PL 54 · cols. 176–179

Leo the Great, Sermons

Sermon XVI

est census. Haec itaque ut adjuvante Deo pia devotione curentur, quarta et sexta feria jejunemus; subbato vero apud beatum Petrum apostolum vigilias celebremus, ut ejus orationibus adjuti, ia omnibus misericordiam Dei mereamur.

[…] is the wealth. So that these things, then, may be attended to with pious devotion, God helping, let us fast on the fourth and sixth days of the week; and on the Sabbath let us celebrate vigils at the church of the blessed apostle Peter, so that, helped by his prayers, we may in all things deserve the mercy of God.

SERMO XVI [Al. XV].

SERMON XVI [Otherwise XV].

De Jejunio decimi mensis V.

On the Fast of the Tenth Month, V.

Cap. I. — Sublimitas quidem, dilectissimi, gratiae Dei hoc quotidie operatur in cordibus Christianis, ut omne desiderium nostrum a terrenis ad coelestia transferatur. Sed etiam praesens vita per Creatoris opem ducitur, et per ipsius providentiam sustinetur: quia idem est largitor temporalium, qui promissor est aeternorum. Sicut ergo spe futurae felicitatis, ad quam per fidem currimus, gratias Deo agere debemus quod ad perceptionem tantae praeparationis evehimur, ita pro iis quoque commodis quae singulorum annorum revolutione consequimur, Deus a nobis honorandus atque laudandus est, qui sic terrae fecunditatem ab initio dedit, sic pariendorum fructuum leges in quibusque germinibus et seminibus ordinavit, ut numquam sua instituta desereret, sed in rebus conditis benigna. Conditoris administratio permaneret. Quidquid ergo ad usus hominum segetes, viueae, oleaeque pepererint, totum hoc divinae bonitatis largitate produxit: quae, elementorum qualitate variata. dubios agricolarum labores clementer adjuvit, ut utilitatibus nostris venti et imbres, frigora et aestus, dies noctesque servireut. Non enim sibi ad effectus operum suorum humana ratio sufficeret, nisi plantationibus et rigationibus solitis Deus incrementa praeberet. Unde plenum pietatis atque justitiae est, ut de his quae nobis coelestis Pater misericorditer contulit, nos quoque alios adjuvemus. Sunt enim plurimi qui nullam in agris, nullam iu vineis, nullam habent in oleis portionem, quorum inopiae de ea quam Dominus dedit copia consulendum est; et si ipsi nobiscum Deo pro terrae fecunditate benedicant, et gaudeant possidentibus fuisse donata, quae etiam pauperibus ac peregrinis fuerint facta communia.

Chap. I. — The sublimity of God's grace, dearly beloved, works this daily in Christian hearts, that all our desire is transferred from earthly things to heavenly. But the present life too is led by the Creator's help and sustained by His providence: because the same One is the giver of temporal things Who is the promiser of eternal ones. Just as, therefore, for the hope of future happiness, towards which we run by faith, we ought to give thanks to God that we are raised up to the receiving of so great a preparation, so also for those benefits which we obtain in the round of each year God is to be honoured and praised by us, Who from the beginning so gave the earth its fruitfulness, so ordered the laws of bearing fruit in every sprout and seed, that He would never abandon His own ordinances, but the kindly administration of the Creator would abide in the things created. Whatever, therefore, the cornfields, vines and olives have brought forth for the uses of men, the generosity of divine goodness has produced it all: which, varying the quality of the elements, has mercifully helped the uncertain labours of farmers, so that winds and rains, cold and heat, days and nights should serve our advantage. For human reason would not suffice of itself for bringing its works to effect, unless God gave increase to the customary plantings and waterings. Hence it is full of piety and justice that, from the things which the heavenly Father has mercifully bestowed on us, we too should help others. For there are very many who have no portion in fields, none in vineyards, none in olive groves, whose want must be relieved out of that abundance which the Lord has given; so that they too may bless God with us for the fruitfulness of the earth, and rejoice that those things were granted to the possessors which have been made common also to the poor and to strangers.

Editors' notes and page, col. 176

Footnotes

(g) ‹Sicut› · printed under col 176

Enim pro ergo erat in editis ante Quesnellum.

"Enim" [for] stood in place of "ergo" [therefore] in the editions before Quesnel.

(h) ‹a nobis› · printed under col 176

Cod. S. Petri, honorificandus.

The manuscript of St Peter's [reads] "honorificandus" [to be glorified].

(i) ‹oleaeque› · printed under col 176

Idem ms., pepererunt; et infra idem codex S. Petri et alius Bonon. ac prima editio, nubes pro imbres; et post pauca, vegetationibus pro rigationibus duos mss. Vatic. et prima editio.

The same manuscript [reads] "pepererunt" [have brought forth]; and below the same manuscript of St Peter's and another of Bologna and the first edition [read] "nubes" [clouds] for "imbres" [rains]; and a little after, two Vatican manuscripts and the first edition [read] "vegetationibus" [quickenings] for "rigationibus" [waterings].

Editors' prose

Synopsis. — I. Divites et Deo gratias agant, qui opes eis largitur, et has cum pauperibus communicent. — II. Cur institutum decimi mensis jejunium. Efficax oratio, cui eleemosyna suffragatur. — III. Haereticos diabolo ad corrumpendos fideles famulari sub Christiano nomine. — IV. Manichaeorum haeresis omnium sordium sentina. Quid in eos Leo gessit Romae. — V. Eosdem esse et fugiendos, et prodendos. — VI. Zelo adversus haereticos gratiores fieri apud Deum orationes, jejunia, et eleemosynas.

Synopsis. — I. Let the rich both give thanks to God, Who bestows wealth on them, and share it with the poor. — II. Why the fast of the tenth month was instituted. Prayer is effective when almsgiving supports it. — III. That heretics serve the devil under the Christian name for the corrupting of the faithful. — IV. The heresy of the Manichaeans is the sink of all filth. What Leo did against them at Rome. — V. That the same are both to be shunned and to be informed against. — VI. That through zeal against heretics prayers, fasts and alms become more acceptable before God.

Page

running head: GNI SERMONES. 176 (continuing S. LEONIS MA- from col 175)
marginal letters: A ‹est census. Haec itaque›; B ‹Cap. I. — Sublimitas› (printed as a damaged glyph); C ‹tio permaneret›; D ‹gaudeant possidentibus›
old-edition numerals: 48 after ‹cordibus›
signature: none
other: footnotes (e)–(f) printed here belong to calls in col 175; the end of (d) is printed here

PL 54:177

Felix est illud horreum, et omnium fructuum multiplicatione dignissimum de quo egentium et debilium saturatur esuries, de quo relevatur peregrini necessitas, de quo desiderium fovetur infirmi. Quos ideo sub diversis molestiis justitia Dei laborare permisit, ut et miseros pro patientia, et misericordes pro benevolentia coronaret.

Happy is that barn, and most worthy of the multiplication of all fruits, from which the hunger of the needy and the feeble is satisfied, from which the need of the stranger is relieved, from which the longing of the sick is cherished. The justice of God has permitted these to labour under various troubles for this reason, that He might crown both the wretched for their patience and the merciful for their benevolence.

Cap. II. — Huic autem operi, dilectissimi, cum omnia opportuna sint tempora, hoc nunc praecipue aptum est atque conveniens, in quo sancti patres nostri divinitus inspirati decimi mensis sanxere jejunium, ut omnium fructuum collectione conclusa, rationabilis Deo abstinentia, dicaretur, et meminisset quisque ita uti abundantia, ut et circa se abstinentior, et circa pauperes esset effusior. Efficacissima enim pro peccatis deprecatio est in eleemosynis atque jejuniis, et velociter ad divinas conscendit aures talibus oratio elevata suffragiis. Qnoniam, sicut scriptum est, animae suae benefacit vir misericors (Prov. XI, 17), et nihil est uniuscujusque tam proprium quam quod impendit in proximum.

Chap. II. — Now although all times are opportune for this work, dearly beloved, this present time is especially apt and fitting, at which our holy fathers, divinely inspired, ordained the fast of the tenth month, so that, the gathering of all the fruits being completed, a reasonable abstinence might be dedicated to God, and each one might remember so to use abundance that he should be both more abstinent towards himself and more lavish towards the poor. For the most effective entreaty for sins lies in alms and fasts, and prayer raised up by such supports climbs swiftly to the divine ears. Since, as it is written, the merciful man does good to his own soul (Prov. 11:17), and nothing is so much each one's own as what he spends on his neighbour.

Pars enim corporalium facultatum, quae indigentibus ministratur, in divitias transit aeternas, et illae opes de hac largitate pariuntur, quae nullo usu minui, nulla poterunt corruptione violari Beati namque misericordes, quoniam ipsorum miserebitur Deus (Matth. V, 7); et ipse erit illis summa praemii, qui est forma praecepti.

For the part of bodily means which is supplied to the needy passes into eternal riches, and from this generosity are born those riches which no use can diminish, no corruption can violate. For blessed are the merciful, since God will have mercy on them (Matt. 5:7); and He Himself will be to them the sum of the reward Who is the pattern of the precept.

Cap. III. — Inter haec autem, dilectissimi, opera pietatis, quae nos Deo magis magisque commendant, dubium non est quin hostis noster, nocendi cupidus et peritus, acrioribus invidiae stimulis incitetur: ut quos apertis et cruentis persecutionibus impugnare non sinitur, sub falsa Christiani nominis professione corrumpat, habens haereticos huic operi servientes, quos a catholica fide devios sibique subjectos militare in castris suis sub diversis erroribus fecit. Et sicut decipiendis primis hominibus ministerium sibi serpentis assumpsit (Genes. III, 1), ita horum linguas ad seducendos rectorum animos, veneno suae falsitatis armavit. Sed iis insidiis, dilectissimi, pastorali sollicitudine, in quantum Dominus auxiliatur, occurrimus. Et neqnid de sancto grege pereat, praecaventes, paternis vos denuntiationibus admonemus, ut labia iniqua et linguam dolosam, a quibus animam suam propheta liberari postulat (Ps. CXIX, 2), declinetis: quoniam sermo eorum, sicut ait beatus Apostolus, serpit ut cancer (II Tim. II, 17). Humiliter irrepunt, blande capiunt, molliter ligant, latenter occidunt. Veniunt enim, sicut Salvator praedixit, sub vestitu ovium, intus autem sunt lapi rapaces (Matth.

Chap. III. — Now amid these works of piety, dearly beloved, which commend us more and more to God, there is no doubt that our enemy, eager and skilled in harming, is goaded by sharper stings of envy: so that those whom he is not allowed to attack with open and bloody persecutions he may corrupt under a false profession of the Christian name, having heretics serving him in this work, whom, strayed from the catholic faith and made subject to himself, he has caused to serve as soldiers in his camp under various errors. And just as for deceiving the first human beings he took to himself the service of the serpent (Gen. 3:1), so he has armed the tongues of these men with the venom of his falsehood for seducing the minds of the upright. But we meet these snares, dearly beloved, with pastoral solicitude, in so far as the Lord helps us. And, taking precautions lest anything of the holy flock perish, we admonish you with fatherly warnings to turn aside from the unjust lips and the deceitful tongue from which the prophet asks that his soul be delivered (Ps. 119:2): since their speech, as the blessed Apostle says, creeps like a cancer (2 Tim. 2:17). Humbly they creep in, smoothly they capture, softly they bind, secretly they kill. For they come, as the Saviour foretold, in the clothing of sheep, but inwardly they are ravening wolves (Matt. […]

Editors' notes and page, col. 177

Footnotes

(a) ‹saturatur esuries,› · printed under col 177

Ita omnes nostri codices et editi ante Quesnellum qui habet, de quo relevatur necessitas peregrinorum de quo desiderium fovetur infirmorum.

So all our manuscripts and the editions before Quesnel, who has "de quo relevatur necessitas peregrinorum de quo desiderium fovetur infirmorum" [from which the need of strangers is relieved, from which the longing of the sick is cherished].

(b) ‹Beati› · printed under col 177

Erat in editis ante Quesn., autem pro namque.

In the editions before Quesnel there was "autem" [but] for "namque" [for].

Page

running head: 177 SERMO… (cropped at the column's right edge; continued over col 178 as …O XVI.)
marginal letters: A ‹Felix est illud horreum›; B ‹enim pro peccatis deprecatio›; C ‹et peritus, acrioribus›; D ‹clinetis: quoniam› (cropped at the edge)
old-edition numerals: 49 after ‹talibus›
signature: none
other: footnotes (c)–(e) printed under col 177 belong to calls in col 178

PL 54:178

VII, 15): quia non possent veras et simplices oves fallere, nisi Christi nomine tegerent rabiem bestialem. In iis autem omnibus operatur ille qui, cum sit vere illuminationis inimicus, in lucis se angelum transfigurat. Hujus arte Basilides, hujus Marcion callet ingenio, hoc duce agitur Sabellius, hoc praecipitatur rectore Photinus, hujus potestati famulatur Arius, hujus spiritui servit Eunomius; tota denique bestiarum talium cohors hoc praeside ab Ecclesiae unitate discessit, hoc magistro a veritate descivit.

[…] 7:15): because they could not deceive the true and simple sheep unless they covered their beastly rage with the name of Christ. And in all of them he is at work who, though he is truly the enemy of illumination, transforms himself into an angel of light. By his art Basilides, by his wit Marcion is shrewd; under his leadership Sabellius is driven, with him as guide Photinus is hurled headlong; to his power Arius is a servant, to his spirit Eunomius is a slave; in short, the whole troop of such beasts has departed from the unity of the Church with him presiding, has revolted from the truth with him as master.

Cap. IV. — Sed cum in cunctis perversitatibus multiformem teneat principatum, arcem tamen sibi in Manichaeorum struxit insania, et latissimam in eis aulam, in qua se exsultantius jactaret, invenit; ubi non unius pravitatis speciem, sed omnium simul errorum impietatumque mixturam generaliter possideret. Quod enim in paganis profanum, quod in Judaeis carnalibus caecum, quod in secretis magicae ariis illicitum, quod denique in omnibus haeresibus sacrilegum atque blasphemum est, hoc in istos, quasi in sentinam quamdam cum omnium sordium concretione confluxit.

Chap. IV. — But though he holds a manifold sovereignty in all perversities, he has nevertheless built himself a citadel in the madness of the Manichaeans, and found in them his widest hall, in which to vaunt himself more exultantly; where he might possess, wholesale, not the form of a single depravity but a mixture of all errors and impieties at once. For whatever is profane in the pagans, whatever is blind in the carnal Jews, whatever is unlawful in the secrets of the magic art, whatever, in short, is sacrilegious and blasphemous in all the heresies, has flowed together into these men, as into a kind of bilge, with the clotted mass of all filth.

Unde universas eorum impietates ac turpitudines enarrare perlongum est; superat enim verborum copiam criminum multitudo. Ex quibus ad indicandum pauca sufficiunt, ut de iis quae audieritis, etiam illa quae verecunde praetermittimus aestimetis. De sacris tamen eorum, quae apud illos tam obscena sunt quam nefanda, quod inquisitioni nostrae Dominus manifestare voluit, non tacemus, ne quisquam putet nos de hac re dubiae famae et incertis opinionibus credidisse. Residentibus itaque mecum episcopis ac presbyteris. ac in eumdem consessum Christianis viris ac nobilibus congregatis, Electos et Electas eorum jussimus praesentari. Qui cum de perversitate dogmatis sui, et de festivitatum suarum consuetudine multa reserassent, illud quoque scelus, quod eloqui verecundum est, prodiderunt, quod tanta diligentia investigatum est, ut nihil minus credulis, nihil obtrectatoribus relinqueretur ambiguum. Aderant enim omnes personae, per quas infandum facinus fuerat perpetratum, puella scilicet ut multum decennis, et duae mulieres, quae ipsam nutrierant, et huic sceleri praepararant. Praesto erat etiam adolescentulus vitiator puellae, et episcopus ipsorum detestandi criminis ordinator. Horum omnium par fuit et una confessio, et patefactum est exsecramentum quod aures nostrae vix ferre potuerunt. De quo ne apertius loquentes castos offendamus auditus, gestorum documenta sufficiunt, quibus plenissime docetur nullam in hac secta pudicitiam, nullam honestatem, nullam penitus reperiri castitatem;

Hence it would be very long to recount all their impieties and turpitudes; for the multitude of their crimes surpasses the abundance of words. Of these a few suffice for pointing them out, so that from what you hear you may estimate also those things which out of modesty we pass over. Concerning their rites, however, which among them are as obscene as they are unspeakable, we do not keep silent about what the Lord willed to make manifest to our inquiry, lest anyone should think that in this matter we have believed doubtful rumour and uncertain opinions. And so, with bishops and presbyters sitting with me, and Christian men and nobles gathered into the same assembly, we ordered their Elect men and Elect women to be brought forward. And when they had disclosed many things about the perversity of their doctrine and about the custom of their festivals, they also betrayed that crime which it is shameful to utter, which was investigated with such diligence that nothing was left doubtful either for the less credulous or for detractors. For all the persons were present by whom the unspeakable deed had been perpetrated, namely a girl of at most ten years, and two women who had nursed her and prepared her for this crime. Present also was the young man, the violator of the girl, and their bishop, the arranger of the detestable crime. The confession of all of these was equal and one, and an abomination was laid open which our ears could scarcely bear. So as not to offend chaste hearing by speaking of it more openly, the records of the proceedings suffice, by which it is most fully shown that in this sect no modesty, no decency, no chastity at all is to be found;

Editors' notes and page, col. 178

Footnotes

Addimus vocem ille ex ms. S. Petri.

We add the word "ille" [he] from the manuscript of St Peter's.

(d) ‹tota denique› · printed under col 177

Ms. S. Petri, talium pestium cohors.

The manuscript of St Peter's [reads] "talium pestium cohors" [the troop of such plagues].

(e) ‹criminum multitudo.› · printed under col 177

Et pro Ex legebatur in editionibus Rainaudi et Quesnelli. Correximus ex nostris codicibus et caeteris editis. Paulo post pro manifestare, alias manifastari.

"Et" [and] was read for "Ex" [of] in the editions of Raynaud and Quesnel. We have corrected it from our manuscripts and the other editions. A little after, for "manifestare" [to make manifest], others [read] "manifastari" [to be made manifest].

(f) ‹in eumdem› · printed under col 178

Ms. S. Petri, conventum. De hoc concessu ac judicio vide S. pontificis epistolas 7 et 15.

The manuscript of St Peter's [reads] "conventum" [gathering]. On this assembly and judgement see the holy pontiff's letters 7 and 15.

(g) ‹consuetudine multa› · printed under col 178

Ex eodem ms. S. Petri correximus pro, reserarent.

From the same manuscript of St Peter's we have corrected [this] in place of "reserarent" [they disclosed].

(h) ‹ut nihil› · printed under col 178

Idem ms., incredulis.

The same manuscript [reads] "incredulis" [the incredulous].

(i) ‹per quas› · printed under col 178

Prima editio, nefandum.

The first edition [reads] "nefandum" [abominable].

(j) ‹criminis ordinator.› · printed under col 178

Ita ex ms. S. Petri syntaxi Leonina. Alias, Omnium par fuit horum, et una confessio, et patefactum est exsecratum, quod, etc.

So from the manuscript of St Peter's, in Leo's syntax. Otherwise "Omnium par fuit horum, et una confessio, et patefactum est exsecratum, quod" [Of all these the confession was equal and one, and the accursed thing was laid open, which], etc.

Page

running head: …O XVI. 178 (continuing SERMO from col 177; cropped at the left edge)
marginal letters: A ‹VII, 15): quia non› (cropped); B ‹errorum impietatumque mixturam›; C ‹cum episcopis ac presbyteris›; D ‹exsecramentum quod aures›
old-edition numerals: 50 after ‹pravitatis›
signature: none
other: footnotes (c)–(e), called in this column, are printed under col 177; cropped line-ends of col 177's footnotes show at the left edge of the lower band

PL 54:179

in qua lex est mendacium, diabolus religio, sacrificium turpitudo.

[…] in which the law is a lie, the devil is religion, and sacrifice is foulness.

Cap. V. — Hos itaque homines, dilectissimi, per omnia exsecrabiles atque pestiferos, quos aliarum regionum perturbatio nobis intulit crebriores, ab amicitia vestra penitus abdicate; vosque praecipue, mulieres, a talium notitia et colloquiis abstinete: ne dum fabulosis narrationibus incautus delectatur auditus, in diaboli laqueos incidatls, Qui sciens quod primum virum mulieris ore seduxerit, perque femineam credulitatem omnes homines a paradisi felicitate dejecerit, vestro nunc quoque sexui securiore insidiatur astutia, ut eas quas sibi potuerit per ministros suae falsitatis illicere, et fide spoliet et pudore. Illud quoque vos, dilectissimi, obsecrans moneo, ut si cui vestrum innotuerit ubi habitent, ubi doceant, quos frequentent, et in quorum societate requiescant, nostrae sollicitudini fldeliter indicetis: quia parum prodest unicuique quod, protegente Spiritu sancto, ab istis ipse non capitur, si cum alios capi intelligit non movetur. Contra communes hostes pro salute communi una omnium debet esset vigilantia, ne de alicujus membri vulnere etiam alia possint membra corrumpi, et qul tales non prodendos putant, in judicio Christi inveniantur rei de silentio, etiam si non contaminantur assensu.

Chap. V. — These men, therefore, dearly beloved, accursed and pestilent in every way, whom the disturbance of other regions has brought upon us in greater numbers, banish utterly from your friendship; and you above all, women, keep away from acquaintance and conversation with such people: lest, while your unwary hearing is delighted by fabulous tales, you fall into the snares of the devil. He, knowing that he seduced the first man by the mouth of a woman, and through womanly credulity cast all men out of the happiness of paradise, now too lies in wait for your sex with a more confident cunning, so as to strip of both faith and modesty those whom he has been able to entice to himself through the ministers of his falsehood. This too, dearly beloved, I beseech and admonish you: that if it becomes known to any of you where they live, where they teach, whom they visit, and in whose company they take their rest, you faithfully inform our solicitude: because it profits anyone little that, under the protection of the Holy Spirit, he himself is not caught by them, if he is not moved when he perceives that others are being caught. Against common enemies, for the common salvation, there ought to be one vigilance of all, lest from the wound of one member the other members too be corrupted, and lest those who think such men should not be informed against be found at the judgement of Christ guilty of silence, even if they are not defiled by assent.

Cap. VI. — Assumite igitur religiosae sollicitudinis pium zelum, et contra saevissimos animarum hostes omnium fidelium cura consurgat. Ideo enim misericors Deus quamdam nobis partem prodidit hominum noxiorum, ut, manifestato periculo excitaretur diligentia cautionis. Non sufficiat quod actum est, sed eadem inquisitio perseveret: quae hoc, auxiliante Deo, consequetur, ut non solum qui recti sunt incolumes perseverent, sed etiam multi qui diabolica seductione decepti sunt, ab errore revocentur. Vestrae autem orationes et eleemosynae atque jejunia misericordi Deo per hanc ipsam devotionem sacratius offerentur, cum etiam hoc opus fidei ad omnia officia pietatis accesserit. Quarta igitur et sexta feria jejunemus; sabbato autem apud praesentem beatissimum apostolum Petrum vigilias celebremus; qui sicut experimur et credimus, pro commendatis sibi a Domino ovibus indesinenter pastorales praetendit excubias: exoraturus deprecationibus suis nt Ecclesia Dei, quae ipsius est praedicationibus instituta, ab

Chap. VI. — Take up, then, the pious zeal of religious solicitude, and let the care of all the faithful rise up against the most savage enemies of souls. For the merciful God has betrayed to us a certain portion of these harmful men for this purpose, that, the danger having been made manifest, the diligence of caution might be roused. Let what has been done not suffice, but let the same inquiry continue: which, God helping, will achieve this, that not only will those who are upright remain unharmed, but also many who have been deceived by diabolical seduction will be called back from error. And your prayers and alms and fasts will be offered to the merciful God the more holily through this very devotion, when this work of faith too has been added to all the duties of piety. Let us therefore fast on the fourth and sixth days of the week; and on the Sabbath let us celebrate vigils in the presence of the most blessed apostle Peter; who, as we experience and believe, unceasingly keeps pastoral watch over the sheep entrusted to him by the Lord: and he will obtain by his entreaties that the Church of God, which was founded by his preaching, […] from […]

Editors' notes and page, col. 179

Footnotes

(a) ‹Hos itaque› · printed under col 179

Homines deest in ms. Con. et prima editione, quae etiam pro itaque habet ideo.

"Homines" [men] is lacking in the manuscript "Con." and in the first edition, which also has "ideo" for "itaque" [therefore].

(b) ‹atque pestiferos, quos› · printed under col 179

Manichaeos Romae jamdiu antea delituisse liquet ex Augustini Confess. l. v, c. 10, sed aliarum regionum, ac praesertim Africae perturbationes sub Genserico, qui anno 438 occupavit Carthaginem, crebriorem eorum numerum intulerunt.

That the Manichaeans had long before lain hidden at Rome is clear from Augustine's Confessions, book 5, chapter 10; but the disturbances of other regions, and especially of Africa under Genseric, who occupied Carthage in the year 438, brought in a larger number of them.

Ms. Bon. et prima editio, et quod per femineam

The Bologna manuscript and the first edition [read] "et quod per femineam" [and that through womanly].

(d) ‹dejecerit,› · printed under col 179

In ms. S. Petri, ⟨v⟩estro nostroque sexui securiore insidiatur astutia, ut eos quibus potuerit per ministros suae falsitatis illudere, et fide spoliet et pudore. Sed ut ad mulieres haec potistimum referantur, antecedentia, vosque praecipue mulieres, videntur requirere.

In the manuscript of St Peter's, "vestro nostroque sexui securiore insidiatur astutia, ut eos quibus potuerit per ministros suae falsitatis illudere, et fide spoliet et pudore" [he lies in wait for your sex and ours with a more confident cunning, so as to strip of faith and modesty those whom he has been able to delude through the ministers of his falsehood]. But the preceding words, "and you above all, women", seem to require that these things be referred chiefly to women.

(e) ‹innotuerit› · printed under col 179

Ms. Bon. et prima editio, ubi habitent, vel ubi frequentent, omissis, ubi doceant.

The Bologna manuscript and the first edition [read] "ubi habitent, vel ubi frequentent" [where they live, or where they frequent], omitting "ubi doceant" [where they teach].

(f) ‹protegente› · printed under cols 179–180

Id. cod., Spiritu Dei; et infra, non moveatur Paulo post prima editio cum eodem ms, Contra omnes hostes

The same manuscript [reads] "Spiritu Dei" [the Spirit of God]; and below, "non moveatur" [may not be moved]. A little after, the first edition with the same manuscript [reads] "Contra omnes hostes" [Against all enemies].

(g) ‹vigilantia, ne› · printed under col 180

Praepositio de omittitur in mss. S. Petri et Bon., nec non im prima editione. Post pauca initio cap. 6, itaque pro igitur in ms. S. Petri.

The preposition "de" is omitted in the manuscripts of St Peter's and Bologna, and also in the first edition. A little after, at the beginning of chapter 6, "itaque" for "igitur" [therefore] in the manuscript of St Peter's.

(h) ‹cura consurgat.› · printed under col 180

Editi, ideoque. Delevimus que ex nostris codicibus. Paulo post, manifesto pro manifestato in mss. S. Petri et Bon. ac prima editione.

The editions [read] "ideoque" [and therefore]. We have deleted "que" on the authority of our manuscripts. A little after, "manifesto" [openly] for "manifestato" [having been made manifest] in the manuscripts of St Peter's and Bologna and the first edition.

(i) ‹auxiliante Deo,› · printed under col 180

Ita ex nostris codicibus et prima editione. Al., consequitur.

So from our manuscripts and the first edition. Others [read] "consequitur" [achieves].