A STUDY OP THE FIVE SERMONS OF ST. AUGUSTINE ON ST. CYPRIAN THE MARTYR

INCLUDING INTRODUCTION, TEXT, TRANSLATION, AND COMMENTARY

A Dissertation Presented to .

the Faculty of the Graduate School The University of Southern California

In Partial Fulfillment of the Requirements for the Degree

Doctor of Philosophy

byRobert Tarver Brown

June ig48

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Date.JUNE 1948

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PREFACE

The sermons of St. Augustine on St. Cyprian have a threefold interest. First, they are one of our sources of knowledge about Cyprian and his times. Perhaps no one was better qualified to speak on Cyprian and on Carthage than Augustine. The two men had much in common. There are par­allels in their youth and in their education. The study and practice of eloquence occupied much of their time. Both sought refuge from mundane interests and secular education in the temperate, studious, and prayerful life of a Chris­tian. Augustine, like Cyprian, was a bishop in North Africa. Second, the sermons are filled with facts and names that expand our knowledge of history. The Proconsul, Aspasius Paternus, comes from obscurity into light in Sermon 3 0 9, 1. Augustine refers to the Shining Mass of Utica^ in Sermon 311, 10. All five sermons reveal the bitter hate directed against the Church by the enemies of Christianity; they portray the great affection of a shepherd for his flock. Third, the sermons give an insight into the homilet-

pic style of the period in which Augustine lived.

Aug. Serm. De Missa Candida, I3 0 .2 Erasmus, Eg. dedicat, ad Alfon. archiep. Tolet.

1 5 2 9: ’’Quid habet orbis Chris tianus hoc scriptore magis

illDr. Hugh Pope writes :

We must read him in his own peculiar Latin if we would really feel his power. He made of that tongue a wonderful homiletic instrument, and his mastery of it is sometimes amazing. Perhaps this is best seen in his striking antitheses which must have fixed themselves in the minds of his hearers but cannot be adequately ren­dered in English.5

We note the antitheses in "Noli amare impedimentum, si nonvis invenire tormentum”; "Non damno cadentis, sed desideriorecedentis"; 5 ”Quos afflixerat sollicitude certaminis, con-solata est corona Victoria";^ "Non solum sine ulla tristitia,verum etlam cum ingenti Laetitia."?

The purpose of the present study is to present the five sermons on Cyprian, together with an introduction and translation, and a commentary in which special emphasis is placed upon grammatical usages and diction.

aureum vel angustius? ut ipsa vocabula nequaquam fortuito, sed numinis providentia videantur indita viro. Auro sapien- tiae nihil pretiosius; fulgore eloquentia cum sapientia con- junctae nihil mirabilius. . . Non arbitror alium esse doc­tor em, in quern opulentus ille ac benignus Spiritus dotes suas omnes largius effuderit, quam in Augustinum."

^ Hugh Pope, "St. Augustine as a Preacher," Ecclesi­astical Review, XXXV (I9O6 ), 4 8 7-9 9.

Sermo, 3II, 4.

^ Sermo, 3 0 9, 1.^ Sermo, 3O9, 1.? Sermo, 3 0 9, 1.

ivThe text used is that of the Migne Edition of the

Benedictines, Vol. V. The scriptural passages cited in the commentary are taken from the Vulgate.^ The Douay version was used for the English translations of quotations from the Scriptures. In this study the term classical is taken to include the Golden and the Silver Ages of Latin literature; whereas the term post-classical is used to designate the pe­riod beginning about 125 A.D. and lasting up to the death of the Venerable Bede (A.D. 734).

A translation of the five sermons does not exist in English. So far as I have been able to discover, there are no notes to the sermons, nor is there any commentary extant. Therefore I have endeavored to treat word coinage, grammati­cal peculiarities, and points of literary and historical in­terest. Attention is invited to passages in secular authors which are parallel in language and thought. References are made to the Old and New Testament where pertinent.

It is a pleasure to acknowledge my indebtedness and sincere gratitude to Dr. Ruth W. Brown for the scholarship that inspired stimulating criticisms and wise guidance in the development of this study, to Dr. Welcome A. Tilroe, Dr. Herbert Austin, and Dr. Arthur H. Weston for the patience and wisdom that gave rise to many constructive suggestions.

® Biblia Sacra, Vulgatae Editionls, Ratisbonae et Ro- mae Sumptibus et Typis Prederici Pustet, 1922.

TABLE OF CONTENTS

PAGEINTRODUCTION..................... vi

The Life and Works of St. Augustine.............. viTabular statement of events in the life of St.Augustine with events of contemporary history . xiv

The works of St. Augustine........................xviiThe Life and Works of St. C yprian................. xxiiiThe works of St. Cyprian....................... xxv

TEXT OF THE FIVE SERMONS........................... 1Sermo C C C I X ............................. 1Sermo CCCX............... 7Sermo C C C X I ..................................... 10Sermo CCCXII......................... 24Sermo C CCXIII............. 31

TRANSLATION OF THE FIVE SERMONS.................... 37Sermon CCCIX ..................................... 37Sermon C C C X ..................................... 44Sermon CCCXI ..................................... 48Sermon C C C X I I ................. 64Sermon CCCXIII ................................... 72

COMMENTARY ON THE FIVE SERMONS...................... 79BIBLIOGRAPHY....................................... 127

INTRODUCTION

THE LIFE AND WORKS OF ST. AUGUSTINE

The life of St. Augustine is unfolded to us in documents of unrivalled richness. Of no great character of ancient times have we information comparable to that con­tained in The Confessions, which relate the touching story of his soul. The Retractionswhich give the history of his mind, and the Vita Augustlni, written by his friend, Possi- dius,5 telling of the saint’s apostolate.

Augustine was born at Tagaste, now Souk-Ahras, about sixty miles from Bona (ancient Hippo-Regius), at that time a small free city of pro-consular Numidia.^ Although eminent­ly respectable, his family was not rich, and his father, Patricius, one of the curiales,? was still a pagan. It was

Eugbne Portalie, "Augustine of Hippo," Catholic Encyclopedia, II, 84 ejt sqq.; P. de Labriolle, Saint Augu­stin; Sollloquls (Paris: I9 2 7), 5 2 5-2 7.

Migne, P. L., XXXII, 6 5 9-8 6 8.^ Ibid.. XXXII, 5 8 5-6 5 6.Ibid.. Vol. XI.

Ibid.. XXXII, 55-66.Possidius, Vita Angustini. I.

' Henry Osborne Taylor, The Classical Heritage of the Middle Ages (New York: The Columbia University Press, I9OI), pp. XV, 400.

vilnot until the year 371 that Patricius embraced Christianity?

Augustine had a sound Christian education. His moth­er, a Christian, had him enrolled among the catechumens.^ Patricius, proud of his son’s success in the schools of Tagaste and Madaura, determined to send him to Carthage for a forensic c a r e e r , I t required some months, however, to collect the necessary means, and Augustine had to spend his sixteenth year at Tagaste in idleness. He gave himself up to pleasure with all the vehemence of an ardent nature. When he reached Carthage^^ toward the end of the year 370, every circumstance tended to draw him from his true c o u r s e t h e many seductions of the great city, that was still half pa­gan; the licentiousness of the other students,the thea­tres, the intoxication of his literary success,and a proud desire always to be first, even in evil. In 373, an

^ Bardenhewer, Patrology, p. 473.Conf.. V, 14.

Conf., III, 5; Contra Academlcos. 2 , 2, 5 .Portail®, 02" cit.. 84.Ibid. 84.

13 Conf., ^11, 1: "Veni Karthaginem, et circumstrepe-bat me undique sartago flagitiosorum amorum."

Conf., III, 5 .

viiientirely new inclination manifested itself in his life, brought about by the reading of Cicero’ s Hortenslus, whence he imbibed a love of the wisdom which Cicero so eloquently praises.15 Thenceforward Augustine looked upon rhetoric merely as a profession; his heart was in philosophy.

In the year 375 Augustine joined the Manichaeans.It seems strange that so great a mind should have been vic­timized by Oriental vaporings,^? synthesized by the Persian

1 ftMani into a coarse, material dualism, and introduced into Africa scarcely fifty years previously. Augustine himself tells us^^ that he was enticed by the promises of a free philosophy unbridled by faith, and by the hope of finding in their doctrine a scientific explanation of nature and its most mysterious phenomena. It was during this Manichaean period that Augustine’s literary faculties reached their

1ft Conf., III: "Inter hos ego inbecilla tunc aetatediscebam libros eloquentiae, in qua ©minere cupiebam, fine damnabili et ventoso per gaudia vanitatis humanae; et usita- to iam discendi ordine perveneram in librum cuiusdam Cicero­ni 3 , cuius linguam fere omnes mirantur, pectus non ita, sed liber ipsius exhortationem continet ad phllosophlam et voca- tur Hortensius. Ille vero liber mutavit affectum meum."

Conf.. Ill, 6.Portaliê, 0£. clt. , 8 7 .

T ft Eleanor McDougall, Augustin©, a Study in hisPersonal Religion (Edinburgh: Turnbull & Spears, n. d.).

De Utllitate Credendi, I, 2.

ixfull development,^^ and he was still a student at Carthage when he embraced Manichaeanism.

His studies ended, Augustine should in due course have entered the forum litigiosum, but he preferred the ca­reer of l e t t e r s . H e returned to Tagaste to teach grammar. A short time later he went to Carthage where he continued to

ppteach rhetoric. His talents shone even to better advan­tage on this wider stage,^5 and by an indefatigable pursuit of the liberal arts his intellect attained its full maturi­ty. Having taken part in a poetic tournament, he carried off the prize, and the Proconsul Vindicianus publicly con­ferred upon him the corona agonistica. I t was at this mo­ment of literary intoxication, when he had just completed

p6his first work on aesthetics, now lost, that he began to repudiate Manichaeanism.

20Portalie, o£. cit., 8 5 .Ibid.. 8 5.

22 Possid., Vita Augustini, c, 3»

Loc. cit.ph Bardenhewer, o£. cit., 4y4.

« cit.26 vita S. Aug.: "Ex els potlsslmum aorlptls Concln-

nata," P. L., XXXII.

XIn 3 8 3, at the age of 29, Augustine yielded to the

irresistible attractions which Italy had for him. Shortly after arriving in Rome, he was taken seriously ill. Upon recovering he opened a school of rhetoric. Later on, he applied for a vacant professorship at Milan, obtained it,

p Qand was accepted by the Prefect Symmachus. At Milan he was charmed by the eloquence of Bishop Ambrose.Before accepting the doctrines of Christianity, Augustine’s mind passed through several distinct phases. At first he turned toward the philosophy of the Academics,with its pessimis­tic scepticism. Then neo-Platonic^^ philosophy inspired him with genuine enthusiasm. Finally, through the reading of the scriptures he attained the certainty that Christ is the

Portalie, op. clt., 8 5.’ ■!Conf. XIII, 1 3.

P Q Conf. V, 1 3 : "Et veni Mediolanum ad Ambrosiumepiscopum, in optimis noturn orbi terrae, plum cultorem tuum, cuius tunc eloquentiae strenue ministrabant adipem frumenti tui, et laetitiam olei, et sobriam vini ebrietatem, populo tuo. Ad eum autern ducebar abste nesciens, ut per eum ad te sclens ducerer."

Bardenhewer, op. cit., 4y4.51 Possidius, Vita Augustini ; De Civitate Dei, VIII,

4.

xlonly way to t r u t h . H e joined the church in 3 8 7.^^

After his baptism Augustine was about to embark for Africa in the autumn of 3 8 7, when his mother Monica was sum­moned from this life. In all literature there are no pages of more exquisite sentiment then the story of her death and Augustine’s grief.Augustine spent several months in Rome, chiefly engaged in' refuting Manichaeism. He sailed for Africa after the death of the tyrant Maximus (August, 3 8 8), and, after a short sojourn at Carthage, returned to his native Tagaste. Immediately upon arriving there, he wished to carry out his idea of a perfect life and began by selling almost all his goods and giving the proceeds to the poor. Then he and his friends withdrew to his estate, which had already been alienated, there to lead a common life in poverty, prayer, and the study of sacred letters.^5 The work of the LXXXIII Quaestiones^^ is the fruit of confer­ences held in this retirement, in which he also wrote De

Conf. XII, 12.33 Mary Inez Bogan, The Vocabulary and Style of the Soliloquies and Dialogues of St. Augustine -(Doctor’s disser­tation, The Catholic University, Washington, D. C., 1955)yp. 5 .

Conf. IX.55 Bogan, op. cit., p. 6 .

Portalie, op. cit., 8 6 .

xilGenesl contra Manlchaeos, De Maglstro, and De Vera Rellglone.

In the year 391 he was ordained to the priesthood.His priestly life of five years'-was admirably fruitful.57 He combated error, abolished the abuse of holding profane ban­quets in the chapels of the martyrs, took part, in the year 393, in the plenary council of Africa, and at the request of the bishops delivered a discourse which, in its complete form, afterwards became the treatise De Fide et Symbolo.5^

Valerius, Bishop of Hippo,59 enfeebled by old age, associated Augustine with himself as co-adjutor. Augustine was then forty-two years of age and was destined to occupy the See of Hippo for thirty-four years. His doctrinal ac­tivities, the influence of which was to last as long as the Church itself, were manifold: he preached frequently, some­times for five days consecutively^^^ he wrote letters which scattered broadcast through the then known world his solu­tions of the problems of that day;^^ he impressed his spirit

Bardenhewer, op. cit., p. 4y6.Portalie, op. cit., p. 87.

39 S. Petrides, "Hippo Regius," Catholic Encyclopedia,VII, 3 6 0.

Inviolata Barry, Augustine the Orator (Doc­tor* s dissertation. The Catholic University, Washington, D.C., 1 9 2 4), pp. xiii; 224.

4i E. K. Rand,\ "Founders of the Middle Ages," Time (November, 1947) 70*

xiiiupon the many Councils of Africa at which he assisted.His voice and his pen were ever active until Africa was agitated by the undeserved disgrace and the revolt of Count Boniface (4 2 7).^5 The Goths, sent by the Empress Placidia to oppose Boniface, and the Vandals, whom the latter summoned to his assistance, were all Arlans. Maximinus, an Arlan Bishop, entered Hippo with the imperial troops. Augustine defended the faith at a public conference in 428 and in various writ­ings. Being deeply grieved at the devastation of Africa, he labored to effect a reconciliation between Count Boniface and the Empress. Peace was re-established, but not with Genseric, the Vandal king. Boniface, vanquished, sought refuge in Hippo, whither many bishops had already fled for protection in the well fortified city that was to suffer the horrors of an eighteen months* siege. Early in the siege Augustine"was stricken with what he realized was a fatal illness. He died August 0, 4^0•

42 Bardenhewer, op. cit., 477 passim.43 Possidius, Vita Augustin!, I, 29*44

Portalie, op. cit. , p. 8 7 .

XIVTABULAR STATEMENT OF EVENTS

IN THE LIFE OF ST. AUGUSTINE WITH EVENTS OF CONTEMPORARY HISTORY

CHIEF EVENTS IN THE

LIFE OF ST. AUGUSTINECHIEF EVENTS

CONTEMPORARY WITH THE LIFE OF ST. AUGUSTINE

3 5 4. Augustine born at Ta­gaste, Nov. 13; his parents, Patricius and Monica; short­ly afterwards he enrolls among the Catechumens.

3 7 0. Returns home from stud­ying rhetoric at Madaura, after an idle childhood, and from: idleness falls into • dissipation and sin.3 7 1. Patricius dies; Augus­tine is supported at Carthage by his mother and his friend Romanianus ; forms an illicit connection.3 7 2. Birth of his son Adeodatus.3 7 3. Cicero’s Hortensius awakens in him a strong desire for true wisdom.3 7 4. He falls into the Mani­chaean heresy and leads sev­eral of his acquaintances into it. His mother earnest­ly prays for him; she is as­sured by Ambrose, Bishop of Milan, of his recovery.3 7 6. Teaches grammar at Tagaste, but soon returns to Carthage to teach rhetoric; gains a prize.

3 5 4. Death of the prefect Ambrosius. His family re­turns to Rome.3 6 1-3 6 3. Pagan restoration under Julian the Apostate. 3 6 3-3 6 4. Disabilities placed on Christians by Julian re­moved by his successor, Jo­vian.

5 7 1-3 7 6. Sapor II conducts the Third War with Rome. It is carried, on without energy and finally concluded by an obscure peace.

3 7 4. Death of Auxentius, Ar- ian Bishop of Milan; Theodo­sius defeats the Sarmatians at Moesia; Ambrose elected Bishop of Milan.

3 7 6. Irruption of the Huns into Europe ; defeated Goths are permitted by Valens to settle in Thrace.

XV

379» Is rescued from study of Astrology; writes his De Pulchro et Apto.

3 8 2. Discovers the Manichae- ans to he in error, but falls into scepticism. Goes to Rome to teach rhetoric.

3 8 5. Removes to Milan; his errors are gradually removed through the teaching of Ambrose; but he is held back by the flesh; becomes again a Catechumen.3 8 6. Studies St. Paul; is converted through a voice from heaven; gives up his profession; writes against the Academies ; prepares for baptism.3 8 7. Is baptized by Bishop Ambrose, with his son Adeo­datus. Death of his mother, Monica, in her fifty-sixth year, at Ostia.3 8 8. Augustine revisits Rome, and then returns to Africa. Adeodatus, full of promise, dies.3 8 9» Augustine against his will is ordained presbyter at Hippo by Valerius, its Bishop.3 9 2. Writes against the Man- ichaeans.

3 9 4. Writes against the Don- atists.

3 7 8. Huns defeat the Romans at Adrianople; Balkan coun­tries overrun by the Barbar­ians .3 8 2. The Council at Rome; condemns errors of Apollina- ris; rehabilitation of Pope Damasus ; Gratian orders re­moval of altar of Victory from the Roman Curia.3 8 5* Persecution of Ambrose by Justina and Valentinian. Ambrose refuses to give Por- tian Basilica to Arians.

3 8 6. Valentinian passes de­cree for legal recognition of Arianism. Maximus threat­ens to march upon Milan.

3 8 7» Maximus invades Italy. Issues decree for the resto­ration of idols.

3 8 8. Theodosius defeats Max­imus; becomes master of the Occident. Destruction of the Serapeum at Alexandria.3 8 9» Triumph of Theodosius at Rome; Pagan temples are closed at Rome; idolatrous worship abolished.3 9 2. Synod at Milan condemns Jovinian; all public heathen worship prohibited; murder of Valentinian.3 9 4. Victory of Theodosius over Eugenius unites Eastern and Western Empire.

xvi395» Orda.ined assistant Bish­op to Valerius toward the end of the year.

3 9 6. Death of Bishop Valeri­us . Augustine elected his successor.397» Augustine writes the Confessions, and the De Tri- nitate against the Arians.3 9 8. Is present at the fourth Council of Carthage.4 0 2. Refutes the Epistle of Petilanus, a Donatist.

404. Applies to Caecilianus for protection against the savageness of the Donatists.

4 0 8. Writes De Urbis Romae Obsidione.4ll. Takes a prominent part in the conference between the Catholic bishops and the Donatists.4 1 3 . Begins the composition of his great work De Ciyita- te Dei, completed in 426.4 1 7» Writes De Qestls Palae- stinae synodi circa Pelagium.

420. Writes against the Priscillianists.

424. Writes against the Semi pelagians.

395» Death of Theodosius ; Arcadius and Honorius emper­ors; Huns invade the East; Alaric the Goth escapes from Stilicho.

402. Drawn battle at Pollen- tia; Alaric vainly attempts to withdraw southward.404. Last triumph of Rome with the withdrawal of Ala­ric; last gladiatorial com­bat.4o8. stilicho murdered;Italy again invaded.410. The Huns, under Alaric, sack the city of Rome.

415-419. Walja, founder of the West Gothic (Visigoth) Kingdom of Tolosa, becomes King of the West. Concludes treaty with Honorius and fights for Rome against Van­dals, Alani, and Suevi; re­ceives grant of Southern Gaul under Roman supremacy.420. Isdigerd’s peaceful reign marred by persecution of Christians in Persia and Armenia.

xvii426. Appoints Heraclius his successor.429» Answers the Epistles of 429» King Genseric conductsProsper and Hilary. the Vandals into Africa.430» Dies August 28, in the 430» Vandals in Africa begin third month of the siege of to make themselves a greatHippo by the Vandals.' power.

THE WORKS OF ST. AUGUSTINE

The Benedictine edition of the writings of St. Augus­tine (Paris, 1 6 7 9)y the basis of all later editions, rightly begins with Retractationum Libri Duo,^5 and Confessionum Li- bri Tredecim. I n the former work written toward the end of his life, about 427, he surveys with a critical eye the entire field of his literary labors since his conversion in3 8 7. He draws up a chronological list of all his writings, With the exception of his letters and his discourses: opera nonaginta tria in libris ducentis triginta duobus. He frequently adds valuable information concerning the occasion and purpose, the concept and composition of his writings, and sometimes contributes corrections of the same, especial­ly where he thought himself inexact in doctrinal matters.

4s Migne, P. L., XXXII, 5 8 3-6 5 6. rb. XXXII, 6 5 9-8 6 8.

47 Retract. II, 6 7 »48 Aug. Ep. 224, 2.

xviliAutobiography and Correspondence. The Confessions

(400) contains the praises of a soul that admires the work of God. The Retractions (toward the end of his life) may be considered a revision of his works in chronological order, explaining the occasion and dominant idea of each. The let­ters, amounting in the Benedictine edition to 2 7O, are a treasure of the greatest value for the knowledge of his life, influence, and even his doctrine.

Philosophy. These writings, composed for the most part in the Villa of Cassicia.cum (3 8 6-3 8 7), initiate us into the researches and Platonic hesitations of his mind. They show the influence of Plato a.nd Cicero. The chief ones are Contra Academlcos, De Beata Vita, and the Do Ordine; the two books of Soliloquies and Meditations ; De Immortalitate Anl- mae. De Magistro (a dialogue between Augustine and his son Adeodatus), and six books (the sixth especially) on music.

General Apology. In De Civitate Dei (begun in 413, but books XX-XXII are of the year 426), Augustine answers the pagans who attributed the fall of Rome (410) to the abo­lition of pagan worship. In this work he creates the phil­osophy of history. Other apologetic writings, like the De Vera Religione (composed at Tagaste, 389"59l)j De Utllitate Credendi (391) Liber de Fide Rerum quae non Videntur (400),

xlxand the letter CXX to Consentins, constitute Augustine the great theorist of the faith and its relation to reason.

Controversies with Heretics. Against the Manlchaeans; De Morlhus Eccleslae Catholicae et de Morlbus Manichaeorum (at Rome, 3 6 8); De Duabus Animabus (before 392); De Libero Arbitrio ; Psalmus contra Partem Donatl (about 395)> a purely rhythmic song for popular use (the oldest example of its kind); Baptismo contra Donatistas (about 400); a long se­ries (412-428) Contra Pelagianos; Contra Sermonem Arlanorum (418).

Scriptural Exegesis. The De Doctrlna Christiana (be­gun in 397 and completed in 426); De Genesi ad Litteram (401 -415); Enarratlones in Psalmos; De Sermone Dei in Monte ; and. De Consensu Evangelistarum (400),

Dogmatic and Moral Exposition. The theory of preach­ing and religious instruction of the people is given in the De Catechizandis Rudibus (400); the Benedictines have collected 363 sermons which are certainly authentic.

Scriptural Quotations. St. Augustine did not begin to employ St. Jerome’s translation of the Bible, the Vulgate version, until after the year 400; cf. Alexander Souter. The Earliest Latin Commentaries on the Epistles of St. Paul,

XXOxford, 1 9 2 7, p. 147 2SL" Professor Burkitt writes:

It is generally agreed that during the remaining thirty years of his life, the Bishop of Hippo regularly used the revision of the Latin Gospels made by St.Jerome at the request of Pope Damasus and published in 383.^9

It is evident that at some point between 394 and 400 "some­thing happened at Hippo," to use Professor Burkitt* s expres­sion. 5^ That something which happened would appear to be the acceptance of Jerome*s version by Augustine. That the Vulgate had been not only received but also approved by Augustine we know from his letter to Jerome written in 403: "Proinde non parvas Deo gratias agimus de opere tuo quod evangelium ex Graeco interpretatus es, quia paene in omnibus nulla offensio est." At what point in the preparation of his works the Vulgate became established as the source of his citations is a question which, while we may not hope to answer it definitely and confidently, is nevertheless of in­terest as involving a study of the extent to which Augustine was still influenced by the Old Latin version after what would appear to have been his declared preference for and

4 9Burkitt, Journal of Theological Studies. XI, 499.

50Loo. clt.

xxideliberate adoption of the version revised by Jerome. There are twenty-one Old Latin Manuscripts of the Gospels.

Of the earlier.Latin versions, he followed particu­larly the so-called Itala, if we are to accept the present reading of the famous passage in his ^ Doctrina Christiana,II, 1 5 :

Plurimum hie quoque iuvat interpretum numérositas collatis codicibus inspecta atque dis eussa; tantum absit falsitas; nam codicibus emanandis primitus debet invigi- lare solertia eorum qui scripturas divinas nosse deside- rant, ut ©mandatis non ©mandati cédant, ex quo duntaxat interpretationis genere vendantes. In ipsis autem inter­préta tionibus itala ceteris praeferatur, nam est verborum tenacior cum perspicuitate sententiae.

On the basis of this reading, the Itala was a revised Latin version of the Bible distinguished for its faithfulness and clearness. This version was in circulation in Italy, parti­cularly in Northern Italy,5^ in the latter part of the four­th century and was employed by St. Ambrose and his circle. During his sojourn in Milan, Augustine undoubtedly became acquainted with the favored Itala. This is the commonly ac­cepted view of the Itala version and of its use by Augustine. The vain attempts, however, to find traces of a superior

51Souter, £p. cit., 148

52A. L. McMahon, "Versions of the Bible," Catholic

Encyclopedia, XV, 367 £t seq.

xxilLatin version in our extant remains of the Latin transla­tions before St. Jerome that could in any way correspond to the descriptions of the Itala contained in the De Doctrina Christiana have led several prominent contemporary schol- ars55 to question the traditional reading of the crucial passage and to deny the existence of such a version. Thus, Dom Leclerq would favor an emendation of Itala to ilia, and Dom Quentin claims that we should recognize a lacuna in the text just before the Itala, which is itself in part a dis­tortion of the true meaning.5^ We know, furthermore, that St. Augustine, also consulted Greek codices of the Bible and often emended the Latin translation that he used after a careful comparison with the Greek. Thus he states, 26l,5:

Psalterium a saneto Hieronymo translatum ex Hebraeo non habeo; nos autem non interpretati sumus, sed codicum Latinorum nonnullas mendositates ex Graecis exemplaribus emendavimus.

It should be noted that before St. Jerome’s Vulgate came in­to wide use the Greek Septuaglnt enjoyed far more prestige than any of the early Latin versions.55

53 Francis E. Gigot, General Introduction to the StucjsT of the Holy Scriptures (New York: Benziger Brothers, I9 0 0), pp. 307 ^ seq.

Cf. Souter, op. cit., p. 461.55 Gigot, pp. cit., 261 pt seq.

xxi ilTHE LIFE AND WORKS OF ST. CYPRIAN

Nothing is known of Cyprian’s birth and early life.5^ The Breviarium Romanum,57 usually detailed in the history of such men, briefly sums up the life of St. Cyprian as follows:

Cyprianus, Afer, primum gloriose rhetoricam docuit. Exinde, suadente presbytero Caecilio, a quo et cognomen- tum sortitus est, christianus factus, omnem substantiam suam pauperibus erogavit. Ac post non multum temporis electus in presbyterum, etiam episcopus Carthaginiensis constitutus est. Huius ingenii superfluum est indieem texere, cum sole clariora sint eius opera. Passus est sub Valeriano et Gallieno principibus, persecution© oc- tava, eodem die quo Romae Cornelius, sed non eodem anno.

His baptism took place c. 2 4 6 .5 8 Prior to that time, he had been renowned as a scholar,59 an o r a t o r , a

^ Pontius, Cyprian’s deacon and biographer. Vita, 2: "Unde igitur incipiam? Unde et exordium bonorum eius aggre- diar, nisi a principio fidei, et nativitate celesti? Siqui- dem homini8 Del facta non debent aliunde numerari, nisi ex quo Deo natus est." Ib.; "Cyprianus, religiosus antistes ac testis Dei gloriosus, tametsi multa conscripsit, per quae memoris digni nominis superavit."

Breviarium Romanum, Pars Autumnalis (Turonibus: Typis A. Marne et Filiorum, n. d.).

58 Bardenhewer, 0£. clt., p. I9O; John Henry Parker,A Library of the Fathers (Oxford: 1847), V, 2.

59 Jer. De Vir. Illustr. 3, 53: "Vidi ego quendamPaulum ... senem, qui se beati Cyprian! iam grandis aetatis notarium, cum ipse admodum esset, adulescens, Romae vidlsse dieeret referreque sibi 3oilturn, numquam Cyprianum absque Tertulliani lectione unum diem praeterisse ac sibi crebro dicere: da magistrum, Tertullianum videlicet signifleans."

Jer. De Vir. IIlustr. 6 7 ; Aug. Doctr. Christ. 4, 21, 27; Lact. Div. 4.

xxivpleader, had possessed wealth, aiad had held a position of high honor in the metropolis of Africa.

Cyprian was a recent convert when he became Bishop of Carthage in 248.^^ His life as a bishop was characterized by zeal for his flock^5 and for the pastoral duty of preach­ing,^^ fearless care of all people during the plague,^7 and voluminous writing.

In the month of October, 249> Decius became Emperor. In January, 2 5O, he published an edict against all Christi­ans. Since bishops were put to death, Cyprian went into

P. Monceaux, Histoire littéraire de 1'Afrique Chré­tienne, II, 79-

62 Vita Pontii, Bardenhewer, o . cit., p. 190*Alban Butler. Lives of the Saints (London; 22

Paternoster Row, n. d.), IX, l32.Alexander Roberts and James Donaldson, op. cit.,

p. 264.65

Vita Pontii, X; De. Mort., 14.Cpr. Epis. IV, ii; Vita Pontii, 6; I9 .

66Vita Pontii, IX; "Quid inter haec egerit Christi

et Dei Pontifex, qui pontifices mundi huius tanto plus pie- tate, quanto religionis veritate praecesserat, scelus est praeterire. Ad gregatam primo in loco plebem de misericor- diae bonis instruit. Docet divinae lectionis exemplis, quantum ad promerendum Deum prosint officia pietatis. Tunc deinde subiungit non esse mirabile, si nostros tantum debito caritatis obsequio foveremus, eum enim perfectum posse fieri, qui plus aliquid publicano vel ethnico fecerit.

vita Pontii. 1.

XXVhiding. Cyprian did at first retire and conceal himself at the advice of his friends. This was on the proconsul*s coming to Utica; on the latter*s returning to Carthage, he came back to his gardens, and remained there, without moving farther, till the officers arrested him. He had disposed of his gardens on his conversion, but they had come back to him, perhaps (as Gibbon supposes) by the kindness of his friends^^ The following eight stormy years brought forth a series of Councils at Carthage. We know from the letters of Cyprian that, except in time of persecution, the African Bishops met at least once a year, in the springtime, and sometimes again in the autumn. Six or seven synods, for instance, were held under St. Cyprian’s presidency during the decade of his ad­ministration. 7^ Cyprian met his martyrdom on September l4,258.71

THE WORKS OF CYPRIAN

Cyprian’s first writing was Ad Donaturn,7^ composed in

69 Ep. II; XX; op. cit., 7; Parker, o . cit., V, 22.Catholic Encyclopedia, I, 199-The Ante-Nicene Fathers, o . cit., p. 264; for a

discussion on S. Cyprian’s Day in Calendars, see Edward W. Benson, Cyprian — His Times -- His Work, p. 6IO.

De Doctr. Christ., IV, 14: "Est tale aliquid (sua-vitas delectabilis) in epistola beatissimi Cypriani, quod ideo puto vel accidisse vel consulte factum esse, ut sciretur

XX vithe form of a monologue spoken to a friend. The decay of Roman society is pictured -- the gladiatorial shows, the theatre, the unjust law courts, the hollowness of political success. The refuge from such conditions is to he sought in the studious and prayerful Christian life. The style is correct in consideration of its d a t e . 73

Another work of Cyprian’s earlier days was the Testi- monia ad Quirlnum.7^ This work, in two books, illustrates the passing of the Old Law and its fulfillment in Christ. A third book, added later, contains Biblical texts dealing with Christian ethics. This work is of great value for the history of the old Latin versions of the Bible.75

In the month of April, 2 5O, Cyprian published a work entitled De Ecclesiae Catholicae Unitate. The unity with which Cyprian deals is not so much the unity of the whole

a posteris quam linguam doctrinae Christianae sanitas ab is ta redundantia revocaverit.

73 R. Watson, The Style and Language of St. Cyprian, in Studia Biblica (Oxford: 189 6), IV.

Catholic Encyclopedia, IV, 5 8 5 : cf. Parker, op. cit. , V, 21 : " It is impossible to say whether the whole waswritten by St. Cyprian. ^

75 The third book consists of a series of scriptural quotations regarding the Christian life.

XX vilChurch, as the unity to be kept in each diocese. This has •been regarded a highly controversial work.7^

For some thirty years before the outbreak of the per­secution of Decius in 2 5 0 ,7 7 the Christian community of Car­thage had enjoyed the blessings of peace and freedom from hostile attacks of the pagans. As in all periods of pro­longed leisure, when there is little chance for the develop­ment of moral strength through the combating of obstacles, the freedom from pagan opposition had its attendant evils. Many Christians relaxed their morals and discipline. The ideals of even the maidens who had consecrated themselves were somewhat affected. Cyprian leaves us in no doubt about their condition,7^ their failures, and their broken promises. Hence the purpose of the treatise De Habitu Virginum is ap­parent. St. Augustine comments on it as follows;

76 „H. Grisar, Cyprian’s ’Oppositions-Konzil* gegen Papst Stephen," Zeitschr. für Kath. Theol. (I8 8 8), v, 195- 221; also, P. St. John, "St. Cyprian and the Primacy," The American Ecclesiastical Review (I9 0 5), XXIX, 162-82.

77 Cf. Angele Elizabeth Keenan, Thasci Caeceli Cy­priani de Habitu Virginum (Washington, D. C.: The Catholic University, 1952), p. 1.

78 Cypr. 4, and the whole treatise De Habitu Vir­ginum.

xxviiiMartyr Cyprianus de habitu virginum, non de susci-

piendo virginitatis proposito scripsit. Iste vero episcopus etiam ad hoc eas magno accendit eloquio.79

In 251 the Church in Africa was agitated by the dis­cussion over the readmission of the Lapsi and Libellatici

80who had renounced their faith during the Decian persecution. A short time later the Christians were the object of verbal attacks on the part of the pagans who held them responsible for the plague which was sweeping over Africa and other parts of the Roman E m p i r e . T h i s scourge, as well as other calamities, was attributed to the unwillingness of the Christians to participate in the state religion. The de­plorable state of affairs in the city as a result of perse­cution, the fear of a new order commanding acknowledgement of the pagan deities, and the panic aroused by the epidemic of a contagious disease®^ reacted unfavorably on the fervor of the Christians. Their spiritual courage was at a new ebb.

79 Aug. De Doctr. Christ. IV, 21, 48.Parker, cit. , V, I55 : "St. Cyprian wrote this

treatise in 2 5I, or 2$2 , immediately on the termination of the short but sharp persecution under Decius,with a view of inciting those Christians who had lapsed in the course of it to a true and thorough repentance. Such an exhortation was the more necessary because the party of Felicissimus offered them communion with themselves, if they would accept it, on easier terms,"

81 Keenan, op. cit., p. 1.82 —Lo g. cit.Pontius, Vita, 9 : "Erupit postmodum lues dira et

xxixTo comfort the members of his flock, to strengthen them in the throes of such a calamity, and to refresh their minds regarding the glories of paradise, Cyprian wrote his ^ Mor- talitate. From the writings of Eutropius^^ @nd Orosius^^ the scholar M o n c e a u x ® ^ assigns the date of its composition to the year 252. Of this work St. Augustine writes:

Scripsit librum de Mortalitate Cyprianus, multis ac pene omnibus qui ecclesiasticas litteras amant, laudabi- liter noturn; in quo propterea dicit non solum non esse fidelibus inutilem mortem, verum etiam utilem reperiri, quoniam peccandi periculis hominem subtrahit, et in non peccandi securitate constituit. 88

detestabilis morbi vastitas nimia, innumeros per diem popu­los ad suam queraque sedem abrupto impetu rapiens continuatas per ordinem domos vulgi trementis invasit. Horrere omnes fugere vitare contagium, exponere suos impie, quasi cum illo peste morituro etiam mortem ipsam posset aliquis excludere. Jacebant interim tota civitate vicatim non lam corpora, sed cadavera plurimorum et misericordiam in se euntium contem- platione sortis mutuae flagitabant. Nemo respexit aliud praeterquam lucra crudelia. Nemo similis eventhus recorda- tione trepidavit, nemo fecit alteri quod pati voliut. Quid inter haec egerit Christi et Dei Pontifex . . . scelus est praeterire."

Mary Louise Hannan, Thasci Caeceli Cypriani de Mortalitate (Washington, D. C.: The Catholic University Press, 1 9 5 2).

Eutropius 6 0, 5 .Orosius, 7 , 21.

87' Monceaux, op. cit., Vols. I and II. This is one of our most important sources for the great plague that swept the Roman Empire from 2 5I-2 5 5.

88 Aug. Praed. Sanct., 14, 26.

XXXHis work Demetrianum, written early in the year

2 3 2,^^ tells of the sufferings of the times, war, pestilence, and famine that were the result, not of the Christians* con­tempt of the gods, but of divine punishment for sin.

There is some doubt about the date of the composition of his De Lapsis. This work depicts the tragedy of schism and the slowness with which the lapsed are to be admitted to unity.

The ^ Fortunatum, written in 2 5 7, is a collection of prayers from Holy Writ put together at the request of the recipient. "it is uncertain whether the following collec­tion of passages from Scripture was made on the occasion of the persecution of Callus, or of Decius, or of Valerian; the earliest date is 2 5 2, the latest 257*”^^ Such pra,yers are adapted to strengthen a faithful soul in the tempest of per­secution.

The entire correspondence of Cyprian consists of eighty-one l e t t e r s . F r o m this large collection we get a

Bardenhewer, ££. cit., p. 194. Parker, o£. cit., p. 153*

91 Catholic Encyclopedia, IV, 586

Parker, 0£. cit., p. 2 7 8.93 Catholic Encyclopedia, IV, 588

oilclear picture of his times.Cyprian was the first great writer among the Chris­

tians .^3 Tertullian fell into error and was harsh and unin­telligible . Until the days of J e r o m e a n d Augustine, Cyp­rian’s writings had no equal in the West.^7 Their praise is sung by Prudentius, who joins with Pacian,Jerome, A u g u s t i n e , a n d many others in attesting to their extraor­dinary popularity.

Bardenhewer, _op. cit., p. 197; Daniel D. Sullivan, The Life of the North Africans as Revealed in the Works of Saint Cyprian (Washington, D. C.; The Catholic University Press, 1 9 3 3), p. V.

95 Lactantius. Ins tit. Div. , 5 , 1, 24 (in Catholic Encyclopedia, IV): 'Septimus quoque Tertullianus fuit omnigenere litterarum peritus; sed in eloquendo parum facilis, et minus comptus et multum obscurus fuit. Ergo ne hic qui- dem ss.tis celebritatis invenit. Unus igitur praecipuus et clarus exstitit Cyprianus, qui et magnam sibi gloriam ex artis oratoriae professione quaesierat; et admodum multa conscripsit in suo genere miranda; erat enim ingenio facili, copioso, suavi et, quae sermonis maxima est virtue, aperto, ut discernere nequeas utrumne ornatior in eloquendo, an fa- cilior in explicando, an potentior in persuadendo fuit."

96 E. K. Rand, Founders of the Middle Ages, p. 25I.97 _Jer. Ep. 5 8, 10; Cassiodorus, Instit. Div. Litt.,

19; Catholic Encyclopedia, IV, 5 8 8.^ Prudentius (548-c.40^), Peristephanon; T. R.

Clover, Life and Letters in the Fourth Century (Cambridge:1 9 0 1), 2 W ^ 7 -

Catholic Encyclopedia, IV, 5 8 8 .Jer. Ep. ^ Paulum, 49*Doctr. Christ.. 4, 21, 47; 4, 21, 49; Serm. 5 1 5;

Bapt. 6 , 5 .1 OP Catholic Encyclopedia, IV, 5 8 8.

XXX iiStyle. Cyprian was a generous contributor to Chris­

tian literature and t h o u g h t . T h e diction of Cyprian is free and pleasing, and flows in a tranquil and clear, almost transparent s t r e a m . I n language and style Cyprian fol­lows both the tradition of Cicero and the Asianic tendencies in the schools of Africa of the second century; the tradi­tion of Cicero, in his careful attention to clausulae, symmetrical clauses, and skillful use of such rhetorical figures as anaphora and alliteration; the Asianic tendencies in the schools of the Africa of the second century, in the use of poetic words and phrases, of occasional Hellenisms and newly-coined words, of redundancy of expression in the accumulating of virtually synonymous words, in fondness for abstracts, and in straining for effective figures by the awkward displacement of words. While it is true that Cyp­rian was the product of a school which was tolerant of rhe­torical exaggerations, he never completely surrendered to the fashion of his time in the use of tricks of sounds in the employment of florid verbiage which passed as highly

105Bardenhewer, op. cit., p. 192.

104Lact. Div. Inst., V, 1, 25; P. de Labriolle, His-

toire de la littérature latine chrétienne.

xxxiiiliterary adornments of style. Rather did he hold closely to classical standards, and ever sought to use the best in Greek and Roman pagan culture to make the presentation of Christian truths the more attractive.^^5

His language is at all times enlivened and exalted by the warmth of his f e e l i n g s . I t is no mean tribute to the influence of Cyprian and to his skill in using the Latin language that Augustine has selected passages from his works to illustrate the various modes of appeal which may be used effectively in oratory.^^7

Editions of Cyprian’s Works. The first edition of Cyprian’s works appeared in Rome, 1471, and an independent edition at Venice the same year. An early edition was with­out year or name of printer, the editio innominata. The sixteenth century was prolific, a sign of the awakened in­terest in patristic study due to the revival of learning. There were no less than twenty-one editions and reprints.

105 Keenan, op. cit., 54; L. Bayard, ^ Latin de Saint Cyprien.

Bardenhewer, op. cit., p. 193*107

Aug. De Doctrlna Christiana, IV, 21, 47; ^ Habi­tu Virginum, III; Bapt. 6 , 5; Serm. 5I5 , 6 .

xxxlvthe first being the Paris edition by Rembott, 1512, and the Basle edition by Erasmus, 1520, which last was celebrated as containing the De Duplici Martyria ad Fortunetus. which was written by Erasmus himself and passed off as Cyprian’s. The seventeenth century saw many editions, notably these: Rigaltius, Paris, 1648, Fell and Pearson, Oxford, 1682. In the eighteenth century came Baluzius (with the Mauriner Ma- ranus after Baluzius’ death), Paris, I7 2 6; Goldhorn, Leipzig, 7 vols., 1 8 3 8-3 9 ; Migne, Paris, l844; and the careful and critical edition of Hartel, Vienna, 3 vols., I8 6 8-7I, which is that used and referred to in all books and articles on Cyprian published since 1 8 7I.

TEXT OP THE FIVE SERMONS

SERMO GCCIX* (a)

In Natali Cypriani martyrls, I (b)

CAPUT PRIMUM. 1. Cypriani passlo recoiltur. Sermo- nem a nobis debitum auribus et cordibus vestris exigit tarn grata et religiosa solemnitas, qua passionem beati Martyris celebramus. Tristls procul dubio tunc Ecclesia fuit, non damno cadentis, sed desiderio recedentis; semper cupiens vi­dera praesentem tarn bonum rectorem atque doctorem. Sed quos afflixerat sollicitudo certaminis, consolata est corona Vic­toria . Et nunc, non solum sine ulla tristitia, verum etiam cum ingenti laetitia cuneta quae tunc gesta sunt legendo et diligendo recolimus; dieque isto gaudere jam concessum est, non timere. Neque enim eum formidamus terribiliter venientem, sed expectamus hilariter redeuntem. Placet itaque universam illam fidelissimi et fortissimi et gloriosissimi Martyris passionem cum exsultatione recordarè praeteritam, quam tunc fratres cum sollicitudine sustinuere fiituram.

2. Exsilium ipsius. Reditus ab .exsilio. Primo igitur quod pro fide confessionis Christi in exsilium Curubin

* Emendatus ad gr. r.t.v. et ad Par. Lov.(a) Alias, inter additos a Parisiensibus 12.(b) Possidius in indiculo, cap. 10, recensât "de Natali 3. Cypriani tractatus quatuor." Hunc citat Plorus ad Ephes. II.

2

missus est, non saneto Cypriano aliquid nocitum, sed multum illi praestitum est civitati. Quo enim ipse mitteretur, ubi ille non esset, propter cujus testimonium mittebatur? Chri- stus ergo qui ait, Ecee ego vobiscum sum omnibus, diebus usque ad consummationem saeculi (Matth. XXVIII, 20), in omni loco membrum suum excipiebat, quocumque furor inimici pelle- bat. 0 stulta infidelitas presequentisî Si quaeris exsili-um quo Christi anus jubeatur ire; prius, si pot es, inveni un- de Christus cogatur exire. De patria sua in alienam te arbitreris excludere hominem Dei, in Christo nusquam exsulem, in carne ubique peregrinum. Sed jam considerare et commemo- rare delectat post illud, quod Cyprianus non senserat, sed inimicus putabat exsilium, quid ex ordine passionis ipsius consecutum sit. Cum enim Cyprianus sanctus martyr electus a Deo de civitate Curubitana, in quam exsilio praecepto Aspa- sii Paterni proconsulis missus fuerat, regressus esset; in hortis suis manebat; et inde quotidie sperabat veniri ad se, sicut 0 8tensum illi erat-

CAPUT II. 3" Comprehensio _a duobus apparitoribus. Quid jam fremeret persecutoris impetus^ adversus cor semper paratum, accedente etiam Domini revelations firmatum? Quando enim desereret patientem, quern non est passus praeoccupari

Fossatensis MS., impietas.

3nescientem? Jam ergo quod ad eum passion! exhibendum duo missi sunt, qui eum etiam secum in curriculum levaverunt in medioque posuerunt; et hoc divinae admonitionis fuit, ut gaudens recoleret ad ejus corpus se pertinere, qui inter in­iques deputatus est. Christus namque inter duos 1atrones ligno suspensus, ad exemplum patientiae praebebatur (Marc. XV, 1 7, 2 8 ). Cyprianus autem inter duos apparitores, ad passionem curru portatus Christi vestigia sequebatur.

4. Cyprianus sollicitudo pastoralis. Quid illud quod cum in alium diem dilatus apud custodes esset, atque illuc se multitude fratrum ac sororum congregans, pro fori- bus pernoctaret, eustodiri puellas praecepit, quanta inten- tione considerandum? quanta laude praedicandum? quanto praeconio commendandum est? Vicina corporis morte, non mo- riebatur in animo pastoris vigilantia pastoralis; et cura tuend! dominici gregis usque ad extremum vitae hujus diem mente sobria tenebatur; nec excutiebat ab animo diligent!am fidelissimi dispensatoris, manus jam proxima cruenti carni- ficis. Ita se martyrem cogitabat futurum, ut esse non obli- visceretur episcopum; magis curans quam rationem pastorum principi de commissis sibi ovibus redderet, quam quid infi­del! proconsul! de fide propria responderet. Amabat quippe eum, qui Petro dixerat. Amas me? Pasce eves meas (Joan. XXII, 1 7 ). Et pascebat oves ejus, pro quibus sanguinem fundere

4ilium imitans praeparabat. Custodiri puellas praecepit, sciens non solum se habere simplicem Dominum, sed etiam ver- sipellem adversarium. Itaque adversus leonem aperte fremen- tern in confessions virile pectus armabat, adversus lupum in- sidiantem gregi sexum femineum muniebat.

CAPUT III. 5* Quomodo sibi consulendum. Dies omnispro extreme computandus. Proconsulis verba ad Cyprianum, et hujus responsum. Ita vere sibi consulit, qui Deum judicem cogitat, apud quern causam gestae hujus vitae atque ab illo sibi muneris injuncti quisque dicturus est: ubi omnis homo recipit, sicut testatur Apostolus, quae per corpus gessit. sive bonum, sive malum (II Cor. V, 10). Ita sibi consulit, qui ex fide vivens, et satagens ne ab extreme praeoccupetur die, extremum computat oranem diem, et sic Deo placitos mores perdueit usque ad extremum diem. Ita sibi beatus Cyprianus et episcopus misericordissimus, et martyr fidelissimus, con­sul ebat, non sicut eum lingua subdola diaboli per os posses- si a se impii judicis monere videbatur dicens, Consule tibi. Cum enim e jus immobilem men tern videret, quando ei dixit, Jusserunt te principes caerimoniari; respond!tque ille. Non facio: adjecit et ait, Consule tibi. Ipsa est lingua sub­dola diaboli: etsi non hujus qui nesciebat quid loqueretur.

Acta S. .Cypriani in quibusdam exemplaribus, sacri-ficare.

5illius tamen qui per eum loquebatur. Loquebatur enim pro­consul, non tarn secundum principes homines, quorum jussa si- bimet injuncta jactabat, quam secundum principem potestatis aeris de quo Apostolus dicit. Qui operatur in filils diffi- dentiae (Ephes. II, 2): quern per hujus quoque linguam opera- ri Cyprianus noverat, quod ipse non noverat. Noverat, in- quam, Cyprianus, cum a proconsule audiret. Consul© tibi quod caro et sanguis diceret stolid©, hoc diabolum dicer© subdole: atque intuebatur in uno*opere duos; isturn oculis, ilium fide. Nolebat eum iste mori, nolebat ille coronari: proinde circa isturn plaeidus, circa ilium cautus; huic aperte respondebat, ilium occulte vincebat.

CAPUT IV. 6 . Cypriani verba. Sententia in Cyprianum. Fac, inquit, quod tibi praeceptum est: in re tarn jus ta nulla ©st consultatio. Dixerat quippe ille. Consul© tibi. Ad hoc responsum est. In re tarn justa nulla ©st consultatio. Con­sulit enim qui consilium vel impertit, vel quaerit. Sed proconsul non a Cypriano consilium accipere volebat, sed eum potius ut a se acciperet, admonebat. At ille. In re, inquit, tarn justa nulla est consultatio. Non adhuc consulo, quia non adhuc dubito: abstulit enim mihi dubitationem ipsa ju­st! tla. Justus autem, ut securus moriatur in carne, certus vivit in fide. Praecesserant Cyprianum multi martyres, quos flagrantissimis exhortat!on!bus suis ad vincendum diabolum

6accenderatj et erat utique jus turn ut quos v.eridicus loquendo praemiserat, patiendo intrepidus sequeretur: ergo Jn re tarn justa nulla est consultatio. Quid ad haec dicamus? quid ad haec exsultemus? Tanta conception© gaudiorum, in quid erum- pat cor nostrum et os nostrum, nisi in ipsam venerabilis Martyris ultimam voeem? Cum enim Galerius Maximus decreturn ex libello récitasseti Tascium Cyprianum gladio animadver- ti placet. Respond!t ille, Deo gratias. Habentes igitur de re tanta memoriam praesentis loci, festivitatem solemnissimi diei, propos!tionem saluberrimi exempli, omnibus medullis nostris dicamus et nos, Deo gratias.

2 Lov., in Cyprianum; omisso pronomine, Tascium: cujus loco Parisiensium editio male, tacitum. Emendatur ex Fossatensi Ms. necnon ex Actis passionis S. Cypriani, et ex titulo epistolae ejusdem 6 9, ad Florentium. Nonnulli Mss. ferunt, Thacium.

SERMO CCGX* (a)

In Natali Cypriani martyris, II.

CAPÜT PRIMÜM. 1. Natale Cypriani martyris Africa tota percelebre. Spiritus s suctus doceat nos in hac hora quae oporteat dicere: dieturi enim sumus aliquid de laude Cypriani gloriosissimi martyris, eujus Natalem hodie, sicut nostis, celebramus. Quod nomen sic fréquentât Ecclesia, id est. Natales, ut Natales vocet pretiosas martyrum mortes.Sic, inquam, hoc nomen fréquentât Ecclesia, ut etiam qui non sunt in ilia, hoc dicant cum ilia. Qui s enim hodie, non dicam in hac nostra civitate, sed plane per Africam totam transmarinasque regiones, non Christianus solum, sed Paganus, aut Judaeus, aut etiam haereticus poterit inveniri, qui non nobiscum dieat Natalem martyris Cypriani? Quid est hoc, fratres? Quando natus sit, ignoramus ; et quia hodie passus est. Natalem ejus hodie celebramus. Sed ilium diem non celebraremus, etsi nossemus. Illo enim die traxit originale peccatum; isto autem die vicit omne peccatum. Illo die ex fastidioso matris utero istam procèssit in lucem, quae ocu- los Garnis illecebrat: isto autem die ex occultissimo natu­rae sinu illam discessit ad lucem, quae visum mentis félici­ter et beate illustrât.

* Emendatus ad d.r.t.vat.v. et ad Lov. (a) Alias, de Diversis II5 .

8CAPUT II. 2. Carthaglnensls Ecclesia Cypriani epl-

scopatu et martyrlo nobilltata. Mensa Cypriani apud Cartha- ginem. Carthaginensem Ecclesiam vivens gubernavit, mo riens honoravit. Ibi episcopatum gessit, ibi martyrium consummavit. In ©0 quippe loco, ubi posuit carnis exuvias, saeva tunc multitudo convenerat, quae propter odium Christi sanguinem funderet Cypriani: ibi hodie venerans multitude concurrit, quae propter lîatalem Cypriani bibit sanguinem Christi. Et tanto dulcius in illo loco propter Natalem Cypriani sanguis bibitur Christi, quanto devotius ibi propter nomen Christi sanguis fusus est Cypriani. Denique, sicut nostis, quicum- que Carthaginem nostis, in eodem loco mensa Deo construeta est; et tamen mens a did tur Cypriani, non quia ibi est un- quam Cyprianus epulatus, sed quia ibi est immolatus, et quia ipsa immolatione sua paravit hanc mensam, non in qua pascat sive pascatur, sed in qua sacrificium Deo, cui et ipse obla- tus est, offeratur. Sed ut mensa ilia, quae Dei est, etiam Cypriani vocetur, haec causa est; quia ut ilia modo cingatur ab obsequentibus, ibi Cyprianus cingebatur a persequentibus; ubi nunc ilia ab amicis :oj^antibus honoratur, ibi Cyprianus ab inimicis frementibus calcabatur: postremo ubi ilia erecta est, ibi prostratus est. Cantate Deo, psalmum dicite nomini ejus ; qui ascendit super occasum (Psal♦ LXVII, 5 ), ipse fe­cit ista super occisum.

9CAPUT III. 3* Cypriani mors pretiosa. Sed cum Car­

thago ha.buerit c a the dr am e jus, Carthago habeat memoriam e jus;unde nos celebraremus Natalitia ejus, nisi esset pretiosa in conspectu Domini mors sanctorum ejus (Ps al. CXV, 15)? In omnem terram exiit sonus ©jus, et in fines orbis terra© ver­ba ©jus (Psal. XVIII, 5 ). Docuit fideliter quod facturUs erat, fecit fortiter quod docuerat. Ad pretiosam mortem ju­ste vivendo, ad gloriosam vero vitam injuste moriendo per- venit; atque adeptus est triumphal© martyris nomen, quia perduxit usque ad sanguinem pro veritate certamen.

CAPUT IV. 4. Cyprianus et passione et scriptis suisper orbem clarus. Verum quia non solum dixit quae audiren- tur, sed scripsit etiam quae legerentur, et ad alia loca per aliénas linguas, ad alia vero per suas litteras venit, et innotuit regionibus multls, partim per famam fortissimae passionis, partim per dulcedinem suavissimae lectionis: ala- cres celebremus hunc diem, et ita omnes unanimiter supplice- mus, ut in Ecclesia majore communem patrem audire et vider© mereamur; habituri et de sermon© ©jus gaudium, et de passio­nis ejus gloria profecturn, per Dominum nostrum Jesum Chri­stum. Amen.

10SERMO CCCXI* (a)

In Natali Cypriani martyris, III

CAPUT PRIMÜM. 1. Solemnitates martyrum celebranda© imitation© virtutum. Mundi blandientis errores et saevien­tis terrores sapientia et patientia superati. Isturn nobis festurn diem passio beatissimi Cypriani martyris fecit : eujus nos Victoria© celebritas in isturn locum devotissimos congre- gavit. Sed celebratio solemnitas martyrum, imitatio debet ess© virtuturn. Facile est îionorem martyris celebrari: mag­num est fidem atque patientiam martyris imitari. Hoc sic agamus, ut illud optemus: hoc sic celebremus, ut illud potius diligamus. Quid laudamus in fide martyris? Quia usque ad mortem pro veritate certavit, et ideo vicit. Blandientem mundum contempsit, saevienti non cessit: ideo victor ad Deum accessit. Abundant in isto saeculo errores et terrores: beatissimus martyr, errores sapientia, terrores patientia superavit. Magnum est quod fecit: secutus agnum, leonem vicit. Quando persecutor saeviebat, leo fraemebat: sed quia agnus sursum attendebatur, leo deorsum calcabatur: qui morte mortem destruxit, ligno pependit, sanguinem fudit, mundum redemit.

* Emendatus ad eosdem libros, excepto v, (a) Alias, de Diversis II5 .

11CAPUT II. 2. Apostoll de Domino qua© ipsi viderant

confitendo mortui. Primi beati Apostoll arietes gregis / ' sancti, ipsum Dominum Jesum viderunt pendentem, doluerunt morientem, expaverunt resurgentem, amaverunt potentem, et ipsi sanguinem fuderunt pro eo quod viderunt. Cogitate, fratres, quale fuit mitti homines per orbem terrarum, prae- dicare hominem mortuum resurrexisse, in coelum ascendisse; et pro ista praedicatione perpeti omnia quae insaniens mun- dus inferret, damna, exsilia, vincula, tormenta, flammas, bestias, cruces, mortes. Hoc pro nescio quo? Numquid enim, fratres mei, Petrus pro sua gloria moriebatur, aut se ipsum praedicabat? Allus moriebatur, ut alius honoraretur; allus occidebatur, ut alius coleretur. Numquid hoc faceret, nisi flagrantia charitatis, de conscientia veritatis? Viderant quod dicebant: nam quando pro ea re morerentur, quam non vi­derant? Quod viderant, negare debebant. Non negaverunt: praedicaverunt mortuum, quem sciebant vivum. Sciebant pro qua vita contemnerent vitam: sciebant pro qua felicitate ferrent transitoriam infelicitatem, pro quibus praemiis ista damna contemnerent. Fides eorum cum toto mundo non appende- retur. Audierant, Quid prodest homini, si totum mundum lu- cretur, animae autem suae detrimenturn patiatur (Matth. XVI, 2 6 )? Non retardavit illecebra saeculi festinantes, transi- tura migrantes, quantumlibet et quomodo libet fulgens

12

félicitas hic dimittenda, ad aliam vitam non transferenda, aliquando hic et © viventibus relinquenda.

CAPUT III. 3 . Contemptum mundi martyres exemple do­cent. Contemnite ergo saeculum, Christiani; contemnite sae- culum, contemnite. Contempserunt martyres, contempserunt Apostoli, contempsit beatus Cyprianus, oujus hodie memoriam celebramus. Divites esse vultis, honorati esse vultis, sani esse vultis; totum ille contempsit, ad cujus memoriam conve- nistis. Quid, obsecro, tantum amatis, quod contempsit quem, sic honoratis? quem, si ista non contempsisset, non utique sic honoraretis. Quare te invenio earum rerum amatorem, quarum veneraris contemptorem? Certe ilium, si haec amaret, non venerareris. Et tu noli amare: non enim intravit, et ostium contra te clausit. Contemne et tu; et ^tra post il­ium. Patet qua intres; Chris tus est janua. Et tibi est ostium apertum, quando est latus ejus lancea perforatum.Quid inde manavit recole; et elige qua possis intrare. De latere Domini pendentis et morientis in ligno, posteaquam est lancea perforatum, aqua s angu i ni s que profluxit (Joan. XIX, 3 4 ). In uno est mundatio tua, in altero redemptio tua.

CAPUT IV. 4. Rerum terrenarum amor viscus animae. Amate, et nolite amare; ad aliquid amate, et ad aliquid a- mare nolite. Est enim quod ad profectum ametur, et est quod ad impedimentum ametur. Noli amare impedimenturn, si non vis

13invenire tormentum. Quod amas in terra, impedimentum est: viscum est pennarum spiritualem, hoc est virtutum, quibus volatur ad Deum. Capi non vis, et viscum amas? Numquid ideo non caperis, quia dulciter caperis? Quanto magis de­lectat, tanto fortius striangulat. Haec dico; et laudatis, et clamatis, et amatis. Respondet tibi, non ego, sed sa­pientia: Mores volo, non voces. Sapientiam lauda vivendo; non sonando, sed consonando.

CAPUT V. 5 . Cantica profana et saltationes pulsae de ecclesia, ubi sepultus Cyprianus. Domlnus dicit in Evan­gelic, Cantavimus vobis, et non saltastis (Matth. XI, I7 ). Quando hoc ego dicerem, si non legerem? Irridet me vanitas, sed juvat auctoritas. Si non pramisissem quis hoc dixerit, qui8 me vestrum posset ferre dicentem, Cantavimus vobis, et non saltastis? Numquidnam in hoc loco, etsi Ps aImus cantan- dus est, ab aliquo saltandum est? Aliquando ante annos non valde multos etiam istum locum invaserat petulantia saltato- rum. I8tum tam sanctum locum, ubi jacet tarn sancti Martyris corpus, sicut meminerunt multi qui habent aetatem; locum, in­quam, tam sanctum invaserat pestilentia et petulantia salta- torum. Per totam noctem cantabantur hie nefaria, et cantan­tibus saltabatur. Quando voluit Dominus per sanctum fratrem nostrum episcopum vestrum, ex quo hie coeperunt sanctae vi- giliae celebrari, ilia pestis aliquantulum reluctata, postea

ih

cessit dlligentiae, erubult raplentiae.

CAPUT VI. 6 . Canticum nostrum oui morlbus, tanquam saltation©, oportet consonare. Cum ergo modo hie Ista Deo propltlo non fiant, quia non celebramus daemonlls ludos, ubl soient Ista fieri In eorum delectatlonem qui coluntur, et Immundltla sua soient suos depravare cultores, sed celebra- tur hlc sanctltas et solemnltas martyrum; non hlc saltatur, et ubl non saltatur, tamen de Evangello legltur, Cantavlmus vobls, et non saltastls. Reprehenduntur, Increpantur, accu- santur, qui non saltaverunt. Abslt ut redeat adhuc 111a pe- tulantla: audlte potlus quid vellt Intellegl sapientla. Cantat, qui praeclplt: saltat qui faclt. Quid est saltare, nisi motu membrorum cantlco consonare? Quod est canticum nostrum? Non proferam ego, non sit meum. Melius minister sum, quam actor.^ Dlco cantlcum nostrum; Nollte dlllgere mundum, neque ea quae In mundo sunt. Quisque dllexerIt mun- dum, non est charltas Patrls In lllo: quia omnia quae In mundo sunt, concùplscentla carnls est, et concuplscentla oculorum, et ambitlo saecull, quae non est ex Patre, sed ex mundo est. Et mundus transit, et concupslcentla ©.lus : qui autern fecerlt voluntatem Del, manet In aeternum, slcut et Deus manet In aeternum (Joan. II, I5-I7 ).

Mss., auctor.

15CAPÜT VII. 7 . Saltatores splrltuall cantlco muta­

tion© vltae consonantes. Quale cantlcum, fratres mel? Au- dlstls cantantem, audlamus sallantes : facile vos congruentla morum, quod faclunt saltatores motu membrorum. Intus hoc agite; mores consonant. Cupldltas exstlrpetur, charltas plantetur. De Ista arbore quldquld exit, bonum est. Cupl­dltas nlhll boni potest generare; charltas nlhll mail. Et dlcltur, et laudatur; et nemo mutatur. Abslt, non est ve- rum quod dlxl. Mutatl suni plscatores, mutatl suni postea etlam plurlml senatores: mutatus est Cyprlanus, eujus- hodie memorlam frequentamus. Ipse scrlblt, Ipse testatur, eujus vltae fuerlt allquando, quam nefarlae, quam Implae, quam Im- probandae, ac detestandae (Epist. 2, ad Donatum). Audivit cantantem; exhlbult se, non corpore, sed mente saltantem. Aptavlt se cantlco bono, aptavlt se cantlco novo; aptavlt, amavlt, perseveravlt, certavlt, superavlt.

CAPÜT VIII. 8 . Tempora mala non faclunt nlsl homi­nes mall. Et dlcltls; Molesta tempora, gravia tempora, mi­sera tempora sunt. Vlvlte bene, et mutatls tempora vlvendo bene; tempora mutatls, et non habetls unde murmuretls. Quid

Sic Ms8 . At edltl, Imltatur: et deln, Imltatl sunt plscatores, Imltatl sunt portea etlam plurlml senatores; Imltatus est Cyprlanus, eujus hodie memorlam frequentamus.

16sunt enim tempora, fratres mel? Spatla et volumlna saeculo- rum. Ortus est sol, peractls horls duodeclm ex alia mundl parte occldlt; alia die mane ortus Iterum occldlt; numera quotles; Ipsa sunt tempora. Quern laeslt soils ortus? quern laeslt occasus soils? Ergo nemlnem laeslt tempus. Qui lae- duntur, homines sunt; a qulhus laeduntur, homines sunt. 0

magnus dolor! homines laeduntur, homines spoilantur, homines opprlmuntur. A qulbus? non a leonlbus, non a colubrls, non a scorplonlbus; sed ab homlnlbus. Dolent qui laeduntur. SI posslnt, non faclunt Ipsl quod reprehendunt? Tunc Invenl- mus homlnem qui murmurabat, quando potuerlt facere unde mur­mur abat. Laudo, laudo, si non fecerlt quod aceusabat.

CAPUT IX. 9« ^ auro bonus multa bona praestat, ma­lus multa mala. 1111 autern, charlsslml, qui potentes vlden- tur In saeculo, quomodo laudantur quando minus faclunt quam possunt? Ipsum laudavlt Scrlptura, Qui potult transgredl, et non transgressus; qui post aurum non abllt (Eecll. XXXI, 8 ). Post te debet Ire aurum, non tu post au rum. Nam bonum est aurum. Non enim aliquld mall creavlt Deus. Tu noli es­se malus; et bonum est aurum. Ecce aurum pono Inter bonum homlnem et malum. Tollat malus; Inopes opprlmuntur; judlces corrumpuntur, leges pervertuntur, res humanae perturbantur.

Edltio Lov.; ^ non possunt et non faclunt, quid reprehenduntur? Hlc et allls Infra locls eastlgatur ad ve- teres llbros.

17Quare hoc? Quia aurum tulit malus. Tollat bonus; pauperes pascuntur, nudi vestiuntur, oppressi liberantur, captlvl re- dlmuntur. Quanta bona de auro quod habet bonus? Quanta mala de auro quod habet malus? Utquld ergo dlcltls allquan­do stomachati; 0 si non esset Ipsum aurum? Tu noli amare aurum. SI malus es. Is post aurum: si bonus es. It post te. Quid est. It post te? Tu duels, non ducerls: quia possldes, non posslderls.

CAPUT X. 10. Boni Inter malos In Ecclesla non desunt. Massa Candida. Cyprlanus electum granum. Ergo re­de amus ad verba sacrae Scrlpturae. Qui post aurum non abllt. Qui potult transgredl, et non est transgressus. Quls est hlc, et laudablmus eum (Eccll. XXXI, 10). Quls est hlc, aut quls est hlc? Quam multi audlunt: et quls est hlc? Et ta­men abslt ut desperem esse hlc allquem, Imo non allquem, sed allquos. Abslt ut de area tantl patrlsfamlllas desperem. Qui longe aream vldet, solam paleam putat: Invenlt grana, qui novit inspicere. Ubl te offendit palea, ibi latet granorum massa. Ubl te offendlt quod trlturando contundltur, Ibl est, quod tritura purgatur: Ibl est, certus esto; ibl est. Postremo llle certus est qui semlnavlt, qui messult, qui ad aream congregavlt: novit Ibl esse unde horreum repleatur, quando fuerlt ventllatum. Modica quailscumque ventllatlo fuit tempore persecutlonis; quae Inde grana procèsserunt?

18Inde floruit üticensis Massa Candida; Inde tam magnum et electum granum hic beatisslmus Cyprlanus. Quam multl dlvî­tes tune contempserunt quod habuerunt? Quam multl pauperes tune In tentations defecerunt? Ecce In tentatlone 111a, tanquam In ventllatlone, dlvltlbus non obfult habere aurum; pauperlbus quid profuit non habere aurum? , 1111 vieerunt, 1111 defecerunt.

CAPÜT XI. 11. Res quarum est bonus et malus usus. Bona alla bonorum propria, alla bonis et mails communia. Non faclunt bono8 mores, nlsl boni amores. Tollatur aurum de rebus humanls: Imo adsit aurum, ut probet res humanas. Prae- cldatur lingua humana propter Del blasphématores : et unde erunt Del laudatores? Quid tlbl feclt lingua? 81t qui bene cantet, et bonum est organum. Da mentem bonam ad llnguam: bona dlcuntur, discordes concordantur, lugentes consolantur, luxurlosl corrlpluntur, Iracundl refrenantur; Deus laudatur, Chris tus Gommendatur, mens ad amorem inflammatur; sed dlvl- num, non humanum; splrltualem, non carnalem. Haec bona fa­clt lingua. Quare? Quia bona est mens quae utltur lingua. Da malum homlnem ad llnguam: erunt blasphématores, lltlgato- res, calumnlatores, delatores. Omnia mala de lingua, quia malus est qui utltur lingua.

CAPÜT XII. Non itollàntur res de rebus humanls: slnt res, et adsit usus rerum bonarum. Alla enim sunt bona, quae

19non sunt nisi In bonis, et alla-sunt bona quae sunt communia bonis et malls. Bona quae non sunt nlsl in bonis, pletas, fides, justltla, castltas, prudentla, modestla, charltas, et caetera hujusmodi. Bona quae sunt communia bonis et malls, pecunla, honor, hujus saecull potestas, admlnlstratlo, salus Ipsa corporis. Et haec bona sunt, sed bonos quaerunt.

CAPUT XIII. 12. Cur et malls dantur a Deo bona tem­po rail a. Jam hlc murmurator llle, qui quaerlt semper quod reprehendat; et hoc In Deo ; qui utlnam ad se redlret, se vl- deret, se reprehenderet, se corrlgeret; llle ergo reprehen- sor et argumentator mox mlhl objecturus est In Deo. Et quare Deus, qui omnia gubernat, bona Ista dat malls? Non Ilia da- ret nlsl bonis. Exspectas a me audlre consilium Del? Quls, a quo, et quid? Tamen secundum meum, quantum caplo, quantum donare dlgnatur, Indlco tlbl, quod fortasse non sufflclat tlbl, sed est hlc allquls cul sufflclat. Ergo cantem; non enim vere In Ista tanta multltudlne poterit mlhl deesse qui saltet. Ecce audl, sapiens, sed a contrario: audl. Quod Ista bona dat Deus et malls, si veils Intelllgere, erudltlo tua est, non perversItas Del. Adhuc -sclo te non Intelle- xlsse quod dlxl; audl ergo quod dlcebam, llle cul dlcebam, qui reprehendls Deum et accusas Deum, quia bona Ista terrena et temporalla dat etlam homlnlbus malls, quae secundum sensum tuum putas non dare debulsse nlsl soils bonis. Hinc

20

enim est unde qulbusdam subrepslt letails Impletas, ut omnl- no credant Deum non asplcere res humanas. Dlcunt enim et disputant; Numquld, si Deus res humanas attenderet, haberet llle dlvltlas, haberet llle honores, haberet llle potestatem? Non curat Deus res humanas; nam si curaret, Ista soils bonis daret.

CAPUT XIV. 13- Ideo et malls dantur, ut a bonis contemnantur, et mellora quaerantur. Dlvltlae quale bonum. Red! ad cor, et Inde ad Deum. De proximo enim redis ad Deum, si redlerls ad cor tuum. Nam quando te Ista offendunt, exlstl et a te: exsul factus es pectoris tul. Moverls rebus quae sunt forls a te, et perdis te. Tu Intus es, Ista forls adjacent; forls bona sunt, sed forls sunt. Aurum, argentum, omnls pecunla, vestls, clientele, famlllae, pecora, honores, forls sunt. SI Ista bona Inflma, bona terrena, bona tempo­ralla, bona transltorla, non donarentur et mails, magna crederentur a bonis. Ergo Deus qui dat mails Ista bona, te docet concuplscere mellora. Ecce dlco, Ista moderations, rerum humanarum quodam. modo te alloquitur Deus pater tuus: et quasi puerum deslplentem docet his verbis, quae, slcut possum, profero ad te, tanto fldentlus, quanto magls llle dlgnatur manere In me. Constitue tlbl dlcere Deum, qui te renovavit et àdoptavlt: 0 fill, quid est quod quotldle sur­gis et oras, et genu flgis, et fronte terram perçutls, et

21allquando etlam lacrymarls, et dicls mlhl: Pater meus, Deus meus, da mlhl dlvltlas? SI dem tlbl, ailquid boni te putas, et magnl adeptum.

CAPÜT XV. Quia petlstl, acceplstl: ecce fac Inde be­ne. Antequam haberes, humllls eras: habere dlvltlas coepl-stl, et pauperes contempslstl. Quale bonum est, unde pejorfactus es? Pejor factus es, quia malus eras: et quid te pejorem posset facere nesclebas; Ideo haec a me petebas. Dedl, et probavl, Invenlstl, et Inventus es. Latebas quando non he^bebas. Corrigera: evome cuplditatem, bibe charltatem.Quid est magnum quod a me petls, dlclt tlbl Deus tuus? Nonvides qulbus ea dederlm? non vides quallbus ea dederlm? SI magnum bonum esset quod a me petls, haberet hoc latro? habe­ret hoc perfldus? haberet hoc blasphémator meus? haberet hoc Infamls mlmus? haberet meretrlx Impudlca? H1 omnes haberent aurum, si magnum bonum esset aurum?

CAPÜT XVI. Sed dicls mlhl : Non est ergo bonum aurum? Imo bonum est aurum. Sed mala faclunt de bono auro mail: bona faclunt de bono auro boni. Quia ergo vides qulbus ea dederlm; mellora pete a me, majora pete a me; splrltualla pete a me. Ipsum me pete a me.

CAPÜT XVII. 14. Mundus amarus factus amarl non de- slnlt; quid si dulcls esset. Sed mala, Inquis, flunt In mundo, aspera, Immunda, odlosa. Poedus est, non ametur.

22

Ecce tails est, et sic amatur. Rulnosa est domus, et plget mlgrare. Matres slve nutrices, ne puerl multum sugant, ubl eos grandescere vlderint, et non jam decere ut lacté nu- triantur, lllos tamen moleste rnammls Inhlare, clrcumllnunt paplllas suas allqua,amarltudlne, qua offensus parvulus, lac ulterlus non requlrat. Quid ergo adhuc tam delectablllter sugltur, si amarus tlbl factus est mundus? Impievit Deus amarltudlnlbus nundum; et Inhlas tu, Incumbls tu, sugls tu; non nlsl Inde et Inde voluptatem capls. Quamdlu? Quid, si dulcls esset? quomodo amaretur? Offendunt te ista? ellge ailam vltam. Ama Deum, conterane Ista. Desplce res humanas, quandocumque hinc 1turus : non enim hic futurus semper. Et tamen sic, quomodo malus est, quomodo amarus est mundus, Quomodo plenus est calamitatlbus mundus, si dictum tlbl es­set a Dec quod semper hlc esses, laetltla te non caperes, exsultares, gratlas ageres. Unde? Quia mlserlam non fInlres. Ipsa est major Infellcltas, quae se amarl coglt. Minor es­set, si non amaretur: tanto pejor est, quanto plus amatur.

CAPUT XVIII. 1 5 . Thesaurlzandum In coelo. Sursum cor. Est alla vlta, fratres mel: est post hanc vltam alla vita, crédité. Ad earn vos praeparate: praesentla cuncta contemnlte. 31 ha.betls, bene Inde faclte: si non habetls, nollte cupiditate inardescere. Migrate, transferts ante vos: quod hic habetls, llluc eat quo secuturl erltls. Audlte

25consilium Domini vestri: ^ thesaurlzetis vobls In terra,ubl tinea et aerugo exterminant, et ubi fures effodlunt et furantur; sed theaaurizate vobls thesaurum in coelo, quo fur nonaccedit, quo tinea non oorrumpit. Ubl est enim thesaurus tuus, ibl est et cor tuum (Matt. VI, 19-21). Audls quotidie, homo fldelis, Sursum cor: et quasi contrarium audlas, tu mergis in terram cor tuum. Migrate. Habetis unde? facite bene. Non habetis unde? adversus Deum nolite murmurare.Audite me, o pauperes: Quid non habetis, si Deum habetis? Audlte me, o dlvites: Quid habetls, si Deum non habetls?

24SERMO CCCXII* (a)

In Natali Cyprlanl martyris, iv

CAPUT PRIMUM. 1. Martyr non In Ipso, sed In Domino laudandus. Die! tam grati leatique solemnltas, et coronae tantl Martyris tam fellx et jucunda festlvltas, sermonem a me debltum flagitat. Sed tantam sarclnam oratlones llllus mecum portant; ut si quid minus quam debetur, exsolvero, non me despiclat loquentem vobls, sed omnes reficlat precando pro vobls. Faclam sane quod el certum mlhl est esse gratis- slmum, ut eum In Domino laudem, cum de lllo Dominum laudo.Mltls enim erat, etiam cum vltae hujus turbldae ac procello- sae perlcula In varlls tentatlonibus sustlnebat, et Deo can- tare vlr llle bene noverat corde veracl^ Audiant mansuetl, et laetentur (Psal. XXXIII, 5)* Et nunc relicta terra morlentlum, beatus possldet terram vivehtlum. Hlc enim de 1111s erat, de qulbus dictum est, Beatl mites, quonlam Ipsl possldebunt terram (Matt. Y; 4). Sed quam terram, nisi de qua dlcltur Deo, Spes mea es tu, portlo mea In terra vlven- tlum (Ps al. CXLI, 6)? Aut si terra vlvendum non est, nlsl corpus resurgentlum, ex terra sumpturn et in coelestern glorlam commutaturn; non llle adhuc gemens In InfIrmltate

* Emendatus ad cl.d.r.t. vat. v et ad Lov. (a) Allas, de Diversls ll6.

25mortalitatis hujus, cul manere In carne non fult optimum, sed necessarium propter nos; sed solutus atque llberatus a nexu et debitl et vlnculi cum Christo quietus exspectat re- demptlonem corporis sui. Qui enim vlvae suae carnls tenta­tlone non vlctus est, de sepultae reparations securus est.

CAPUT II. 2. Cyprlanus quails ante converslonem ad fldem. In Domino ergo laudetur anima ejus, ut mites audlant et laetentur. In Domino laudetur anima bona, quo possldente fit bona, quo Inspirante vlget, quo illuminante fulget, quo formante pulchra, quo Implente fecunda est. Hoc enim dese- rente, quondam mortua, tenebrosa, deformis, sterllls fluc- tuabat, antequam credldlsset In Christum. Quid enim el paga- no proderat eloquentia, qua tanquam poculo pretloso et blbe- bat mortifères, et proplnabat errores? Cum autern benlgnltas, et humanltas llluxlt SalvatorIs nostrl Del (Tit. Ill, 4), mundavlt cum credentem slbl a saecularlbus cupidltatlbus, et fecit vas In honorem utile domul suae, ad omne opus bonum paratum (II Tim. II, 21). Nec llle tanquam Ingratus haec tacult. Abslt enim ut cognoscens Deum non slcut Deum glorl- flcaret: sed gratlas eglt, pristine sua non impie resorbens quae vomuerat, sed pie recolens quae mutaverat. Scrlbens enim ad amicum suum, ut et Ipse ex tenebrls, quod erat In se, fleret lux In Domino: Ego, Inqult, cum In tenebrls atque Innocte caeca jacerem, cumque In salo jactantls saecull

26

nutabundus ac dublus vestlglls oberrantlbus fluctuarem, vl­tae meae nesclus, verltatls ac lucls allenus. Et paulo post: Nam ut Ipse, Inqult, plurlmls vltae meae prlorls errorlbus Impllcatus. tenebar, qulbus erul me posse non, crederem; sic vltlls adhaerentlbus obsecundans eram, et desperations mello- rum, malls mels velut jam proprils ac vernaculls adfavebam ( Eplst. 2, ad Donatum).

CAPUT III. 5- Del gratia conversus factus est verus Cyprlanus. Ecce qualem Cyprianum Cîirlstüs Invenlt: ecce ad qualem anlmam percutiendam et sanandam llle eradlcator et plantator accessit. Neque enim frustra dlclt. Ego occldam, et ego vlvere faclam; ego percutlam, et ego sanabo (Peut. XXXII, 59)Î aut frustra In futurorum figura ad Jeremlam dic­tum est, Ecce constltul te hodle super gentes et régna, era- dlcare, et effodere, et perdere, et raedlfIcare, et plantare (Jerem. I, 10). Accessit ergo ad lllam anlmam eradlcator atque plantator; et evertlt veterera Cyprianum, posltcque Ibl fundamento Ipso se, novum Cyprianum aedlfIcavlt In se, et verum^ Cyprianum feclt ex se. Christo enim dlclt Ecclesla, Botrus cyprl fratruells meus (Gant. I, 15). Quando ergo ll­le factus est a Christo chrlstianus, tune vere factus est etlam a cypro Cyprlanus. Christ! enim bonus odor factus est

1 Edltl, et Iterum. Mellus aliquot Mss., et verum.

27in omni loco, slcut ait apostolus Paulus: qui etlam Ipse de- structus est persecutor, et aedlficatus est praedlcator.Christl, Inqult, bonus odor sumus Deo In omnl loco, et In 1 1s qui salvl flunt, et In 1 1s qui pereunt: allls quidem odor vltae In vltam, allls autern odor mortis In mortem. Et ad haec quls Idoneus (II Cor. II, I5 et I6 )? Alll enim Cy­prianum Imltando vlxerunt; alll Cyprlano Invldendo perlerunt.

CAPUT IV. 4. forensl oratore factus praedlcatorChristl. 1111 laus, 1111 gloria, qui anlmam servi sul per fIdem justlfIcando erult ab Implls, et fecit frame am suam, hoc est gladlum bis acutum; ut per lllam llnguam stultltla Gentium nudata ferlretur; per quam prlus tecta atque velata pulchra prudentlbus vldebatur; atque ut eloqull tam nobllls Instrumenturn, quo rulnosls doctrinls daemonlorum Indigna or- namenta flebant. In aedlfIcatlonem convertetur Eccleslae, qua crescente Ilia laberentur; et ut tantae vocls tuba, quae forenslum mendaclorum certamlna solebat acuere, ad proster- nendum pretlosls sanctorum mortibus dlabolum Christo mili­tantes et In Ipso glorlantes devotos martyres excltaret.Inter quo3 et ipse Cyprlanus, cujus plo et sancto, non jam fabulosos fumos emovente, sed domlnlca luce radiante accen- debantur eloqulo, morlendo vlxlt, judlcatus judlcem supera­vlt, adversarlum perçussus vlclt, mortemque occlsus occldlt. Qui enim In ludo perversItatls humanae et suam et aliorum

28linguas docuerat loqui mendacium, ut quod ab adversar.io O bjlceretur, astuta fallacia negaretur, - jam in alia schola didicerat confitendo.devltare adversarlum. Ubl enim Christ! nomen Inlmlcus convertit In crimen, Ibl suppllclum Christus convertit In laudem.

CAPUT V. 5* Victoria marytrum de daemonlls quam nunc evldens. Et si adhuc qulsquam quaerlt forte quls vlce- rlt, ut omittam regnum coeleste sanctorum, quod infldeles credere nolunt, quia vldere non possunt; nunc In Ista terra, in Ista vita. In domlbus. In agrls. In clvltatlbus In orbe terrarum, ecce sunt ferventes laudatlones martyrum: ubl sunt furentes accusatlones Implorum? Ecce queraadmodum honorantur memoriae peremptorum, nunc 1111 os tendant Idola daemonlorum. Quid els judlcando facturl sunt, qui eorum tempia morlendo everterunt? Quomodo eorum superbas fallaclas resurgentlum ml11turn suorum splendore damnablt, qui eorum fumantes aras morlentlum sanguine exstinxlt?

CAPUT VI. 6. Cyprlanus doctrlna et exemple Inter martyres praecellens. Locus sepulcrl ipslus. Gratlae béné­ficia In Cyprianum. Unltatem Eccleslae quantum dllexit Cyprlanus. Inter has Christl leglones beatisslmus Cyprlanus glorlosorum praellorum doctor et glorlosus Ipse praellator, Ita quod facturus erat docult, et quod docuerat fecit; ut et In verbis docentls praeno sc ere tur animus martyris, et In

29animo patientis recognoscerentur verba doctoris. Non enim erat similis eorum, de qulbus Domlnus alt: Quae dlcunt, fa­clte ; quae autern faclunt, nollte facere: dlcunt enim et non faclunt (Matth. XXIII, 5)« Iste quia credldlt, locutus est; quia locutus est, passus est. Hoc ergo docult In vita, quod fecit; et hoc fecit In morte, quod docult. 1111 laus, 1111 gloria, Domino Deo nostro, regl saeculorum, creator! et recreatori homlnum, qui suo tall antistlte hujus clvltatls Eccleslam dltavlt, et tam sancto corpore hujus loci amplltu- dlnem consecravlt. 1111 laus, 1111 gloria, qui dlgnatus est Ilium vlrum praedes tlnare inter sanctos suos ante tempora, creare Inter homines opportuno tempore, vocare errantem, mundare sordentem,^ formare credentem, docere obedlentem, regere docentem, adjuvare pugnantem, coronare vlncentem.1111 laus, 1111 gloria, qui hunc talem fecit. In quo maxime 0 8tenderet Eccleslae suae quantis malls opponenda et quantIs esset bonis charltas praeponenda, et quam nulla esset charl­tas Christian!, a quo non eustodlretur unitas Christ!. Quam sic llle dilexlt, ut et malls pro charltate non parceret, et malOS pro'pace toleraret; et liber In dlcendo quod Ipse sen- tlret, et paclflcus In audlendo quod fratres sentire cogno- sceret. Merlto In Ecclesla cathollca tantl honoris

Quaedam hlc et paulo Infra rest!tuuntur ex manu-scrlptls.

50celsitudlnem meruit, cujus concordissimum vinculum tanta hu- mllitate servavit. Quapropter, charlsslml, tam gratae festl- vitatl deblto sermone pro vlrlbus persoluto, exhortor dlle- clonem devotlonemque vestram, ut Isturn diem honeste ac sobrle peragamus, et hoc exhlbeamus dlel, quo Cyprlanus beatisslmus passus est, quod amavlt ut pateretur.

31SERMO CCCXIII* (a)

In Natali Cyprlanl martyris, v

CAPÜT PRIMÜM. 1. Cyprlanl laudlbus nulla lingua pares t. Sanctlsslmus et solemnlsslmus dies, atque hulc Eccle­slae ornamento famlllarlor et praeclarlor, laetlflcandis no- bls hodlemus llluxlt, quem suae nobls gloria passlonls Cyprlanus beatisslmus lllustravlt. Cujus reverendl eplscopl et venerandl martyris laudlbus nulla lingua sufflceret, necsi se Ipse laudaret. In hoc Itaque sermone nostro, quem delllo debltum vestris aurlbus reddlmus, magls approbate vo­luntatis affectum, quam exlglte facultatls effecturn. Sic enim te laudlbus Del, qulbus non solum oratlo, sed ne cogl- tatlo quidem ulla satls est, cum se sanctus laudator minus Idoneum cerneret, ait: Voluntarla orls mel beneplaclta fac. Domine (Ps al. CXVIII, 108). Hoc et ego dlxerim: slt etlam Ista mea devotio, ut si par non sum ad explleandum quod volo, accepto feratur, quia volo.

CAPÜT II. 2. Martyrum laudes In Deum recldere. Quid enim nlsl Del sunt laudes tantl Martyris laudes? Aut cujus honor est Cyprlanus ad Deum toto corde conversus, nlsl ejus

* Emendatus ad cl.d.r.t.vat.v. et ad Lov. (a) Allas, de Dlversls 114.

52cul dictum est, Deus vlrtutem, couverte nos (Psal. LXXIX,8)? Cujus opus est Cyprlanus doctor, nlsl ejus cul dictum est, Doce me justlfIcatlones tuas (Psal. CXVIII, 155)? Cujus opus est Cyprlanus pastor, nisi ejus qui dixit, Dabo vobls pastores secunduni cor meum, et pascent vos cum disciplina (Jerem. Ill, 15)? Cujus opus est Cyprlanus confessor, nlsl ejus qui dlxlt, Dabo vobls os et sapientlam, cul non pote- runt reslstere Inlmlcl vestrl (Luc. XXI, 15)? Cujus opus est Cyprlanus tantae llllus persecutlonis pro verltate per- pessor, nisi ejus cul dictum est. Patientla Israel, Domine (Jerem. XVII, 15); et de quo dictum est, Quonlam ab Ipso est patlentla mea (Psal. LXI, 6)? Postremo cujus opus est Cyprlanus In omnibus victor, nisi ejus de quo dictum est. In omnibus supervlnclmus per eum qui dilexlt nos (Rom. VIII, 57)? Non ergo recedlmus a laudlbus Del, quando laudamus opera Del, et praelia Del In milite Del.

CAPUT III. 5* Martyres et armantur a Deo, et ab eodem armato adjuvantur. Sic enim exhortatur Apostolus: State succlnctl lumbos vestros In verltate, et Indutl lorica justltlae, et calceatl pedes In praedlcatlone Evange111 pa­d s ; In omnibus sumentes scutum fldel. In quo possltls omnia tela nequlssiml Ignea exstlnguere; et galearn salutls acclpi- te, et gladlum splrltus, quod est verbum Del (Ephes. VI, 14- 1 7 ). Quid est justltlae lorica Indul, et acclpere scutum

55fldel, et galearn salutls, et gladlum splrltus, quod est ver­bum Del, nisi a Domino donis ejus armari? Nec armari tantum sufflceret hulc militi, nlsl Impetrasset ab armato ipso, a quo armatus fuerat, adjuvari, Neque enim plisslmus Martyr in 111a conflietlone passlonls non oravit et dlxlt: Judlca, Domine, nocentes me, expugna Impugnantes me. Apprehends ar­ma et scutum, et exsurge In adjutorlum mlhl. Effunde fra- meam, et conclude adversus eos qui me persequuntur; die anl- mae meae, Salus tua ego sum (Psal. XXXIV, 1-5)• Quomodo vineeretur, quem sic Domlnus producebat armaturn, sic adjuva- bat armatus?

CAPUT IV. 4. Armatu3 Deus quomodo Intelllgendus. Framea Del, Ecclesla. Framea Del, anima justl. Abslt autern ut armatum Deum qulbusdam corporallbus Instrumentls puerill corde credamus. Cujusmodl qulppe arma slnt 111a, qulbus ab\ armato Deo soient ejus milites ajuvarl, Ipsl confItentur ad- jutl, ubl exclamantes et gratlas agentes dlcunt; Domine, ut scuto bonae voluntatis coronastl nos (Ps al. V, 15). Framea vero Del, hoc est gladius Del, quam frameam corpus Christ! quod est Ecclesla, adversus eos qui se persequuntur, preca- tur effundi atque concludl; potest quidem Intelllgl, ubl Ipse Salvator suo corporl dlclt. Non venl pacem mlttere In terram, sed gladlum (Matt. X, 5^)- Quo gladio spiritual! a martyribus suis coelestla concuplscentibus gaud!a, terrenos

54male blaudos separavit affectus, qulbus de coelo ad terram revocarentur astrlctl, nisi gladius Intercideret Christl.Sed est etiam alia evldentisslma Del framea anima justl in manu Del; de qua 1111 In Psalmo dlcltur; Erue anlmam meam ab Implls, frameam tuam ex Inlmlcls manus tuae (Ps al. XVI, 15 et 14). Quod dlxlt, anlmam meam; hoc repetlvit, frameam tuam quod dlxlt, ab Implls; hoc repetlvit, ^ Inlmlcls manus tuae.

CAPÜT V. 5» Framea magna Del Cyprlanl anima. Altare erectum super corpus Cyprlanl. Hanc effudlt frameam spar- gendo usquequaque martyres suos: et concluslt adversus eos qui persequebantur Eccleslam; ut quia praedlcantlum vocibus non fleetebantur, morlentlum virtutlbus frangerentur. For- tla qulppe slbl adversus Inlmlcos fabricat arma Deus, eos ipsos quo8 faclt amicos. Magna itaque framea Del anima bea- tlsslml Cyprlanl, splehdida charltate, acuta verltate, pug- nantls Del acta et vibrata vlrtute, quae bella confeclt? quas contradlcentlum eatervas redarguendo superavlt? quot perçusslt Infensos? quot prostravlt adversos? In quam multo- rum Inlmicorum cordlbus Ipsas Inlmlcltias, qulbus oppugnaba- tur, occldlt, eosque amlcos qulbus adversus allos Deus co­pies lus pugnaret, effeclt? übl autem venit tempus, ut tan­quam praevalescentibus hostlbus prenderetur, turn vero ne oppressas et vlctus ab Implls eorum manlbus cederet, adfult

35llle per quem praestaretur (a) Invictus: susceplt victoriam, postquam nullum certamen ulterlus remaneret, quam de hoc scilicet mundo et de mundl hujus principe reportaret. Ad­fult omnlno fldelissimo suo testl usque ad mortem pro verl­tate certantl, fecit quod exoratus fuerat, erult anlmam ejus ab Implls, frameam suam ab inlmlcls manus suae. Cujus vic- trlcls anlmae sanetam carnem, tanquam frameae llllus vaglnam, hoc loco subl1mltate divlnl altaris ornamus; eldem Ipsl anl­mae trlumphall resurrectlone reddendam et nulla delnceps morte ponendam.

(a) Porte praestaret.

TRANSLATION OF THE FIVE SERMONS

SERMON CCCIX

On the Birthday of Cyprian, the Martyr

CHAPTER FIRST. The passion of Cyprian Is reviewed.So welcome and holy a ceremony, by which we commemorate the passion of the blessed martyr, demands from us the sermon which we owe to your ears and hearts. Without a doubt the Church was then sad, not because of the loss of one dying, but because of the longing for one departing; desiring ever to see present so good a guide and teacher. But the crown of victory has consoled those whom the anxiety of the struggle afflicted. And now, not merely without any sadness, but even with great joy, reading and venerating them, we contemplate deeds which were then performed; and It Is now proper to rejoice on this day, and not to fear. For we do not greatly fear the coming of this day, but we joyfully anticipate Its returning. It is a delight therefore, to re­call with exsultatlon the entire passion of that most faith­ful and brave and glorious martyr, now that It Is passed, which the brethren then bore with anxiety while still In the future.

2. His exile. His return from exile. In the first place, therefore, the fact that he was sent Into exile to Curubls because of his loyalty In confessing Christ, did not

38harm Cyprian at all, hut It greatly profited that city. For where could he be banished where the One would not be for whose testimony he was banished? Christ, to be sure. Who says : "Behold I am with you all days even to the consumma­tion of the world" In every place received His own member, whithersoever the fury of the enemy drove him. 0 foolish unbelief of the persecutor! If you do seek a place of exile where a Christian Is ordered to go, first. If you can, find a place whence Christ may be compelled to leave. You think you are driving a man of God from his own country Into a strange land. In Christ he Is nowhere an exile; In the flesh he Is everywhere a stranger. But now it gives us pleasure to consider what followed In the course of his pas­sion after that exile which Cyprian had not regarded as an exile, though his enemies thought It so. For when Cyprian, the holy martyr chosen by God, returned from the city of Curubls, Into which he had been sent into exile at the com­mand of Aspaslus Paternus, the proconsul, he remained In his gardens, and thereafter he hoped dally for the coming of those to arrest him even as It had been manifested to him.

CHAPTER II. 3' The arrest by the two officers. Why now should the fury of the persecutor rage against a heart always ready, strengthened also by the, added revelation of the Lord? For when would He desert the suffering man whom

39He did not permit to be taken unaware? Now, whereas those who had been sent thither to bring him to his execution even raised him up into the carriage and placed him in their midst, and this was a part of the divine admonition, he gladly recalled that he belonged to the body of Him Who was reputed among the wicked. For Christ was suspended on the cross between two thieves, where He served as a model of patience. Cyprian, moreover, between two officers, borne in a chariot to his execution, followed in the footsteps of Christ.

4. Pastoral care of Cyprian. The fact that when he was reprieved to another day, which he spent at the home of the guards, and when a multitude of his brothers and sisters assembled there and spent the night in front of the doors, he ordered that the maidens should be protected, with what attention should this be considered, with how great praise should it be heralded, and with what acclaim should it be rewarded! Though the death of his body was near, there did not die in the shepherd’s soul the true shepherd’s solici­tude. Indeed, the care of watching the flock of the Lord was maintained with clear mind even to the very last day of this life; and the hand of the bloody executioner, near as it was, did not shake from his spirit the diligence becoming a most faithful guardian. In considering himself a future

40martyr, he did not forget that he was a bishop, caring more how he should render an account to the Chief of shepherds for the flock committed to him than for what he should an­swer to the infidel proconsul concerning his own faith. In truth, he loved Him Who said to Peter: "Lovest thou Me?Peed my sheep.” And he fed His sheep for which, in imita­tion of Him, he was preparing to shed his blood. He ordered the maidens to be protected, knowing that not only did they have an innocent Master, but also a deceitful adversary. Accordingly, against a lion openly raging he armed the manly heart in acknowledging Christ, while he safe-guarded the weaker sex against a wolf lying in ambush.

CHAPTER III. How one must provide for oneself. Each day must be accounted as the last. The words of the pro­consul to Cyprian and his answer. Thus does he in truth take thought for himself who considers God as his Judge, be­fore Whom every man will render a,n account of the conduct of his life and the duty laid upon him by Him. There every man receives, even as the Apostle testifies, the things that he has done in his body whether good or evil. "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that è he hath done, whether it be good or bad.” So he provides for himself, who, living by faith and taking care lest he

41forget the last day, considers every day his last and thus leads a life pleasing to God even to the end. In this way Blessed Cyprian, both a most merciful bishop and a most faithful martyr, provided for himself, not as the clever tongue of the devil seemed to warn through the mouth of an impious judge whom he had possessed, saying: "Look out foryour own interests." For, although he saw his mind was steadfast when he said to him: "The authorities have order­ed you to sacrifice," and Cyprian answered: "l refuse," tothese words he added: "Look out for your own interests."This is the cunning language of the devil, although not of this man who did not know what he was saying, but of the devil who spoke through him. For the proconsul was speaking, not so much according to the chief men whose orders imposed upon him he was carrying out, as according to the prince of the power of the air, of whom the Apostle says: "He who nowworketh in the children of disobedience." Cyprian knew that he was working through the tongue of this man also, a fact which the man himself did not know. Cyprian, I say, knew, when he heard from the proconsul: "Look out for your owninterests," that which flesh and blood would speak hesitat­ingly, whereas the devil would say the - same thing glibly.And he gazed upon the two in one act: upon the man with his eyes; upon the devil through the eyes of faith. The former

42did not wish him to die; the latter did not wish him to gain a martyr’s crown. Hence, he was calm toward one ; cautious against the other. To the man he replied openly; in secrethe overcame the devil.

CHAPTER IV. 6. The words of Cyprian. The sentence against Cyprian. "Do," he said, "what you have been ordered; in a matter so just there is no necessity for deliberation."To be sure, the judge had said; "Look out for your own in­terests." The reply was this: "in a matter so just, thereis no necessity for deliberation. For he deliberates who either gives counsel or seeks it." But the proconsul did not want to accept counsel from Cyprian, but he advised him that it would be better to receive counsel from himself. But the former had said: "in a matter so just there is no ne­cessity for deliberation. Now I do not deliberate, because now I have no doubt; for justice itself has taken away all doubt from me. However, the just man lives firm in the faith in order that he may die free from care in the flesh." Many martyrs had gone before Cyprian whom he encouraged by his most urgent exhortations to overcome the devil; and it was assuredly just that this man, intrepid in suffering, should follow those whom he, truthful in speaking, had sent ahead. Therefore, in a matter so just there is no necessity for deliberation. What should we say to these things? Why

43should we rejoice in these things? In view of such a con­templation of bliss, into what should our hearts and lips break forth, save into the last words of the venerable mar­tyr*. For when Galerius Maximus had read out the decree from the proclamation: "it is decreed that Tascius Cyprianshould die by the sword," he answered: "Thanks be to God."And on the anniversary of so great an event, bearing in mindthe memory of the present place, the festivity of so solemna day, the lesson of so salutary an example, let us, too,say with all our strength: "Thanks be to God."

44SERMON CCCX

On the Birthday of Cyprian, the Martyr

CHAPTER FIRST. The birthday of Cyprian, the martyr, is veil known throughout all Africa. May the Holy Ghost teach us in this hour what is proper for us to say. For we are about to say something in praise of Cyprian, a most glo­rious martyr, whose birthday, as you know, we are celebrating today. The Church customarily so uses this term, that is, birthdays, that it calls the most precious deaths of the martyrs their birthdays. Indeed, the Church so commonly uses this term that even those who are not members say this with the Church. For who today, I need not mention in our own city, but even throughout the whole of Africa and the countries beyond the seas -- not only Christian, but pagan, or Jew, or even heretic -- can be found who does not speak in harmony with us of the birthday of the martyr, Cyprian?Why is this, my brethren? The actual day of his birth we do not know; and because this is the day on which he died, this is the day on which we celebrate his birthday. The day of his birth, however, we should not celebrate even though we knew it. For on that day he contracted original sin; but on his day he overcame all sin. On that day he came forth from his mother’s dark womb into this world which lures the eyes

45of the flesh; hut on this day from the hidden bosom of na­ture he went into that light which happily and blessedly enlightens the view of the mind.

CHAPTER II. The Church of Carthage was ennobled by the episcopacy and martyrdom of Cyprian. The A1tar of Cyprian at Carthage. In life he governed the Church of Car­thage; in death he honored it. There he fulfilled the epis­copal charge; there he nobly met martyrdom. That spot, indeed, where he laid aside the trappings of the flesh, was then filled with a cruel multitude, which out of hatred for Christ shed the blood of Cyprian; there today a worshipping multitude congregates, which for the sake of Cyprian’s birth­day drinks the blood of Christ. And there, because of the birthday of Cyprian, the blood of Christ is drunk the more sweetly, because, for the sake of Christ, the blood of Cyprian was so devotedly shed there. In fine, as you know, whoever of you are acquainted with Carthage, in the same place a table was raised up to God, and it is called "The Table of Cyprian," not because Cyprian ever dined there, but because he was sacrificed there, and, furthermore, because by his very sacrifice, he has prepared this table, not that he may offer food upon it or may be served food, but that a sacrifice may be offered upon it to God, to Whom he himself has been offered. But this is the reason why that table

46which is of God is also called "The Table of Cyprian," be­cause Cyprian was surrounded by persecutors in order that now the table may be surrounded by worshippers. Where now that table is honored by his friends in prayer, there Cypri­an was trodden upon by raging enemies ; in fine, where that table has been raised up, there he was thrown down. "Sing ye to God; sing a psalm to His name; who ascendeth upon the West." (Psal. LXVII, 5*) For God did this oyer one who was slain.

CHAPTER III. The death of Cyprian is precious. Since Carthage has had his chair, Carthage should have his memory. Why should we celebrate his birthday, except that "Precious in the sight of the Lord is the death of His saints" (Psal. CXV, 1 5 )? "His sound has gone forth into the whole earth, and his words to the confines of the world" (Psal. XVIII, 5)« He faithfully taught that which he intended to perform. He courageously performed that which he had taught. He came to a precious death by a just life; but he came to a glorious life by dying an unjust death; and he obtained the triumphal name of a martyr because he carried the struggle for truth even to blood.

CHAPTER IV. Cyprian is famous throughout the world because of his writings and his sufferings. Because he not only spoke what should be heard, but also wrote what things

47should he read, he came to some places through alien lan­guages, to other places through his own writings ; and he was known in many countries partly through the reputation of his brave martyrdom, partly through the charming delight brought to those who read his works. Let us eagerly celebrate this day, and let us pray in unity that we may merit to see and hear our common father in the larger Church, ready to re­ceive both joy from his sermon and benefit from the glory of his passion, through Christ our Lord. Amen.

48SERMON CCCXI

On the Birthday of Cyprian, the Martyr

CHAPTER FIRST. 1. The festivals of the martyrs should be celebrated by an imitation of their virtues. The errors and terrors of a raging world were overcome by wisdom and patience. The passion of the most blessed martyr, Cyprian, has occasioned this festal day for us ; for it is the celebration of his victory which has brought us with the greatest devotion to this place. But the celebration of the festivals of the martyrs ought to be an imitation of their virtues. It is easy to celebrate the honor due a martyr; it is something better to imitate the faith and patience of the martyr. Let us so do the one that we may cherish the other all the more. What is it that we praise in the faith of a martyr? It is that even unto death he strove for the truth and consequently won a victory. He despised an enticing world; he did not yield to a raging world — and thus he came before his God like a victor in a contest. In that age errors and terrors abounded; the most blessed martyr over­came the errors by his wisdom, and the terrors by his pati­ence. Great is that which he accomplished. He followed the Lamb and overcame the lion. When the persecutor raged against him, the lion roared; but because the Lamb looked on

49from above, the lion was trodden down below. He was the One Who overcame death by death. Who hung on the cross. Who shed His blood. Who redeemed the world.

CHAPTER II. 2. The Apostles of the Lord died con­fessing what they themselves had seen. The first blessed Apostles, the rams, as it were, of the holy flock, saw the Lord Jesus hanging on the cross. They sorrowed at His death, were sorely afraid at His resurrection, loved Him in his power, and shed their blood in testimony of what they had seen. Think, brethren, what it means for men to be sent through the whole world to preach that a dead man has arisen and ascended into heaven, and because of that preaching to suffer all things that a mad world could inflict -- injuries, exiles, prisons, torments, fires, wild beasts, crosses, and death. And this for a mere trifle? What indeed was the mo­tive, my brethren? Was it for his own glory that Peter died, or himself that he preached? One died that Another might be exalted; one was put to death that Another might be held in esteem. He would not do this, would he, save by the warmth of his love, from his consciousness of the truth? They had witnessed what they preached. For why would they die for that which they had not seen? What they ha.d seen they were bound to deny. They did not deny, but they preached One dead Whom they knew to be alive. They knew for what kind of

50life they despised this life; they knew for what kind of happiness they bore temporary unhappiness, for what gains they despised these losses. This faith would not be bar­tered for the whole world. They had heard; "What does it profit a man if he gain the whole world and suffer the loss of his own soul" (Matt. XVI, 26)? Nor, as they hastened on in their journey, were their steps retarded by the transito­ry fascination of this world -- an enjoyment which, however great and however glittering, is to be let go in this life, may not be taken to the next, and even here must sometimes be surrendered even by the living.

CHAPTER III. 5- The Martyrs teach contempt for the world by their example. Contemn the world, Christians; con­temn the world; contemn it. The martyrs contemned it; the Apostles contemned it; Blessed Cyprian, whose memory we cel­ebrate today, contemned it. You wish to be rich; you wish to be honored; you wish to be strong. He, in whose memory you have assembled, contemned all these things. Tell me why you love so much that which he, whom you are honoring here, contemned? Indeed you would not be honoring him thus if he had not contemned those things. Why do I find you an ardent admirer of things which he, whom you venerate, contemned? Surely you would not venerate him if he had loved those things. Do you also love them not, for he has not entered

51and shut the door against you. Do you likewise contemn them and enter after him. The way is open where you may enter; Christ is the door, and the door was opened to you when His side was pierced with the lance. Consider what flowed thence; and choose where you may enter. From the side of 2

the Lord suspended and dying on the cross, after it was pierced by the lance, water and blood flowed (Joan. XIX, 34). In the one is your cleansing; in the other is your redemp­tion.

CHAPTER IV. 4. The love of earthly things is a snare for the soul. Love and refrain from love. Love some things. Do not direct your love toward some things. For there are things which are loved to advantage; and there are other things that are loved to your detriment. Do not love anything detrimental, unless you are looking for sorrow. Whatever you love on earth is detrimental; it is an ensnare- ment to spiritual wings, that is, to the virtues by which you may fly to God. You do not wish to be caught; still, you love the snare. Are you any the less enslaved because you are enslaved by pleasure? The more it pleases you, the more violently it throttles you. I say these things and you laud them, you approve, and you love them. Not I, but wis­dom answers you: I want character, not words. Praise wisdom in your mode of living, not merely by your words, but by

52your works.

CHAPTER V. 5* Profane canticles and dances are ban­ished from the Church where Cyprian is buried. The Lord says in the Gospel; "We have piped to you and you have not danced" (Matt. XI, 1%). I would not say it if I had not read it. Falsehood mocks me, but authority aids me. If I had not had a precursor to say this, who of you would be able to bear with me saying: "We have piped to you and youhave not danced?" Though the Psalm must be chanted, must anyone dance in this place? At one time, not many years ago, the wantonness of dancers defiled even this place. This place so holy where rests the body of so holy a martyr, as many remember who are old enough to do so, a place, I re­peat, so holy was invaded by the corruption and wantonness of dances. Here through the whole night profane songs were chanted, and those who sang them danced. When the Lord willed, through our holy brother, your bishop, from that time when the holy vigils began to be celebrated, that abuse resisted for a little while, later yielded to perseverance and blushed before true wisdom.

CHAPTER VI. 6 . With what our song should be in agreement both in respect to morals and to dancing. In this place those things, by the favor of God, are not now per­formed, because we are not celebrating games for the devils.

53In which those acts are wont to be performed unto the delight of those who are worshipped, and by their wickedness are wont to corrupt their devotees, but in this place is celebrated the sanctity and festivity of the martyrs. There is here no dancing. Where there is no dancing, still there is reading from the Gospel; "We have piped to you and you have not danced." They who have not danced are reprehended, rebuked, and accused. God forbid that that former foolishness should ever return. Hear rather what wisdom suggests. He sings who teaches; he dances who acts. For what is dancing except to be in harmony with song in the movement of the limbs? Whatis our song? I will not mention it; it is not mine. Betterto be a minister than an actor. I proclaim our song: "Lovenot the world nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life, which is not of the Father but is of the world. And the world passes away and the concupiscence thereof, but he that does the will of God abides forever.as God abides forever.(I John. Ep. II, 1 5, 7-)

CHAPTER VII. 7 . The dancers are in harmony with the spiritual song because of repentance. What kind of song is it, my brethren? You have heard the singer; let us hear the dancers. Do for yourselves by harmony of character what

54dancers do with the movement of the limbs. Do this in your hearts ; let your character be in harmony; let cupidity be rooted out; let charity be planted. Whatever comes from this tree is good. Cupidity can beget nothing good; charity, nothing bad. It is spoken about and praised, and no one is converted. God forbid*. That which I have said is not true. Fishermen were converted; later on, even many senators were converted. Cyprian was converted and we commemorate his deeds today. He himself writes, he himself testifies what his way of life was at one time, how wicked, how impious, how abominable, how deplorable (Ep. 2 ^ Donatum). He heard the singer; he showed himself dancing not in body, but danc­ing in mind. He adapted himself to a new song; he adapted himself to a new song. He adapted himself, he loved it, he persevered, he struggled, he won.

CHAPTER VIII. 8 . Only wicked men make wicked times. And you say: troublesome are the times; burdensome are the times; miserable are the times. Live rightly and you change the times by so doing; you change the times and you have no reason to complain. For what are the times, my brethren?The periods and cycles of the ages. The sun rises; after twelve hours have elapsed, it sets in another part of the world. Having risen on the morning of another day, it sets again. Think how often this happens; those risings and

55settings are the times. Whom has the rising of the sun harmed? Whom has the setting of the sun harmed? Therefore the time has harmed no one. Those who are harmed are men, and those by whom they are harmed are men. What a tragedy! Men are harmed; men are despoiled; men are oppressed. And by whom? Not by lions, not by serpents, not by scorpions, but by men. Those who are wronged suffer pain. If they can, do not they themselves do that which they know is wrong?Then we find a man grumbling when he could do that whereat he was grumbling. I give praise, I give praise, if he did not do that which he blamed.

CHAPTER IX. 9 . From gold a good man provides many- good things ; a bad man provides many bad things. Moreover, most dearly beloved, why are those who seem influential in the world praised when they do less than they can? The scripture praises him who could transgress and did not transgress; and who has not sought after gold (Eccli. XXI, 8). Gold ought to go after you, not you after gold. For gold is good. Indeed, God did not create anything evil. Do not be evil; and gold is good. Behold, I put gold between a good man and a bad man. If a bad man take it, the needy are oppressed; judges are bribed; laws are perverted; human wel­fare suffers. Why is this? Because a bad man has taken the gold. Let a good man take it. The poor are fed; the naked

56

are clothed; the enslaved are freed; captives are redeemed. How many good things are there from gold that a good man possesses! How many evil things from gold that a bad man possesses! Why do you sometimes say in disgust; "O, if there were no gold at all." Do not set your heart on gold. If you are bad, you go after gold; if you are good, it goes after you. What does this mean: it goes after you? You lead, you are not led; because you possess, you are not pos­sessed.

CHAPTER X. 10. The good among the bad are not want­ing in the Church. The White Mass. Cyprian a chosen seed. Therefore, let us return to the words of sacred Scripture; "Who hath not gone after gold. He that could have trans­gressed and hath not transgressed. Who is he and we will praise him" (Eccli. XXXI, I9 )? Who is he, or is he anyone here? How many are listening? And is there anybody here? God forbid that I should give up hope that there is someone here -- nay, not someone, but several. God forbid that I should despair of the threshing floor of so great a Master. He who sees the threshing floor from afar thinks it only chaff; he who knows how to look finds the grain. Where the chaff meets the eye, there lies the mass of grain. Where that which is being beaten in the threshing meets the eye there is that which is purged by threshing. It is there.

57rest assured. It Is there. Finally, he Is certain who sowed, who reaped, who gathered it to the threshing floor; he knows that that is there with which his barn can be filled as soon as it has been winnowed. Howsoever small was the winnowing at the time of persecution, thence these grains were formed. Thence grew the shining mass of Utica; thence came this grain so great and choice, this most blessed Cyprian. How many rich men then despised what they had? How many poor men then failed in temptation? Behold, in that temptation, as in winnowing; to have gold was not an obstacle to the rich. What did it profit the poor not to have gold? Some were failures; some met with triumphant success.

CHAPTER XI. 11. Things of which there is a good anda bad use. Some goods are proper to good people ; others are common to good and bad. Only good affections make good characters. Let gold be taken away from the world; nay, let gold be present in order to test humsji things. Let the hu­man tongue be cut out because of those who blaspheme God, and whence will the praisers of God come? What has the tongue done for you? Let there be one who sings well, and it is a good organ. Give a good mind to a tongue; good things are said; people, at variance are reconciled; the sor­rowful are consoled; the extravagant are checked; the iras­cible are bridled; God is praised; Christ is commended; the

58mind Is directed toward love, but a divine love, not human; spiritual, not carnal. A good tongue does these things.Why? Because the mind that uses the tongue is good. Let an evil man use his tongue. There will be blasphemers, wrang­lers, calumniators, informers. All bad things come from the tongue because the one who is using the tongue is bad.

CHAPTER XII. Let not wealth be taken from the realm of man. Let there be wealth and let there be a proper use of blessings. For there are some blessings which do not ex­ist except among good men; and there are other blessings which are common to the good and the bad. Blessings which are only among good men are piety, faith, justice, charity, prudence, modesty, charity, and others of like nature. Blessings which are common to the good and bad are money, power, worldly influence, administration, the very health of the body -- these, too, are blessings, but they demand good men.

CHAPTER XIII. 12. Why are temporal blessings given even to the wicked by God? Now here is the complainer.who always seeks something to criticize, and this even in regard to God. Would that he would consider himself, see himself, blame himself, correct himself. Actually that critic and fault-finder will hold out against me in the case of God.And why does God Who governs all things give those blessings

59to the wicked? He should give them to the good only. Do you expect to hear God*s plan from me. Who are you? Who am I? What design do you want me to explain? Well then, as best I can, according to my ability, as much ability as He deigns to grant, I am telling you what perhaps may not suf­fice for you, but there is someone here for whom it may suf­fice. Then let me sing, for surely there cannot be lacking in so great a crowd someone to dance. Listen, 0 philosopher, but from another point of view, listen. That God gives those good gifts to the wicked, if you are willing to learn, is your wisdom and not the perversity of God. I know that you do not yet understand what I have said. Listen, there­fore, you to whom I was speaking, who blame God and find fault with God because He gives those earthly and temporal blessings even to bad men, which you, in your own mind, think that He should give only to the good. Hence, also, is that source of fatal impiety which has crept into certain people that makes them thoroughly convinced that God does not regard human affairs. For they say and insist; if God cares for human events, would that man have riches, would he have honors, would he have power? God does not care for hu­man affairs for, if He cared. He would give those things to the good only.

60CHAPTER XIV. 1 3 . They are given also to the bad,

that they may be despised by the good, and that better things may be sought. How good riches are. Enter into your heart, and thence to God. From the nearest point you return to God when you return to your own heart. For when those things offend you, you have gone out from yourself; you have become exiled from your heart; you are concerned with things that are outside you; and you are being lost. You are inside; those things lie outside; though they are blessings, still they are outside. Gold, silver, all money, clothing, pa* tronage, families, flocks, honors are outside. If these lowest blessings, earthly blessings, transitory blessings were not given to the wicked too, they would be considered important by the good. Therefore, God, Who gives these blessings to the wicked, teaches you to desire better things. Behold I speak with such a guidance with respect to human affairs even as God, your Father, speaks to you, and, as it were, teaches a simple child. These words I speak to you as well as I can, and the more confidently because He deigns to dwell more abundantly in me. Imagine that God, Who redeemed and adopted you, says to you; 0 son, why is it that you rise daily and pray, and get down on your knees, strike the ground with your forehead, and sometimes even weep and say to Me; My Father, My God; give me riches. If I should give

61them to you, you would feel that you had acquired something good and of great value.

CHAPTER XV. Because you have asked you have received. Do well with what you have received. Before you had wealth you were humble; you began to possess wealth, and you scorned the poor. What kind of good is that which has made you worse than you were? You became worse because you were bad; and you did not know what could make you worse; hence you sought these things from Me. I gave and I approved; you discovered wealth and you were discovered. When you did not have possessions, you were concealed. Correct yourself; spew forth your greed; drink in charity. Your God says to you: What is the thing that you seek from Me? Do you notsee to whom I have given those things? Do you not see to what manner of men I have given them? If that which you seek from Me were a great good, would a thief have it? Would a perfidious man have it? Would one who blasphemes Me have this? Would an actor of ill repute have it? Would a shame­less courtesan have it? Would all those have gold if it were a great good?

CHAPTER XVI. But you say to Me: Is gold therefore,not good? Indeed gold is good. But with good gold men do bad things. Now you understand why I have entrusted evil things to men. Inasmuch as you see to whom I have given those

62things seek better things from Me; seek greater things from Me; seek spiritual things from Me; seek Myself from Me.

CHAPTER XVII. 14. A world that has become bitter does not cease to be loved; what if it would be sweet? But you say harsh, foul, and odious evils take place in the world. It is loathsome; let it not be loved. Although it is such, it is still loved. The house is going to ruin, and one is reluctant to move away. Mothers or nurses, lest the children take nourishment too often, when they see them growing strong, and it is no longer proper for them to be fed with milk, although they still annoyingly yearn for the breasts, cover the breasts with a bitter substance by which the child is repelled and no longer wants the milk. Why, then, do you so eagerly drink in the world, if it has become bitter to you? God filled whe world with bitterness, and you gape for it, you lean toward it, you drink it in; thence, and thence only, do you find pleasure. For how long? What if it were sweet? How it would be loved? Does this life offend you? Choose another life. Love God; despise those things. Despise worldly things; some day you will go hence, for you will not be here always. And yet it is true, as wicked as the world is, as bitter as it is, as filled with misfortune as it is, if it had been said to you by God that you would be here always, you would not contain yourself for

63joy; you would exult; you would give thanks. Why? Because you would not end your wretchedness. That is the greater misfortune, that it forces itself to be loved. It would be a lesser one if it were not loved. The worse it is, the more it is loved.

CHAPTER XVIII. 1 5 . Treasure must be stored up inheaven. Lift up your heart. There is another life> my brethren. Be assured that after this life there is another. Prepare yourself for It; despise all present things. If you have wealth, do good things with it; if you have it not, do not be inflamed with greed. Depart; despatch your posses­sions before you. Let what you have here go whither you are to follow. Listen to the advice of your Lord: "Lay not upto yourselves treasures on earth; where the rust and moth consume and where thieves break through and steal. But lay up to yourselves treasures in heaven where the thief does not break through and the moth does not consume. But where thy treasure is, there is thy heart also" (Matt. VI, ig-21). You hear daily, faithful men: "Lift up your heart," and asthough you heard the contrary, you plunge your heart into the earth. Be on your way. Do you have money? Use it well. Do you have it not? Do not complain against God. Hear me,0 poor men; what have you not if you have God? Hear me, 0 rich men; what have you if you have not God?

64SERMON CCCXII

On the Birthday of Cyprian, the Martyr

CHAPTER FIRST. 1. The martyr should be praised, not in himself, but in God. The celebration of a day so welcome and so joyful, .so happy and delightful a feast, a day on which a great martyr won the crown of victory, demands, as its due, a sermon from me. Indeed his prayers bear so much of the burden with me that, if I shall say anything less than the occasion demands, he will not despise me speaking to you, but will strengthen all by praying for you. I shall surely do that which I am certain is most pleasing to him, (that is) I shall praise him in the Lord, when I praise the Lord with regard to him. For he was meek, even when in a variety of trials he experienced the dangers of this trou­bled and hazardous life, and the distinguished hero knew well how to sing to God with a sincere heart; "Let the meek hear and rejoice." (Psal. XXXIII, ) And now that he has left the land of the dying, the blessed one possesses the land of the living. For he was of the number of those about whom it was said: "Blessed are the meek for they shall pos­sess the land." (Matt. V, 4.) But what land, except that of which it was spoken by God: "Thou art my hope, my portionin the land of the living?" (Psal. CLXI, 6 .) Or, if in the

65land of the living there is only the body of those who rise from the dead taken from the earth' and changed into heavenly beauty, he is not still groaning in the infirmity of this mortal life, for whom it was not the greatest joy to remain in the flesh, but was necessary because of us. Now loosed and freed from the bondage both of suffering and chains, in peace with Christ, he awaits the redemption of his body. For he who has not been overcome by the temptation of his living flesh is free from care regarding the reward destined for his buried body.

CHAPTER II. 2. The nature of Cyprian before his conversion to the faith. In the Lord, accordingly, let his soul be praised that the meek may hear and rejoice. In the Lord let the good soul be praised, by Whose possession it becomes good, by Whose inspiration it grows strong, by Whose enlightenment it gleams, by Whose molding it becomes beauti­ful, and by Wcioae power it becomes fruitful. When he was not in the Church, before he believed in Christ, his soul was then dead, dark, deformed, as he groped fruitlessly about. For what profited him as a pagan the eloquence from which, as from a precious cup, he both drank in falsehood and gave others to drink. When, however, the benignity and kindness of Cod our Saviour enlightened him (Tit. Ill, 4),He cleansed him, believing in him, from worldly desires and

66made him a useful vessel unto honor to His house prepared for every good work (II Tim. II, 21). Nor did he, as an un­grateful man, keep silent. Far be it from him that, recog­nizing God, he should not glorify Him as God; but he gave thanks, not impiously taking up the former powers which he had thrown off, but piously recalling wha.t he had gained. For, writing to his friend that he, out of the darkness which was in him, might become a light in the Lord: "l," hesaid, "when I lay in darkness and in the dark night, and when I wavered, tossed about on the sea of a storm-tossed world, and in doubtful, uncertain steps, not sure of my life, I was a stranger to truth and to light." And a, little lat­er: "For as I myself," he said, "was held bound by verymany errors of my former life, from which I did not think it possible to free myself, so I was enmeshed in the vices that were fixed in my nature, and in desperation of better things, I looked upon my vices as natural and innate (Letter to Do- natus)."

CHAPTER III. 3* Converted by the grace of God he became true Cyprian. Consider what kind of Cyprian Christ found. Behold what kind of soul that destroyer and planter approached to prepare and to fructify. Not in vain did He say: "l will kill and I will make to live; I will strikeand I will heal" (Peut. XXXII, 39); or indeed was it said in

67vain to Jeremias in figure of things to come: "Lo, I haveset thee this day over the nations, and over kingdoms, to root up and to pull down, and to waste and to destroy, and to build and to plant." (Jer. I, 10.) Accordingly, to that soul the ploughman and the planter came; and he ploughed un­der the old Cyprian; making Himself a foundation there. He built a new Cyprian on Himself and made a true Cyprian from Himself. For the Church says to the anointed one: "Acluster of Cyprus my love is to me." (Cant. I, 13•) Ac­cordingly when he was made a Christian by Christ, then truly Cyprian was made perfect. For the good odor of Christ was made in every place, as the Apostle Paul says: "Who alsohimself as a persecutor was destroyed and changed into apreacher." He said: "We are the good odor of Christ untoGod in every place, in them that are saved and in them that perish; to the one indeed the odor of death unto death; but to others the odor of life unto life. And for these things who is so sufficient?" (II Cor. II, I5-I6 .) For some lived by Imitating Cyprian; others perished by envying Cyprian.

CHAPTER IV. 4. From a forensic orator he became a preacher of Christ. Praise be to him, glory be to him Who rescued the soul of His servant from wickedness throughFaith by justification, and made him his sword, that is, asword twice-sharpened that through his tongue the folly of

68the Gentiles might be exposed and smitten; and through the same tongue the folly formerly obscured and veiled seemed attractive to the worldly wise; so that the instrument of such noble eloquence, by which unworthy embellishments had been made to the false doctrines of the powers of darkness, might be converted for the upbuilding of the Church, and as it grew the false demons might fall; and that the trumpet of so great a voice, which was wont to incite contests of fo­rensic lies, might inspire devoted martyrs glorying in Him and fighting to overcome the devil by the precious death of saints. Among these, Cyprian, by his pious and holy elo­quence, no longer sending forth fabled smoke, but the radi­ent light of the Lord, was on fire with eloquence, lived by dying. When judged, he overcame the judge; a stricken ad­versary won a victory; and when slain, slew death. For he who in the school of human perversity had trained both his own tongue and the tongues of others to speak falsehood so that what was objected to by the opponent was denied by clever fallacy, now in another school, learned by his con­fession how to overcome his adversary. For where the enemy transformed the name of Christ to a crime, there Christ transformed the punishment into praise.

CHAPTER V. 5 . How evident now is the victory of the martyrs over the devils. And if by chance someone still

69should ask who won the victory -- not to mention the heaven­ly kingdom of the saints which infidels refuse to believe, because they cannot see it -- now on this earth, in this life, in homes, in fields, in the cities, in the whole world behold there are fervent praises of the martyrs. Where are the raging accusations of the wicked? See how the memories of the slain are honored. Now let them show the idols of the devils. What in their Judgment do they intend to do to those who have overturned their temples by dying? How will he condemn their haughty fallacies by the splendour of his rising followers who put out smoking altars by their life blood?

CHAPTER VI. 6 . Cyprian is eminent among the martyrs in doctrine and example. Place of his sepulchre. The bless­ing of grace in Cyprian. How Cyprian loved the unity of the Church. Among these legions of Christ, the most blessed Cyprian, teacher of glorious conquests and himself a glori­ous warrior, so taught whs.t he was about to do and when he had taught so performed that in the words of the teacher the soul of the martyr was made manifest, and in the soul of the martyr, the words of the teacher were recognized. For he was not like those of whom the Lord said: "Whatsoever theysay, do; but according to their works do ye not. For they say and do not." (Matt. XIII, 3*) Because he believed he

70spoke, and because he spoke it he suffered death. Thus he taught in life that which he did, and he did in death that which he taught. Praise be to him, glory be to him, to the Lord our God, King of ages, the Creator and Redeemer of men. Who has enriched the church of this city with such a holy bishop and has consecrated the greatness of this place with so holy a body. Praise be to Him, glory be to Him who deigned to predestine that man among the saints before his time, to raise him up among men at the opportune time, to call the errant, to cleanse the sinner, to increase the faith of the believers, to teach the obedient, to guide the teacher, to help the soldier, to crown the conqueror. Praise be to Him, glory be to Him, Who has made such a man that might especially show to His Church to what ills charity must be opposed, and to how exalted deeds charity must be directed, and how void is the charity of a Christian by whom the unity of Christ is not safe-guarded. Indeed this man so loved that unity that he did not spare the wicked out of a sense of false charity, but he bore with the wicked for the sake of peace. He was both free in speaking as he thought and calm in hearing what he knew the brethren thought. De­servedly in the universal Church did he merit the dignity of so great an honor whose bond of unity he so humbly preserved. For this reason, dearly beloved, now that I have delivered a

71sermon due to so blessed a festival I urge your love and de­votion that we may spend this day devoutly and soberly and show consideration for this day on which the most blessed Cyprian suffered because he longed to suffer.

72SERMON COCXIII

On the Birthday of Cyprian, the Martyr

CHAPTER I. 1. Nd tongue is equal to the praise ofCyprian. A most holy and solemn day, and one especially well known and celebrated to the glory of this church, a day which the most blessed Cyprian by the glory of his passion has ennobled, has dawned anew to fill us with joy. And no tongue would be eloquent enough to sing the praises of this reverend bishop and renowned martyr, not even if he should sing his own praises. Accordingly, in this sermon of ours which we are in duty bound to deliver to you In his behalf for you to hear, approve rather the good intention than look for an adequate discourse. Indeed, when the holy Psalmist saw himself unequal to the praises of God, for which not only no discourse, but not even any thought is adequate, he spoke as follows: "The free offerings of my mouth make ac­ceptable, 0 Lord." (Psal. CXVIII, 108.) And may I, too, say this: "Let my devotion be such that, if I am not capa­ble of stating what I wish, it be made acceptable because I wish it."

CHAPTER II. 2. The praise of the martyrs redounds to God. In truth, what are the praises of so great a martyr except the praises of God? Or, whose honor is the conversion

73of Cyprian to God with his whole heart, except His to Whom it was said; "God of hosts, convert us" (Psal. LXXIX, 8)? Whose is the work of Cyprian, the teacher, except His to Whom it was said: "Teach me your justifications" (Psal.CXVIII, 1 3 5)? Whose is the work of Cyprian the pastor, ex­cept His Who said; "l will give you pastors according to my own heart, and they will feed you with knowledge" (Jarem. Ill, 1 5 )? Whose is the work of Cyprian the confessor, except His Who said: "l will give you a mouth and wisdom, whichyour adversaries will not be able to resist" (Luc. XXI, I5 )? Whose work is Cyprian, abiding by the truth, in that great persecution, except His to IVhom it was said: "O Lord, thehope of Israel" (Jerem. XVII, 13)? And of Whom it was said; "For from Him is my salvation" (Psal. LXI, 6 )? In fine, whose work is Cyprian, the victor over all things, except His of Vfhom it was said: "in all things we overcome becauseof Him that has loved us" (Rom. VIII, 37)? Therefore, we do not abandon the praises of God when we praise the works of God and the battles of God in a soldier of God.

CHAPTER III. 3* The martyrs are both armed by God and helped by the same armed God. Indeed, the Apostle ex­horts us as follows: "Stand, having your loins girt aboutwith truth, and having on the breastplate of justice, and your feet shod with the preparation of the Gospel of peace;

74in all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one; and take unto you the helmet of salvation, and the sword of the spirit which is the word of God (Ephes. VI, 14- 1 7 )." What is the manner of putting on the breastplate of justice, or of taking the shield of faith and the helmet of salvation and the sword of the spirit, which is the word of God, except to be armed by God with His gifts? Nor is it sufficient for this soldier merely to be armed, unless he has obtained help from One Who is armed and by Whom he was armed. Indeed, did not that most pious martyr in the con­flict of his passion pray, saying: "Judge Thou, 0 Lord,them that wrong me; overthrow them that fight against me. Take arms and a shield and arise unto my aid. Bring out the sword and close up the way against them that persecute me. Say to my soul; *I am thy salvation*" (Psal. XXXIV, 1-3)? How could he be conquered whom the Lord thus led out well- armed, and whom the well-armed Lord Himself continued thus to help?

CHAPTER IV. 4. How an armed God should be under­stood. The Church is a sword of God; the soul of the just man is a sword of God. God forbids that with a childish mind we should believe that God is armed with certain mate­rial Instruments. Surely the arms would be such as those by

75which His soldiers were wont to be helped by an armed God, and by means of which they admit that they have been helped, when, exulting and giving thanks, they exclaim: "O Lord,Thou hast crowned us with the shield of thy good will." (Psal. V, 1 3 •) Indeed, the lance of God, that is the sword of God, which lance the Church, the body of Christ, desires to be wielded and used against those who persecute her, can be understood when the Saviour says to His body, the Church: "l came not to send peace on the earth, but the sword." (Matt. X, 3 4 .) And by means of this, spiritual sword he drove away the too alluring earthly affections from His mar­tyrs who longed for heavenly Joys. Distracted by these af­fections, they would be drawn from heaven to the earth if the sword of Christ did not Intervene. But there is also another very manifest sword of God, the soul of the just man in the hand of God, of which He speaks in the Psalm: "De­liver my soul from the wicked, which is thy sword; Thy sword from the enemies of thy hand." (Psal. XVI, I3 and 14.) And as He said "my soul," He repeated also "your sword"; and as He said "from the wicked," He repeated this: "From the ene­mies of your hand."

CHAPTER V. 5 . The soul of Cyprian is a mighty lance of God. An 8.1 tar has been erected over the body of Cyprian. He hurled this lance by sending His martyrs everywhere. He

76barred the way to those who were persecuting His church, that, inasmuch as they were not affected by the words of those who did the preaching, they might be subdued by the virtues of the dying. God, indeed, fashions powerful weapons for Himself against His enemies and chenges them into His friends. Accordingly, how many great battles did the mighty lance of God, the soul of the most blessed Cyprian, adorned with charity and penetrating with truth, aimed and driven by the strength of a militant God, turn into glorious victories? What multitudes of opponents did he win over by his clever refutation? How many hostile men did he strike down? How many adversaries did he completely crush? In the hearts of how many enemies did he destroy the very enmities with which he had been attacked? Then he made them friends so that God could use them to fight more successfully against others. However, when the time came for him to be taken by the enemy as though they were prevailing, then, indeed, lest he should yield, beaten dovm and defeated- by their impious hands, God was present through Whom Cyprian was rendered invincible. As

I , 'no further contest remained, he won a victory over this world to be sure, and over the princes of this world. God was most truly with this ever-faithful witness struggling even unto death in behalf of the truth, and He answered his prayer, saved his soul from wicked men, and his own sword

77from the hand of His enemy. The holy body of this victori­ous soul as the sheath of that sword we are honoring in this place by building up a sacred altar — that body which will be restored to that same soul in the triumph of the resur­rection to be laid down in death nevermore.

COMMENTARY ON THE FIVE SERMONS

SERMON CCCIX

For the date of delivery, cf. Revue Bénédictine, XLIII, 9; "Dans le numéro double de Bulletin de littérature écclésia- 3tique de Toulouse, janv.-feVr., 1930; P- 2 1 3O, M. le prof. Ferdinand Cavallera a publié un article intitulé; "Notes chronologiques et hagiographiques sur quelques sermons de saint Augustin." No attempt is made in the article to date the sermons on Cyprian. Ib., page I8 5 ; "Parmi les écrits d*Augustin, les plus difficiles a dater sont les sermons parce qu*on y trouve peu d* allusions a des événements con­temporains. Il y est avant tout question de doctrine et de morale." Ib., page I9O; "Au sujet de la chronologie des sermons de s. Augustin il faut consulter avant tout les no­tes des Mauristes et celles de D. Morin dans les Miscellanea Agostinlana, 1930* Ensuite Desert, Quid ad mores Ingeniaque Afrorum cognoscenda conférant St. Aug. sermones, I8 9Ï; qui s. essayé de dater 84 s ermons."

1. sermo — The use of this word to denote a religious mes­sage is ecclesiastical; cf. Cic. Off., I, 37; 132: "Quoniam magna vis orationis est eaque duplex, altera contentionis, altera sermonis; contentio disceptationibus tribuatur iudi- ciorum, contionum, senatus; sermonln circuits, disputationi- bus, congres3ionibus familiarium versetur; sequatur etism conviva.2. cordibus — In Classical Latin the plural corda is con­fined to poetry. The ancient Hebrews did not consider the heart as a mere muscle, but rather as the seat of intelli­gence and love. The word * heart* awakens, first of all, the idea of a material heart, of the vital organ that throbs within our breast, which we vaguely realize as Intimately connected not only with our physical, but with our emotional and moral life. Just as the word * soul* no longer suggests the thought of breath, but brings to mind the noblest part of man, so the word * heart* is used here. In the Greek

, and Latin cor, the word signified both the heart, as the chief source of the circulation of the blood, and so of life; also, the mind, the intellect, the feeling, etc. In view of the constant encouragement Augustine gives his hear­ers in the sermon, a meaning akin to Verg., Georg. I, 123 "curis acuens mortalia corda" (*courage*; may be well used here.3. rellglosa — The word as used here has a meaning akin to * sacred.*

803. solemnltas — A post-classical word; It has a sonorous and Impressive tone; of. Vulg. JPs. Ixxiii, 5: "Et gloriatisunt qui oderunt te; in medio solemnitatis tuae." Cf. Aug.In Ps. cxxi, 2.3. passionem — Here used in the Late Latin meaning of suf­fering, death. It is generally applied to the last suffering of Christ. It was given by liturgical writers the added meaning of the sufferings of the saints and martyrs.3. passionem . . . celebramus — Only an apparent oxymoron. The anniversary of a martyr is kept by celebrating religious services. The official who presides at the service is called the celebrant. There is a note of joy attached to the commemoration of one who fought the good fight and kept the faith,3 . martyris — The word meant, in the original Greek, one who bore witness to the truth. In Late Latin it came to mean one who bore witness to the truth of the Christian re­ligion by voluntary submission to death.4. tristis — For the sake of emphasis this emphatic wordis put at the beginning of the sentence. Rhetorical arrange­ment is evident here as in the preceding sentence where we find the word 3ermonem at the very beginning, while the sub­ject solemnltas comes at the end of the clause. Solemnity is added to the sermon by the very position of the word solemnltas.4. ecclesia — In ancient Greek the word signified a polit­ical assembly of citizens. The word here signifies the body of members of the church rather than the building itself.4. fuit — The perfect tense lends emphasis to the passage; only for a time was the church sad. Its sadness was soon changed to joy. Contrast fuit with the imperfect tense erat at the beginning of St. John’s Gospel; "In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum."4. non damno cadentis . . . sed desiderio recedentis — Es­pecially noteworthy in the style of Augustine is his love of antithesis. The final words in these contrasts frequently rime. Cf. (6) "quos afflixerat sollicitude certaminis, con- solata est corona victoris";(7 ) "non solum sine ulla tristi- tia, verum etiam cum ingenti laetitia"; (9) "die isto gaude- re, non timere"; (10) "neque enim eum formidamus terribiliter

81venlentem, sed expectamus hllarlter redeuntem"; ( 1 1 )'placet itaque . . . passionem cum exsultatione recordari praeteri-tam, quam tunc fratres cum sollieitudine futuram" ; (ij) "non Saneto Cypriano allquid noclturn, sed mu1turn illi praestitum"; (2 5 ) "in Christo nusquam exsulem, in carne ubique peregri- num"; (7 9 )"nolebat eum iste mori, nolebat ille coronari."5 . recedentis — A clever way of stressing belief in the after life. This well chosen word reminds the persecutors that Cyprian lives. It gives encouragement to those who remain.6 . rectorem — The use of the word rector in the sense of master is for the most part post-Augustan. The ecclesiastic in charge of a congregation or institution is called a rec­tor .6 . doctorem — Here used in the sense of teacher. Cf. Hor. Sat. I, 1, 2 5 : "Ut pueris olim dant crustula blandi docto- res." An ecclesiastical doctor should have learning so em­inent that it fits him to be a teacher not only in the church but of the church (doctor ipslus ecclesiae). The use of the word doctor in an academic sense stems from the medi­eval universities.7 . certaminis — A well chosen word. Originally the word signified a contest whether friendly or hostile, physical or intellectual. In regard to the martyr it is used to desig­nate his struggle to remain faithful to his principles in spite of persecution.7. corona — A metaphor drawn from the arena. A corona was originally a garland worn on festive occasions, a reward for a contest or game. Later it was applied figuratively to the victory gained by the Christian martyrs. Of. Jac. I, 2: "Beatus vir qui suffert tentationem, quoniam cum probatus fuerit. accipiet coronam vitae"; cf. Pont. Vita Cypriani, xvi: ’Egressus est domum principis, sed Christi et Deiprinceps, et agminibus multitudinis mixtae ex omni parte vallatus est. Sic autern comitatui eius infinitus exercitus adhaerebat, quasi ad expugnandam noctem manu facta veniretur. Eundi autern interfuit transitus stadii. Bene vero et quasi de industrie factum, ut et locum congruentis certaminis praeteriret, qui ad coronam iustitiae consummate agone cur- rebat." Cf. Cyp. E£. X, 5 : "in caelestibus castris . . .miles Christi coronetur."9 . legendo et diligendo — In classical Latin the use of

82the ablative of the gerund to express manner or circum­stances is rather rare, the present participle regularly performing this function. The use of the ablative of the gerund, however, was given considerable impulse by Ovid and Livy; cf. Livy, 33, 3, 5; "ibique stativis positis, exer- cendo quotidie milite hostem opperiebatur"; and Sallust, Ju- gurtha 103, 2; "Turn Bocchus rursus, seu reputando quae sibi vénérant. Also cf. C. F. Grandgent, Aji Introduction to Vul­gar Latin, 104; 0. H. Beeson, A Primer of Medieval Latin, In- troduction, iii; Aug. Conf., II, 8 ; "llla autern mansit oran- do et flendo." The Italian language retains this usage.10. dieque isto — This is probably an ablative of time. However, the idea of cause is possible in the passage; "Be­cause of the triumph of that day" we now have reason to re­joice. There seems to be a touch of irony in the use of the word isto. Among the African writers, particularly, the pronoun iste was a "Lieblingswort" (J. P. Christopher, S. Aureli Augustini de Catechizandis Rudibus, p. 155)- Cf. note 7 9 .11. terribiliter — This adverb occurs frequently in Au­gustine; cf. De.Civ. Dei, 10, 13; "Cum igitur oporteret Dei legem . . . terribiliter dari"; Ps. 138, 14; "Quia terribi­liter magnificatus es."12. hilariter — For the development of this point, read I The8si 1% E~t "Excipientes verbum in tribulatione multa, cum gaudio spiritus sancti."13» fidelisslmi et fortlssimi et gloriesissimi — Note the climax; emphasis is gained by the use of polysyndeton and superlatives.16. fratres — A term of affection in classical Latin; of. Juv. V, 135; "Vis, frater, ab ipsis ilibus?"; also, Phaedr.I, 31; 5; applied by the early Christians to fellow-believ- ers who were united to one another as brothers in the new life; cf. 2 Cor, xvi, 20: "Salutant vos omnes fratres"; Aug.De Serm. Domini in Monte, I, 7 3 : "Fratres Christianos sig-nificare multis divinarum scripturarum documentis probari potest." It may be noted here that both Augustine and Opta- tus insisted on calling the Donatists Fratres, though sin­ners and schismatics. The Donatists, however, refused to reciprocate; cf. Aug. Gesta Collationis Carthag. diel. III, 2 4 3 : "Quotidie enim quibusdam non nobiscum in una ecclesia,nec in eisdem sacramentis constitutis, dicimus, Frater."

83l6 . cum sollieitudine — In the month of October, 24$, De- cius became Emperor, with the ambition of restoring the ancient valor of Rome. In January, 2 5O, he published an e- dict against all Christians. Bishops were to be put to death. His generosity to all, wisdom in guidance, and spiritual leadership made Cyprian an object of solicitude.1 8 . confessionis — In ecclesiastical usage the word refers to a statement by word or example by which a person declares his firm adherence to a belief.1 8 . Curubin — An accusative case form borrowed from the Greek. Curubis is a titular See of Africa Proconsularis.The town was fortified about 46 B. C. by P. Attius Varius and C. Considius Longus, generals of Pompey, and proclaimed by Caesar a Roman colony under the name of Colonia Julia Cu­rubis. It is mentioned by Pliny, H. W., V, 24: "item libe­ra Curubia"; also by Ptolemy in his "itinerary of Antonius," IV, 3 . In 257 St. Cyprian was exiled to Curubis for refusing to sacrifice to the gods. In the following year he was called to Carthage to be put to death. Curubis, known today as Kourba, is a little village on the coast, east of Tunis, between Cape Mustapha and Ras Mamoura. The region is hilly and woody. It has always been inhabited by more or less savage people, for which reason the Christians were often exiled there. Cf. also, Enciclopedia italiana, XII, I7O:"Da Cesare vi fu piii tardi redotta una colonia di veterani."1 9 . nociturn — The impersonal passive of noceo-cui-citum is classical (very rare); g. Cic. Off. I, 10, 3I: "Ut neoui noceatur"; Caes. B. G. V, I9 : "nihil nocitium iri."1 9 . clvitati — used in the sense of urbs. As early as Quintillian and Suetonius, civitas was frequently used in­discriminately for urbs and oppidum. It already had this meaning in early classical and colloquial Latin; cf. Enn.Fab., 84: "Civitatern video Argivum incendier." Civitas prevailed in the Romance languages; Italian, civita and citta; French, cité.20. Quo enim ipse mitteretur, ubi ille non essest — A good example of quo and ubi used as in classical Latin.24. membrum — In classical Latin this word was used to signify a limb, as a hand or foot; cf. Verg. G. iv, 4 3 8 :"Vix defessa senem passus componere membra ; in Late Latin it was used to signify a person belonging to an organization or group; cf. Just. V, 10, 10: "Per multa membra civitas in unum tantum corpus redigitur."

8425* InfIdelitas — Not used here in its original sense of "faithlessness"; it approaches the English word * infideli­ty, * or, * lack of faith* in a religious sense.2 6 . christianus — A proper name derived from Christus and applied to the disciples of Christ at Antioch. Strictly speaking, the word should be christanus, but its form re­sults from analogy with proper names whose stems include 1; cf. Arriani from Arius. The word goes back as far as Pliny; cf. (Trianus Plinio) X, 97î "Actum, quern debuisti, ml Secunde, in excutiendis cansis eorum, qui christiani ad te delati fuerunt, secutus es."2 7 . djB pa tria sua — The possessive adjective adds emphasis to patria.2 8 . hominem Dei — Equivalent to a * holy man’ ; cf. Cypr. De Mortal!tate. I: "Qui homo Del et Christ! esse iam coepit Deo et Christo dlgnus habeatur."3 0 . Cyprianus non senserat, sed Inimicus putabat exsilium— Augustine enhances the thought by a fine distinction between two verbs and by the employment of the pluperfect tense as contrasted with an imperfect; there is a note of irony here.33' Aspasii Paterni — Pontius, the Deacon, from whose Vita Augustine drew much of his source material, does not mention this name.3 5 . sperabat venir! — Ordinarily the future infinitive would be used here.3 6 . sicut ostensurn ill! erat — These words have reference to the vision Cyprian had fortelling his martyrdom; cf. VIta Pontii, XII: "Apparuit mihi, inquit, nondum somni quiete sopito, iuvenis ultra modum enormis; qui cum me quasi ad praetorem duceret, videbar mihi tribunal! sedentis turn pro- consulis admoveri. Is ut in me respexit, annotare statim coepit in tabula sententiam, quam non sciebam; nihil enim de me solita interrogatione quaesierat. Sed enim iuvenis qui a tergo eius stabat, admodum curiosus legit quidquid fuerat adnotatum. Et quia inde verbis proferre non poterat, nutu déclarante monstravit quid in litteris tabulae illius habe- retur. Manu enim expans a et complanata ad spathae modum,icturn solitae anlmadversionis imitatus, quod volebat intel- ligi, ad instar liquid! sermonis expressit, intellexi sen­tentiam passionis futuram. Rogare coepl et petere continuo ut dilatio mihi vel unius die! prorogaretur, donee res meas

85legitime ordinatione disponerem. Et eum preces frequenter iterassem, rursus in tabula coeperat nescio quid adnotare. Sensi tamen de vultus serenitate iudicis mentem, quasi iusta petitione comm©tarn."

II1. persecutorla impetus The Possatensis MS. here reads persecutorls Impietas.2. accedente etiam Domini revelation© firmatum — This refers to the encouragement Cyprian received from the above- mentioned dream.3-4. patientem , . . passus est . . . passion! — Note the word play.7. corpus — That the Church is the mystical body of Christ, all its members being guided and directed by Christ the Head, is set forth by St. Paul in various passages, more especial­ly in Ephesians, IV, 13: "Unum corpus et unus spiritus."7 . qui inter iniques deputatus est ^ Augustine compares the lot of Cyprian to that of Christ. When Christ was on the cross. He uttered the words : "My God, my God, why hastThou forsaken Me?" These words have always been a crux to those not familiar with Psalm 21. They are the first words of the Psalm that foretold the condition of Christ. Many of those who stood by the cross knew the Psalm. By continuing the words of the Psalm they could hardly help recognizing Christ as the Messiah. In like manner Cyprian was only tem­porarily a loser. He was to gain immortality by following in the footsteps of Christ. Cf. Vulg. Marc. XV, 28.9 . inter duos latrones — Cf. Matt. XXVII, 3 8 : "Tunc cru­cifix! sunt cum eo duo latrones; unus a dextris, et unus a sinistris."9 . ligno — The cross of Christ. Cf. Venantius Fortunetus (5 3 0-8 0 9), Pang© lingua gloriosi. Stanza 8 ;

Crux fidelis, inter omnes Arbor una nobilis:

Silva talem nulla profert Fronde, flore, germine :

Dulce ferrum, dulce lignum,Dulce pondus sustinet.

10. apparitores — (appareo), an attendant; Cato, Or. 2;

86Lex. Rep., Corpus Inserlptlonum Latlnarum, I, I9 8, 3O; "vla- toribus apparitoribus"; VarVo7~R. ; 3; 7; I> Livy, I, 8 ,3; Inscrlpt1ones Regnl Neapolitan!, 4025 ; 'apparitor Caesa- rum"; cf. also, Henry Nettleship, Contributions to Latin Lexicography, Oxford, Clarendon Press^ 1 8 8 9, pp. xxT^ 524.1 5 . eustodiri puellas praecepit — The infinitive is some­times used instead of a substantive clause after the verb praeclpio. Cf. Bennett, Latin Grammar, 295; note.15 • intention© . . . quanta laude . . . quanto prae-conio — Anaphora.20. mente sobrla — The adjective sobrius means temperate, prudent, sound-minded; cf. Vulg., II Cor. 5; 13; I Thess. 5; 6 ; I Tim. Ill, 2; Tit. I, 8 ; opp. violentus.21. dispensatoris — Cf. I Pet. IV, 10: "Unusquisque, sicut accepit gratiam, in alterutrum illsm administrantes, sicut boni dispensatores multiformis gratia© Dei."2 3 . magis — Used for potius; these adverbs are frequently confused in Late Latin.2^. dc fide propria — Late Latin had a tendency to replace the possessive adjective suus by proprius. There is a sus­picion of this use in Tacitus; of. Annales, IV, 5 0 : "Propria ad negotia disgrediens."2 7 . Et pascebat eves eius . . . ilium imitans — Of. Joan. X, 11: "Ego sum pastor bonus. Bonus pastor an!mam suam datpro ovibus suis."2 9 . sciens non solum se habere simplicem Dominum — An unclassical use of the reflexive pronoun. Of. Allen and Greenough, Latin Grammar, 30G; a: "if the subordinateclause does not express the words or thoughts of the main subject, the reflexive is not regularly used, though it is occasionally found; of. Cat. II, 22: * sunt ita multi ut eos career capere non possit* "; here s_e could not be used.2 9 . simplicem dominum — simplicem is well chosen here; it contrasts honesty with duplicity expressed in versipellem adversarium.2 9 . versipellem — Changing one’s skin; hence, changing one’s form or appearance; cf. Plaut. Am. Prol., 123: "itaversipellem se fecit, quando lubet," of Jupiter when he took

87the form of Amphitrion. Especially is a man called versi- pellis who has, as the vulgar suppose, been changed into a wolf. Figuratively, ’sly,’ ’cunning’; cf. Pliny, H. N., Viii, 80, 3 4 : "Homines in lupos verti rursusque restltui sibi falsum esse confidenter existimare debemus aut credere omnia quae fabulosa tot saeculis conperimus; unde tamen is ta volgo infixa sit fama in tantum ut in raaledictis versipelles habeat indicabatur."3 0 . leonem — Cf. luv. VIII, 3^: "Leo, si quid adhuc est quod fremat in terris violentius."3 1 . lupum — Cf. Plaut., Trin., I, 2, 133: "Lupus observa- vit, cum dormitaret canis"; thus, one who watches his oppor­tunity to be unobserved.

Ill2. apud quern causam , . . qui3que dicturus es t — Refers to the last judgment; Cf. Matt. XII, 3 8 : "Dico autern vobis quoniam omne verbum otiosum quod locuti fuerint homines reddent rationem de eo in die iudicii"; cf. II Cor. 5 , 10; I Cor. IV, 1 5 .4. Apostolus — Refers here to St. Paul, as frequently.6. satagens — A rare word; cf. Plaut. 2, 4, 34: "Nuncsatagit ; written also as two words: sat and agere; it gen­erally means ’to have enough to do’; to take special pains.9 . misericordlsslmus — The superlative form is post- classical; cf. Sidon. E£. 8 , 6 ; also, _Ps' ll4, 5; Augustine was the first to use the superlative form, according to Benoist, Latin Dictionary. Plautus used the comparative form.10. possess! — That is, under the power of the devil; cf. Eph. VI, 12: "For our wrestling is not against flesh andblood; but against principalities and powers, against the rulers of this world of darkness, against the spirits of wickedness in high places." The demon may attack man’s body from without (obsession), or assume control of it from with­in (possession). Cf. Aug. ejb , 27; among theancient pagan nations diabolical possession was frequent (Maspero, Hist. anc. des peuples de 1’Orient, 4l); in the Old Testament we have only one instance and that is not very certain. We are told that "an evil spirit from the Lord troubled Saul," I Kings, 14, 14. The Hebrew word ruah need

88not imply a personal influence, though, if we may judge from Josephus, Ant. Jud., VI, 8, 2, the Jews were inclined to give the word that meaning in this very case. In the New Testament times this phenomenon became very common; Matt. XII, 22; Luc. XI, l4; Marc. I, 32. The history of the early Church is filled with instances of diabolical possession. A quotation from Tertullian will suffice to bring before us the prevalent condition. Treating of true and false divini­ty, he addresses the pagans of his time: "Let a person bebrought before your tribunals who is plainly under demonia­cal possession. The wicked spirit, being forbidden to speak by the followers of Christ, will as readily make the truth­ful confession that he is a demon, as elsewhere he had falsely asserted he is a god." (Apolog.)14. caeremoniari -L ^ rare word.l6. diaboli — By diabolus is meant Satan himself; his sub­ordinates are called daemones or daemon!a; cf. Vulgate New Testament, where diabolus represents the Greek S / andin almost every instance refers to Satan himself, whereas his subordinate angels are described, in accordance with the Greek, as daemones or daemonia.1 9 . principem potes tatis aeris — The prince of the power of the air (Eph" ÏÏ, 2). This refers to Satan; cf. Homer, Iliad, IX, 571 : ‘ " " the fury that walks in darkness; this recalls Ps . XCI, 6: "the business thatwalks in darkness"; also, Eph. VI, 12: "The world rulers ofthis darkness, the spirits of wickedness in the sky." St. Paul writes, as the writers of Scripture always write, ac­cording to the physical notions of the time. To ancient thought, the air, or atmosphere surrounding theabodes of men with its fogs and clouds and recurring nights, was marked off from the clear air or light whereincelestial beings had their abode. St. Paul means that Satan still has power among men, although he has been cast out of heaven. Thrice Christ calls him the prince of this world (Joan. XII, 3 I; XIV, 3 O; XVI, 2). His power is over thechildren of disobedience, over the pagan world, imitators ofAdam’s disobedience and inheritors In his curse.21. operari Cyprianus noverat — The use of nosco with the infinitive is poetical and post-classical; cf. Ver. Aen., VIII, 3 1 7 : "Aut componere opes norant, aut pareere parto";Aug. Serm., 9 8, 3: "Qui non novit legere."2 5 . isturn oculis, ilium fide — From the beginning of the

89first century, A. D., is te began to lose its original force, and by the time of Tacitus it was no longer thought of spe­cifically as a demonstrative of the second person. It in­creased in usage at the expense of is, hie, and even ille, to become one of the favorite demonstratives of Late Latin. It is particularly common in the ecclesiastical writers who were influenced by its frequent employment in the early Latin versions of the Bible. St. Augustine used iste freely for hie and ille; cf. iste for hie in Conf. I, I3 , 22; also, in the verv familiar expression: " Tu non poteris, quod isti, quod istae ’ in Conf. VIII, 11, 27; later, in this sermon:’ circum isturn placidus, circa ilium cautus”; cf. Grandgent, Introduction to Vulgar Latin, p. 35-

IV6 . abs tulit enim mi hi dubitationem ipsa justitia — Emphasis is gained by collocation.7 . ut securus moriatur in carne, certus vivit in fide — Note the antithesis.1 0 . veredicus loquendo praemiserat, patiendo intrepidus — Note chiasmus.12. quid ad haec dicamus — Here and in the following lines, Augustine displays his fondness for rhetorical questions.1 5 . Galerius Maximus — Successor to Paternus as proconsul. In August of 258 he recalled Cyprian to his house at Car­thage to await sentence. Galerius next summoned him to the villa of Sextus, a princeps of Carthage, where Cyprian was tried. Cyprian refusing to sacrifice, the proconsul read the condemnation against him. Had Galerius not executed St. Cyprian, his name would have been lost to history. Galerius was proconsul of Africa in the proconsular year 2 5 8-2 5 9, successor^ of Aspasius Paternus. In obedience to the edict of Valerian against the Christians, he caused Cyprian to be executed (Acta procos. 2-5 re Cyprian, ed. Hartel, III, pp. cxi ff.). He was sickly and, a few days after the death of Cyprian, which took place on September 14, 2 5 8, he died. Cf. Rea.l-Encyclopedie der Classischen Alter turns Vissenschaf t, VII, Column 5 9 9.1 6 . libello — There is a note of irony in this word. Libelli were certificates issued to Christians of the third century. They were of two kinds: (l) certifica.tes of conformity to attest that the holders had conformed to the religious tests

90required by the edict of Decius; (2) certificates of indul­gence, in which the confessors and martyrs interceded for the lapsi (i. e., those who had apostatized). The libelli were more than mere recommendations to mercy. In the letters that Cyprian wrote from his place of exile he had frequent occasions to complain of the abuse of the libelli. He ap­peals for honesty in granting libelli to those who were not sincere. Thus one who pleaded against dishonorable means was himself a victim of an unjust libellas.17* Deo gratlas — Elliptical for Deo gratlas agamus, a li­turgical formula and likewise a favorite form of salutation in the early Church; cf. I Cor., XV, 57: "Deo autern gratlas, qui dedit nobis vietoriam." In Africa it was employed by the Christians; the Donatists had their own formula: Deolaudes ; cf. Aug., In , 132; the accusative gratlas has a. history akin to the familiar German greeting, guten Morgen.18. solemnissimi — The superlative form is found only in Late Latin.1 9 . medullis — Has the meaning ^marrow of the bones’; it had the additional meaning of ’inmost part,* as; "mihi hae- res in medullis," meaning "I love you from the bottom of my hea.rt. " Cf. Cic., F am. , XV, I6 , In both classical and Late Latin it has often the meaning of ’strength.*21. Deo gratlas — This joyful note harkens back to the introduction of the sermon: "Tam grata et religiosa solemni- tas, qua passionem beati martyris celebramus."

SERMON CCCX

1. Spiritus Sanctus doceat nos — Cf. Aug., In loan.> xcix,6. 7; Matt. X, 19-20: *“Cum autem tradent vos, nolite cogi-tare quomodo, aut quid loquamini; dabitur enim vobis in ilia hora quid luquamini. Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis”; in ecclesias­tical circles the term dabitur vobis is synonymous with extemporaneous speaking; as Augustine remarks in the passage noted above: "You hear the Lord Himself declare: * It is notyou that speak, but the Spirit of your Father that speaks in you.’" The office of speaking belonged to the bishops, and priests preached only with their permission. Even two such distinguished men as Augustine and Chrysostom preached, as priests, only when commissioned by their respective bishops. Orlgen, as a layman, expounded the scriptures, but only by special permission. Priests were forbidden to preach in Alexandria; but that was on account of the Arian heresy. Valerius, Bishop of Hippo, had Augustine, as yet a priest, preach before him, because he himself was unable to do so with facility in the Latin language: "Cum non satis expedi­te Latino sermone concionari posset." (Cf. Possidius, VitaS. Augustini. V, P. L. XXXII, p. 3 8 .)4. Quod nomen sic frequentat — The verb frequento in the sense of ’honors* is unusual; it is poetic and post-Augustan. Cicero uses the verb with ludos, dies, ferias, in the sense of * celebrating.* It has the added significance of * adorn­ing an occasion by one* s presence*; cf. Cererem, Auct. Priap.77.5 . vocet This verb is rarely used in classical Latin in the sense of * naming. * In later Latin it became common in that sense. In this passage we would normally expect either nominat or appellat.5* pretiosas mortes -— Cf. Ps. CXV, I5 : "Pretiosa in con-8pectu Domi mors sanctorum eius."7 . non dicam in hac nostra civitate — Augustine, like Cic­ero, gains emphasis by the use of non dicam.8. civitate — Equivalent to urbe; through an abuse already common in Quintilian and Suetonius, civitas was frequently used indiscriminately with urbs and oppidum. It had already

92acquired this meaning in early classical and colloquial Lat­in; cf. Ennius, Fab. 84; "Civitatem video Argivom incendier." Givitas Is the form that prevailed in the Romance languages; cf. Italian clvita and cltta, and French cite.9 . paganus — Derived from the word pagus, a village. Christianity first spread through the cities. Consequently, those who dwelt in the rural districts, or in villages, be­came known as pagani, village dwellers, pagans. A note on page 35 of The Earlies t Latin Commentaries on the Epis ties of St. Paul by Alexander Souter^ says : "Victorinus (inworks composed after the year 35^) appears to be one of the first writers to use this word in the sense of ’pagan.* Hegives paganus as an explanation of the word Graecus in Gal.IV, 3 (for which the Vulgate has gentilis). Similarly, inthe note Gal. IV, 3, we find "apud Graecos, id est apud pa-ganos." Ambrosiaster uses it abundantly. His contemporary, Ortatus, has it 11 (12) times; Filas ter, 33 times. It seems to be plebeian or slang in origin." Cf. Souter, Pseudo- Augustini Quaestiones, Vindob., I9 0 8, p. 5 2 5 .12. quando natus sit, ignoramus — Of the date of Cyprian’s birth and of his early life nothing is known; cf. Pont. Vita Cypriani, 2; the date has been set by various writers as somewhere between the year I90 and the year 200 A. D.14. illo die traxit originale peccaturn — "Original sin" may be taken to mean; (1) The sin that Adam committed; (2) a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam. From the earliest times the latter sense of the word was more common, as may be seen by Augustine’s statement;"The deliberate sin of the first man is the cause of origi­nal sin," De Nupt. et Concup., II, 24, 4 3 .1 5 . illo die . . . isto die — Here used for the former and the latter instead of the more familiar hoc . . . illo.1 7 . ex occultissimo naturae sinu illam decessit ad lucem — Of. Cic., Fam., XI, 21, 5 ; "Cum res ocultissimas aperueris in lucemque protuleris."

II1. 0arthaginiensem Eccleslam — This term does not refer to a separate church, but to the See of Carthage. The history of African Christianity opens in the year I80 with the ac­counts of two groups of martyrs who suffered at Scillium, a

93city of Numidia, and Madaura. Twenty years later a flour­ishing church existed at Carthage, already the center of Christianity in Africa. In his Apologia, written at Car- ths.ge about 197, Tertullian states the.t although but of yesterday the Christians "have filled every place among you -- cities, islands, fortresses, towns, market-places, the very camp, tribes, companies, palaces, senate, and forum -- we have left nothing to you but the temples of your gods."If the Christians should in a body desert the cities of Af­rica, the governing authorities would be "horror-stricken at the solitude" in which they would find themselves, "at a silence so all-pervading," a stupor as of a dead world (Apo­logia, XXXVII). A Council of seventy bishops held at Car­thage by Bishop Agrappinus at this epoch (variously dated between I98 and 222), substantially corroborates the state­ment of Tertullian as to the general progress of Christiani­ty in Roman Africa. During the last decade of the second century the Roman Church was governed by an African, Pope Victor (1 8 9-1 9 9 )* Cf. Duchesne, Histoire ancienne de l'*é- glise, Paris, I9 0 6, I, I8 3 ; also. Liber Pontificalis, ed. Duchesne, I, 137-138*2 . episcopatum — A Late Latin word, used by Tertullian, Cyprian, Jerome, Augustine. The form is episcopatus, us, m.2. martyrium — This word, introduced from the Greek by Tertullian, signifies the testimony to the truth.3 * ubi saeva tunc multitudo, hodie venerans multitude — Note antithesis in saeva and venerans; tunc and hodie.5 * venerans multitudo . . . bibit sanguinem Christi — Cf.Joan. VI, 5 5 ; "Qui manducat meam carnem, et bibit meum san­guinem, habet vitam aeternam et ego resuscitabo eum in no- vissimo die. Caro enim mea, vere est cibus; et sanguis meus, vere est potus."6 . ^ tanto dulcius sanguis bibitur Christi, quanto devo-tius sanguis fusus est Cypriani — The shrines have always added religious fervor to Christians; the very thought that this place was consecrated by the blood of Cyprian would naturally make his fellow-Christians zealous in the fulfill­ment of their own religious duties. (Cf. Cic., De Imperio G. Pompei, ix; "erat etiam alia gravis atque vehemens opi­nio quae animos gentium barbararum pervaserat, fan! locuple- tissimi et religiosissimi diripiendi causa in eas oras no­strum esse exercitum adductum. Ita nationes multae atque magnae novo quodam terrore ac me tu concitabantur." The word

94fani referred to the temple of the Persian Nanaea, or Anai- tis, in Elymais, or the modern Luristan, the most celebrated and richest shrine in the whole region of the Euphrates.Such a rumor would at once fire the population of the whole East.)10. Mensa Cypriani — As the Christian altar is principally the place for the sacrifice, the Fathers, as a rule, employ, after the example of Scripture (Hebr. XIII, 10; I Cor., X, 20), the name < iS <. <rrH gi/»altare, seldom ara, or 'Tjpu'rférS« mensa, of which the former refers more to the sacrificial action, and the latter, on the contrary, to the sacrificial banquet. Various predicates, moreover,^exalt the venerable- ness^of the altar; for example, the characterizedas ^ y / Æj f ^6/3 6 the mens a assacra, mystica, tremenda, divina, regia, spiritualis, coele- 3tis, immortalis. Appellations which occur more rarely are: memoria (memorial place of a saint), sepulchrum (burial place), martyrium, inasmuch as an altar covered the body of a martyr. At an early date an altar received the name of a saint because it enclosed his remains or was at least dedi­cated to him. Thus Augustine mentions a memoria Stephani and a mensa Cypriani (cf. Gihr, The Sacrifice of the Mass,St. Louis, B. Herder Book Company, I9 0 8)• As" here used the Mensa Cypriani is the name of one of two churches erected to his name on the spot where he suffered martyrdom. It is called Cyprian’s ’table" because there he made a sacrificeto God. Both are mentioned by Victor. De Persec. Vandal., I, 1, c. 5; 8,nd Augustine, Conf., I, 5 , c.BT with the word men- sa we should expect some form of the verb nominare or appel- lare since the meaning here seems to be one of naming or calling. Cf. I Cor., X, 21; Cypr., Ep. XXX, 3 (table and altar are synonymous). Cf. also, note on line 4.11. Non quia est epulata — The indicative is rare in this sense. Non quod, non quia, non quo, meaning ’not that,’’not because,* and non quod non, non quin, non quo non are usually employed to introduce a merely hypothetical reason, and hence take the subjunctive.1 3 . ipsa immolatione sua paravi t hanc mens am — By his he­roic death Cyprian dedicated this place for the service of God. Cf. William Bright, The Age of the Fathers, II, 405: "The altar was erected on the site of his martyrdom near the seashore."1 6 . Note the contrast and balance in: Quia ut illo modo cingatur ab obsequentibus, ibi Cyprianus cingebatur a perse- quentibus.

9519. Note antithesis in: ubl nunc ilia ab amicls orantlbus honoratur, Ibl Cyprianus ab inimicls frementibus calcabatur.1 9 . calcabatur — "To trample under foot"; cf. Mannix, De obitu Theodosil, p. I6 3 ; here metaphorical, cf. Cyprian, by E. W. Benson, New York, D. Appleton, p. 5 0 6 .

Ill1. Sed cum Carthago habuerit oathedram eius. Carthago habeat memoriam eius — Carthage is honored above all to commemorate the heroic deeds performed by the living Cyp­rian; cf. Cic., Pro Arch., IX: "Ergo 1111 alienum, quiapoeta fuit, post mortem etiam expetunt."2. cathedra The first meaning of this word Is ’chair*; cf. Juv., 7 , 2 0 3 : cathedra strata; Mart., I, 7 7 : a profes­sor’s chair; as used here by Augustine it means the seat of authority, the place where the episcopal functions were per­formed .3 . unde — Perhaps an imitation of Cicero: "Qui eum necas-set, unde ipse natus esset."7 . ^ pretiosam mortem iuste vivendo, ad gloriosam verovitam iniuste moriendo pervenit — Note here Augustine’s fondness for antithesis, and the Late Latin use of the ab­lative of the gerund; cf. Aug., Berm. 3 0 9.9 . triumphale nomen martyris — We would expect triumphalis corona, or, currus, rather than triumphale used with nomen; cf. Aug., Berm. 44, De Banctis; Triumphalis beati martyris dies nobis hodie anniversaria celebritate."1 2 . ^ alia loca per aliénas linguas, ad alia vero per suas litteras venit . . . per dulcedinem suavissimae lectionis — This prophecy of Augustine is interesting. In view of the perennial interest in the life and works of Cyprian, we might surmise that venit is here used as a gnomic present. For the dulcedinem, cf. Aug., Doctr. Christ., 4, 3 I: "me le- gentem, et saepe repetentem non satiant. Tanta ex eis iu- cunditas fraterni amoris exhalat, tanta dulcedo caritatis exhuberat."14. per famam fortissimae passionis — Cf. note 9, above ; we would expect the adjective to be used with a personal name; fama is used in a good sense -- not as in Fama, malum qua non est aliud velocius ullum.

9617. in Ecclesia Maiore — This expression generally refers to the major Basilica, or the episcopal church; here it re­fers to the Kingdom of Heaven. Cf. Aug., Serm. 137^ 6 .1 7 . communem patrem — Cf. Cic., Cat., vii; "Nunc te pa- tria, quae communis est parens omnium nostrum, odit ac metuit." Here the common father refers to the leader of all the churches of the episcopal see.

SERMON CGCXI

2. festurn . . . passlo . . . feclt — Since an ecclesiasti­cal feast not only commemorates an event or person, but also serves to excite and increase the spiritual life by remind­ing us of the events it commemorates, the introduction to this sermon is striking. Every religion has its feasts. Prototypes and starting-points for the oldest ecclesiastical feasts are the Jewish solemnities of Easter and Pentecost. Together with the weekly Lord* s Day, they remained the only universal Christian feasts down to the third century; ef.Tert. De Bapt., 19; Origen, Contra Celsum, viii, 22; then came the feasts of the apostles and martyrs in particular provinces. A feast is characterized by special services and rest from work.3 . celebritas — Originally signified a great number, a crowd; opposite of solitudo; by metonymy, a festal celebra­tion, solemnity.3. devotissimos — The word as here used in its Late Latin sense signifies the ’devout*; Cyprian’s martyrdom in the place emphasizes the piety with which the feast is celebrated; the superlative form also lends emphasis.4. Sed celebratio solemnitatis martyrum, imitatio debet es-# se virtuturn — Cf. Precis de Théologie Ascétique et Mysti­que, by Ad. Tanquerey, Paris, Decide et Cie, pp. THO-lBl:Car nous devons aussi et surtout imiter leurs vertus. Tous

se sont efforcés de reproduire les traits du divin modble, et tous peuvent nous rédire la parole de Saint Paul, I Cor.. iv, 16: * soyez mes imitateurs comme je 1* ai été de JésusChrist : Imitatores mei estote sicut et ego Christi.* Cepen­dant ils.ont la plupart des temps cultive une vertu spéciale, qui est, pour ainsi dire, leur vertu caractéristique; les uns 1 * intégrité de la foi, d’autres 1 * esprit de sacrifice, l’humilité, la pauvreté; d* autres la prudence, la forte, la tempérance ou la chasteté. A chacun nous demanderons plus particulièrement la vertu qu* il a practiquée, bien persuadés qu’il a grace spéciale pour nous 1* obtenir. Ainsi comprise la dévotion aux saints est extrêmement utile; les exemples de ceux qui ont eu les mêmes passions que nous, subi les mê­mes tentations, et ont malgré tout, soutenus par les mêmesgraces, remporté la victoire, sont un puissant stimulant qui nous fait ronger de notre lâcheté, prendre d* énergiques

98résolutions et faire des efforts constants pour les mettre a exécution, surtout quand nous nous rappelons la parole d*Au­gustin, Conf. VIII, 11; * Tu non poteris quod isti, quodistae?*"5. virtutum — Cf. Aug., De Libero Arbitrio, II, 2, 19; Virtus est bona qualités mentis, qua recte vivitur et nemomale utitur et quam Deus in nobis sine nobis operatur"; cf. Aug., Contra lulianum. III, 15.6. Hoc sic agamus ut illud potius diligamus — Hoc, meaning * the former,* and illud. meaning * the latter,* is contrary to the usual classical practice.10. mundum contempsit — The word mundus is frequently used in Late Latin to signify the irreligious spirit of the world.9-11. Note assonance and antithesis in blandientis ... sae- vientis errores ... terrores.11. isto saeculo — The word saeculum is here used in the sense of an era rather than a definite period of time.1 3 . secutus Agnum, leonem vicit — Note chiasmus; for the word Agnus, cf. Joan. I, 2"9Ï "Altera die vidit loannes Jesum venientem ad se. et ait : Ecc© Agnus Dei, ecce qui to Hit. peccatum mundi. * For the word leo, cf. I Petr. V, 8, 9; ’Pratres, sobrii estote, et vigilate, quia adversarius vas­ter diabolus tamquam leo rugiens circuit, quaerens quern de- voret."15 * Agnus sursum attendebatur, leo decrsum calcabatur —Note parallelism.1 5 " Qui morte mortem destruxit, ligne pependit, sanguinem fudit, mundum redemit — Asyndeton adds emphasis to the climax.

II1. arietes — Note the metaphor. A figure borrowed from pastoral imagery. A rare usage of aries. This word is ad­mirably chosen in view of the scene immediately preceding this part of Augustine’s sermon.1. primi beati apostoli ... ipsum Dominum I©sum pendentem— Cf. Aug., Super Psalmum Qctogesimum Sexturn: "Fundamenta eius in montibus sanctis; diligit Dominus portas Sion. Quare

99sunt fundsinenta Apostoli et Prophetae? Quia eorum auctoritas portât infirmitatem nostram. Quare sunt portae? Quia per ipsos intramus ad regnum Dei. Praedicant enim nobis; et cum per ipsos intramus, per Christum intramus. Ipse enim est ianua. Et cum dicuntur duodecim portae Jerusalem, et una porta Christus, et duodecim portae Christus, quia in duode­cim portis Christus; et ideo duodenarius numerus Apostolorum."7* insaniens mundus — The world is here called insaniens because it did not realize the blessings the apostles of­fered to it.8 . Note the climax in damna ... mortes.1 7 . Note antithesis in: pro qua félicitante transi to ri am in- felicitatem.1 8 . transitoriam — A post-Augustan word; cf. Suet., transi- torla domus, an inn; the forum of Nerva was called transito- rlum, ’affording a passage’; in ecclesiastical Latin it is used in the sense of ’passing’; cf. Aug., Doctr. Christ., I,35, 59.1 9 . fides — Used here in the Late Latin sense of Christian beliefs.2 3 " fulgens félicitas — Note alliteration.

Ill1. contemnite — Note anaphora; in animated rhetorical dis­course any word repeated with emphasis may serve as a copu­lative; cf. Caesar, B. G., III, 32: "Erepti estis ex interi-tu, erepti sine sanguine, sine exercitu, sine dimicatione."4. Vultis — Note the reversal of order in the repetitionof this word: epistrophe.5 . 8ani — Refers to bodily health; no devout Christian would scorn wisdom, but many have "mortified the flesh."9 . amaret — We would expect amavisset.10. non enim intravit — "He did not enter with the intentto close the door against you."12. Christus est ianua — A metaphor frequently used in the sermons of Augustine. Cf. Vulg. Joan., X, 7 : "Ego sum

100ostium. Per me si quis introierit, salvabitur; et ingredia- tur et egredietur, et pascua inveniet."1 5 . Quid inde manavit recole — Note indicative in indirect question.1 7 . uno est mundatio, in altero redemptio tua — Inclassical Latin we would have the worch altero ... altero.For mundatio. cf. Aug., Conf., I, 11; "Dilata est itaque mundatio mea*; cf. Benoist, Theod. Prise. (fourth century); PIin., Val. (fourth century); Hier, (in Luc. h. I8 ); and Au­gustine.22. curat — Perhaps refers to Ennius tragedy of the Telamo when one of the personages incisively sums up the ways of gods to men:Ego deum genus esse semper dixl et dicam caelitum,Sed eos non curare opinor quid agat humanum genus;Nam si curent, bene bonis sit, male malis; quod nunc abest.

IV1. ad aliquid ama te — I did not find an instance of this usage elsewhere. Perhaps the verb adamo is here suffering tmesis.5 . viscum — Note the metaphorical use (m. collat. form viseus, i); cf. Plaut., Bacch., I, 1, I6 : "Viscus merus vo- strast blanditia"; ("nothing but birdlime, these honeyed words"); the first meaning of the word is 'mistletoe,^ but in Cicero it was used to refer to the birdlime made from the berries of mistletoe, cf. Cic., N. D., II, 5 7, 144; we use the term to refer to an extremely adhesive viscid substance, usually made from the bark of the ilex aquifolium, but also from other plants, as the European mistletoe, breadfruit, etc.; Augustine used the word in the sense of *ensnarement,*’glue,’ * impediment.’8 . _et laudatis, et clamatis, et amatis — Note polysyndeton.9 . sapientia — Cf. Tanquerey, 0£. cit., p. 1349: "On peut donc définir le don de sagesse un don qui perfectionne la vertu de charité, en nous faisant discerner et juger Dieu et les choses divines dans leurs principes les plus élevés, et en nous les faisant goûter. Il diffère donc de don d*intél- ligence qui nous fait bien connaître.les vérités divines en elles-mêmes et dans leurs rapports mutuels, mais non dans

101leurs causes les plus élevés; et qui ne nous les fait pas goûter directement, tandis que le don de sagesse nous les fait aimer et savourer; ’gustate et videte quoniam suavis est Dominus.*" (Bph., I, 3*)10. sapientiam lauda — Cf. Vulg. Eccle., XXIV, 1: "Sapien­tia laudabit animam suam, et in Deo honorabitur, et in medio populi sui gloriabitur .... et in multitudine electorum ha- bebit laudem. "11. vivendo, non sonando, sed consonando — For the gerund with the force of a present participle, cf. Beeson, op. cit.; the gerunds produce a sonorous effect.

V2. cantavimus — Augustine’s word is not ths.t of the Vul­gate. Cf. Itala version.7. saltandum est — The origin of dancing is to be sought in the natural tendency to employ gesture. As speech devel­oped into poetry and song, so also bodily movements developed into the art of dancing. The Hebrew languages contain no less than eight verbs to express the idea of dancing; cf. Exodus, XV, 20; XXII, 19; II Kings, VI, 5, 22. In Romethe Salii, carrying the sacred shields through the streets, leaped and jumped clumsily "like stamping fullers" (Sen.,Ep., XV); dancing deteriorated until the Fathers of the Church raised a strong voice against it. The decretals went further, forbidding clerics to attend any mimic or histrion­ic exhibitions and enacting that any cleric taking any active part in them should forfeit all his privileges, and that all persons engaging in professional dances should incur irregu­larity and be thereby forever ba.rred from the clerical state and rendered incapable of receiving any orders; cf. Revue Bénédictine, XLIII, I9O; "A Carthage, il y avait un abus semblable, mais plus grave encore. La nuit qui précédait la fête de S. Cyprien on dansait dans la basilique où se trou­vait le corps du martyr, c.a.d., la basilique des-Mappales, cf. isturn tarn sanctum locum, ubi iacet tarn sancti martyris corpus ... invaserat pestilentia et petulantia saltatorum.Per totarn noctem cantabantur hie nefaria et cantantibus sal- tabatur. Serm. 3II, 5 . Aurelius avait supprimé l’abus, mais en l’attaquant indirectement; Il avait institué des vi­giles qui se célébraient cette même nuit dans cette église; ex quo hic coeperunt sanctae vigiliae celebrari, ilia pastis . . . cessit."

Unîversîty of Southern California Library

10210. qui habent aetatem — Âetas was divided, according to Varro, ^ Censor~ l4, into pueritia, from birth to the fif­teenth year; adulescentia, from that time to the thirtieth year; iuventus, to the forty-fifth; the age of the seniores, to the sixtieth; and, finally, senectus, from that time till death. In the Vulgate the word aetas is sometimes used in reference to the age; cf. Joan IX, 21. Here it means ’old enough.’12. cantantibus — Note the ablative of agency without a preposition.1 5 • Note the climax in; "ilia pestis aliquantulum reluetata, postea cessit diligentiae, erubuit sapientiae."1 6 . erubuit sapientiae — Of. Benoist, Latin Dictionary : "Erubesco avec le Datif, Tert., Aug."; in classical Latin the verb erubesco is construed with the ablative or with a preposition; cf. Ov., ^ . , II, 8 , I6 ; "Vidi te totis erubais­se genis"; used frequently in post-Augustan Latin with an infinitive; cf. Liv. X, 8 ; "Noli erubescere collegam habere"; also with the accusative; cf. Ver., A., II, 5^2; iura fi- demque supplicis erubuit."

VI4. immunditia sua. soient sues depravare cultores — Christ­ians were discouraged from attending the pagan festivities on the ground of their corruption.6 . ^ Evangelio — For an early use of the word Evangeliumfor the scriptures in general, cf. Vulg. Matt., IV: Et cir-cuibat Jesus totarn Galilaeam. docens in synogogis eorum, et praedicans evangelium regni.’8 . absit ut redeat — Cf. Zumpt, 779; cf. Cic., Or., XXIX, 104: "Tantum abest ut nostra miremur, ut usque eo difficiles ac morosi simus, ut nobis non satisfaciat ipse Demosthenes."10. quid est saltare — Graceful movements of dancers il­lustrate the harmony that should exist in the spiritual life.1 7 . ambitio — From the verb ambi-ire, to sollicit votes; here, unworthy ambition; cf. I Cor. XII, 5 .

VII5* plantetur — A rare word; cf. Pliny, N. H., I7 , 10, 3 ; Vulg. Luc. XX, 9 .

1037. nemo mu tatur — No one is changed for the better; the word mutatur connotes the idea of conversion.8 . piscatores — The Apostles were changed from fishermen to fishers of men; cf. Matt. IV, 9‘* "Et ait illis ; venite post me, et faciam vos fieri piscatores hominum."8 . plurimi senatores — Early Christianity drew many promi­nent men into its ranks; cf. A. H. Weston, Latin Satirical Writing Subsequent to Juvenal, p. 6l; "Another anonymous poem, preserved in manuscripts of Cyprian (and now printed in the Corpus Scriptorum Ecclesiastieorum Latinorum, XXIII, 2 2 7 ) and wrongly ascribed to him, is this of eighty-five hexameter verses, directed against an unnamed senator who had apostatized from Christianity to the worship of the Mag­na Mater and of Isis."12. E£, Donaturn — Cf. Migne, P. L., IV, 202: "Ego cumin tenebris atque in nocte iacerem . . . difficile prorsus ac durum pro illis tunc moribus opinabar quod in salutem mi­hi divina indulgentia pollicebatur,.ut quis renasci denuo posset . . . utque in novam vitam . . . hominem animo etmente mutaret."1 3 . aptavit, amavit, perseveravlt, certavit, superavit — Note climax.

VIII3 . non habetis unde murmuretis — Cf. Cic., Fin., II, I7 ,5 5 : "Si habuerit unde tibi solvat."5 . peractis horis duodecim — A round number for the whole day.5 . mundi — Used in the classical sense of the universe.

IXI. charissimi — Late Latin for carissimi.6 . non enim aliquid mali creavit Deus — Cf. Rom. XI, 33 :"Incomprehensibilia sunt judicia eius (Dei), et investigabi- les viae eius"; J. M. Herve, Manuale Theologiae Dogmaticae,II, 8 9 : "ignorantia nostra impedit, ” etc.6 . tu noli esse malus; et bonum est aurum — Note parataxis.

10410, pauperes — The use of this word instead of egeni is post-classical; not in the sense of want, but one who lacks anything beyond necessities ; cf. Anthon’s Works of Horace, p. 2 5 9, note on Hor., Od., I, I8 ; "indocilis pauperism pati";pauperism, ’contracted means,’ Horace, and the best Latin

writers understand by pauperies and paupertas, not absolute poverty, which is properly expressed by eges tas, but a state in which we are deprived of the comforts, and yet possess in some degree, the necessaries of life."12. 3^ possint — An ideal condition; cf. Cic., ^ Sen.,VII, 21; Nisi earn exerceas, aut etiam si sis natura tar- dior"; for the mood see A. 3^9» a; G. 3 9 8, Hark. 5O8 , 5, 2.14. Quando potuerit facere unde murmurabat — In old Latin, the indicative occurs often in constructions where the sub­junctive would be used in classical Latin; cf. Plaut., Tri. 1 5 6 ; "Sed quid ais? ubi nunc adulescens habet?" This usage is again common in Late Latin; cf. Beeson, op. cit., p. 21.14. stomachati — Cf. Cic., Fam., X, 26. 1; "lucundissimus tuis litteris stomachatus sum in extreme’; Aug., Vit. Beat., "stomachanter arridens."l4. _0 8_i non esset ipsum aurum — Ipsum is here used totake the place of a word such as omnino.

X1. Quis est hic? — Very clever preaching.1 6 . Massa Candida — Under the date of August 24, the Mar­tyrium Romanum records the following commemoration: "Car-thagine sanctorum trecentorum Martyrum, tempore Valeriani et Gallieni. Hi Martyres magnanimi, inter alia supplicia, cum Praeses fornacem calcariam accendi iusisset, et, in praesen- tia eius, prunas cum thure exhiberi, atque illis dixisset; ’Eligite e doubus unum, aut thura super his carbonibus of­ferte lovi, aut in calcem demergimini,’ fide armati, Chris­tum Dei Filium confitentes, ictu rapidissimo se iniecerunt in ignem, et inter calcis vapores in pulverem sunt redact!; ex quo candidatu8 ille beatorum exercitus appellari Massa Candida meruit." The date of this event may be placed be­tween A. D. 2 5 3, when Gallienus was associated with his father in the imperial office, and A. D. 2 6 0, when Valerius was entrapped and made prisoner by Sapor, King of Persia. As to the exact place, Augustine (Serm. II3 ) calls these mar­tyrs the "White Mass of Utica.’ Utica was only twenty-five

105miles from the city of Carthage, which was the capital of a thickly populated district, and the three hundred may have been brought from Utica to be judged by the procurator, Ga­lerius Maximus. The fame of the Massa Candida has been per­petuated chiefly through two early references to them; that of Augustine, and that of the poet Prudentius The latter, in the thirteenth hymn of his -777-jf>} collection, h8.s twelve lines describing "the pit dug into the midst of the plain, filled nearly to the brim with lime that emitted choking vapors"; of. Terrot R. Glover, Life and Letters in the Fourth Century, New York, G. E. Stechert and Company, 1924, "pi 261. Both Augustine and Prudentius were at the height of their activity before the end of the fourth century. Moreover, Augustine was a native and a resident of this same province of Africa, whereas Prudentius was a Span­iard. It is natural to suppose that the glorious tale of the three hundred of Carths.ge had become familiar to both writers through a fresh and vivid tradition. The name Massa Candida ha.d likely been long in use among the Christians of Africa and Spain. As Christians, they would have been re­minded of Apoc. VII, 13 : "Et respond!t unus e senioribus, et dixit mihi: Hi, qui amicti sunt stolis albis, qui sunt? et unde venerunt? Et dixit ill!: Domine mi, tu sois. Et dixit mihi: Hi sunt, qui venerunt de tribulatione magna, et lave- runt stolas suas, et dealbaverunt eas in sanguine Agni"; as Romans, at least in language and habit of thought, they were aware that candidates (candidat!) for office in Republican Rome had the custom of whitening the toga with chalk or lime (calx) when canvassing for votes. Given the Apocalyptic image and the Latin etymology (candor - candidus - candita- tusT together with the Candidatus martyrum exercitus of the liturgy, it is almost inevitable that this united body of witnesses for Christ, together winning their heavenly white raiment in the incandescent lime, which reduced their bodies to a homogeneous mass, should, by the peculiar form of their agony, have.suggested this name to the African and Spanish Christians.6. Imo non aliquem, sed aliquos — By the use of the plural, Augustine compliments his hearers.11. trlturando — A Late Latin word; cf. Vul^. I_ Cor., IX, 9: bos triturans; Aug., Tract. in loan. IV, 2. A similar sys­tem is mentioned in App. IX, 22^1 "*Muli pectora copulae sparteae tritura continua exulcerati."14. quando fuerint ventilatum -- Note the form fuerit for sit; the process by which the grain or seed of cultivated

106plants is separated from the musk or pod which contains it. The flail was the chief means of threshing grain. Theflails consisted of two pieces of wood, the handstaff, orhelve, and the heater, fastened together loosely at one end by a thong of rawhide or ellskin, which made a very durable joint. Thirty to forty strokes per minute was the averagespeed. After the grain had been carefully beaten out withthe flail, or ground out by other means, the straw was care­fully raked away and the corn and chaff collected to be sep­arated by winnowing when there was a wind blowing. The process consisted in tossing the mixture of corn and chaff into the air so that the wind carried away the chaff while the grain fell back to the threshing floor. Cf. Vulg. Ruth, III, 2; Isa.., XXX, 24.19- Ecce in tentatione ilia, tanquam in ventilatione —Note the simile.21. Illi vicerunt : illi defecerunt — illi is repeated in­stead of the usual ... illi.1 5 . quae inde grana processerunt — Perhaps best translated as an exclamatory clause : "What choice grains came there­from! "1 8 . Quam multi pauperes tune in tentatione defecerunt — In October, 249, Decius became Emperor, with the ambition of restoring the pristine valor of Rome. In January, 2 5O, he published an edict against the Christians. Bishops were to be put to death, other persons to be punished and tortured until they recanted. Some of the clergy lapsed; others fled. At Rome, terrified Christians rushed to the temples and sac­rificed. Some would not sacrifice, but purchased libelli, or certificates that they had done so.

XI4. blasphematores — Gf. Thesaurus linguae latlnae; "Pa- cian, % . 3 , 1 Moyses deleri e libro pro blasphematoribus optat %paraen. 5 pro blasphématore populo). Ps. Ambr. act. Seb. 21, 82 S. Tiburtius, blaspheraator deorum et reus atro- cium iniuriarum. Ps. Hier, epist. 6 , 10 nomine blasphemato-rum. 6 , 12 domini blasphemator, Aug. in psalm. 104, 40blasphematores Dei (opp. cultoribus, item Ps. Aug. serm. Ill, 2 ). serm. 19, 4. 48, 5 , 7 (opp, laudatores. item 5 8, 6 . 1 0 .255f 3 in psalm. 8 8 . serm. 1, 6 Ps. Aug. serm., 220, 2 ), 5 8,3 , 4 (opp. fidelibus). 6 0, 1 0, 9 sacrilege, bias phemator, infedelis, IO5 , 8, 11 insultatoribus et blasphematoribus

107nominls Christiani. IO5 , 10, I3 al. 311, I5 , I3 biasphemator meus (del).4. unde erunt laudatores Dei? — Of. Canticum Trium fuero- rum, Dn. Ill, 57I "Benedioite, omnia opera Domini, Domino, laudate et superexaltate eum in saecula," et sqq.6 . organum — In Late Latin this word is frequently used to denote a part of the body.6 . ^ mentem ad linguam — In Late Latin with the accu­sative frequently replaces the dative.

XII3 . pietas, fides — Here used in the Late Latin sense of respect for God, and the Christian faith.

XIII4. Et quare Deus, qui omnia gubernat, bona ista dat malis? — Cf. Herve, ££. cit., 71, 3: Docetur in Scriptura (Ps. V, 5 ); Non Deus volens iniquitatem; lac. I, 13: "intentator mamorum est (Deus); ipse autem neminem tentât." Imo "odio sunt Deo impius et impietas eius"; quare, "iniqui regnum Dei non possidebunt" (Sap. XIX, 9; I Cor. VI, 9 ). Nec obiicias loca Scripturae ubi Deus dicitur homines excaecare, indurare, eorum malitiam causare. Nam, attento contextu, attento modo loquendi Orientalium, et inspectis locis parallelis, hi tex- tus intelligi debent de sola permissione indurationis aut malitiae in poenam peccati aut in iustam vindictam."9 . ergo cantem — Augustine seems to inject a note of humor into his sermon; for humor, cf. Sermon 9 6, De Sanctis.11. sapiens — Ironical; here used in the sense of philoso-

; cf. Cic., Laelius, II, 6 .11. a contrario — For the more familiar js contrario ; the meaning here seems to be; "Even though you are not a good philosopher, I will still try to explain the matter to you."12. eruditio— The word here seems to imply a weakness inhuman knowledge as compared to the divine knowledge; in har­mony with the ironical sapiens.14. ille — Ille is here used for the person addressed:"Listen, you (ille, that one) to whom I was speaking." Ille

108is used here like the Gj^ek ci * Goodwin and Gulick,Greek Grammar, 1006: "a v Tof is sometimes exclamatory, o r<>5 3 "Tl' (Ar. R. 1 9 8).1 9 . eredant Deum non aspicere res humanas — Cf. Hor. Serm. I, 3 : "Namque deos didici securam agere vitam"; Luoret. V,83 : and VI, 5 8 : "Nam bene qui didicere deos securum agere aevum"; cf. Glaudian, In Rufinum. Book I, 1 et sq.

XIVI. redi ad cor — Cf. Cic., Tusc. I, 9, I8 : "Aliis cor ip­sum animus videtur, ex quo excordes, vaecordes, concordesque dicuntur et Nascia ille prudens bis consul Corculum et egre- gie cordatus homo."3. exsul factus es pectoris tui — The use of the genitive with exsul is mostly poetic; of. Hor., £d. II, I6 , I6 : "Pa­triae quis exsul se quoque fugit?"10. moderatione rerum humanarum — For parallel genitive, ef. Cic., De II, 9; Aug., De Beata Vita, II, 11; "Nonergo, inquit illis rebus, sed animi sui moderatione beatus est. * Moderatione is here used to signify guidance, govern­ment; cf. Cic., moderatione mundi. N. D., III, I8 5 ; ij.. Leg. Ill, 2, 5; rei publicae.10. quodaramodo — For the use of this word in the works of St. Augustine, cf. Stephenson, A Critical ^thology of Latin Literature, Carthagena, Ohio, 1939, XIV, 2 6 7 .1 3 * quanto magis ille dignatur manere in me — The verb manere is used in this sense in loan. VI, 3 7 : "Qui manducat me am carnem, et bibit meum sanguinem, in me manet, et ego in illo"; cf. Galatians II, 20: "Vivo autem, iam non ego, vivit vero in me Christus."1 5 . adoptavit — Cf. Rom. VII, I7 ; "si filii, et heredes, heredes quidem Dei, coheredes autem Christi"; VIII, 20:"Et ipsi intra nos gemimus adoptionem filiorum Dei expectan­tes . "

XV6 . invenisti et inventus es — Note the sententia; an exam­ple of Augustine’s ability to express a universal truth.II. biasphemator — Cf. note XI, 6 .

10912. infamis mimus — Status of actors brings to mind Cic., Arch. V; "Reginos credo aut Locrenses aut Neapolltanos aut Tarentinos, quod scaenicis artifioibus lagiri solebant id huic summa ingeni praedito gloria noluisse!"

XVI4. meliora pete a me, maiora pete _a me; spiritualia pete a_ me — Parallelism and climax.4. spiritualia — Classical form spiritails ; "pertaining to the air or wind." It is used in the sense of ’spiritual matters* by Tertullian, Jerome, and Augustine; cf. Jer. Lib. 3 in Matt. 19: "Qui carnalia pro Salvatore dimiserit spiri­tualia recipiet."

XVII9. amarus — Pliny used it to signify * sick* ; Vergil, a disagreeable sound; Cicero, the opposite of dulcis.9. mundus — Cf. loan. Ill, 13: "Nolite mirari, fratres, si odit V O S mundus."10. inhias tu, incumbis tu, sugis tu; non nisi inde et inde voluptatem capis — Note elaborate metaphor.15. quomodo malus — In classical Latin quam would be used; quomodo modifying an adverb or adjective became common in Late Latin.16. ^ dictum tibi esset a Deo quod semper hie esses — Note the Late Latin construction of quod clause instead of the accusative and infinitive.18. miserlam non finires — Cf. Prov. XI, 24: "Alii dividunt propria, et ditiores fiunt; alii rapiunt non sua, et semper in egestate sunt."

XVIII1. the3aurandum — Borrowed from the Greek; a Late Latin word; cf. Vulg. Bar. Ill, I8; Aug., De Civ. Dei, I, 10.2. praesentia — Cf. Suet., Aug. 87: "Cum hortatur ferenda esse praesentia."11. sursum cor — Cf. ^ Cor. Ill, 1: "Quae sursum sunt quae- rite ubi Christus est"; the expression sursum corda is

110recited in the Preface of the Mass. The dialogue at the be­ginning of the Preface is common to all liturgies. Sursum corda is one of the liturgical formulate of which we have the earliest evidence. St. Cyprian quotes it and its answer; cf. De Orat. Dorn. 3I (P. L., IV, 539): "Habemus (sc. corda) ad Dominum." The construction is Greek:13. Audi te me, o_ pauperes ; quid non habetis, si Deum habe­tis? Audite me, o_ divites; quid habetis, si Deum non habe­tis — An eloquent passage; a fitting close to what I con­sider the best of the five sermons. Cf. Aug., Serm. CXXI,6, for parallel passage.

SERMON CCCXII

1. solemnltas — Cf. Sermon CGCIX, I, 3*1. corona — Cf. Jac. I, 22: "Beatus vlr qui suffert tenta-tionem, quoniam, cum probatus fuerit. accipiet coronam vitae, quam repromisit Deus diligentibus se’; cf. also:

lesu corona virginüm Quem mater ilia concipit

attributed to St. Ambrose. The crown at first had no regalsignificance. It was a garland, or wreath, of les.ves orflowers, conferred on the winners of the games. Afterwards it was bestowed for honorable service performed. Corona ob- sidionalis, given to general who conquered a city; corona civica, for soldier who saved a Roman in battle; in Christi­an times the word came to be bestowed on one who had won a victory by keeping the faith unto the end; cf. Cyprian, Ep. LXVII, 60.2. festivitas — Post-classical for ’feast.’3. tantarn sarcinam orationes illius mecum portant — In Ovid the word sarcina was used in the sense of burden,.weight of cares; cf. Ov., Her. IV, 24; Ep* Ë21 Fonto, III, 7 , 14;in Late Latin the verb porto sometimes meant to endure, bear, suffer; cf. Vulg. Isa. LIII, 4: "Dolores nostros ipse porta- vit. "5* precando — Cf. Sermon CCCIX, I, 9*7. eum in Domino laudem, cum de illo Dominum laudo — Cf. loan. VI, 4?1 "Nemo potest venire ad me, nisi pater, qui mi- sit me, traxerit eum." Cf. Cyprianus, Ep. Ill, 572: "Mar­tyrum passiones et dies anniversaria commemoratione celebra­mus"; S. Epiphanius, Haer. 75; 8: "Mentionem facimus jus to- rum et patrum, et patriarcharura, prophetarum et apos toiarum et evangelistarum et martyrum et confessorurn et episcoporum et anachoretarum et coetus illius universi, ut Dominum lesum Christum singulari honore ab hominum ordine segregemus, de- bitumque cultum illi tribuamus"; cf. Herve, Manuale Theolo­giae Dogmaticae, II, 682: "Cultus sanctorum non faciunt Christo iniuriam, sed potius in eius gloriam et honorem cedunt."

1128. procellosae — Cf. Harper, perhaps not ante-Aug.; Aug.De Civ. Del, V, 22; procellesIssimum pelagus.9. tentationlbus — Originally signified attacks : "valetu- dinem tuam iam confirmatam esse et a vetere morbo et a novis tentationibus gaudeo," Cic., Att. X, 10, 17; in ecclesiasti­cal Latin, ’temptations’; cf. Vulg. Matt. VI, 13 : "et ne nos inducas in tentationem."9. Dec cantare — The dative usage here is a Late Latin cons truction.11. Note assonance and antithesis:

et nunc relicta terra morientium beatus possidet terram viventium

terra morientium refers to this world; terra viventium, to heaven.17. corpus resurgentium ex terra sumpturn — Cf. Genesis II,7: "Formavit Igitur Dominus Deus de limo terrae."17. 3^ coelestem gloriam commutaturn — Cf. I Cor. XV, 52: "Canit enim tuba, et mortui resurgent incorrupti; et nos im- mutabimur."18. infirmitate — Originally signified weakness of the body; in Late Latin, spiritual weakness.19. in carne — ’In this life’ in ecclesiastical writings.21. redemptionem — In Classical Latin this word is used in the sense of buying back: "Cum captivis redemptio negabatur," Liv. XXV, 6. In ecclesiastical Latin it denotes a release from sin or its penalties, a rescuing from death; in this passage it denotes salvation from the eternal night of hell; Cf. Herve, £p. cit., p. 5?8: "Sensu etymologico redimere idem ac liberare, pretio soluto."22. reparatione — ’Restoration’ in classical Latin; ’atone­ment’ in ecclesiastical Latin.

II6. antequam credidlss et in Chris turn — The accusative with credere is poetical and post-Classical; cf. Verg. Geor. Ill, 333: "Tnque novos soles audent se gramina tuto credere";

113credo with 3^ and the accusative of the person * to believe in,’ ’to trust in’ is common in ecclesiastical Latin; cf. Aug., Enarr. in Psal. LXXVII, 8: "Qui fidem habet sine spe ac dilectione, Christum esse credit, non in Christurn credit."7 . tanquam poculo pretioso — Note simile.8. humanitas — Originally meant human nature; then culture;cf. Cic., Pro Arch. I; here it means benignity.9. saecularibus — In ecclesiastical Latin the word signi­fies ’worldly* or ’pagan.*16. cum in tenebris atque in nocte caeca iacerem — Cf. Lucr. II, 54 : ""Fmnis cum in tenebris praesertim vita laboret"; Cypr., Ep. ad Donatum, I, 3.17. 3m salo iactantls saeculi — Saeculi here used for marls.19* al ienus — With genitive as in Lucr. VI, 69: "pads (deorum) alienus."22. obsecundans eram — The use of the present participle with the verb sum is scriptural; cf. Luc. VI, 12: "Erat (Je­sus) pernoctans in oratione."23. vernaculis — In classical Latin, of or belonging to home-born slaves; Late Latin, natural; common.

Ill1. ecce qualem Cyprianum Christus invenit — Cf. Rom. IV, 5: "Ei vero, qui non operatur, credenti autem in eum, qui iusti- flcat impium, reputatur fides eius ad iustitiam, secundum propositurn gratia Dei."2. eradicator — A Late Latin word: cf. Tert., Res C a m .,27; eradicatio; Vulg. Isa. XXXVII, 26.3 . plantator — A Late Latin word; used by Augustine, Ep. LXXXIX, 112, and here.5. figura — Especially used in reference to a hint or an allusion; cf. Quint. IX, 1: "Nam quis ignorasse eruditum alioqui virum credat, colores et sententias sensus esse?Quare sicut omnem orationem ita figuras quoque versari ne- cesse est in sensu et verbis."

1145. sA Jeremlam dictum est — For the more familiar dative of indirect object.9* evertit veterem Cyprianum — Cf. Col, III, 10; a paral­lel passage; The old man lives in the corruption of Adam and sin, a slave to his ’ flesh with its vices and concupiscences (Gal. V, 24)," often in sound health and high intellectual culture: "Deponere vos secundum pristinam conversationem ve­terem hominem, qui corrumpitur secundum desideria erroris" (Eph. IV, 22).10. novum Cyprianum — The new man was the man reborn in baptism to newness of life" (Rom. VI, 4). The words of this verse are addressed by the bishop to a new cleric as he clothes him with the surplice; Eph. IV, 24; "induite novum hominem, qui secundum Deum creatus est in iustitia et sanc- titate veritatis."15. Christl enim bonus odor factus est in omnl loco — Cf.II Cor. l4; "Deo autern gratias, qui semper triumphat nos in Christo Jesu, et odorem notitiae suae manifestât per nos in omni loco; quia Christi bonos odor sumus Deo in iis, qui salvi fiunt, et in iis, qui pereunt" -- in calling our pres­ent knowledge an odor of knowledge, Paul teaches us two things; first, that it is a small part of perfect knowledge, and then that perfect knowledge is hidden, but shall be made manifest in time, after the likeness of incense, which, thrown on a fire in a chamber, emits its fragrance outside so that they who come near it, enjoy the fragrance without seeing the fragrant body.17. Scriptural quotation varies from the Vulgate; cf. Pref­ace, note on Biblical references.21. Cypriano Invidendo — The gerundive construction with verbs that govern the dative is rare; cf. Bennett, New Latin Grammar, 337*

IV2. Qui animam servi sul per fidem justificando eruit ab im- piis — Of. Vulg. Ps. LXXXV, 12; "Et eruisti animam meam ex inferno inferiori2. eruit — Suggests the laborious effort of digging some­thing out by the sweat of one^s brow; cf. Aug., De Beata Vita, 33: ”Si autern quaeritis quid sit sapientia, iam et ip- 8am ratio, quantum in praesentia potuit, evolvit atque eruit"; Cf, Zumpt, Latin Grammar, 458.

1153. gladlum bis acutum — Cf. Vulg. Ps. LVI, 5 : "Lingua eo-rum gladius acutus."3. per 111am linguam — For the more common ablative of means.4. Gentium — The Gentiles, opposite of the Jews; in classical Latin (post-Augustan and rare) Gentes was used to designate the opposite to the Romans; cf. Tac., G. 33; "Ma-neat, quaeso, duretque tentibus si non amor nostri at certeodium sui"; in the ecclesiastical fathers, Gentes, like

opp. to Jews and Christians; hence the title of Ar- -nobius‘3 work: Adversus Gentes. In the Old Testament it is the rendering of the word goim. "people,# ‘nations,* theplural of jgol, *a nation,# #a people.# It had also a note ofscorn. In the New Testament, the wcyd gentiles is the ren­dering of the Greek plural of . » a number of peo­ple living together,# #a nation.* While Peter was the first to preach to the Gentiles, Paul is called the "Apostle of the Gentiles."5 . pulchra ... videbatur — Cf. Cic., Off. I, 32, 11: "Quae pulcherrima videntur."5« eloquii tarn nobills instrumentum — Note metonymy; elo- Quentium is post-Augus tan for eloquentia.6. ruinosis doctrinis daemoniorum indigna ornamenta fiebant Cf. the perfect man, the perfect orator of Cicero andQuintilian.8. ub tantae vocis tuba — Note metaphor; for Augustine* s use of metaphor, cf. Mary Inez Bogan, The Vocabulary and Style of the Soliloquies and Dialogues of St. Augustine, a dissertation. The Catholic University, Washington, D. 0., pp. 1 6 9 et seq.9 . forensium mendaciorum — Cf. Quint. XII, 1, 2 5 : "non enim forensem quandam instituimus operam nec mercenariam vocem nec, ut asperioribus verbis parcamus, non inutilem sane litlum advocatum, quern denique causidicum vulgo vocant."10. pretiosis sanctorum mortibus — Cf. Ps,. CXV, I5 : "Pre- tiosa in conspectu Domini, mors sanctorum eius"; this ex­pression is in harmony with the expression moriendo vixit in note 14, below; cf. Nerve, o£. cit.; "ideo Gentiles, qui o- lim erant mortul in peccatis, nunc vivificantur in Christo, per mortem eius in cruce; hac enim morte ultimo et complete destructa sunt obstacula, quibus a vita supernatural! remo- vebantur."

11611. martyres excltaret — When the Declan persecution broke out in 2 5 0, Cyprian encouraged the confessors and wrote elo­quent panegyrics on the martyrs.1 3 . fabulosos — The word is poetical and post-Augustan.1 3 . fabulosos fumos — Fumos yendere, to make empty prom­ises; cf. Lampr. Alex.. Sev. 3*61 Plaut., Most. IV, 2, 10: "Quia fumus molestust. ’14. moriendo vixit ... mortemque occisus occidit — Cf. % Cor. XV, 53Î "Oportet enim corruptibile hoc induere incor- ruptionem; et mortale hoc induere Immortalitatem. Cum autern mortale hoc induerit immortalitatem, tunc fiet sermo, qui scriptus est: * absorpta est mors in victoria. Ubi est mors victoria tua? ubi est mors stimulus tuus?'"1 6 . i^ ludo perversitatis humanae — Here ludo is used in the sense of school.

V

1. Et _s& adhuc quisquam quaerit forte quls vicerit —Future generations have, by their actions, given an entirely different judgment to the nejnes of the martyrs; cf. Thomas J. Shahan. The Beginnings of Christianity, p. 392; "Many a primitive Christian believed that this world ini maligno po- situs W8.S to be of short duration and that human existence was, at best, but the mora finis, a beneficent staying of the divine hand uplifted to strike an unholy mass of corrup­tion. The enthusiasm of Jesus Christ burned fresh, vivid, and sweet in their breasts, and they longed to be joined with him whose remembrance alone made tolerable their life amid the seething sin and shamie of heathen society. Hence they paid little attention to the aids of human chronology. With their eyes fixed on the celestial bourne, they counted the beginning of life to be the day of release from the prison of the flesh, and there is an echo of that other world enthusiasm in many ancient acts of the martyrs that begin with Régnante Domino Nostro lesu Chris to, as though they despised any other pitiful measure of human time. * Qui saeculo nuntiasse se meminit,* says St. Cyprian, * nullum saeculi diem novit, nec tempora terrena iam computat qui ae- ternitatem de Deo sperat.*" This note of triumph is a fre­quent occurrence in the ancient hymns of the martyrs; cf. M. Britt, Hymns of the Missal and Breviary:

117Sanctorum meritis inclita gaudia Pangamus, socii, gestaque fortla;Gliscens fert animus promere cantibus Victorum genus optimum.Hi sunt, quos fatue mundus abhorruit;Hunc fruetu vacuum, floribus aridum Contempsere tui nominis asseclae, lesus, Rex bone Caelitum.

The ecclesiastical hymns using the stanza (Asclepiadic and Glyconic) usually suggest triumphant joy. Cf. also:

Te nunc Redemptor quaesumus,Ut martyrum consortio lungas precantes servulos In sempiterna saecula.

The above iambic dimeter of St. Ambrose (340-397) is like­wise a hymn to be used on feasts of joy.2. Infideles — In Late Latin, 'unbelievers.*5 * ecce sunt ferventes laudationes martyrum; ubi sunt fu- rentes accusationes impiorum? — This balanced sentence has a note of triumph,11. fumantes aras morientium a anguine extinxit •— Akin to the familiar "the blood of martyrs is the seed of Christians*”

VI2. praellator — Post-Augustan; Vulg. Isa. XLII, 13: "Doml- nus sicut fortis egredietur, sicut vir praellator suscitabit zelum. ”6 . Quae dicunt facite — Christ carefully distinguishes be­tween the public authority of the Pharisees, as exponents of the law, and their private sins and errors. In their minis­terial capacity as expounders of the law of Moses, they were to be obeyed; but, as private individuals, posing as models of virtue, they were not to be followed. The people had their written law to guide them.8 . quia locutus est, passus est — Parallel to: "l haveloved justice and hated iniquity, therefore I die in exile.”10. Deo nostro, Regi saeculorum — Of. Aug., Tract. LI in

118loan. 12, 1 3, and Tract. CXVII, In loan. I9-2I; "Quid mag­num fecit Regi saeculorum Regem fieri hominum?"11. recreatori — Post-classical; introduced by Tertullian, Anim., 43>12. amplitudinem — Cf. Cic., Inv. II, 5 5, I6 6 ; "Homines in quibus summa auctoritas est et amplitude."14. praedestlnare — For a discussion of St. Augustine and Predestination, see Garrlgou-Lagrange, Predestination, St. Louis, 1 9 3 9, pp. 39-5^.1 5 . tempore opportuno — Cyprian* s education was a fitting preparation to meet the crises of his day; Cyprian’s leaving his worldly possessions was a timely example to worldly Christians of that day.21. unitas Christi — Cf. Eph. IV, I3 : "Donee occurramus omnes in ini tatem fidei."24. pacifIcus — Cf. Cypr., Eg. XLI: "paclfice consulere"; Vulg. Matt. V, 9; "Beati pacifici."2 5 . in ecclesia catholica — Catholica is a Late Latin word; in Quint. II, 13» A , as Greek translated by universalis, perpetualis; Pliny, I, Epis. II, I5 : "catholica siderum,"* general properties*; ecclesiastical Latin: "Fides catholica."2 9 . devotionem — In classical Latin, *allegiance*; in Chris­tian authors, * piety,* * devotion*; cf. Lact. II, 11: "inu- tilis est Deo qui devotione caret."2 9 . hones te ac sobrie — Religiously and piously, or pru­dently; cf. Rom. XIII, 1 3 : "Sicut in die honeste ambulamus"; Ep. ad Tit. II, 11: "Apparuit enim gratia Dei Salvatoris nostri omnibus hominibus, erudiens nos ut abnegantes impie- tatem, et saecularia desideria, sobrie et juste et pie viva- mus in hoc saeculo"; Plaut., Capt. II, 1, 29: "Ut hoc sobrie (i. e., prudenter) agatur."

SERMON CCCXIIX

1. solemnlsslmua — Cf. Front., Ep* ad Anton., 1, 2s "die tibl solemnissimo natal! meo."1. hulc eccleslae — The Church at Carthage. Carthage was the center of Christianity in Africa. In his "Apology," written at Carthage about 197 A. D., Tertullian states that although but of yesterday the Christians : "have filled every place among you — cities, islands, fortresses, towns, mar­ket-places, the very camp, tribes, companies, palaces, sen­ate, forum, we have left nothing to you but the temples of your gods. ' If the Christians should in a body desert the cities of Africa, the governing authorities would be horror- stricken at the solitude in which they would find themselves, at a silence so all-pervading. (Apology, xxxvii.)2. ornamento The period of Cyprian* s episcopate (249-258) is one of the most important, as well as the best known, in the annals of Christianity in Africa (Cath. Ency., 111,368); at the beginning of the Decian persecution, Cyprian, knowing that as a bishop he would be one of the first victims and judging that in a time so perilous it was his duty for the moment to preserve his life for the good of his flock, re­tired to a secure refuge. His motives, however, were not properly construed by some of his people; even the Roman priests who directed the chief church of Christendom after the martyrdom of Pope Fabian (2 3 6-2 5O) made a rather uncom­plimentary allusion, in a letter to the clergy of Carthage, to the "good shepherd and the hireling." The fact that Cyp­rian eventually showed great courage both in defending his flock and in giving up his life justifies Augustine*s vindi­cation by using the word ornamento.2. laetificandis nobis — Late Latin writers use the dative of the gerundive to express purpose; cf. Lane, 2 2 5 6.3» illuxit — Cf. Quint., 9> 4, j6: "Pro di immortales,quis hie illuxit dies?"4. reverend! — Used in Ovid and Juvenal in the sense of * worthy of respect,* * dignified.*5 . venerandi — In Vergil, Horace, and Pliny the word is used in the sense akin to the word reverendus. In Late Latin

120it assumed the meaning of one who had fulfilled the words of St. Paul in fighting the good fight. Still later, it de­noted a step in the process of canonization.5» nec si ipse se laudaret — For the construction, cf. Quint., I, 1, 21: ^nec si quid dicere satis non est, ideonec necesse est"; this expression is a glowing tribute to the style of Cyprian.7. Note the word play:

magis approbate voluntatis affectum quam exigite facultatis effeeturn

8 . sic enim et laudibus Del, quibus non solum nulla oratio, sed ne cogltatio quidem ulla satis est — Cf. Cic., De Impe- rio Gn Pompei, xi: Jam vero virtuti Gn. Pompei quae potest oratio par inveniri?"10. sanctus laudator — The Hebrew name for the Book of Psalms signifies ** praises; book of praises": This fatter name was known to Hippolytus (fl. 210) who vro te

(Lagarde edition, 1 8 8). Origen has the transliteration (P. G. XII, 1084);and Jerome (P. L. XXVIII, 1124) has "sephar tallim, quod in­terpréta tur volumen hymnorum." The name "praises" does not indicate the contents of all the Psalms. Only Psalm CXLIV (CXLV) is entitled "praise." A synonymous name hallel was, in later Jewish ritual, given to four groups of songs of praise. Psalms XIV-XXVII; CXI-CXVII; CXXXV-CXXXVI; CXLVI-CL. Not only these songs of praise, but the entire collection of Psalms made up a manual for temple service -- a service chiefly of praise; hence the name "Praises" was given to the manual itself. The author is often referred to as "Laudator."12. hoc et ego dixerim — Cf. Harkness, 485: "in the po­tential subjunctive, the perfect often has nearly the same force as the present"; cf. Cic., "Tu Platonem laudaveris."1 3 . ista mea devotio — For the force of ista, read Cic., I Cat., I: "Fuit, fuit is ta quondam in hac re publica virtusT*14. accepta feratur — Cf. Harper: "acceptus is related to gratus, as effect to cause; he who is gratus, i. e.,’dear,* is on that account acceptus, * welcome,* ’acceptable*; hence the usual position: gratus atque acceptus; Cic., Tusc., 5 ,1 5> 45 : "Munus eorum gratum acceptumque.

121II

1. Quid enim nisi Del sunt laudes tanti martyrls laudes? — Cf. % Cor. 4, 7: "Quls enim te discernit? Quid autern habesquo non accepisti? Si autern accepisti, quid gloriaris quasi non acceperis? Herve, 0£. cit., II, 681: "Jam a prioribussaeculis exhibetur cultus martyribus." Tert., De Corona, 3* 3 6 7 : "Oblationes pro natalitis (martyrum) annua die faci-mus"; Cyprian, Eg. 3> 572: "Martyrum passiones et dies an-niversaria commemoratione celebramus"; Aug., Cont. Faustum; 1 , 20: "Populus Christianus memorias martyrum religiosa so-lemnitate concelebret ad excitandum imitationem et ut meri­tis eorum consocietur atque orationibus adjuvetur."3 . toto corde — Cf. Matt. XXII, 3 7 : "Ait illi Jesus: Di-liges Dominum Deum tuum ex toto corde tuo, et in toto anima tua, et in tota mente tua"; the specification of "all one’s heart," emphasizes the obligation of employing all the re­sources of one’s being in the act of love.5 * doctor used in the sense of a teacher of souls.7 . pas tor — Shepherd of souls. Note influence of Old Tes­tament; cf. Vulg. Jer. Ill, 1 5 : "et saepe"; For the dignityattached to this word, cf. Thesaurus Biblicus, by L. A. Lam­bert, Melbourne, Bernard King and Sons, iBbO, pp. 5 9 8-6 0 3; cf. also. The Eclogues, Georgies, and Moretum of Virgil, by George Stuart, p. IO5 : If we approach the Eclogues. not asso many pastoral poems, but as so many representations of human nature and as the .work of a cultivated and polished mind delicately attuned to harmony and versed in all the niceties of expression, we shall find no difficulty in ac­counting for the high place accorded them in permanent lit­erature . "9 . confessor — Derived from the verb confiteri, ’to con­fess,’ ’profess.* It is not found in writers of the Clas­sical period, having been first used by the Christians. With them it was a title of honor to designate those brave cham­pions of the Faith who had confessed Christ publicly in time of persecution and had been punished with imprisonment, tor­ture, exile, or labor in the mines, remaining faithful in their confession till the end of their lives. The title thus distinguished them from the martyrs, who were so called because they underwent death for the Faith. St. Cyprian is one of the first writers to use this word (Ep. xxxvii):"ls demum confessor illustris et verus est de quo postmodum non erubescit Ecclesia sed gloriatur." After the middle of the

122Fourth Century we find confessor used to designate those men of remarkable virtue and knowledge who confessed the faith of Christ before the world by their practice of the most he­roic virtue, by their writings and preachings, and who in consequence began to be objects of veneration and had chap­els (martyria) erected in their honor, a recognition which in the previous century had been the special privilege of martyrs. Our present meaning of the word came into use cen­turies later.12. perpessor A Late Latin word. I have not found an earlier use.

Ill2. state succincti lumbos vestros :— The first thing to learn in a soldier’s drill is to stand properly. The man of loose and redundant desires, the man with his thoughts trailing on the ground, this man the Apostle straightens up by the girdle, not letting his feet be caught by his clothes gathering at his knees, but setting his feet free to run. Like a ship’s keel, the loins are the support and foundation of the whole body. So, spiritually, the loins, being the foundation of all good living, are to be girt in truth, or a true and right view of life. The particular accoutrement of the Roman soldier here referred to is the cingulum. or gir­dle, worn around the waist. Lying down at night in the clothes he wore during the day, the soldier would loosen this girdle and draw it tight again when he rose. To be succinctus, or girt meant with the ancients to be ’up and dressed, ready for action.*2. induti lorica justitiae — General justice, or conformi­ty to law. The breastplate of justice is grace which covers the whole man as the Roman lorica covered the whole trunk of the body. The lorica was usually a leathern jerkin, with a metal plate for the breast and back in the upper portion, while below it was often mere leather and was confined by the cingulum.3. calceati pedes — A Roman soldier; cf. Cic., Gael. XXVI, 6 2 ; succinctus et calceatus. with his girdle tight and his shoes on, he was thoroughly ready to march and to fight: he was not to be caught napping.3 . in praedicatione Evang^elii pacis — Of course a soldier does not ordinarily bring peace but the sword. The Christi­an soldier brings peace to men of good will and bears the

123sword only against Satan and his ministers.4. sumentes scutum fidei — The Roman shield was curved to the shape of the body, but rectilinear above and below. A shield may be said to extinguish fiery darts by warding them off; they drop and grow cold of themselves. Or they might be caught in the shield and die out there.5* gal earn salutis accipite Cf, Thess. V, 8: "Havingon the breastplate of faith and charity, and a helmet, the hope of salvation."6. gladium spiritus — Christ, tempted in the desert, sets the example how to use the word of God as the sword of the spirit. He baffled His temper with texts of Scripture; cf. Peut. VI, 13f 16; VIII, 3* In quod est verbum — note that quod takes its gender from verbum rather than gladium; cf. Cic., Verr. V, 143: "Career quae la utumiae vocantur."9. nec armari tantum sufficeret huic militi — Cf. 1% Cor. Ill, 3, 5I "Non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis; sed sufficientia nostra ex Deo est."11. piissimus martyr — The superlative form, used by Anto- nius, was condemned by Cicero; cf. Phil. XIII, I9, 43:"Verbum omnino nullum in lingua Latina"; however, the super­lative form was common in post-Augustan Latin; cf. Tac., Agric. XLIII, et saepe.

IV6. framea vero Dei, hoc est gladius Dei This explanation is interesting from an etymological point of view. Framea is an old German word; it denoted a spear or lavelin used by the ancient Germans; cf. Tac., Ger. VI, 11: Hastas vel ip­so rum vocabulo frameas gerunt angusto et brevi ferro, sed ita acri ut ad usum habili, ut eodem telo, prout ratio po­sait, vel comminus vel eminus pugnent." In Late Latin the word meant a sword; cf. Aug., E£. CXX, I6 ; Deut. VI, I3 , 12; VIII, 3; Heb. IV, 12. Augustine’s elaborate carrying out of the metaphor is especially striking. Such picturesque and somewhat poetical descriptions as this show the influence of the Second Sophistic. For an excellent treatment of the literary devices of the Second Sophistic, cf. J. M. Campbell, The Influence of the Second Sophistic on the Style of the Sermons of St. Basil the Great, especially the chapters on the Metaphor, the Comparison, and Ecphrasis, pp. 96-145. The figure of the soul as a lance is one of universal appeal.

1247» corpus Christl quod est Ecclesia — Cf. Col. I, 24: "Qui nunc gaudeo in passionihus pro vohis, et adimpleo ea, quae desunt passionum Christi, in carne mea pro corpore eius, quod est ecclesia"; Ephesians, I, 23; Aug., Cont. Donat. De Unit. Eccl. IV, 7: "Totus Christus caput et corpus est: ca­put Unigenitus Filius Del, corpus eius E c c l e s i a Cyprian, Ep. 7 2, 7 6 : "Nemo est Ecclesia, qui non sit Christi; nemoenim uniri potest cum Ecclesia qui non sit Christo coniunc- tus. Ratio est quia unitas Ecclesiae est ipsa unitas Chris- ti, unitas Domini, unitas divina, unitas Patris et Filii et Spiritus Sancti. Unde omnes Christiani unum sunt corpus, quia Deus unus est, Christus unus est, et Ecclesia et fides una est"; Cyprian, De Domin. Or.; De Cath. Ecc. unit. IV, 3 , 8.

4. morientium virtutibus — Tertullian called the blood of martyrs the seed of Christians.5 . adversus inimicos fabricat arma Deus, eos ipsos facit ami cos ^ Many former enemies of Christianity have become its staunch defenders. With a knowledge of principles comes an eager enthusiasm to spread them. Thus their lives beeome aid to Christian principles, and to one who adapts them to his way of life can be applied the words : "Vos amici mei estis"; cf. Breviarium Romanum. Commune Apos tolorum.11. inimicitias occidit — We would expect occido to be used with persons.1 3 . iibi autem venit tempus, ut tanquam praevales centibus hostibus prenderetur — This thought summarizes the theme of the sermon. The enemies of Cyprian had only a temporary triumph; the victory of Cyprian was perennial.1 5 * adfuit ille The ille refers to God who gave strength to Cyprian in his trial; cf. Proverbs XII, 2: Qui bonus est, hauriet gratiam a Domino" et saepe.22. Note the simile in: sane tarn carnem . .. tanquam vaginam.2 3 . 3ubiimitate — A post-Augustan word; cf. altitude.2 3 . divini altaris ^ In the early days of Christianity, the martyrs grave covered with a stone slab or with a large stone projecting from its side, formed the altar for the celebration of the sacrificial mysteries. This custom is

125still kept in part today since every altar contains the rel­ic of a martyr.Note: Revue Bénédictine, page 192: "Comment les sermonsd*Augustin nous ont-ils été transmis? Ils ne furent pas dictes ou écrits avant d’être prêchés. Nos meilleurs histo­riens de 1’ancienne littérature chrétienne, Bardenhewer et Kruger, d’autres encore sans doute, disent que les uns fu­rent sténographiés k l’élise même par des notarii, les au­tres furent dictés par Augustin aprks avoir été prêchés. Par Augustin lui-même, Ennar. in Ps. 51, 1, par Possidius (Quis- quis, ut voluit, et potuit, notariés adhibens, etiam ea quae dicebantur conscripsit; Possidius, Vita S. Augustini, 7 ), nous savons que les discours étaient sténographiés. . . Tous les sermons prêchés en l’absence de notarii, sont pour nous irrémédiablement perdus. On a calculé qu’Augustin a dû prê­cher beaucoup plus que les sermons que nous connaissons.

B I B L I O G R A P H Y

BIBLIOGRAPHYPRINCIPAL EDITIONS OP THE COMPLETE WORKS OF ST. AUGUSTINE

Edltio Prlnceps by Amerbach, Basle: I506. 9 volumes folio.Erasmus* edition, Basle: I5 2 8-I5 2 9 and 1541-1543. 10 volumes

folio.Editio Louvaniensis by the Louvain theologians, Antwerp:1577. In this edition Amerbach*s edition was corrected

with the aid of a few Flemish MSS. (Cf. Kukula, R. C., Die Mauriner Ausgabe des Augus tinus in Sitzungsberichte der philosophisch-historischen Classe der Kais. Wien: Akad. d. Wiss., VoTl 121, IB90, Abhandlung V; Ingold, Histoire de 1* edition bénédictine de S. Augustin. Paris: 1 9 0 3 7 )-------------------------------------------------------

Editio Vaticana projected by Pope Sixtus V (I585-I59O) onthe basis of the Vatican MSS., but never completed. The collations made for this edition were used later on by the Benedictines for their edition. (Cf. Vrba, Carl, Betrage zur Geschicte der Augustinischen Textkritik in Sitzungs berichte d. ph.-hist. Classe der Kais. Akad. d. Wiss., Wien: Vol. 119, I8B9, Abhandlung VI.)

Editio Parisina by the Benedictines of St. Maur, Paris: I697. In preparing this edition the Benedictines made use of the Editio Louvaniensis and the collections originally made for the Editio Vaticana. In addition, they made a fresh collation of MSS. in France, England, Germany, Italy, and Belgium, many of which are not available for the modern editor. (Cf. Kukula, R. C., Die Mauriner Ausgabe des Augus tinus in Sitzungs berichte der phllo- sophisch-historischen Classe der Kais. Wien: Akad. d. Wiss., Vol. 121, 1890, Abhandlung V; Vol. 122, I89O, Ab­handlung VIII; Vol. 127, 1890, Abhandlung V; Vol. I38, 1898, Abhandlung V.) The treatise, or sermon In Natali Cypriani Martyris is found in Vol. V of this edition.The principal codices used in its preparation were: Co­dex Vaticanus 445 and Codex Urbinas. The Benedictine Edition has been frequently reprinted.

Corpus Scriptorum Ecclesiasticorum Latinorum by various au­thors, Vienna. This edition comprises a lengthy treat­ment of the MSS. of those works of St. Augustine which have been critically edited and published in the Vienna series. The Sermones of St. Augustine have not been published as yet.

128

TEXTS OF AUGUSTINE AND CYPRIAN

Eartel, W. S., Thascl Caecell Cypriani Opera Omnia. Vienna:1868-71.

Migne, Jacques P., Patrologiae Latinae Cursus Completus. Paris: 1844-1855. Especially Vols. V and XXXVIII, the former containing the life and works of St. Cyprian; the latter containing the sermons of St. Augustine on St. Cyprian.

SPECIAL WORKS ON ST. AUGUSTINE

Barry, Inviolata, Augus tine the Orator ; A Study of theRhetorical Qualities of St. Augustine* 3 ^Sermones ad Po- pulum. Washington, D. C.: The Catholic University Press, 1 9 2 8. A Doctor’s dissertation.

Baxter, James Houston, Sjb. Augus tine, Bishop of Hippo. New York: G. P. Putnam’s Sons, 1930- 534 pp.

Bertrand, Louis, Les plus belles pages de Saint Augus tin. Paris: ArthWe Fayard et Cie, 1927. 372 pp.

Bogan, Mary Inez, The Vocabulary and Style of the Solilo­quies and Dialogues of St. Augustine. Washington, D. C.: The Catholic University Press, 1935*

Boissier, Gaston, "La Conversion de Saint Augustin," Revue des Deux Mondes, 85:43, I8 8 8.

Bourke, Vernon J., Augus tine’ 3 Ques t. Milwaukee: Brume Pub­lishing Company, I9 2 5.

Brown, Ruth A., S, Aureli Augustini. De Beata Vita. Washing­ton, D. C.: The Catholic University Press, 1944. A Doctor’s dissertation.

Burton, Philip, The Life of St. Augustine, Bishop and Doctor. Dublin; M. H. Gill and Son, ÏB9 7. 474 pp.

Capgrave, John, Augus tine, Bishop of Hippo. N. p.: Paul,Trench, Trubner and Company, I9IO. 1B3 PP•

Christopher, J. P., De Catechizandis Rudibus Q. Aureli Au­gus tini. Baltimore: J. H. Furat and Company* 1914.

129Cunningham, W., Augus tine and His Place in the History

of Christian Thought. London: 1Ü8E1D’Arcy, M. C., A Monument to St. Augus tine. London-New York:

Sheed-Ward, 1930*Deferrari, R. J., "Augustine’s Method of Composing and Deliv­

ering Sermons," American Journal of Philology, 43:97-123;193-219, 1922.

Degert, A., Quid ad mores ingeniaque Afrorum cognoscenda con­férant S. Augus tini sermones. Paris: 1894. A thesis.

Eskridge, J. B., The Influence of Cicero upon Augustine. Chicago: 1 9 1 2.

Getty, Marie Madeleine, The Life of the North Africans as Re­vealed in the Sermons of St. Augus tine. Washington, D.C.: 1 9 2 0. A Doctor’s dissertation.

Hrdlicka, Clement Louis, A Study of the Late Latin Vocabula­ry and of the Prepositions and Demonstrative Pronouns in the Confessions of St. Augus tine. Washington, D. C.:The Catholic University Press, n. d. 268 pp.

Kavanagh, D. J., St. Augustine and Education. Washington,D. C.: St. Augustine College, l94l.

Livingstone, Thomas J., "The Fathers and Evolution," Eccle­siastical Review, 73:373 et seq.

Miller, Rene Fullop, The Saints that Moved the World. NewYork: n. d. 446 pp.

Montgomery, W., Augus tine ; Aspects of His Life andThought. London: 1914.

Morin, Dorn, Les 3 ermons inédits de St. Augus tin dans le ma­nuscrit latin 1 7 0 5 9 de Munich. In Revue bénédictine, X, 4 8 1-4 8 7; 5 2 9-5 4 1, 1 8 9 3.

Murray, John, "Origen, Augustine, and Plotinus," The Month, 1 7 0:8 7 8, August, 1 9 3 7*

Nirschl, Joseph, Ursprung und Wesen des Bosen nach der Lehre des hi. Augus tinus. Ratisbon: 1854.

Pope, Hugh, Saint Augustine of Hippo. London; Sands and Company, 1937* 3 8 9 1pp.

130Pope, Hugh, "st. Augustine the Preacher," American Ecclesi­

astical Review, 1 9 0 6.Przywara, Erich, An Augus tine Synthesis. New York: Sheed-

Ward, 1 9 4 5* 4 9 6 pp.Regnier, A., De latinitate des Sermons de Saint Augus tin.

Paris : l8B5.Simpson, William J., Augus tine Episcopate, a Brief In­

troduction to His Writings as a Christian. New York: n. d.

Switalski, Bruno, Neoplatonism and the Ethics of St. Augus- tine. Chicago: Krol Brothers, 1946^ 113 pp.

Tourscher. Francis E., "St. Augustine’s Influence on Cul­ture, Ecclesiastical Review. August, 1930.

, St. Augustine the Christian Schoolman — ^ Ideal—a Standard. Washington, D. C.: St. Augustine College,19'4T:

Warfield, Benjamin B., Studies in Tertullian and Augus tine. Oxford: Oxford University Press, 1930. 412 pp.

EDITIONS OF THE WORKS OF ST. CYPRIAN

The principal editions of the works of St. Cyprian are: Rome, l4yl (editio princeps). dedicated to Paul II; reprinted, Venice, l471 and 1483; Memmingen, c. 1477; Deventer, c. 1477; Paris, 1 5 0 0; ed. by Rembolt (Paris, I5 1 2 ); by Erasmus (Basle, 1520 and frequently; edition of 1^44 printed at Cologne). A careful critical edition was prepared by Latino Latini, and published by Manutius (Rome, 1463); Morel also went to the MSS. (Paris, 1564); as did Pamele (Antwerp, I5 6 8 ), but with little success; Rigault did somewhat better (Paris, 1648, etc.). John Fell, Bishop of Oxford and Dean of Christ Church, published a well known edition from MSS. in England (Oxford, 1 6 8 2). The dissertations by Dodwell and the Annales Cypria- nici by Pearson, who arranged the letters in chronological order, make this edition important, though the text is poor. The edition prepared by Etienne Baluze was brought out after his death by Dom Prudence Maran (Paris, I7 2 6 ), and has been several times reprinted, especially by Migne (P. L., IV and V ). The best edition is that of the Vienna Academy (C. E. S. L., Vol. Ill, in three parts, Vienna, I8 6 8-I8 7I), edited from the MSS. by Hartel. Since then much work has been done

131upon the history of the text, and especially on the order of the letters and treatises as witnessing to the genealogy of the codices.

SPECIAL WORKS ON ST. CYPRIAN

Bayard, L., Tertullien et S. Cyprien. Paris; J. Gahalda et FiXs, 1 9 5 0. 296 pp.

Benson, Edward W., Cyprian; His Life ; His Times ; His Works. New York: Appleton Company, IB9 7. “ 6 3 6 pp.

Chapman, John, "Cyprian of Carthage," Catholic Encyclopedia,IV, 583-589.

Chapman, D., "Les interpolations dans le traité de saintCyprien sur l’unité de l’Eglise," Revue bénédictine, I9 : 246 sqq. 5 2 0 :2 6 sqq., I9 0 2-I9 0 3.

Faulkner, John A., Cyprian, the Churchman. Cincinnati: Jen­nings and Company, I9O0 . 226 pp.

Fichter, Joseph H., Cecil Cyprian, Early Defender of theFaith. St. Louis: B. Herder Company, 1942. 2 Ü 2 pp.

Hannan, Mary Louise, Thasci Caecili Cypriani De Mortalitate. Washington, D. C.: The Catholic University Press, 1933* 103 pp. A Doctor’s dissertation.

Monceaux, Paul, Saint Cyprien évêque de Carthage. Paris: Librairie Victor Lecoffre, 1914. I99 pp.

Sullivan, Daniel David, The Life of the North Africans as Revealed in the Works of Saint Cyprian. Washington, D.C.: The Catholic University Press, 1933* 83 pp. A Doc­tor’s dissertation.

Turner, C. H., "Prolegomena to the Testimonia and ^ Fortu­ne turn of St. Cyprian," Journal of Theological Studies, 31:225-46.

Wallis, Robert E., St. Cyprian, Bishop of Carthage. Edin­burgh: Clark, IBS8-I0 6 9 . 2 vols.

Watson, E. W., "The Style and Language of St. Cyprian," Stud. Bibl. Oxford: I8 9 6.

132GENERAL WORKS

Baldwin, C. S., Medieval Rhetoric and Poetic. New York: Macmillan Company, 1928. 321 pp.Bardenhewer, Otto, Geschichte der altkirchlichen Literatur. Breisgau: Freiburg, 1912._______, The Lives and Works of the Fathers of the Church.St. Louis: B. Herder, 19087 Vol. XVII, 8H0 pp.Beeson, Charles H., A Primer of Medieval Latin. Chicago:

Scott, Foresman and Company, 1925• 3 8 9 PP*Breviarium Romanum, Pars Verna. Turin; A. Marne and Sons.Clark, A. C., The Descent of Manuscripts. Oxford: Clarendon

Press, 1918. 464 pp.de Labriolle, Pierre, History and Literature of Christianity

from Tertullian to Boethius. Translated from the French by Herbert Wilson; New York: Alfred A. Knoff, I9 2 5. 555pp.

Duff, J. Wight, A Literary His tory of Rome in the Silver Age. London: T. Fisher Unwin, Ltd., I9 2 7. 674 pp.

Glover, Terrot Reaveley, Life and Letters in the Fourth Cen­tury. New York: G. E. Stechert and Company, 1924. 398pp.

Goodwin, W. W., and C. B. Gulick, Greek Grammar. Boston: Ginn and Company, 1930* 472 pp.

Grandgent, C. H., |n Introduction to Vulgar Latin. Boston:D. C. Heath and Company, I9 0 7. 219 PP*

Gudeman, Alfred, Geschichte der altchristlichen lateinischen Literatur vom 2 - 6 Jahrhundert. Berlin and Leipzig;1 9 2 5*

Hall, F. W., A Companion to Classical Texts. Oxford: Clarendon Press, I9 2 9. 3 63 pp.

Haskins, Charles Homer, Studies in Medieval Culture. Oxford: Clarendon Press, 192^ 276 pp.

133Herve, J. M., Manuaie Theologlae Dogmatlcae. Westminster,

Maryland! Newman Book Shop, 1943. 14 vols.Humphrey, F. E., Politics and Religion in the Days of St. Augus tine. New York: 1912.Lane, George M., A Latin Grammar. Harvard University Press: 1905. 584 pp.Mannix, Sister Mary Dolorosa, Sancti Ambrosii Oratio de Obi-

tu Theodisii. Washington, D. C.: Catholic University Press, 1923. 166 pp.

Monceaux, Paul, Histoire littéraire de l’Afrique chrétienne. Paris: Librairie Lecoffre, I902. Vols. I and II.Muller, Henri F. and Pauline Taylor, A Chrestomathy of Vul­

gar Latin. Boston: D. C. Heath and Company, 1932. 315pp.

Nirschl, J., Handbuch der Patrologie und Patristik. Mainz:1881. 3 TiliT

Nunn, H. P. V., ^ Introduction to Ecclesiastical Latin. London: Burns, Oates and Washbourne, I92O. 216 pp.Rand, E. K., Founders of the Middle Ages. Cambridge : I928.

365 pp.Resbanyay, J., Compendium Patrologiae et Patristicae. Funf- kirchen in Hungary : 1894.Roberts, Alexander and James Donaldson, The Ante Nicene

Fathers. New York: Charles Scribner’s Sons, I9O3.Sabatier, Pierre, Bibliorum sacrorum Latinae versiones anti-

quae seu vetus Italica. Paris : 1751* 3 vols.Sandys, Sir J. E., A Companion to Latin Studies. Cambridge:

University Press, 1921. 889 pp._______, A History of Classical Scholarship. Cambridge:University Press, I906. 7OI pp.Schaff, Philip, Nicean and Post-Nicean Fathers of the Chris­tian Church. New York: Charles Scribner and Sons, I902. 8 vols.

134Schanz, Martin, Geschichte der Romischen Litteratur. Mün­chen: C. H. Bechsche Verlagshuchhandlung, 192O.Souter, Alexander, The Earliest Latin Commentaries on the t tl<

PPBgisties of St. Paul. Oxford; Clarendon Press, I927.

_______, A Study of Ambrosiaster. Cambridge: UniversityPress, 1905. 267 pp.Sperry, Willard Learoyd, Strangers and Pilgrims — Studies in the Classics of Chris tian Devotion. N. ; Little, Brown and Company, 1939 Ï85 pp.Steinmueller, John E., "The Pre-Jerome Latin Version," Homi­

letic and Pas toral Review, August, 1930*Stephenson, S. M,, A Critical Anthology of Latin Literature.

Cincinnati: Privately printed, 1939* 400 pp.Tanquerey, Ad., Précis de Théologie Ascétique et Mystique. Paris: Declée et Cie, 1924. 1000 pp.Taylor, Henry Osborne, The Medieval Mind. London: Macmillan and Company, 191I. Vol. IÏ, 5B9 pp.Wendell, Barret, The Tradition of European Literature. New York: 1920.Wright, F. A. and T. A. Sinclair, A History of Later Latin

Literature. New York: Macmillan and Company, 1 9 31. 408 PP*

ENCYCLOPEDIAS AND DICTIONAIRIISBenoist, Eugène, Nouveau Dictiomiaire latin-français. Paris: Librairie Gamier Frères, 1892. I713 pp.de Raze, de Lachaud, et Flandrin, Cone ordantium 88. Scriptu-

rae Manuale. Paris: Victor Lecoffre, n. d.Du Cange, Charles Dufresne, Glossarium ad Scriptores mediae

et infimae Latinitatis. Paris: Î8787 3 vols.; new edi­tion with addenda by Dom Carpentier, Paris : 1840-1850, 7 vols.; 10 vols. 1882-1887.Fessier, Josef, Ins titutiones Patrologiae, quas ad frequen- tiorem utiliorem et faciliorum 88. Patrum lectionem pro- movendam concinnavit. Innsbruck: 1B5O. 2 vols.

135Hebermann, C. G. and E. A. Pace ^ @2 ., The Catholic Ency­clopedia. New York: Robert Appleton Company.Lambert, L. A., Thesaurus Biblicus. Waterloo, New York; Observer Book Publication Company, I88O. IOI8 pp.Leverett, F. P., Latin Lexicon. Philadelphia: The Peter Reilly Company, 193T1 318 pp.Lewis, Charlton T. and Charles Short, Harper’a Latin Dic­

tionary. New York: American Book Company, I9OT. 2019pp.Thesaurus Linguae Latinae. Leipzig: n. d. I9OO ff.

Unïversîty of Southern California LibM iy