PL 54 · cols. 433–436

Leo the Great, Sermons

Sermons LXXXIV–LXXXV

PL 54:433

SERMO LXXXIV [Al. LXXXI].

SERMON 84 [otherwise 81].

In Octavis apostolorum Petri et Pauli.

On the Octave of the Apostles Peter and Paul.

DE NEGLECTA SOLEMNITATE.

ON THE NEGLECTED SOLEMNITY.

CAP. I. — Religiosam devotionem, dilectissimi, qua ob diem castigationis et liberationis nostrae, cunctus fidelium populus ad agendas Deo gratias confluebat, pene ab omnibus proxime fuisse neglectam, ipsa paucorum qui adfuerunt raritas demonstravit: et cordi meo multum tristitiae intulit, et plurimum timoris incussit. Magnum enim periculum est homines esse ingratos Deo, et per oblivionem beneficiorum ejus nec de correptione compungi, nec de remissione laetari.

CAP. I. — That the religious devotion with which, on account of the day of our chastisement and deliverance, the whole people of the faithful used to flock together to give thanks to God, has lately been neglected by almost everyone, the very scarcity of the few who were present has shown: and it has brought much sadness to my heart and struck into it very great fear. For it is a great danger for men to be ungrateful to God, and, through forgetfulness of His benefits, to be neither pricked to the heart by the correction nor gladdened by the remission.

Vereor igitur, dilectissimi, ne vox illa prophetica tales increpasse videatur, quae dicit: Flagellasti eos, et non doluerunt; castigasti eos, et noluerunt accipere disciplinam (Jerem. V, 3). Quae enim in eis correctio ostenditur in quibus tanta aversio reperitur? Pudet dicere, sed necesse est non tacere: plus impenditur daemoniis quam apostolis, et majorem obtinent frequentiam insana spectacula quam beata martyria. Quis hanc urbem reformavit salutis? quis a captivitate eruit? quis a caede defendit? ludus Circensium, an cura sanctorum? quorum utique precibus divinae

I fear, therefore, dearly beloved, lest that prophetic voice may seem to have rebuked such people, which says: "Thou hast scourged them, and they have not grieved; Thou hast chastised them, and they have refused to receive correction" (Jer. 5:3). For what amendment is shown in those in whom so great an aversion is found? It is shameful to say, but it is necessary not to keep silent: more is spent on demons than on apostles, and mad spectacles draw greater crowds than the blessed martyrs' shrines. Who restored this city to safety? Who rescued it from captivity? Who defended it from slaughter? The game of the Circus, or the care of the saints? By whose prayers, surely, of the divine […]

Editors' notes and page, col. 433

Footnotes

(a) ‹et plurimum› · printed under col 433

Lectionar. Vallicell. et cod. Barber. collect. 2, pavoris.

The Vallicelliana Lectionary and the Barberini manuscript of collection 2, pavoris.

(b) ‹in quibus tanta› · printed under col 433

Cod. Barb., effusio.

The Barberini manuscript, effusio.

Martyria hoc loco ecclesias in honorem martyrum dicatas significat.

Martyria in this place signifies churches dedicated in honour of the martyrs.

(d), (e), (f) printed under col 433 but called in col 434, set in n434

Editors' prose

octava apostolorum, id est prid. non. Julii recitatum, nihil ambigendum est. Et diei octavae et neglectae solemnitatis titulum retinuimus.

[…] on the octave of the apostles, that is, on the day before the Nones of July, there is no need to doubt. And we have kept the title both of the day of the octave and of the neglected solemnity.

Tertium, quo ex Leonis verbis clarum quidem Quesnellus fatetur, habitum esse sermonem hunc paulo post solemnitatem publicae supplicationis ad S. Petrum indictae ob gratiarum actionem pro liberata Urbe ab exercitu hostili; sed difficultatem movet ex die, cum in sermone mentio fiat ludorum Circensium; hi autem in antiquis Calendariis non notentur habiti in die octavae apostolorum, cui soli ludi Appollinares assignantur; hoc, inquam tertium ut probe concilietur, quaedam praenotanda sunt. Cum in exordio sermonis S. pontifex queratur de paucitate concurrentium ad Petri ecclesiam, quo olim cunctus populus ad agendas gratias confluebat, satis indicat sermonem habitum non primo anno, quo Roma a Vandalis capta et liberata fuit, id est an. 455 (eo enim initio major erat ad Ecclesiam concursus), sed aliquot annis post, cum pristina devotio refriguerat; ac proinde hic sermo ad postremos Leonis annos pertinet.

The third point, in which Quesnel admits that it is clear indeed from Leo's words that this sermon was delivered shortly after the solemnity of a public supplication proclaimed at St Peter's in thanksgiving for the City's deliverance from the enemy army, but raises a difficulty from the day, since mention is made in the sermon of the Circensian games, whereas these are not marked in the ancient Calendars as held on the day of the octave of the apostles, to which the Apollinarian games alone are assigned: in order, I say, that this third point may be properly reconciled, certain things must be noted first. When in the opening of the sermon the holy pontiff complains of the fewness of those flocking to the church of Peter, where formerly the whole people used to gather to give thanks, he indicates clearly enough that the sermon was delivered not in the first year after Rome was taken by the Vandals and delivered, that is, in the year 455 (for at that beginning the concourse to the church was greater), but some years afterwards, when the former devotion had grown cold; and so this sermon belongs to the last years of Leo.

SYNOPSIS. — I. Romanos Circensibus ludis deditos periculose beneficiorum Dei, oblitos. — II. Romae liberationem a barbaris non stellarum effectum, sed Dei esse donum grato animo recolendum.

SYNOPSIS. — I. The Romans, given up to the Circensian games, have dangerously forgotten the benefits of God. — II. The deliverance of Rome from the barbarians is not the effect of the stars but the gift of God, to be recalled with a grateful mind.

Page

running head: 433 SERMO LXXXV. 434 (across the page, as printed, though the sermon beginning on this page is LXXXIV and LXXXV begins only at the foot of col 434; "433" over this column)
marginal letters (shared gutter letters of the page): A at the caption ‹SERMO LXXXIV›; B ‹nem beneficiorum ejus nec de correptione com-›; C beside footnote (c) ‹Martyria hoc loco›
old-edition numerals: 335 before ‹SERMO LXXXIV›; 336 after ‹noluerunt accipere›
signature: none
other: the page opens with the end of the ADMONITIO IN SERMONEM SEQUENTEM begun under cols 431–432, in full-width lines; its upper half (from "octava apostolorum" to "… ad postremos Leonis annos pertinet.") is set here, the lower half in n434. Below it the caption SERMO LXXXIV [Al. LXXXI] with its two sub-captions and the SYNOPSIS stand at the head of this column only

PL 54:434

censurae flexa sententia est, ut qui merebamur iram servaremur ad veniam.

[…] censure the sentence was bent, so that we who deserved wrath were kept for pardon.

CAP. II. — Tangat, obsecro, dilectissimi, cor vestrum illa sententia Salvatoris, qui cum decem leprosos misericordiae virtute mundasset, unum tantum ex eis dixit ad agendas gratias revertisse (Luc. XVII, 15): significans videlicet de ingratis, quod huic pietatis officio, etiam si corporis assecuti sunt sanitatem, non tamen sine animi impietate defuerunt.

CAP. II. — Let that saying of the Saviour touch your heart, I beseech you, dearly beloved, Who, when He had cleansed ten lepers by the power of His mercy, said that only one of them had returned to give thanks (Luke 17:15): signifying, that is, of the ungrateful, that, even if they obtained the health of the body, they did not fail in this duty of piety without impiety of soul.

Ne ergo ista ingratorum nota etiam vobis, dilectissimi, possit ascribi, revertimini ad Dominum intelligentes mirabilia quae in nobis dignatus est operari, et liberationem nostram, non, sicut opinantur impii, stellarum effectibus, sed ineffabili omnipotentis Dei misericordiae deputantes, qui corda furentium barbarorum mitigare dignatus est, ad tanti vos beneficii memoriam toto fidei vigore conferte. Gravis negligentia majore satisfactione curanda est. Ad emendationem nostram utamur lenitate parcentis: ut beatus Petrus et omnes sancti qui nobis semper in multis tribulationibus affuerunt, obsecrationes nostras pro vobis apud misericordem Deum juvare dignentur, per Christum Dominum nostrum, Amen.

So then, lest this mark of the ungrateful may be ascribed to you too, dearly beloved, return to the Lord, understanding the wonders which He has deigned to work among us; and, attributing our deliverance not, as the impious suppose, to the influences of the stars but to the ineffable mercy of almighty God, Who deigned to soften the hearts of the raging barbarians, betake yourselves with the whole vigour of faith to the remembrance of so great a benefit. A grave negligence must be remedied by a greater satisfaction. Let us use the gentleness of Him Who spares us for our amendment: that blessed Peter and all the saints, who have always stood by us in many tribulations, may deign to support our entreaties for you before the merciful God, through Christ our Lord. Amen.

SERMO LXXXV [Al. LXXXIII].

SERMON 85 [otherwise 83].

In Natali S. Laurentii martyris.

On the Birthday of St Lawrence the Martyr.

Editors' notes and page, col. 434

Footnotes

(d) ‹ut qui merebamur› · printed under col 433 (the call in the text is misprinted "(b)")

Cod. Bon. et prima editio, ut qui merebatur iram servaretur ad veniam. Mss. Vallicell. et Barb., merueramus.

The Bologna manuscript and the first edition, ut qui merebatur iram servaretur ad veniam [so that he who deserved wrath was kept for pardon]. The Vallicelliana and Barberini manuscripts, merueramus.

(e) ‹corporis assecuti sunt› · printed under col 433

Cod. Vallicell., mundationem, non tamen eis animi impietas defuerit. Ms. Barb. ut in textu, et solum defuerint pro defuerunt.

The Vallicelliana manuscript, mundationem, non tamen eis animi impietas defuerit [cleansing, yet impiety of soul was not lacking in them]. The Barberini manuscript as in the text, only defuerint for defuerunt.

(f) ‹revertimini› · printed under col 433

Ms. Barb., ad Deum.

The Barberini manuscript, ad Deum.

(g) ‹ad tanti vos› · printed under col 434

Cod. Vallicell,, beneficii gratiam.

The Vallicelliana manuscript, beneficii gratiam.

(h) ‹ut beatus› · printed under col 434

Idem codex addit, Apostolus.

The same manuscript adds Apostolus.

(i) ‹sancti qui nobis› · printed under col 434

Ex eodem codice adjecimus semper, pro quo in ms. Barberino habetur, saepe. Utrumque in editis deerat. Mox, obsecrationem nostram in ms. Vallicell., obsecrationem vestram pro nobis in cod. Barb.

We have added semper from the same manuscript; in its place the Barberini manuscript has saepe. Both were lacking in the printed editions. Next, obsecrationem nostram in the Vallicelliana manuscript, obsecrationem vestram pro nobis in the Barberini manuscript.

(j) ‹In Natali S. Laurentii› · printed under col 434

Ita in antiquioribus codicibus, inter quos perantiquus Vat. Longobardicis, ut aiunt, litteris exaratus. Non absimiliter cod. Veron. et alius Vat. ac prima editio cum mss. collect. 3, In Nativitate S. Laurentii. Caeterae editiones cum nonnullis mss., In festo, seu in festivitate; alii codd. in Passione.

So in the older manuscripts, among which is a very ancient Vatican one written in Lombardic letters, as they say. Not dissimilarly the Verona manuscript and another Vatican one and the first edition, with the manuscripts of collection 3, In Nativitate S. Laurentii. The other editions, with some manuscripts, In festo or in festivitate; other manuscripts, in Passione.

Editors' prose

Ad ecclesiam vero S. Petri, licet non nominetur expresse, ideo gratiarum actio indicta videtur, quia in ipso die festo S. Petri Roma liberata fuit. Etenim die 12 Junii obiit Maximus imperator, teste anonymo Cuspiniani, quem integrum ediderunt Bollandistae e ms. Caesareo tom. VI Junii part. II, pag. 187. Tres post ejus obitum dies Censericum cum Vandalis Romam occupasse Theophanes narrat. Per dies autem quatuordecim eam depraedasse traditur tum a laudato anonymo Cuspiniani, tum a S. Prospero in Chronico, ubi praeterea eosdem Vandalos post memoratos quatuordecim dies Roma discessisse satis indicat, uno contextu scribens: Per quatuordecim igitur dies secura et libera scrutatione omnibus opibus suis Roma evacuata est, multaque millia captivorum... Carthaginem adducta sunt. Nunc si supputatio trium et quatuordecim dierum fiat a Maximi nece, seu a die 12 Junii ad evacuationem et libertatem Romanae urbis, hanc invenies incidisse in diem 29 ejusdem mensis. Igitur liberata in die S. Petri Romana urbe, mox gratiarum actio ad S. Petrum indicta fuit aliquo die subsequenti intra octavam ejusdem apostoli. Ludi autem Circenses, qui in hoc sermone indicantur, haud intelligi debent ludi eodem die concurrentes, cui haec supplicatio addicta fuerat; sed possunt referri ad ludos Apollinares, qui in die octavae incipiebant, et saltem die 13 habebantur in Circo, ut ex Calendariis antiquis diximus in admonit. ad sermones de Collectis. Meram scilicet comparationem S. pontifex instituit inter ludos Circences aliaque spectacula in quibus magna erat frequentia, et inter supplicationem memoratam, quae pene ab omnibus proxime fuerat neglecta; ubi vox proxime diem paulo anteriorem ei supplicationi deputatum designat.

The thanksgiving, moreover, seems to have been proclaimed at the church of St Peter, although it is not expressly named, because Rome was delivered on the very feast day of St Peter. For the emperor Maximus died on 12 June, on the testimony of Cuspinian's anonymous chronicler, whom the Bollandists published entire from the imperial manuscript, vol. VI of June, part II, p. 187. Theophanes relates that three days after his death Genseric occupied Rome with the Vandals. And that he plundered it for fourteen days is recorded both by Cuspinian's anonymous, already cited, and by St Prosper in his Chronicle, where he moreover indicates clearly enough that the same Vandals left Rome after the said fourteen days, writing in one continuous passage: "For fourteen days, therefore, by a secure and unhindered search, Rome was emptied of all her wealth, and many thousands of captives … were brought to Carthage." Now if the reckoning of three and fourteen days is made from the killing of Maximus, that is, from 12 June, to the emptying and freeing of the city of Rome, you will find that this fell on the 29th of the same month. The city of Rome having thus been freed on the day of St Peter, a thanksgiving at St Peter's was soon proclaimed on some following day within the octave of the same apostle. The Circensian games which are indicated in this sermon, however, must not be understood as games falling on the same day to which this supplication had been assigned; but they can be referred to the Apollinarian games, which began on the day of the octave and were held in the Circus at least on the 13th, as we said from the ancient Calendars in the admonition to the sermons on the Collections. The holy pontiff, that is, draws a mere comparison between the Circensian games and other spectacles, at which there was a great crowd, and the supplication mentioned, which had lately been neglected by almost everyone; where the word proxime [lately] designates a day a little earlier assigned to that supplication.

SYNOPSIS. — I. Quid intersit inter Christi et Martyrum

SYNOPSIS. — I. What difference there is between Christ's and the martyrs' […]

Page

running head: 433 SERMO LXXXV. 434 (across the page; "SERMO LXXXV. 434" over this column)
marginal letters (shared gutter letters of the page): A ‹censurae flexa sententia›; B about ‹intelligentes mirabilia / rari, et liberationem›; C beside the caption of Sermo LXXXV and footnote (c)
old-edition numerals: 337 after ‹Gravis negligentia›
signature: none
other: Sermo LXXXIV ends in this column ("Amen."); the caption SERMO LXXXV [Al. LXXXIII] with its sub-caption stands in this column only, and its SYNOPSIS begins here and runs on into col 435; the lower half of the full-width ADMONITIO at the head of the page ("Ad ecclesiam vero S. Petri …" to "… designat.") is set here; the text call for note (d) is printed "(b)"

PL 54:435

CAP. I. — Cum omnium, dilectissimi, summa virtutum et totius plenitudo justitiae de illo amore nascatur, quo Deus proximusque diligitur, in nullis profecto hic amor sublimius excellere clariusque fulgere, quam in beatissimis martyribus inveniatur: qui Domino nostro Jesu Christo pro omnibus hominibus mortuo tam propinqui sunt imitatione charitatis qua similitudine passionis. Quamvis enim illi dilectioni, qua Dominus nos redemit (Gal. III, 13), nulla cujusquam benignitas possit aequari, quia aliud est pro justo mori hominem sua necessitate moriturum, aliud pro impiis occumbere a debito mortis alienum, multum tamen universis hominibus etiam martyres contulerunt, quorum fortitudine ita ejus largitor usus est Dominus, ut poenam mortis et atrocitatem crucis nulli suorum vellet esse terribilem, sed multis faceret imitabilem.

CAP. I. — Since, dearly beloved, the sum of all the virtues and the fullness of all righteousness are born of that love by which God and one's neighbour are loved, in none surely is this love found to excel more sublimely and to shine more brightly than in the most blessed martyrs, who are as near to our Lord Jesus Christ, Who died for all men, by the imitation of His charity as by the likeness of His passion. For although no one's kindness can be equalled to that love by which the Lord redeemed us (Gal. 3:13), since it is one thing for a man who must die by his own necessity to die for a just man, and another for One free from the debt of death to lay down His life for the ungodly, yet the martyrs too have conferred much on all men, since the Lord, the giver of their fortitude, has so used it that He would have the penalty of death and the atrocity of the cross be terrible to none of His own, but would make it imitable by many.

Si ergo nullus bonus sibi soli est bonus, nec cujusquam sapientis sibi tantum sapientia est amica; et haec verarum natura virtutum est, ut multos a tenebroso abducat errore, qui earum clarus est lumine: ad erudiendum Dei populum nullorum est utilior forma quam martyrum. Eloquentia sit facilis ad exorandum; sit ratio efficax ad suadendum; validiora tamen sunt exempla quam verba; et plus est opere docere quam voce.

If, then, no good man is good for himself alone, and no wise man's wisdom is a friend to himself only; and if this is the nature of true virtues, that he who is bright with their light leads many away from darkening error: then for instructing the people of God no one's pattern is more useful than the martyrs'. Let eloquence be ready for prevailing by entreaty; let reasoning be effective for persuading; yet examples are stronger than words, and it is more to teach by deed than by voice.

CAP. II. — In quo excellentissimo genere doctrinae beatus martyr Laurentius, cujus passione dies hodiernus illustris est, quam gloriosa polleat dignitate, etiam persecutores ipsius sentire potuerunt, cum illa mirabilis animi fortitudo, de Christi principaliter amore concepta, non solum ipsa non cederet, sed etiam alios exemplo suae tolerantiae roboraret. Cum

CAP. II. — In this most excellent kind of teaching, with how glorious a dignity the blessed martyr Lawrence is strong, by whose passion this present day is made illustrious, even his persecutors were able to perceive, when that wonderful fortitude of soul, conceived principally from the love of Christ, not only did not itself yield, but also strengthened others by the example of its endurance. When […]

Editors' notes and page, col. 435

Footnotes

(a) ‹Cum omnium, dilectissimi,› · printed under col 435

Postillam hic Quesnellus affixit: Nulla virtus et justitia, nisi ex charitate. At S. Leo, summam omnium virtutum et totius justitiae plenitudinem ex charitate nasci affirmavit: qua sententia non negat aliquas virtutes, ex gr., fidem et spem posse sine charitate nasci atque consistere: de quo vide quae disseremus in observat. ad serm. 45, 79 et 90.

Quesnel attached a marginal gloss here: "No virtue and righteousness except from charity." But St Leo affirmed that the sum of all the virtues and the fullness of all righteousness are born of charity; by which statement he does not deny that some virtues, for example faith and hope, can be born and subsist without charity: on which see what we shall discuss in the observations on Sermons 45, 79 and 90.

(b) ‹quam martyrum.› · printed under col 435

Prima editio et Quesnelliana cum mss. collect. 3 et 4, Sit eloquentia facilis ad cohortandum. Caeterae editiones cum mss. collect. 5, alia interpunctione, quam martyrum eloquentia. Facilis ad exhortandum sit ratio, efficax ad suadendum, etc. In Homil. Pauli Diac. paulo dissimiliter, quam martyrum sit eloquentia. Sit ratio facilis ad orandum, efficax ad suadendum. Meliorem duximus lectionem duorum Lectionar. Vat., Longobard. et Veron., ad exorandum, id est ad impetrandum seu obtinendum orando.

The first edition and Quesnel's, with the manuscripts of collections 3 and 4, Sit eloquentia facilis ad cohortandum. The other editions, with the manuscripts of collection 5, with a different punctuation, quam martyrum eloquentia. Facilis ad exhortandum sit ratio, efficax ad suadendum, etc. In the Homiliary of Paul the Deacon, a little differently, quam martyrum sit eloquentia. Sit ratio facilis ad orandum, efficax ad suadendum. We have judged better the reading of the two Lectionaries, the Vatican Lombardic one and the Verona one, ad exorandum, that is, for gaining or obtaining by praying.

Ita ex iisdem duobus optimae notae Lectionariis, nec non ex Homil. Pauli Diac. Prima editio, planius: reliquae, plenius.

So from the same two Lectionaries of the best repute, and also from the Homiliary of Paul the Deacon. The first edition, planius; the rest, plenius.

(d) ‹sentire potuerunt,› · printed under col 435

Tres codd. Vatt., quando cum illo.

Three Vatican manuscripts, quando cum illo.

(e) ‹non solum› · printed under col 435

Prima editio, ipsis, id est persecutoribus, non cederet.

The first edition, ipsis, that is, to the persecutors, non cederet.

(f), (g) printed under col 435 but called in col 436, set in n436

Editors' prose

mortem. — II. Quae utriusque efficacia. — III. Laurentii et facultates et fidem Ecclesiae servantis fortitudo. — IV. Charitate Laurentium invincibilem factum.

[…] death. — II. What the efficacy of each is. — III. The fortitude of Lawrence, preserving both the resources and the faith of the Church. — IV. Lawrence made invincible by charity.

Page

running head: 435 S. LEONIS MAGNI SERMONES. 436 (across the page; "435 S. LEONIS MAG" over this column)
marginal letters (shared gutter letters of the page): A ‹mortem. — II. Quae utriusque› (the synopsis); B ‹pro impiis occumbere … mul-›; C ‹diernus illustris est›; D beside footnote (b) ‹Diac. paulo dissimiliter›
old-edition numerals: 338 before ‹Si ergo nullus bonus›
signature: none
other: the column opens with the end of the SYNOPSIS of Sermo LXXXV, begun at the foot of col 434

PL 54:436

enim furor gentilium potestatum in electissima quaeque Christi membra saeviret, ac praecipue eos qui ordinis erant sacerdotalis impeteret, in levitam Laurentium, qui non solum ministerio sacramentorum, seb etiam dispensatione ecclesiasticae substantiae praeeminebat, impius persecutor efferbuit, duplicem sibi praedam de unius viri comprehensione promittens, quem si fecisset sacrae pecuniae traditorem, faceret etiam verae religionis exsortem. Armatur itaque gemina face homo pecuniae cupidus et veritatis inimicus: avaritia, ut rapiat aurum; impietate, ut auferat Christum. Postulat sibi ab immaculato sacrarii praesule opes ecclesiasticas, quibus avidissimus inhiabat, inferri. Cui levita castissimus ubi eas repositas haberet ostendens, numerosissimos sanctorum pauperum obtulit greges, in quorum victu atque vestitu inamissibiles condiderat facultates, quae tanto integrius erant salvae, quanto sanctius probabantur expensae.

[…] the fury of the heathen powers was raging against all the choicest members of Christ, and attacking especially those who were of the priestly order, the impious persecutor boiled over against the deacon Lawrence, who was pre-eminent not only in the ministry of the sacraments but also in the stewardship of the Church's property, promising himself a double prize from the seizure of one man: if he made him a betrayer of the sacred money, he would also make him an outcast from the true religion. So the man greedy for money and enemy of the truth arms himself with a twofold torch: with avarice, to seize the gold; with impiety, to take away Christ. He demands that the Church's wealth, on which he was gaping most greedily, be brought to him by the spotless guardian of the sanctuary. And the most chaste deacon, showing him where he had them stored, brought before him the very numerous flocks of the holy poor, in whose feeding and clothing he had laid up riches that could not be lost, which were the more wholly safe the more holily they were proved to have been spent.

CAP. III. — Fremit ergo praedo frustratus, et in odium religionis, quae talem divitiarum usum instituisset, exardescens, direptionem thesauri potioris aggreditur; ut apud quem nullam denariorum substantiam reperisset, illud depositum, quo sacratius erat dives, auferret. Renuntiare Christo Laurentium jubet, et solidissimam illam levitici animi fortitudinem diris parat urgere suppliciis. Quorum ubi prima nihil obtinent, vehementiora succedunt Laceros artus et multa verberum sectione conscissos subjecto praecipit igne torreri: ut per cratem ferream, quae jam de fervore continuo vim in se haberet urendi, conversorum alterna mutatione membrorum, fieret cruciatus vehementior et poena productior.

CAP. III. — The robber, therefore, balked, rages, and blazing up in hatred of the religion which had established such a use of riches, sets about the plunder of a better treasure: that from the man with whom he had found no store of coins he might take away that deposit by which he was more sacredly rich. He orders Lawrence to renounce Christ, and prepares to press that most solid fortitude of the deacon's soul with dreadful tortures. When the first of these gain nothing, more violent ones follow. He orders the lacerated limbs, cut to pieces by many strokes of the scourge, to be roasted over a fire laid beneath: so that on an iron grid, which from the continual heat already had in itself the power of burning, the limbs being turned over in alternate change, the torment might be made more violent and the punishment more prolonged.

CAP. IV. — Nihil obtines, nihil proficis, saeva crudelitas. Subtrahitur inventis tuis materia mortalis, et Laurentio in coelos abeunte tu deficis. Flammis

CAP. IV. — You gain nothing, you achieve nothing, savage cruelty. The mortal material is withdrawn from your devices, and, as Lawrence departs into heaven, it is you who fail. By flames […]

Editors' notes and page, col. 436

Footnotes

(f) ‹gentilium potestatum› · printed under col 435

Duo codd. Vatt., in lectissima.

Two Vatican manuscripts, in lectissima.

(g) ‹qui non solum› · printed under col 435

Magis placuit ex editis ante Quesn. et ex nostris codd. delere particulam in, quam ille praeposuit ex duob. mss. Vict. Sammagl., nec non ex veteri homiliarum editione Basileae excusa anno 1513. In margine editorum: Al., in mysterio.

We have preferred, from the editions before Quesnel and from our manuscripts, to delete the particle in, which he prefixed from two manuscripts, the Victorinus and the Saint-Magloire, and also from the old edition of the homilies printed at Basel in the year 1513. In the margin of the editions: others, in mysterio.

(h) ‹faceret etiam› · printed under col 436

Prima editio et cod. Bon., sacrae.

The first edition and the Bologna manuscript, sacrae.

(i) ‹immaculato sacrarii› · printed under col 436

Homil. Pauli Diac., praeside, et mox omittit inferri.

The Homiliary of Paul the Deacon, praeside, and next it omits inferri.

(j) ‹Fremit› · printed under col 436

Jox ergo in ms. Vat. Longobard. desideratur.

The word ergo is missing in the Vatican Lombardic manuscript.

(k) ‹talem divitiarum usum instituisset,› · printed under col 436

Ita melius ex Homil. Pauli Diac. quam alias ardescens. Mox direptionem cum emendatioribus codd. prima editio et Quesn. Al., direptione.

So, better, from the Homiliary of Paul the Deacon than ardescens elsewhere. Next, direptionem the first edition and Quesnel, with the more correct manuscripts. Others, direptione.

(l) ‹thesauri potioris aggreditur;› · printed under col 436

Haec lectio praeferenda visa est ex eodem Homiliario ac prima editione et ms. Bon., qui duo posteriores post vocem depositum addunt ei. Alias particula ut hic omittitur, et praeponitur voci illud.

This reading seemed preferable, from the same Homiliary and the first edition and the Bologna manuscript, the two latter of which add ei after the word depositum. Elsewhere the particle ut is omitted here and set before the word illud.

(m) ‹suppliciis. Quorum› · printed under col 436

Duo mss. Vatt., unus Bon. et prima editio, ubi minora. Post pauca pro praecipit in exemplo Pauli Diac, habetur, praecepit, et alteratione pro alterna mutatione.

Two Vatican manuscripts, one of Bologna and the first edition, ubi minora. A little after, for praecipit, the copy of Paul the Deacon has praecepit, and alteratione for alterna mutatione.

(n) ‹saeva crudelitas. Subtrahitur› · printed under col 436

Ita Quesnellus ex ms. Vict. et ex marginali annotatione Surii et Antuerp. Ita etiam nostri codd. Lectionar. Veron. et Barb. collect. 2 ac Vat. collect. 6. Homil. Pauli Diac., per errorem amanuensium, juventis pro inventis tuis. Al. legebatur, tormentis tuis.

So Quesnel, from the Victorinus manuscript and from the marginal annotation of Surius and of the Antwerp edition. So also our manuscripts: the Verona Lectionary, the Barberini of collection 2 and the Vatican of collection 6. The Homiliary of Paul the Deacon, by a copyists' error, juventis for inventis tuis. Elsewhere was read tormentis tuis.

(o) ‹in coelos abeunte› · printed under cols 436–437

Editi ante Quesn., tu deficis flammis tuis. Superari charitas Christi flamma non potuit. Cod. Barb. collect. 2, paulo dissimiliter, tu deficis in flammis tuis. Superari charitas Christi flamma tua non potuit. Quesnelli lectionem, quam ex cod. Vict. et ex margine memoratarum editionum recepit, secuti sumus, cum confirmetur duobus nostris Lectionariis et tribus aliis mss. Vatt. ac exemplo Pauli Diac. Alius Vat. modicum discrepans habet: Tu deficis. Flammis tuis superari flamma Christi non potuit.

The editions before Quesnel, tu deficis flammis tuis. Superari charitas Christi flamma non potuit [you fail in your own flames. The charity of Christ could not be overcome by flame]. The Barberini manuscript of collection 2, a little differently, tu deficis in flammis tuis. Superari charitas Christi flamma tua non potuit. We have followed Quesnel's reading, which he adopted from the Victorinus manuscript and from the margin of the editions mentioned, since it is confirmed by our two Lectionaries and three other Vatican manuscripts and by the copy of Paul the Deacon. Another Vatican manuscript, differing slightly, has: Tu deficis. Flammis tuis superari flamma Christi non potuit.