mark out for them a welcome rest and a familiar lodging. Where, in the daily harmony of those who sing wisely (Ps. 46:8) through the many churches and secluded monasteries, they take delight in both the most chaste hearts and the voices of your sheep. And now undefiled

Editors' notes and page, col. 239

Scripture references

(printed under page 123)

(a) ‹anchor: not visible› · call in col 239

Isai. IX, 1; Matth. XIV, 15.

Isaiah 9:1; Matthew 14:15 [so the print appears to read; the passage is Matthew 4:15].

(printed under page 123)

(b) ‹anchor: not visible› · call in col 239

Psal. LXIV, 13.

Psalm 64 (65):13.

(printed under page 123)

Sap. VII, 27.

Wisdom 7:27.

(printed under page 123)

(d) ‹anchor: not visible› · call in col 239

Sap. VI, 17.

Wisdom 6:17.

(printed under page 123)

(e) ‹anchor: sonus ejus exiret, assumsit› · call in col 239

Psal. XVIII, 5.

Psalm 18 (19):5.

(printed under page 123)

(f) ‹anchor: appropinquantis sibi› · call in col 239

Psal. CXLVIII, 14.

Psalm 148:14.

(printed under page 123)

(g) ‹anchor: sapienter psallentium› · call in col 239

Psal. XLVI, 8.

Psalm 46 (47):8.

(printed under page 123)

(a) ‹anchor: not visible› · call in col 239

Ms. Reg. et edit. Bad. et Grav., in tota.

The Royal manuscript and the editions of Badius and Gravius have "in tota".

(printed under page 123)

(b) ‹anchor: not visible› · call in col 239

Sic ms. Viennensis favente ms. codice Regio. Alii, consona.

So the Vienna manuscript, with the Royal manuscript codex in support. Others have "consona".

(printed under page 123)

In quibusdam Bibliis legitur suis, in nostris codicibus directionis.

In some Bibles "suis" is read; in our codices, "directionis".

(printed under page 123)

(d) ‹anchor: in te (d) prima› · call in col 239

Ms. Vien., primo.

The Vienna manuscript has "primo".

(printed under page 123)

(e) ‹anchor: quoque (e) praesentiam› · call in col 239

Ita ms. Vien. codex et Latinius. Ante erat praesentia.

So the Vienna manuscript codex and Latini. Previously it read "praesentia".

(printed under page 123)

Page

running head: 239 S. PAULINI NOLANI EPISCOPI
marginal letters: A ‹timo orbis eduxit›; B ‹siis et monasteriis›; C ‹gionibus tenui nomine›; D ‹mulorum, plurimae virtutes›
old-edition numerals: 100 after ‹remorari›

PL 61:240

virginitas in sacri corporis templo tenet ut in visceribus pudicis requiescenti Christo hospites faciat. Nec minore eosdem voluntate sanctis operibus et pio ministratu inexpugnata, noctu diuque famulantium viduarum pascit integritas, vel subjugatorum Deo conjugum arcana germanitas; quae orationibus sedulis laetum in operibus suis Christum ad visitationem non jam maritalis tori, sed fraterni cubilis invitat; cum ipso sanctisque ejus vicissim mixta, concubitu castitatis spiritibus visitantum immaculato amore confunditur. Nunc vero per misericordiae viscera reficiuntur, et in filiis pietatis atque justitiae conquiescunt; te in omnibus eruditionis tuae filiis diligentes, et in te Christum amantes, ac per hoc virtutes Dei, id est potentiam in Christo suam in tua potissimum civitate, ut consortem te suum testentur, operantes.

virginity holds them in the temple of a sacred body, so as to make them guests to Christ resting in chaste hearts. Nor with less goodwill does the integrity of widows, unconquered in holy works and devoted ministry, serving night and day, feed them, or the hidden brotherhood of married couples made subject to God; which by diligent prayers invites Christ, glad in His works, to visit no longer a marriage bed but a brotherly couch; mingled in turn with Him and His saints, it is joined in the union of chastity, with unstained love, to the spirits of those who visit. Now indeed they are refreshed through the bowels of mercy, and they rest in the sons of piety and justice; loving you in all the sons of your teaching, and loving Christ in you, and through this working the powers of God, that is, their own power in Christ, in your city above all, so as to bear witness that you are their partner.

6. Gratia illi et gloria, qui opera manuum suarum non omittens omnem hominem vult salvum fieri, et in agnitionem veritatis venire; et pedibus Evangelii toto orbe discurrens, te quoque speciosum verbi sui pedem facere, in quo exsultaret ut gigas ad currendam viam, et in praeparationem evangelicam pacis suae vestigio calceare dignatus est, ut per te quoque super aspidem et basiliscum ambularet, et conculcaret leonem et draconem. Ac ne tam illustris lucerna sub modio taciturnitatis obscura latitaret, sic te apostolicae sedis evectu quasi super candelabrum sublime constituit, ut tota domo multorum illuminatione luceres.

6. Thanks and glory to Him Who, not forsaking the works of His hands, wills every man to be saved and to come to the knowledge of the truth (1 Tim. 2:4); and, running through the whole world on the feet of the Gospel, He deigned to make you too a beautiful foot of His word, in which He might exult like a giant to run His course, and to shoe it for the evangelical preparation of His peace with His own footstep (Isa. 52:7; Rom. 10:15; Ps. 18:6), so that through you also He might walk upon the asp and the basilisk, and trample the lion and the dragon (Ps. 90:13). And lest so bright a lamp should lie hidden, obscure, under the bushel of silence (Matt. 5:15), He so set you up by elevation to an apostolic see, as on a lofty lampstand, that you might shine on the whole house with the enlightenment of many.

7. Sed quibus te itineribus ad viam suae veritatis adduxit? Carnalibus muniis ad spiritalia suae virtutis instituens, creavit initio militem, quem postea elegit antistitem; et passus est militare te Caesari, ut Deo disceres militare; ut dum labore castrensi corporis robur exerces, spiritalibus te praeliis roborares, confessioni spiritum firmans, et passioni corpus indurans. Quod divinae providentiae circa te fuisse consilium ingens, postea exitus tuus a militia et ingressus ad fidem docuit. Cum primo Christi amore succensus, ordinante ipso Domino, quamdam operis suis pompam, per insignem concilio militari diem progressus in campum es, toto illo quem jam mente respueras, muniminum bellicorum praecinctus ornatu; cunctisque mirantibus accuratissimos in te habitus ac terribiles apparatus, repente obstupefacto conversus exercitu, ante pedes sacrilegi tribuni militiae sacramenta permutans, arma sanguinis abjecisti, ut arma pacis induentes, contemnens armari ferro, quia armabaris Christo. Et

7. But by what roads did He lead you to the way of His truth? Training you through bodily services for the spiritual services of His power, He created you at the beginning a soldier, whom afterwards He chose as a bishop; and He allowed you to serve as a soldier for Caesar, that you might learn to serve as a soldier for God; that while you exercised the strength of your body in the labour of the camp, you might strengthen yourself for spiritual battles, firming your spirit for confession and hardening your body for suffering. That this was a mighty design of divine providence concerning you, your departure from the army and your entrance into the faith afterwards showed. When, first kindled with the love of Christ, the Lord Himself ordaining a certain pomp for His work, on a day made notable by a military assembly you went forward onto the field, girt with all that array of warlike defences which in mind you had already spurned; and while all were admiring the most careful dress and fearsome equipment upon you, suddenly, turning about before the astonished army, at the feet of the sacrilegious tribune, exchanging the oaths of soldiery, you threw away the arms of blood, so as [to take up] the arms of peace, disdaining to be armed with iron because you were being armed with Christ. And

Editors' notes and page, col. 240

Footnotes

(h) ‹anchor: not visible› · call in col 240

I Tim. II, 4.

1 Timothy 2:4.

(printed under page 123)

(i) ‹anchor: calceare dignatus est› · call in col 240

Isai. LII, 7; Rom. X, 15; Psal. XVIII, 6.

Isaiah 52:7; Romans 10:15; Psalm 18 (19):6.

(printed under page 123)

(j) ‹anchor: et draconem› · call in col 240

Psal. XC, 13.

Psalm 90 (91):13.

(printed under page 123)

(k) ‹anchor: obscura latitaret› · call in col 240

Matth. V, 15.

Matthew 5:15.

Editors' notes

(printed under page 123)

(f) ‹anchor: not visible› · call in col 240

Ms. Vien., castita... conjungitur.

The Vienna manuscript has "castita... conjungitur".

(printed under page 123)

(g) ‹anchor: operis (g) suis› · call in col 240

Edd. 2, operis sui. Utraque lectio bona. Altera verior visa est.

Two editions have "operis sui". Both readings are good; the other has seemed the truer.

(printed under page 123)

(h) ‹anchor: conversus (h) exercitu› · call in col 240

Mss. cathedr. ecclesiae Rotomag. et collegiatae S. Mariae de Rotunda Rotomag. necnon Breviarium Rotomag. an. 1491 habent exercitui.

The manuscripts of the cathedral church of Rouen and of the collegiate church of St Mary de Rotunda at Rouen, and also the Rouen Breviary of 1491, have "exercitui".

(printed under page 123)

(i) ‹anchor: sacramenta (i) permutans› · call in col 240

Iidem codices, mutans.

The same codices have "mutans".

(printed under page 123)

(j) ‹anchor: ferro, (j) quia› · call in col 240

Codices iidem, qui.

The same codices have "qui".

(printed under page 123)

Page

running head: S. PAULINI NOLANI EPISCOPI 240
marginal letters: A ‹temerata virginitas›; B ‹tua potissimum civitate›; C ‹7. Sed quibus te›; D ‹mos in te habitus›
old-edition numerals: 101 after ‹suis›

PL 61:241

illico antiqui serpentis invidia concitato in furias tribuno, districtus in verbera, et vastis fustibus fractus, nec tamen victus es, quia crucis ligno innitebaris. Geminataque mox corpori poena, acuto testarum fragmine laniata immanibus plagis membra subtritus es, tunc mollius fulciente Christo, cujus tibi gremium lectulus erat, et dextra pulvinar. Unde ad majorem hostem, necdum vulneribus obductis, accensa potius eorum dolore quam fracta virtute reparatus, fortior prosiluisti; oblatusque comiti, de potentiore inimico gloriosius triumphasti. Nec ausis ultra diaboli satellitibus superata ingerere tormenta, capitalemque sententiam meditantibus, ut vel fine carnalis tuae vitae vinci desinerent, Dominus noster fortis et potens, et invictus in praelio, conspicuis mirabilibus pectora quamlibet obdurata confudit. Nam carnifex, qui in itinere, quo percussorem tuum sacra victima sequebaris, cervicem tuam insultans minaciter attingendi temeritate violaverat, quasi ictus sui locum praecurrente gladium manu palpans, excussis illico oculis caecitate percussus est. O Christi ineffabilis bonitas, quantum in suos ostendit affectum! Injuriam confessoris sui non tulit impunitam, qui suis crucifixoribus rogavit ignosci; contumeliam martyris statim ultus est, qui passionem suam noluit vindicari. Sed ea ipsa ira pietatis est. Idcirco enim unus caecatus est, ut plures illuminarentur; et ipse forsitan qui oculos carnis amiserat, lumina mentis acciperet. Statim denique majore documento, qui feralis custodiae ministerium triste curabant, quas ipsi arctius innodatas et ad ossa depressas, vel exiguo rogantibus vobis beneficio relaxare noluerant catenas, conversa in conspectu ipsorum prece vestra ad Deum Christum, sponte de manibus absolutis fluere viderunt; nec ausi renectere quod Deus solverat, ad comitem pavidi cucurrerunt, veritatem Dei pro confessoribus confitentes. Quod auditum religiose et creditum, comes principi suo cum testimonio militum retulit. Et, ut ipsius quoque repentina ad clementiam de furore conversio inter mirabilia Dei numeraretur, factus est in te praedicator Christi in quo esse devoverat persecutor. Puto et ipsum tamquam Saulem aliquando Spiritu sancto Dominus impleverat, quia et te sicut David suum diligebat: ut sicut ille rex quondam, dum ad prophetas persequendos proficiscitur, propheta effectus est, ita et comes ille

At once, the tribune roused to fury by the envy of the ancient serpent, you were stretched out for flogging and broken with huge cudgels, and yet you were not conquered, because you leaned on the wood of the cross. And soon, the punishment of your body being doubled, you were laid down upon the sharp fragments of potsherds with your limbs torn by savage blows, Christ then supporting you more softly, Whose bosom was your couch and His right hand your pillow. Whence, your wounds not yet closed over, restored by a virtue rather inflamed by their pain than broken, you leapt forth stronger against a greater enemy; and, presented to the count, you triumphed the more gloriously over a more powerful foe. And when the devil's henchmen no longer dared to inflict the tortures they had been defeated by, and were planning a capital sentence, so that at least by the end of your bodily life they might cease to be conquered, our Lord, strong and mighty, and unconquered in battle (Ps. 23:8), confounded hearts however hardened with conspicuous wonders. For the executioner who, on the road on which you, a sacred victim, were following your executioner, had outraged your neck, insulting you, with the rashness of touching it threateningly, feeling, as it were, the place of his stroke with his hand going before the sword, was at once struck with blindness, his eyes knocked out. O the unspeakable goodness of Christ, how much affection He showed towards His own! He did not let the injury to His confessor go unpunished, He Who asked that His crucifiers be forgiven (Luke 23:34); He at once avenged the insult to His martyr, He Who did not wish His own passion to be avenged. But that very anger belongs to mercy. For one man was blinded for this reason, that many might be enlightened; and perhaps he himself who had lost the eyes of the flesh might receive the lights of the mind. Then at once, by a greater proof, those who were carrying out the grim ministry of the deadly custody saw the chains, which they themselves had knotted more tightly and pressed down to the bones, and had refused to loosen even by a small kindness when you asked, fall of their own accord from your loosened hands when your prayer was turned to Christ God in their sight; and not daring to bind again what God had loosed, they ran in fear to the count, confessing the truth of God on behalf of the confessors. This, heard and believed with reverence, the count reported to his prince with the testimony of the soldiers. And, so that his own sudden conversion from fury to clemency might also be numbered among the wonders of God, he became a preacher of Christ in your case, in which he had vowed himself a persecutor. I think the Lord had for a while filled him too with the Holy Spirit, like Saul, because He loved you as His David: that as that king of old, while he was setting out to persecute the prophets, was made a prophet (1 Sam. 19:23), so that count too

Editors' notes and page, col. 241

Scripture references

(printed under page 124)

(a) ‹anchor: not visible› · call in col 241

Psal. XXIII, 8.

Psalm 23 (24):8.

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(b) ‹anchor: crucifixoribus rogavit ignosci› · call in col 241

Luc. XXIII, 34.

Luke 23:34.

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I Reg. XIX, 23.

1 Kings (1 Samuel) 19:23.

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(a) ‹anchor: not visible› · call in col 241

Ita mss. Vatic., Vien., C Rotom., M Rotund., B Rot. Bignaeus, ed. Rosv. et Grin. in marg. At ms. Reg. cum editis 3, substratus.

So the Vatican and Vienna manuscripts, C Rouen, M Rotunda, B Rouen, Bigne, Rosweyde's edition and Gryphius's in the margin. But the Royal manuscript with three printed editions has "substratus".

(printed under page 124)

(b) ‹anchor: not visible› · call in col 241

Mss. C Rot., M Rotund. et B Rot., gloriosus.

The manuscripts C Rouen, M Rotunda and B Rouen have "gloriosus".

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Mss. C Rot. et M. Rotund. cum B Rot., Nec ausus ultra diaboli satelles.... capitalem sententiam indidit. Quae lectio concinnior videtur. Vulgatam tamen retinuimus, utpote quae nititur meliorum codicum auctoritate.

The manuscripts C Rouen and M Rotunda, with B Rouen, have "Nec ausus ultra diaboli satelles.... capitalem sententiam indidit" (nor did the devil's henchman dare further... he imposed a capital sentence). That reading seems neater; but we have kept the common one, since it rests on the authority of better codices.

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(d) ‹anchor: not visible› · call in col 241

Tres iidem codices, desineret; Deus.

The same three codices have "desineret"; "Deus".

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(e) ‹anchor: not visible› · call in col 241

Iidem codices, praecurrens.

The same codices have "praecurrens".

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(f) ‹anchor: ira (f) pietatis est› · call in col 241

Ita mss. Reg. et Vien. cum ed. Grin. Quae lectio confirmatur ex epist. 29 ad Sever., n. 8. Editi 4, pietas est. Utraque lectio recepta.

So the Royal and Vienna manuscripts with Gryphius's edition; this reading is confirmed by Letter 29 to Severus, no. 8. Four printed editions have "pietas est". Both readings are accepted.

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(g) ‹anchor: Statim (g) denique› · call in col 241

Sic mss. codices 4 et editi totidem. Alii, deinceps.

So four manuscript codices and as many printed editions. Others have "deinceps".

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(h) ‹anchor: Christi (h) in quo› · call in col 241

Mss. C Rot., M Rotund. cum B Rot., qui esse devenerat.

The manuscripts C Rouen and M Rotunda, with B Rouen, have "qui esse devenerat".

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(i) ‹anchor: David (i) suum› · call in col 241

Tres iidem codices addunt filium.

The same three codices add "filium" (son).

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(j) ‹anchor: not visible› · call in col 241

Sic mss. quatuor cum B Rot. Editi quoque, confessor.

So four manuscripts with B Rouen. The printed editions also have "confessor" [last word faint in the scan].

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Page

running head: 241 EPISTOLA XVIII. (partly cut off in the image)
marginal letters: A ‹illico antiqui serpentis›; B ‹confudit. Nam carnifex›; C ‹depressas, vel exiguo›; D ‹ficiscitur, propheta›
old-edition numerals: 102 after ‹fluere›

PL 61:242

respersus gratia Domini, quae de fidei tuae abundantia redundabat, qui ad puniendum confessorem venerat, et ipse confessus abscederet. Credidit enim; et quos saeviens praedamnarat ut reos, laudans emisit ut sanctos; et testimonium perhibuit veritati, qui testes fidei punire cupiebat.

sprinkled with the grace of the Lord, which overflowed from the abundance of your faith, he who had come to punish a confessor should himself depart a confessor. For he believed; and those whom in his rage he had condemned beforehand as guilty, he sent away with praise as saints; and he bore witness to the truth, he who had longed to punish the witnesses of the faith.

8. Quid ergo miremur tam potentem te esse meritorum, tam divitem gratiarum, cum hoc tibi fuerit virtutum in Christo rudimentum, quod longorum laborum paucis consummatio est? Dubitemus etiam nunc an perfectus sis, qui de perfectione coepisti? et si legitime coronandus sis agone decurso, cum currere coeperis a corona? Quis daret nobis pennas sicut columbae, et volaremus ad te, et requiesceremus in conspectu sanctitatis tuae; coram in ore tuo Christum Deum admirantes atque venerantes, tergeremus capillis pedes illius in tuis pedibus, et lacrymis rigaremus, et in illis cicatricibus tuis quasi dominicae passionis impressa vestigia lamberemus. Suaviora enim sunt vulnera amici, quam oscula inimici. Vae mihi misero peccatori immunda labia habenti cui fructus iste non contigit, cum in manu fuerit.

8. Why then should we wonder that you are so powerful in merits, so rich in graces, when this was your first lesson of virtues in Christ, which for few is the consummation of long labours? Are we even now to doubt whether you are perfect, who began from perfection? and whether you are to be crowned lawfully when the contest is run, since you began to run from the crown? Who would give us wings like a dove, and we would fly to you and be at rest (Ps. 54:7) in the sight of your holiness; admiring and venerating Christ God face to face in your countenance, we would wipe His feet with our hair in your feet, and water them with tears (Luke 7:38), and in those scars of yours we would kiss, as it were, the imprinted traces of the Lord's passion. For sweeter are the wounds of a friend than the kisses of an enemy (Prov. 27:6, according to the LXX). Woe to me, a wretched sinner having unclean lips (Isa. 6:5, according to the LXX), to whom this fruit did not fall, though it was in my hand.

9. Meminisse enim credo dignaris, quia sanctitatem tuam olim Viennae apud beatum patrem nostrum Martinum viderim, cui te Dominus in aetate impari parem fecit. Ex illo igitur, licet brevi notitia te attigerim, tamen magna dilectione complexus sum, et quanta tunc licuit copia veneratus sum sanctitatem tuam; et me ac meos, qui te absentes, tamen quia jungente Christo unum sumus, per me videbant, commendavi in aeternum tibi; gaudeoque nunc, quod hoc saltem mihi gloriari licet, quia faciem tuam in carne viderim: sed lugeo negligentiam infelicitatis meae, quod occasionem tanti boni ignarus amiserim; et contenebrantibus me illo tempore non solum peccatis, quibus etiam nunc premor, sed et curis hujus seculi, quibus nunc propitio Deo liber sum, sacerdotem te tantum, quod in medio erat, viderim; et quod inerat insignius, martyrem vivum videre nescierim.

9. For I believe you deign to remember that I once saw your holiness at Vienne, at the house of our blessed father Martin, to whom the Lord made you equal though unequal in age. From that time, then, although I touched you only by brief acquaintance, yet I embraced you with great love, and venerated your holiness with as much fullness as was then allowed; and I commended to you for ever myself and my own, who, though absent, saw you through me, since by Christ's joining we are one; and I rejoice now that this at least I may boast of, that I have seen your face in the flesh: but I mourn the negligence of my unhappiness, that in ignorance I lost the occasion of so great a good; and, since at that time not only sins darkened me, by which I am pressed even now, but also the cares of this world, of which by God's favour I am now free, I saw in you only the priest, which was in plain view; and the more distinguished thing that was within, a living martyr, I did not know how to see.

10. Memineris, quaeso te, nostri in illa die, qua ad te innumera meritorum tuorum cohorte comitatum, ornamentisque felicibus comtum, et infulis pariter atque adoreis coronatum, et niveas sacratorum antistitum vittas, et floridas confessorum purpuras occurrentium manus afferent angelorum;

10. Remember us, I beg you, on that day on which, to you, accompanied by the countless cohort of your merits, adorned with blessed ornaments, and crowned alike with the fillets [of priesthood] and the garlands of victory, the hands of the angels coming to meet you will bring both the snow-white fillets of consecrated bishops and the flowering purple of confessors;

Editors' notes and page, col. 242

Footnotes

(d) ‹anchor: not visible› · call in col 242

Psal. LIV, 7.

Psalm 54 (55):7.

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(e) ‹anchor: not visible› · call in col 242

Luc. VII, 38.

Luke 7:38.

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(f) ‹anchor: not visible› · call in col 242

Prov. XXVII, 6, sec. LXX.

Proverbs 27:6, according to the Septuagint.

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(g) ‹anchor: not visible› · call in col 242

Isai. VI, 3, ex versione LXX.

Isaiah 6:3, from the Septuagint version.

Editors' notes

(printed under page 124)