The Plague as a Test: A Bishop's Sermon at Carthage

At enim quosdam mouet quod aequaliter cum gentilibus nostros morbi istius ualitudo corripiat: quasi ad hoc crediderit christianus, ut immunis a contactu malorum mundo et saeculo feliciter perfruatur et non hic omnia aduersa perpessus ad futuram laetitiam reseruetur.

But indeed it troubles some that the ill health [force?] of this disease seizes our people equally with the pagans: as if a Christian had believed for this purpose, that, immune from contact with evils, he might happily enjoy the world and the world [this age?], and not, having suffered all adversities here, be reserved for future joy.

But some people are troubled because the force of this disease strikes our people just as it strikes the pagans. As if a Christian had become a believer in order to enjoy the world and this life in happiness, safe from any touch of trouble! As if he were not meant to suffer every hardship here and so be kept for the joy to come!

mouet quosdam quod sit nobis cum ceteris mortalitas ista communis.

It troubles some that this mortality is common to us with the rest.

Some are troubled that this mortality1 falls on us and on everyone else alike.

1. Cyprian's word mortalitas, "the dying" or "the mortality," is his name for the epidemic and the title of this sermon. Medieval writers later used the same word for the Black Death.

quid enim nobis in hoc mundo non commune cum ceteris, quamdiu adhuc secundum legem primae natiuitatis manet caro ista communis?

For what in this world is not common to us with the rest, so long as this flesh, common according to the law of the first birth, still remains?

But what in this world do we not share with everyone else, as long as we still live in this flesh that we all share under the law of our first birth?2

2. The first birth is natural birth, which makes every human being mortal. Christians called baptism a second birth, the start of a new life of the spirit.

quoadusque istic in mundo sumus, cum genere humano carnis aequalitate coniungimur, spiritu separamur.

As long as we are here in the world, we are joined with the human race by equality of the flesh; we are separated by the spirit.

While we remain here in the world, the flesh joins us to the rest of the human race; it is the spirit that sets us apart.

itaque donec corruptiuum istud induat incorruptionem, et mortale hoc accipiat inmortalitatem, et spiritus nos perducat ad Deum patrem, quaecumque sunt carnis incommoda sunt nobis cum humano genere communia.

And so, until this corruptible thing put on incorruption, and this mortal thing receive immortality, and the spirit lead us through to God the Father, whatever are the disadvantages of the flesh are common to us with the human race.

So until this corruptible body puts on incorruption, and this mortal body receives immortality,3 and the spirit leads us home to God the Father, the troubles of the flesh are ours as much as anyone's.

3. Cyprian is quoting Paul's words on the resurrection of the body (1 Corinthians 15:53).

sic cum fetu sterili terra ieiuna est, neminem fames separat: sic cum inruptione hostili ciuitas aliqua possessa est, omnes simul captiuitas uastat, et quando imbrem nubila serena suspendunt, omnibus siccitas una est, et cum nauem scopulosa saxa confringunt, nauigantibus naufragium sine exceptione commune est, et oculorum dolor et impetus febrium et omnium ualitudo membrorum cum ceteris communis est nobis, quamdiu portatur in saeculo caro ista communis. ‖302‖

Thus, when the earth is hungry [barren?] with sterile produce, famine separates no one; thus, when some city has been seized by hostile invasion, captivity lays waste all together; and when the clear clouds [cloudless skies?] hold back the rain, the drought is one for all; and when rocky crags shatter a ship, shipwreck is common without exception to those sailing; and pain of the eyes and the attack of fevers and the ill health of all the limbs is common to us with the rest, so long as this common flesh is carried in the world.

When a barren harvest leaves the land hungry, famine spares no one. When an enemy invades and takes a city, captivity ruins everyone together. When clear skies hold back the rain, the drought is the same for all. When jagged rocks smash a ship, everyone on board shares the shipwreck, without exception. In the same way, sore eyes, attacks of fever, and sickness in every part of the body are ours as much as anyone's, as long as we carry this shared flesh through the world.

Sic Abraham Deo placuit, quia ut placeret Deo nec amittere filium timuit nec gerere parricidium recusauit.

Thus Abraham pleased God, because, in order to please God, he neither feared to lose his son nor refused to commit parricide [the killing of a kinsman?].

Abraham pleased God in just this way:4 to please God, he did not fear to lose his son, and he did not refuse to kill him with his own hand.

4. In Genesis 22, God commands Abraham to sacrifice his son Isaac, then stops him at the last moment. Christians read the story as the model of complete trust in God.

qui filium non potes lege et sorte mortalitatis amittere, quid faceres, si filium iubereris occidere?

You who cannot lose a son by the law and lot of mortality, what would you do if you were ordered to kill your son?

You cannot bear to lose a son to the law and lot that all mortals share. How would you act if you were ordered to kill him?

ad omnia te paratum facere timor Dei et fides debet.

The fear of God and faith ought to make you prepared for all things.

The fear of God and faith should make you ready for anything.

sit licet rei familiaris amissio, sit de infestantibus morbis adsidua membrorum et cruenta uexatio, sit de uxore, de liberis, de excedentibus caris funebris et tristis auulsio: non sint tibi offendicula ista sed proelia, nec debilitent aut frangant christiani fidem, sed potius ostendant in conluctatione uirtutem, cum contemnenda sit omnis iniuria malorum praesentium fiducia futurorum bonorum.

Though there be loss of household property, though there be continual and bloody torment of the limbs from attacking diseases, though there be a funereal and sad tearing away from wife, from children, from dear ones departing: let these things be to you not stumbling blocks but battles, and let them not weaken or break the faith of the Christian, but rather show his strength [virtue?] in the struggle, since all injury from present evils is to be despised through confidence in future goods.

You may lose your property. Disease may attack your body and torment it without rest, until it bleeds. Death may tear you away, in sorrow and mourning, from your wife, from your children, from the loved ones who leave you. Do not let these things be stumbling blocks for you; let them be battles. They should not weaken or break a Christian's faith. Instead they should show his courage in the struggle, since trust in the good things to come should make us scorn every injury from the evils of today.

nisi praecesserit pugna, non potest esse uictoria, cum fuerit in pugnae congressione uictoria, tunc datur uincentibus et corona.

Unless a fight has gone before, there cannot be victory; when there has been victory in the encounter of the fight, then the crown also is given to the victors.

Without a fight first, there can be no victory, and when the victory is won in the clash of battle, then the winners receive the crown as well.

gubernator in tempestate dinoscitur, in acie miles probatur.

The helmsman is discerned in the storm; in the battle line the soldier is proved.

A pilot is known in a storm; a soldier proves himself on the battle line.

delicata iactatio est, cum periculum non est: cum est conflictatio in aduersis, probatio est ueritatis.

It is a soft [self-indulgent?] boasting when there is no danger: when there is struggle in adversities, there is the proof of truth.

Boasting is easy when there is no danger. When there is a struggle in hard times, then the truth is tested.

arbor quae alta radice fundata est uentis incumbentibus non mouetur et nauis quae forti conpage solidata est pulsatur fluctibus nec foratur, et quando area fruges terit, uentos grana fortia et robusta contemnunt inanes paleae flatu portante rapiuntur.

A tree which is founded on a deep root is not moved by the winds pressing upon it, and a ship which is made solid by strong joining is struck by the waves and is not pierced [breached?], and when the threshing floor threshes the crops, the strong and robust grains despise the winds, the empty chaff is snatched away by the blast carrying it.

A tree set firm on a deep root does not move when the winds beat against it. A ship built solid with strong joints is pounded by the waves, but they do not break through. And when grain is threshed on the threshing floor, the strong, heavy kernels scorn the wind, while the empty chaff is snatched up and carried away on the breeze.

Sic et apostolus Paulus post naufragia, post flagella, post carnis et corporis multa et grauia tormenta non uexari sed ‖305‖ emendari se dicit aduersis, ut dum grauius adfligitur uerius probaretur.

Thus also the apostle Paul, after shipwrecks, after scourgings, after many and grievous torments of the flesh and the body, says that he is not harassed but corrected [improved?] by adversities, so that while he was more grievously afflicted he might be more truly proved.

The apostle Paul, too, after shipwrecks, after whippings, after many cruel torments of flesh and body, says that hardships did not harm him but made him better, so that the harder he was struck, the more truly he was proven.

datus est mihi, inquit, stimulus carnis meae, angelus satanae qui me colafizet ut non extollar.

There was given to me, he says, a goad [thorn?] of my flesh, an angel of Satan, to buffet me, that I might not be exalted.

"A thorn was given me in my flesh," he writes, "an angel of Satan to beat me, so that I would not become proud.

propter quod ter Dominum rogaui ut discederet a me, et dixit mihi: sufficit tibi gratia mea.

On account of which I asked the Lord three times that it might depart from me, and he said to me: My grace is sufficient for you.

Three times I begged the Lord to take it away from me, and he said to me, 'My grace is enough for you,

uirtus enim in infirmitate perficitur.

For strength [virtue? power?] is perfected in weakness.

for strength is made perfect in weakness.'"

quando ergo infirmitas et inbecillitas et uastitas aliqua grassatur, tunc uirtus nostra perficitur, tunc fides si temptata perstiterit coronatur, sicut scriptum est: uasa figuli probat fornax et homines iustos temptatio tribulationis.

When therefore weakness and feebleness and some devastation rages, then our strength is perfected, then faith, if, having been tempted [tested?], it has persisted, is crowned, as it is written: The furnace proves the vessels of the potter, and the trial of tribulation [temptation?] proves just men.

So when weakness and frailty and ruin of any kind rage among us, that is when our strength is made perfect, and when our faith, if it holds firm under testing, wins its crown, as Scripture says: "The furnace tests the potter's jars, and the trial of trouble tests the righteous."5

5. Paul's words are from 2 Corinthians 12:7–9. The saying about the furnace is from Sirach 27:5, a book of wisdom sayings in the Bible of Cyprian's church.

hoc denique inter nos et ceteros interest qui Deum nesciunt, quod illi in aduersis queruntur et murmurant, nos aduersa non auocant a uirtutis et fidei ueritate, sed conprobant in dolore.

This, finally, is the difference between us and the others who do not know God, that they in adversities complain and murmur; adversities do not call us away from the truth of strength [virtue?] and faith, but prove [confirm?] us in pain.

In the end, this is what separates us from the others, who do not know God. In hard times they complain and grumble. But hard times do not draw us away from true courage and faith; they prove us true in our pain.

Hoc quod nunc corporis uires solutus in fluxum uenter euiscerat, quod in faucium uulnera conceptus medullitus ignis exaestuat, quod adsiduo uomitu intestina quatiuntur, quod oculi ui sanguinis inardescunt, quod quorundam uel pedes uel aliquae membrorum partes contagio morbidae putredinis amputantur, quod per iacturas et damna corporum prorumpente languore uel debilitatur incessus uel auditus obstruitur uel caecatur aspectus, ad documentum proficit fidei.

This, that now the belly, loosened into a flux, drains [eviscerates?] the strength of the body; that a fire conceived in the marrow [deep within?] boils up into wounds [sores?] of the throat; that the intestines are shaken by continual vomiting; that the eyes burn with the force of blood; that the feet or some parts of the limbs of certain people are cut off by the contagion of diseased putrefaction; that, through the losses and damages of bodies, with weakness [sickness?] bursting forth, either the gait is weakened or the hearing is blocked or the sight is blinded: this serves for the proof [instruction?] of faith.

The bowels now loosen into a flux6 and drain the body of its strength. A fire that starts deep in the marrow boils up into sores in the throat. The guts are shaken by constant vomiting. The eyes burn red with the force of the blood. In some people the feet, or other parts of the limbs, are cut off by the contagion7 of the diseased rot. In others the body is so damaged and broken as the sickness bursts out that they are left lame, or deaf, or blind. All of this serves to prove our faith.

6. Flux: dysentery or severe diarrhea.
7. Here Cyprian's word means rot spreading through a limb until it is lost, not disease passing from person to person.

contra tot inpetus uastitatis et mortis inconcussis animi uirtutibus congredi quanta pectoris magnitudo est, quanta sublimitas in ruinis humani generis stare rectum nec cum eis quibus spes in Deum nulla est iacere prostratum et gratulari magis et temporis munus amplecti, quod dum nostram fidem firmiter promimus et labore tolerato ad ‖306‖ Christum per angustam Christi uiam pergimus, praemium uiae eius et fidei ipso iudicante capiamus.

To engage against so many onslaughts of devastation and death with unshaken strengths of mind, how great a greatness of heart it is; how great a loftiness, to stand upright amid the ruins of the human race, and not to lie prostrate with those for whom there is no hope in God, and rather to rejoice and to embrace the gift of the time [occasion?], that, while we firmly put forth [show?] our faith and, labour having been endured, proceed to Christ by the narrow way of Christ, we may receive the reward of his way and of faith, he himself judging.

What greatness of heart it takes to meet so many attacks of ruin and death with a mind that does not waver! What nobility, to stand upright among the ruins of the human race, instead of lying flat on the ground beside those for whom there is no hope in God! Rather, we should rejoice and welcome the gift this time brings. The gift is this: by firmly showing our faith, bearing our hardships, and pressing on to Christ along Christ's narrow way, we may win the reward of his way and of our faith, with Christ himself as our judge.

mori plane timeat, sed qui ex aqua et spiritu non renatus gehennae ignibus mancipatur.

Let him indeed fear to die, but [only?] he who, not reborn of water and the spirit, is handed over to the fires of Gehenna.

Let him fear to die, by all means: the one who has not been born again of water and the spirit,8 and is handed to the fires of Gehenna.

8. To be born again of water and the spirit is to be baptized (John 3:5). Gehenna, a valley outside Jerusalem, became the Jewish and Christian name for hell.

mori timeat qui non Christi cruce et passione censetur.

Let him fear to die who is not counted [enrolled?] by the cross and passion of Christ.

Let him fear to die who has not been counted as Christ's through his cross and suffering.

mori timeat qui ad secundam mortem de hac morte transibit.

Let him fear to die who will pass from this death to the second death.

Let him fear to die who will pass from this death to the second death.9

9. The second death is eternal punishment after the Last Judgment (Revelation 20:14), as opposed to the first death, the death of the body.

mori timeat quem de saeculo recedentem perennibus poenis aeterna flamma torquebit.

Let him fear to die whom, as he leaves the world, the eternal flame will torture with everlasting punishments.

Let him fear to die whom the eternal flame will torture with endless punishments as soon as he leaves the world.

mori timeat cui hoc mora longiore confertur, ut cruciatus eius et gemitus interim differatur.

Let him fear to die to whom this is granted by a longer delay, that his torment and groaning may meanwhile be put off.

Let him fear to die for whom a longer delay brings only this: his torment and his groaning are put off for a while.

Multi ex nostris in hac mortalitate moriuntur, hoc est multi ex nostris de saeculo liberantur.

Many of ours are dying in this mortality, that is, many of ours are being freed from the world.

Many of our people are dying in this mortality. That is to say, many of our people are being set free from the world.

mortalitas ista Iudaeis et gentibus et Christi hostibus pestis est, Dei seruis salutaris excessus est.

This mortality is a plague to the Jews and the pagans and the enemies of Christ; to the servants of God it is a salutary [saving?] departure.

This mortality is a plague to the Jews and the pagans and the enemies of Christ;10 to the servants of God it is a departure that brings salvation.

10. Divine punishment: the belief that God sent disease to punish wrongdoing or to test the faithful. Cyprian holds both ideas at once: the same plague tests Christians and punishes everyone else.

hoc quod sine ullo discrimine generis humani cum iniustis moriuntur et iusti, non est quod putetis malis et bonis interitum esse communem.

The fact that, without any distinction of the human race, the just also die with the unjust, there is no reason that you should think that destruction is common to the evil and the good.

It is true that the just die along with the unjust, with no distinction made within the human race. But that gives you no reason to think that the good and the wicked meet the same end.

ad refrigerium iusti uocantur, ad supplicium rapiuntur iniusti: datur uelocius tutela fidentibus, perfidis poena.

The just are called to refreshment, the unjust are snatched away to punishment: protection is given more swiftly to the faithful, punishment to the faithless.

The just are called to refreshment; the unjust are dragged off to punishment. Protection comes sooner to those who keep faith, and punishment sooner to the faithless.

inprouidi et ingrati sumus, fratres dilectissimi, ad beneficia diuina nec quid nobis conferatur agnoscimus.

We are improvident and ungrateful, dearest brothers, toward the divine benefits, and we do not recognize what is conferred on us.

We are shortsighted and ungrateful for God's gifts, dearest brothers, and we do not see what is being given to us.

excedunt ecce in pace tutae cum gloria sua uirgines uenientes antichristi minas et corruptelas et lupanaria non timentes.

Behold, virgins depart in peace, safe with their glory, not fearing the coming threats and corruptions and brothels of the Antichrist.

Look: virgins are leaving this life in peace and safety, their glory whole, and with no need to fear the threats, the corruption, and the brothels of the coming Antichrist.11

11. Many Christians expected a last great enemy of God, the Antichrist, to persecute the faithful before the end of the world. Roman courts sometimes sentenced Christian women to brothels.

pueri periculum lubricae aetatis euadunt, ad continentiae adque innocentiae praemium feliciter ueniunt.

Boys escape the danger of slippery [unstable?] age; they happily come to the reward of continence and innocence.

Boys escape the dangers of their unsteady years and come happily to the reward of self-control and innocence.

tormenta iam non timet delicata matrona metum persecutionis et manus cruciatusque carnificis moriendi celeritate lucrata.

The delicate matron no longer fears tortures, having been spared [having gained?] by the swiftness of dying the fear of persecution and the hands and tortures of the executioner.

The delicate married woman no longer fears torture. By dying quickly, she has escaped the fear of persecution12 and the executioner's hands and torments.

12. In 250–251 the emperor Decius ordered everyone to sacrifice to the gods. Christians who refused were jailed, tortured, or killed; many who gave in, the "deserters" below, later asked to return to the church.

pauore mortalitatis et temporis accenduntur trepidi, constringuntur remissi, excitantur ignaui, desertores conpelluntur ut redeant, gentiles coguntur ut credant, uetus fidelium populus ad quietem uocatur, ad aciem recens et copiosus exercitus robore ‖307‖ fortiore colligitur pugnaturus sine metu mortis, cum proelium uenerit, qui ad militiam tempore mortalitatis accedit.

By the dread of the mortality and of the time the fearful are kindled, the slack are tightened [restrained?], the sluggish are roused, deserters are compelled to return, pagans are forced to believe, the old people of the faithful is called to rest, to the battle line a fresh and plentiful army is gathered with stronger strength, about to fight without fear of death when the battle comes, [an army] which comes to military service in the time of mortality.

Fear of the mortality and of these times sets the timid on fire, braces the slack, and wakes the lazy. Deserters are compelled to return; pagans are driven to believe. The faithful of long standing are called to their rest, while a fresh and plentiful army gathers for the battle line, stronger than before. Those who enlist during the mortality will go into battle unafraid of death when the fight comes.

Quid deinde illud, fratres dilectissimi, quale est, quam pertinens, quam necessarium, quod pestis ista et lues quae horribilis et feralis uidetur explorat iustitiam singulorum et mentes humani generis examinat, an infirmis seruiant sani, an propinqui cognatos pie diligant, an misereantur seruorum languentium domini, an deprecantes aegros non deserant medici, an feroces uiolentiam suam conprimant, an rapaces auaritiae furentis insatiabilem semper ardorem uel metu mortis extinguant, an ceruicem flectant superbi, an audaciam leniant inprobi, an pereuntibus caris uel sic aliquid diuites largiantur et donent sine herede morituri.

What, then, of this, dearest brothers, what sort of thing is it, how pertinent, how necessary, that this plague and pestilence, which seems horrible and deadly, searches out the justice of each one and examines the minds of the human race: whether the healthy serve the sick, whether relatives love their kinsmen dutifully, whether masters pity their languishing servants [slaves?], whether physicians do not desert the sick who entreat them, whether the fierce suppress their violence, whether the rapacious extinguish, at least [even?] by fear of death, the ever insatiable ardor of raging avarice, whether the proud bend their neck, whether the wicked soften their audacity, whether, while their dear ones are perishing, the rich, at least [even?] in this way, bestow and give something, being about to die without an heir.

And then, dearest brothers, think what this means: how fitting it is, how necessary. This plague and pestilence, which seems so terrible and deadly, searches out the justice of each person and tests the minds of humankind. It asks whether the healthy serve the sick, whether relatives truly love their own family, and whether masters pity their sick slaves. It asks whether doctors stand by the sick who beg for their help, and whether the fierce hold back their violence. It asks whether the greedy, at least for fear of death, will put out the fire of their raging greed, which nothing ever satisfies. It asks whether the proud will bend their necks and the shameless will tame their boldness. And it asks whether the rich, at least now, as their loved ones die and they face death without heirs, will give something away.

ut nihil aliud mortalitas ista contulerit, hoc christianis et Dei seruis plurimum praestitit quod martyrium coepimus libenter adpetere, dum mortem discimus non timere.

Even if this mortality had conferred nothing else, it has furnished this very greatly to Christians and servants of God, that we have begun to seek martyrdom willingly, while we learn not to fear death.

Even if this mortality had done nothing else, it has done Christians and servants of God this great service: we have begun to seek martyrdom gladly, while we are learning not to fear death.

exercitia sunt nobis ista, non funera: dant animo fortitudinis gloriam, contemptu mortis praeparant ad coronam.

These are exercises for us, not funerals: they give to the mind the glory of fortitude; by contempt of death they prepare for the crown.

For us these are training exercises, not funerals. They bring the mind the glory of courage, and by teaching us to scorn death they prepare us for the crown.

Sed fortasse aliquis opponat et dicat: ‘hoc me ergo in praesenti mortalitate contristat quod qui paratus ad confessionem fueram et ad tolerantiam passionis toto me corde et plena uirtute deuoueram martyrio meo priuor, dum morte praeuenior’.

But perhaps someone may object and say: 'This, then, saddens me in the present mortality, that I, who had been prepared for confession and had devoted myself with my whole heart and full courage [virtue?] to the endurance of suffering [the passion?], am deprived of my martyrdom, while I am forestalled by death.'

But perhaps someone will object: "This is what grieves me in the present mortality. I was ready to make my confession.13 I had given myself with my whole heart and all my courage to enduring a martyr's suffering. Now death has come first, and I am robbed of my martyrdom."

13. To make one's confession was to declare oneself a Christian before Roman officials, at the risk of torture or death. Those who died for it were martyrs, who Christians believed went straight to God.

primo in loco non est in tua potestate sed in Dei dignatione martyrium, nec potes te dicere perdidisse quod nescis an merearis accipere.

In the first place, martyrdom is not in your power but in the condescension [favor?] of God, nor can you say that you have lost what you do not know whether you deserve to receive.

First of all, martyrdom does not lie in your power; it lies in God's gift. And you cannot say you have lost something when you do not know if you would have deserved to receive it.

tunc deinde Deus scrutator est renis et cordis et occultorum contemplator et cognitor, uidet et conlaudat te et conprobat et qui perspicit aput te paratam fuisse uirtutem reddit pro uirtute mercedem.

Then, next, God is the searcher of the kidneys [reins?] and of the heart, and the beholder and knower of hidden things; he sees and praises you and approves, and he who perceives that courage [virtue?] had been prepared in you renders a reward for courage [virtue?].

Then, too, God searches the heart and the inmost being; he sees and knows what is hidden. He sees you, and he praises and approves you. He sees that the courage was ready in you, and for that courage he pays the reward.

nec enim sanguinem Deus nostrum sed fidem quaerit.

For God seeks not our blood but faith.

For what God seeks is not our blood but our faith.

Denique ut manifestius diuinae prouidentiae indicia clarescerent quod Dominus praescius futurorum suis consulat ad ueram salutem, cum quidam de collegis et consacerdotibus nostris ‖309‖ infirmitate defessus et de adpropinquante morte sollicitus commeatum sibi precaretur, adstitit deprecanti et iam paene morienti iuuenis honore et maiestate uenerabilis, statu celsus et clarus aspectu et quem adsistentem sibi uix possit humanus aspectus oculis carnalibus intueri, nisi quod talem uidere iam poterat de saeculo recessurus.

Finally, so that the indications of divine providence might shine forth more manifestly, that the Lord, foreknowing future things, takes counsel for his own toward true salvation, when a certain one of our colleagues and fellow bishops, worn out by infirmity and anxious about approaching death, was praying for a leave [reprieve?] for himself, there stood by him as he was praying and already almost dying a young man venerable in honor and majesty, lofty in stature and bright in appearance, and whom, standing by him, human sight could scarcely look upon with fleshly eyes, except that, being about to leave the world, he was already able to see such a one.

To make the signs of God's providence shine out still more clearly, and to show that the Lord, who knows the future, looks after his own and their true salvation, something happened to a colleague of ours, a fellow bishop.14 He was worn out by illness and anxious as death drew near, and he prayed to be granted a reprieve. As he prayed, already close to death, a young man stood beside him, awe-inspiring in honor and majesty, tall and shining to look at. Human eyes of flesh could hardly have looked at him standing there, except that the bishop, about to leave the world, could already see such a being.

14. Cyprian's word is consacerdos, "fellow priest." In his time sacerdos, "priest," usually meant a bishop.

adque ille non sine quadam animi et uocis indignatione infremuit et dixit: ‘pati timetis, exire non uultis, quid faciam uobis?’

And he, not without a certain indignation of mind and voice, roared and said: 'You fear to suffer, you do not wish to go out [depart?], what shall I do with you [to you?]?'

With some anger in his heart and his voice, the young man growled: "You are afraid to suffer. You do not want to leave. What am I to do with you?"

increpantis uox et monentis, qui de persecutione sollicitus, de arcessitione securus non consentit ad praesens desiderium sed consulit in futurum.

The voice of one rebuking and warning, who, anxious about persecution, secure about the summons, does not consent to present desire but takes counsel for the future.

It was the voice of one who scolds and warns. Concerned about persecution and untroubled by the summons, he would not give in to the wish of the moment but looked to the future.15

15. The Latin is compressed. The young man seems to look ahead to a coming persecution, which a quick death would spare the bishop. Older printed editions make the worry about persecution belong to people in general instead.

audiuit frater noster et collega moriturus quod ceteris diceret.

Our brother and colleague, about to die, heard what he should tell to the others.

Our brother and colleague heard, as he was about to die, what he was to tell the rest of us.

nam qui moriturus audiuit, ad hoc audiuit ut diceret: audiuit non sibi ille sed nobis.

For he who heard, being about to die, heard for this, that he might tell: he heard not for himself but for us.

He heard it as he was dying so that he could pass it on: he heard it for us, not for himself.

nam quid disceret iam recessurus?

For what would he learn, already about to depart?

After all, what was there for him to learn when he was already leaving?

didicit immo remanentibus, ut dum sacerdotem qui commeatum petebat increpitum esse conperimus, quid cunctis expediat nosceremus.

Rather, he learned for those remaining, so that, while we learn that the bishop who was seeking leave [reprieve?] had been rebuked, we might know what is expedient for all.

No, he learned it for those of us who remain, so that when we hear that a bishop who asked for a reprieve was scolded, we would understand what is good for us all.

Nobis quoque ipsis minimis et extremis quotiens reuelatum est, quam frequenter adque manifeste de Dei dignatione praeceptum est, ut contestarer adsidue, ut publice praedicarem fratres nostros non esse lugendos arcessitione dominica de saeculo liberatos, cum sciamus non amitti sed praemitti, recedentes praecedere, ut proficiscentes, ut nauigantes solent, desiderari eos debere, non plangi nec accipiendas esse hic atras uestes, quando illi ibi indumenta alba iam sumpserint, occasionem dandam non esse gentilibus, ut nos merito ac iure reprehendant, quod quos uiuere aput Deum dicimus ut extinctos et perditos lugeamus et fidem quam sermone et uoce depromimus cordis et pectoris testimonio non probemus.

To us ourselves also, the least and last, how often has it been revealed, how frequently and manifestly has it been commanded by the condescension [favor?] of God, that I should bear witness constantly, that I should publicly preach that our brothers who have been freed from the world by the Lord's summons are not to be mourned, since we know that they are not lost but sent ahead, that departing they go before, that, as travelers, as sailors are accustomed [to be], they ought to be longed for, not lamented, nor ought black garments to be taken up here, when they there have already put on white garments, that occasion must not be given to the pagans that they should rightly and justly reproach us, because those whom we say live with God we mourn as extinguished and lost, and the faith which we bring forth in speech and voice we do not prove by the testimony of heart and breast.

And to me, too, the least and lowest of all, how often this has been revealed! How often and how clearly God in his kindness has commanded me to bear witness constantly and to preach in public that our brothers whom the Lord's summons has set free from the world must not be mourned. For we know they are not lost; they are sent on ahead. In leaving us, they go before us. We should miss them as we miss travelers, or people who have set sail, but not wail over them. We should not put on black clothes here when they have already put on white robes there.16 We must not give the pagans good reason to blame us. They would be right and just to blame us if we mourned as dead and lost the very people we declare to be alive with God, and if the witness of our hearts did not prove the faith we profess with our words.

16. In the Book of Revelation (7:9–14), the saved stand before God in white robes. Romans wore dark clothing in mourning.

spei nostrae et fidei ‖310‖ praeuaricatores sumus, si simulata, si ficta, si fucata uidentur esse quae dicimus.

We are betrayers [prevaricators?] of our hope and faith, if the things which we say appear to be pretended, if fictitious, if counterfeit [painted over?].

We betray our own hope and faith if what we say seems pretended, false, painted on.

nihil prodest uerbis praeferre uirtutem et factis destruere ueritatem.

It profits nothing to display [put forward?] virtue [courage?] in words and to destroy truth in deeds.

It does no good to show courage in words and destroy the truth with deeds.