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B. Matthaei de Agrigento, O. F. M. Episcopus Girgentiensis in Sicilia |
Blessed Matthew of Agrigento, O.F.M. Bishop of Agrigento, Sicily
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QUADRAGESSIMALE |
Sermons for Lent |
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Text reconstructed by
Dott. Concetto Del Popolo |
Translated from the Original Text, reconstructed by
Dr. Concetto Del Popolo |
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della Università
degli studi di Torino:
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Professor of Italian
Philology in the
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Original Notes in Italian by Dr. Del Popolo. Original Text and Notes published in “Un quaresimale del beato Matteo di Agrigento”, Giornale Italiano di Filologia, LVII 1, 15 maggio 2005, pp. 35-69.
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Original Notes in Italian by Dr. Del Popolo. Original Text and Notes published in “Un quaresimale del beato Matteo di Agrigento”, Giornale Italiano di Filologia, LVII 1, 15 maggio 2005, pp. 35-69.
The Franciscan Archive
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<I. De ieiunio>[86] |
I. On Fasting[86] |
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1. Cum ieiunatis. Mathei 6 capitulo. De isto[87] sacro ieiunio tria debemus contemplare. Nota quod[88] est subtraccio cibi et potus peccatorum. Primo: la sua diffinicione; 2°: la soa[89] obligacione; 3°: la sua fructificacione. |
1. When you fast etc. (Mt. 6:16). Concerning this[87] sacred fasting we ought to contemplate three (things). Note that[88] (fasting) is a subtraction of food and of drink (for the satisfaction) of sins. First: its definition; Second: its[89] obligation; Third: its fruitfulness. |
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2. Circa primum, nota 3a ieiunia ante diffinicionem: primo: uno spirituale, del peccato mortale; secundo: uno afflictivo, del gaudio temporale; tercio: uno corporale, del cibo materiale. |
2. ABOUT THE FIRST, note the three fasts before (speaking about) the definition: first: one spiritual, (the fast) from mortal sin; second: one afflictive, (the fast) from temporal joy; third: one corporal, (the fast) from material food. |
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3. Primum, quod est spirituale, est illud quod est meritorium et quod est maximum ieiunium: De consecratione, distinctio 5[90], capitulo: Ieiunium. 4. Quod patet quia omnia[91] alia ieiunia fiunt[92] per istud tamquam propter finem, unde alia omnia sine isto ieiunio nichilominus[93] valent, quia non valent abstinere a cibo et offendere Deum, quia sacrificium Deo est spiritus contribulatus [Ps 50, 19], unde Ysaie 58: Quare ieiunavimus et non aspexisti; humiliavimus animas nostras et nescisti? 5. Et respondet Deus: Ecce ad lites et contenciones ieiunetis et percutitis pugno inpie. Nolite ieiunare usque ad hanc diem ut audiatur in excelso clamor vester. Numquid tale est ieiunium quod elegi: per diem affligere hominem animam suam? Numquid <… Numquid>[94] istud vocabis ieunium et diem acceptabilem Domino? Numquid hoc est maius ieiunium quod elegi? 6. Dissolve colligacionis impietatis, solve fasciculos deprimentes, dimitte eos qui confracti sunt liberos, et omne onus disrumpe; frange esurienti panem tuum, egenos vagosque induc in domum tuam. 7. Cum videris nudum, operi eum; et carnem tuam ne despexeris. Tunc <… Tunc> invocabis et Dominus exaudiet; clamabis et dicet: Ecce adsum. 8. Unde istud est verum ieiunium: peccaverunt oculi? fac e<o>s[95] ieiunare; et ita de omnibus /f. 1v./ aliis menbris.
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3. The first (fast), which is spiritual, is that which is meritorious and which is the greatest fast: De consecratione, d. 5,[90] ch. “On Fasting”. 4. Which is clear, because all[91] other fasts come to be[92] through that one, as on account of their end, whence all the others without that fast are in no manner[93] valid, because it is not valid to abstain from food and offend God, because a sacrifice to God is a thoroughly troubled spirit [Ps. 50:19], whence Isaiah 58:3 (ff. says): Why have we fasted and Thou has not looked at (us); we have humbled our souls and Thou knowest it not? 5. And God responds: Behold for quarrels and contentions you fast and strike with an impious fist. Do not fast (as you have done) for this day so that your cry be heard on high. Such is not the fast which I have chosen: that throughout the day man afflict his own soul? Is this . . . [94] what you call a fast and a day acceptable to the Lord? Is this not rather the fast which I have chosen? 6. Dissolve the bindings of impiety, loose the oppressive bundles, set free those who have been completely broken, and bread apart every burden; break your bread for the hungry, lead the poor and wanderers into your home. 7. When you see (someone) naked, clothe him; and thy flesh do not despise. Then . . . you shall invoke the Lord and He shall hear you out; you shall shout and He shall say: Behold I am here. 8. Wherefore, that is the true fast: have your eyes sinned? make them[95] fast; and thus concerning all the other members (of your body). |
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9. Secundo: uno afflictivo <del> gaudio temporale, scilicet quando quis se abstinet a gaudio temporali. O! o!, quantum est bonum et dispositum ad primum! O iuvenes, abstinete vos a carnalibus desideriis que militant adversus animam: Prima Petri, 2° capitulo, sicut cantare et ballare etc.
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9. Second: the one afflictive, (the fast from) temporal joy, that is, when one keeps himself from [se abstinet] temporal joy. Oh! Oh! how good (this) is and (how) disposed (is it) to the first (kind of fasting)! O youth, keep yourselves from carnal desires, which militate against the soul (1 Pt. 2:11), such as singing and dancing etc.. |
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10. Tertium est uno[96] corporale del cibo materiale, quod diffinit Ysydorus in communi. Quid est abstinencia? Parcimonia virtus abstinencia ciborum. Quod potest es<se>[97] triplex: naturale, virtuale[98], ecclesiastico.
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10. The third (fast) is the one[96] corporal, (the fast) from material food, which (St.) Isidore (of Seville) defines in (its) common (sense): « What is abstinence? The virtue of parsimony is the abstinence from foods. Which can be[97] threefold: natural, virtuous,[98] (and) ecclesiastical ». |
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11. Primum est in quolibet, cum est ieiunus in mane; quod, ut sic, non est virtus, secundum Richardum in quarto, Distinctio 15, quia hoc eciam reperitur in lupo in nemore et ali<is> animali<bus>[99]; quod est falsum[100]. |
11. The first is in anyone, when he is fasting in the morning; which, such as it is, is not a virtue, according to Richard (of Middleton, Sent.,) Bk. IV, d. 15, because this is also found in the wolf in the forest and the other animals;[99] which is false (kind).[100] |
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12. 2m est virtus, quia est actus abstinencie, que est pars temperancie. Unde dicit Richardus, ubi supra, quod est cum quis summit[101] sibi cibum et potum ratione regulata, et illud est meritorium si propter Deum fit; unde, si quis argueretur quod non est virtus, quia omnis virtus est in operando, sed cum ieiunium[102] dicat cessacionem ab actu commestionis, ergo non est virtus; item quia omnis virtus est qualitas mentis, istud est corporis actus, ergo etc. 13. Dicitur ad primum: illud ieiunium nominat actum operacionis, secundum quam quis se regulat secundum consonum dictaminis racionis. 14. Ad 2m dicitur quia in tali abstinencia dupplex est actus: unus interior, qui est velle frenare gustum a delectacionibus qui sunt in cibo et potu; alius exterior, qui est ipsa frenacione corporali[103]. 15. Primus est virtute et licitus, 2us est ab ea imperatus, secundum Richardum, ut supra. Nota quod hoc ieiunium institutum est in memoriam passionis Christi. 2o, ut dignius preparemus ad recipiendum corpus Christi, secundum /f. 2r./ Richardum.
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12. The second is the virtue, which is an act of abstinence, which is part of temperance. Whence Richard says, as (is had) above, that it is when anyone takes[101] his food and drink by a regulated reckoning, and that is meritorious, if it is done for the sake of God; wherefore, if anyone would argue that it is not a virtue, because every virtue is in working, but since this fasting[102] means a cessation from the act of eating, therefore it is not a virtue; likewise, because every virtue is a quality of the mind, that is an act of the body, ergo etc.. 13. There is said to the first (objection) : that fast names an act of operation, according to which anyone regulates himself according to (what is) consonant to the dictate of reason. 14. To the second there is said, that in such abstinence there is a twofold act : one interior, which is to will to restrain [frenare] the taste from the delectations, which are in food and drink; the other exterior, which is in the corporal restrain itself.[103] 15. The first is by virtue and (is) licit, the second is commanded by it, according to Richard, as (is said) above. Note that this fast has been instituted in memory of the Passion of Christ. Second: so that we may prepare (ourselves) worthily to receive the Body of Christ, according to . . . |
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[86] Nella trascrizione, conservo la grafia, non inserendo il dittongo né tantomeno abolendo le grafie del tipo -ngn- o del continuo scambio c/t, ma distinguendo u da v perché sicuramente diversa era la pronuncia dell’epoca, servando la j solo nei numeri romani, sciolgo le abbreviazioni segnalando quelle anomale, inserisco punteggiatura e distinctio secondo l’uso moderno, integro fra parentesi uncinate; inoltre indico ogni folium fra barre oblique, cosí /f. 1v./; metto in corsivo le parti in volgare, affinché risaltino subito, ed anche le citazioni esplicite bibliche. Per comodità tipografica, qui preferisco evitare due fasce, una per l’apparato critico e l’altra per le note. Questa semplicità si riflette nell’assenza del rinvio alle fonti, conservandolo per l’edizione; eccezionalmente segnalo tra parentesi quadra qualche fonte non espressamente indicata dallo scrittore. [87] De isto] Ratio de ipso Gozzo. [88] N in margine: Nota. [89] soa] sua Gozzo. [90] De consecratione, distinctio 5] de 2 et 4 Gozzo. [91] omnia] duo Gozzo. [92] fiunt] sunt Gozzo. [93] L’abbreviazione non è usuale. [94] Suppongo, stando al testo di Isaia, un omoteleuto, come anche piú sotto al «Tunc… Tunc». [95] eo<s>] eas. [96] N la u è corretta su una c. [97] es<se>] est. [98] L’abbreviazione nella parte iniziale è poco chiara; leggo virtuale per analogia con i Sermones varii, p. 76: «naturale, virtuale, ecclesiasticum» [99] ali<is> animali<bus>] alia animalia. [100] falsum: riferito al digiuno: ‘quello degli animali è un falso digiuno’. [101] quis summit] quis subtilia (espunto) summit. [102] cum ieiunium] cum d (cassato) ieiunium. [103] corporali] corporalis. |
[86] In the transcription, I have retained the spelling, by not inserting the diphthong nor by abolishing the spellings of the type –ngn- or of the continual use of the c for the t, but I have distinguished the u form the v, because their pronunciation was surely diverse in that epoch, and by keeping the j only in Roman numerals, I resolve the abbreviations by indicating those which are anomalous; I have inserted the punctuation and the word distinction according to modern usage, wholly within square brackets; moreover, I have indicated every folio within slashes, in this manner /f. 1v./; I have placed in italics the words in the vernacular, so that they may be clearly distinguished, and also the explicit citations from Sacred Scripture. For convenience of typography, I have preferred to avoid using two diverse fonts, one for the critical apparatus and the other for the notes. This simplicity is reflected in the absence of citations of sources, which are kept for hard copy editions; I have on occasion marked within square brackets certain sources not expressly indicated by the author. [87] Concerning this [De isto read from Ratio de ipso], according to the reading of Gozzo. [88] A noted in the margin reads: Note [Nota]. [89] Its [soa: read as the vernacular from sua] , according to the reading of Gozzo. [90] De consecratione, d. 5 [De consecratione, distinctio 5 read from de 2 et 4] , according to the reading of Gozzo.. [91] all [omnia read from duo] , according to the reading of Gozzo. [92] come to be [fiunt]read from sunt] , according to the reading of Gozzo. [93] The abbreviation for nichilominus is not the usual one. [Trans. Note: the context requires that nevertheless [nichilominus] be read in the sense of in no manner [nullo modo], on account of what follows. Hence it may be supposed the abbreviation stands instead for nullomodo]. [94] From a comparison with the Vulgate of Isaiah, I have inserted an ellipsis, just as I have done below at «Tunc… Tunc». [95] them [eo<s> read from eas]. [96] Note that the u of the Italian for one [uno] has been written upon a previous c. [97] be [es<se> read from est] [98] The abbreviation is not clear in its first half; I have read virtuous [virtuale] through an analogy with Sermones varii, p. 76, where there is read: « naturale, virtuale, ecclesiasticum ». [99] the other animals [ali<is> animali<bus> read from alia animalia] [100] false [falsum]: a reference to the fasting of the animals, which is a false kind of fasting: falsum genus ieiunii. [101] anyone takes [quis summit read from quis subtilia summit, wherein subtilia has been expunged from the text]. [102] since fasting [cum ieiunium read from cum d- ieiunium, wherein what follows the d has been cancelled out]. [103] corporal [corporali read from corporalis]. |
Folio 2r
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/f. 2r./ Richardum. |
Richard. |
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16. 3m est certissimum et hoc est preceptum ab Ecclesia in diversis temporibus, exemplum nam[104] sicut est in Quadragesima: est generale: Distinctio 96, capitulo: Quadragesima, et capitulo sequenti. 17. Item quatuor temporum, ut Distinctio 78 et capitulo sequenti et capitulo: «Statuimus ut quatuor temporibus hoc ordine celebrentur: primum, inicium 4e; 2m in ebdomada Pentecostes; 3m in semptembre; 4m in decembre, more solito fiat». 18. Et hec ieiunia, secundum Richardum, instituta sunt ad espiandum peccata que committimus per annum. Item 3es dies rogacionum ante Ascensionem: De consecracione, distinctio tercia, capitulo: Rogaciones. 19. Sed ut dicit Glosa ibi, hoc non precipitur sed suadetur. Item omnes vigilie apostolorum, exceptis Phylippi et Iacobi, Iohannis ewangeliste et Barnabe, eo quod prima venit infra Pascam et Pascam[105], 2a infra Natalem Domini, ut dicitur Extra, De observancia ieiuniorum, capitulo Consilium; et, secundum idem Consilium capitolum, vigilie Nativitatis Domini, Pentechostes, Ascensionis, vigilia Iohannis Baptiste et sancti Laurencii et omnium sanctorum. 20. Et si in aliqua civitate vel diocesi est aliquod ieiunium consuetum, licet non sit preceptum per vi<m>[106], tamen nichilominus observandum est ab illis qui stant ibi, ut dicit Decretum, distinctio i: Consuetudo, et distinctio 2: Ecclesiarum. 21. Unde istud ecclesiasticum ieiunium sic diffinitur: ieiunium est subtraccio cibi et potus, racione regulata secundum statutum Ecclesie, ordinata ad satisfaccionem peccatorum. 22. Sed notandum[107], secundum Ricchardum, quod istud ieiunium cadit sub precepto ecclesiastico et positivo, seu scripto, solum quantum ad tempor<a>[108] et modum; racione autem prohibicionis peccati et vicii sub lege nature, primo licet hoc 3r precipiat Ecclesia. 23. Idem dicit Thomas, 2o 2e 147, unde licet quod unusquisque ./f. 2v./
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16. The third is most certain and this has been precepted by the Church in diverse seasons — for example,[104] such as is in Lent: there is a general (fast): ibid., d. 96, ch. “On Lent”, and in the following chapter. 17. Likewise, the Ember Days, as in Distinction 78 and the following chapter and the chapter (which says): « We establish that the Ember Days be celebrated in this order: in the customary manner, let the first be, (at) the beginning of Lent; the second in the week of Pentecost, the third in September, the fourth in December ». 18. And these fasts, according to Richard, have been instituted to expiate the sins which we have committed throughout the year. Likewise the three Rogations Days before the Ascension: De consecratione, d. 3, ch. “On Rogations”. 19. But as the Gloss says there, this is not precepted but exhorted. Likewise all the vigils of the Apostles, except Phillip and Jacob, John the Evangelist and Barnabus, for this that the first comes between the Passover (of Easter) and the Passover (of Pentecost),[105] Monday in the (Octave) of Christmas, as it is said to be outside the observance of fasts, in De observantia ieiuniorum, ch. “On Counsel”; and, according to the same chapter “On Counsel”, the vigil of the Nativity of the Lord, of Pentecost, of the Ascension, the vigil of John the Baptist and of Saint Lawrence and of All Saints. 20. And if in any city and/or diocese there is any customary fast, even though it has not been precepted through force,[106] yet nevertheless it is to be observed by those who are in that place, as says the Decretum, d. 1, “On Custom”, and d. 2: “On the Churches”. 21. Wherefore that ecclesiastical fast is thus defined: fasting is the subtraction of food and drink, by a reckoning regulated according to the statute of the Church, ordained for the satisfaction of sins. 22. But it must be noted,[107] according to Richard, that that fast falls under an ecclesiastical and positive, or written, precept, solely as much as regards the seasons[108] and manner; but, by reason of the prohibition of sin and vice, under the law of nature, though, first, the Church precepts this third (kind). 23. St. Thomas says the same, (Summa.,) II, II, q. 147, whence it is licit that each one . . . |
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[104] exemplum nam] exemplum inc (cassato) nam. [105] La festa di Filippo e Giacomo, ricorrendo allora al primo maggio (oggi al tre), non potrebbe mai trovarsi fra due Pasque, poiché l’ultima data utile è il 25 aprile, con conseguente Dominica in albis al 2 maggio, che rimane comunque nel tempus paschale. Suggerisce di leggere: «infra Pascam et Pentecostem» Pietro Sorci; o anche, per l’uso del volgare, «infra Pascam <Resurrectionis> et Pascam <Pentecostis>». [106] vi<m>] vis. [107] N in margine: Nota. [108] tempor<a>] tempore. |
[104]
for example [exemplum nam read from exemplum [105] The Feast of Sts. Phillip and James, which occurs at the beginning of May (in Italy, on the 3rd), can never fall between two Easters, since the last possible date for Easter is April 25th, and the following “Little Easter”, the Dominica in albis, on May 2nd, which leaves as a possible reading for the second Pascam, “the Easter Season”. Pietro Scorci suggests the reading: « infra Pascam et Pentecostem »; or even in the common usage: « infra Pascam <Ressurrectionis> et Pascam <Pentecostis> ». [Trans. note: The English follows this second possibility, since it requires no change in the reading of the text.] [106] force [vi<m> read as a form of vis] [107] A note in the margin reads: Note [Nota]. [108] seasons [tempor<a> read from tempore]. |
Folio 2v
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./f. 2v./ satisfaciat pro peccatis preteritis. Porro debet ieiunare propter evitare futura, quia interdum potest[109] satisfacere de preteritis, sed et propter evitare futura ordinatum est |
satisfy for his past sins. Next, one ought to fast for the sake of avoiding future (sins), because sometimes (fasting) can[109] satisfy for past (sins), but it also has been ordained for the sake of avoiding future ones. |
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24. Queritur si tunc ieiunare debemus diebus dominicis. Respondeo secundum Thomam 2a 2e q. ix: id est non, quia est dies leticie; et, contra facientes, non essent a peccatis immunes, secundum eum, nec esset christianus. |
24. There is asked, if then we ought to fast on Sundays. I respond, according to (St.) Thomas, (Summa.,) II, II, q. 9, that is not (licit), because it is a day of gladness; and, (those) doing the contrary, would not be immune from sins, according to him, nor would he be a Christian. |
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25. Circa[110] secundum principale, scilicet la sua obligacione, tria sunt consideranda: im, qui sunt obligati; 2m, qui sunt excempti; 3m, quomodo debent esse condicionata. |
25. ABOUT THE SECOND,[110] namely, its obligation, there are three things to be considered, 1. who are obligated, 2. who are exempted, 3. in what manner ought they be conditioned. |
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26. Ubi notandum quod ad supradicta ieiunia ligantur omnes fideles, mares et mulieres, tam religiosi quam seculares, cum perventi fuerunt ad etatem ultimam 21 annorum supra; sed infra etatem ist<a>m[111] excitandi sunt ad ieiunandum, sed interdum plus vel minus secundum fortitudinem vel debilitatem conplexionum; sed maxime illi qui transierut vigesimum annum obligantur sub pena peccati mortalis et dampnacionis ad ieiunium. 27. Et vos, patres et matres[112], debetis conpellere filios vestros ad hoc, et Deus dabit eis gratiam, sicut sunt Neapolim[113].
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26. Where it must be noted, that to the abovesaid fasts are bound all the faithful, men and women, both religious and seculars, when they have arrived at the final age of 21 years, (and) above; but below this[111] age they are to be encouraged to fast, but now and then more and/or less according to (their) strength and/or weakness of (their) complexion (of four humours), but most of all those who have passed the twentieth year, under the pain of mortal sin and damnation (are obliged) to fast. 27. And you, fathers and mothers,[112] you ought to compel your children to this, and God shall give them grace, just as they obtain it at Naples.[113] |
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28. Sed heu, inimici Dei non curant ieiunare, sicut obstinati et gulosi omnes excusant se, sed ante illum qui novit abscondita cordis [Ps 43, 22] non valebunt aliqua <et> aliqua illicita excusacio, quia multi se excusant qui non habent veram excusacionem. 29. Sed responde mihi, tu qui te excusas; interrogo te ex parte Dei: “O peccatore, potes tu ieiunare?” et respondens: “Non”, cum enim haberes calculum in oculo et medicus diceret tibi: “Si vis sanari, ieiuna xla dies[114], in conmedendo semel in die /f. 3r./ |
28. But oh! God’s enemies do not care to fast, just as the obstinate and all the gluttonous excuse themselves, but before Him who knows the secrete things of the heart [Ps. 43:22] this or that [aliqua et aliqua] illicit excuse will not prevail, because many excuse themselves, who have no true excuse. 29. But answer me, you who excuse yourself; I am interrogating you on the part of God: “O sinner, can you fast?” and you respond: “No!”, for though you had a pebble in your eye the doctor said to you: “If you want to be healed, fast 40 days, eating once a day . . . |
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[109] potest] prima della p una barra verticale, quasi inizio della s di satisfacere. [110] N in margine: 2m principale. [111] ist<a>m] istum. [112] Questo appello a patres et matres fa pensare ad un discorso preparato per un pubblico comune (un po’ prima ricorda che «tam religiosi quam seculares» sono obbligati al digiuno); cosí anche l’accenno che segue alle varie categorie: l’ammalato, l’innamorato, il mercante, ma non mancherà il lettore nei conventi. [113] Neapolim? Non vi è dubbio sulla lettura della parola. Il senso non è chiaro. Un brano simile si trova nei Sermones varii: «Sed, o boni parentes, semper filios instruatis ad minus semel in ebdomada ieiunare, propter graciam impetrandam et propter divinam iram mitigandam, sicut Ninivite, etc.» (p. 79): questo è il primo sermone napoletano, come già detto sopra. Il sospetto è duplice: sul sunt, e su Neapolim (a piene lettere). Se questo testo è stato scritto dopo i Sermones varii, e non ci sono elementi di datazione, si può pensare che il nome proprio sia il ricordo di qualcosa accaduta a Napoli in seguito alla sua predicazione. Io credo che frate Ulrico abbia travisato un «sicut fuit Neapolim», restando sempre a Napoli. Mi sembra molto difficile chiarire con Ninivite, nonostante il ricordo biblico e nonostante che altrove si legga: «Celebrato ieiunio, misertus est Dominus Ninivitis» (p. 160). Eccetto che vi sia una lacuna. [114] Qui e altrove il quaranta è evidente richiamo al digiuno quaresimale. |
[109] can [potest]: before the initial p there is a vertical line, as if the beginning of the s of satisfy [satisfacere]. [110] A note in the margin reads: The Second Principle [2m principale]. [111] this [ist<a>m read from istum]. [112] This appeal to fathers and mothers calls to mind a discourse prepared for a public gathering (recall how a little before this, he speaks of how « both religious and seculars » are obliged to fast); so do the other appeals, which follow this one, made to diverse categories of people: the sick, those in love, merchants, not to mention those in convents. [113] at Naples [Napolim]? There is no doubt about this reading. The sense, however, is not clear. A similar passage is found in Sermones varii: « But, oh good parents, always instruct your children to fast at least once in the week, for the sake of obtaining grace and for the sake of mitigating the Divine Wrath, just as the Ninivites, etc.. », p. 79. As has been said above, in my article, this was the first Neapolitan sermon. I have two suspicions; one regarding sunt and the other regarding Napolim. If this text was written after the Sermones varii, and there is no evidence to date it, perhaps the mention of the city’s name is on account of the memory of something which happened at Naples following his preaching. I believe that Friar Ulrico has distorted the phrase from « sicut fuit Neapolim », as has was at Naples. It seems to me difficult to read this as Ninivites [Ninivite], notwithstanding the Biblical event and that elsewhere there is read: « Celebrato ieiunio, misertus est Dominus Ninivitis », “With the fast celebrated, the Lord has mercy upon the Ninivites”, p. 160. Otherwise it could be that there is a lacuna in the text. [Trans. note: Here following strictly the textual affinities of the letters for sunt, the English reads sunt as summunt, taking sunt as an abbreviation for summunt, and reading the entire phrase as just as they obtain at Naples; this would support Dr. Del Popolo’s initial suggestion that it refers to some event in the city.] [114] Here and elsewhere the number 40 recalls the Lenten fast. |
Folio 3r
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/f. 3r./ et non bibes vinum”, faceres? respondens: “Ymo”. 30. Ergo, o bestia, quomodo poteris excusari ante Deum, quando propter carnem putridam abstineres et non propter animam, cum anima sit corpore preciosior in infinitum, si dici posset! 31. Item, interrogo te aliu<m>[115]: “Vis ieiunare?” Respondes: “Quomodo, frater A., possum ieiunare? ([116]) Non sum usus, noceret mihi, oportet me conmedere ante terciam”. 32. Cu<i> e<g>o[117]: “Bene. Amasne aliquam pulcram mulierem?”; respondens: “Amo”; bene, si quis diceret tibi: “Vis stare ista nocte discalciatus in sereno et non bibes vinum neque conmedes nisi panem et aquam et faciam te habere eam?” faceres? qui respondens: “Ymo, non solum ista, sed eciam maiora istis pati volo”. 33. Exclama: O mundo ciecho, o mundo paczo! Meiore fare penitentia è per andare in paradiso che per andare a·ccasa de dyavolo? non volere ieiunare per una miser<a> delectacione carnale, per la quale ne perde l’anima e ’l corpo? vole<r>e[118] ieiunare e per aquistare quello inconmutabili e infinito bene, per lu quale l’anima e lo corpo sempre essere felice[119]. 34. Non, non posse ieiunare! Quid respondebis Deo tibi ista proponenti, o peccatore?[120] 35. Item interrogo te alium, qui dicis: “Frater A., noli loqui mecum de ieiunio ullomodo, quia non possum ieiunare, sum mercator”. Cui ego: “Quantam pecuniam vis lucrari?”; respondens: “Centum ducatos”; cui ego: “Vis stare per quadraginta dies in navi in mari et patiaris multas angustias et pericula, non bibes nisi aquam putridam et commedes panem vermibus plenum, et promitto quod mille lucrabis ducatos?”; respondens: “Omnia mala volo sustinere ut possim bene lucrari”. 36. Ergo, o miser, o fatue, propter posse bene /f. 3v./ |
and do not drink wine”, would you do it? you respond: “Yes!”. 30. Therefore, o beast! in what manner can you be excused before God, when for the sake of your putrid flesh you would abstain and not for the sake of your soul, since your soul is infinitely more precious than your body, if (that) can be said! 31. Likewise, I ask you another:[115] “Do you want to fast?” You will respond: “How, friar A., can I fast?[116] I am not use (to it), it would kill me, it is necessary for me to eat before tierce”. 32. To which I (say):[117] “Good! Do you love any beautiful woman?”; you respond: “I do love (one)”; “Good, if someone would say to you: ‘Would you stay this night, barefooted, in fair weather, not drink wine, nor eat, but bread and water, and (if) I make you have hear?’ would you do it?, and you respond: “Yes! not only that, but I am willing to suffer even greater (things) than these.” 33. Shout!: O blind world, o mad world! It is not better to do penance to go into Paradise than to go to the House of the Devil? Do you not desire to fast for a miserable, carnal delectation, for which one looses soul and body? Desire[118] to fast also to acquire that unchangeable and infinite Good, through which the soul and body (are) to be forever happy! [119] 34. No, no! I cannot fast! What shall you say to God, when He reminds you of these (words), o sinner?[120] 35. Likewise, I ask you another, you who say: “Friar A., do not speak to me of fasting in any manner, because I cannot fast, I am a merchant.” To which I respond: “How much money do you want to make?”; you respond: “A hundred ducats”; to which I (says): “Do you want to stay for forty days on a ship in the sea and suffer many anguishes and dangers, not drinking but putrid water and eating bread full of worms, and (if) I promise that you shall make a thousand ducats?”; and you respond: “I want to endure all evils so that I can be able to make a good profit”. 36. Therefore, oh wretch! oh fool! for the sake of being able to . . . |
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[115] aliu<m>] aliud. [116] possum ieiunare] possum p (cassato) ieiunare. [117] Cu<i> e<g>o] Cum eo. [118] vole<r>e] voleve. [119] Il testo non scorre bene: forse «<è> e·sser<à> felice». [120] Il brano in volgare è riportato anche in Sensi, Il Quaresimale del b. Matteo, p. 34: «Exclama: O mundo ciecho, o mundo paczo! meiore fare penitencia est per andare in paradiso che per andare accasa dedixiosa non volere ieiunare, per una misera delectacione carnale, per la quale ne perde l’anima; el corpo volene ieiunare e per acquistare quello incommutabili e infinito bene per lu quale l’anima e lo corpo sempre essere felice non non posse ieiunare. Respondebis Deo tibi ista proponenti, o peccatore!». |
[115] another [aliu<m> read as from. aliud]. [116]
can I fast [possum ieiunare read from possum [117] To which I [Cu<i> e<g>o read from Cum eo]. [118] Desire [vole<r>e, read from voleve] [119] are to be forever happy [sempre essere felice, since this reads badly, perhaps it would be better to read « <è> e·sser<à> felice », “is to be happy”, in the vernacular. [Trans. note: the English reads semper sint essere felice, assuming the verb sint is implicit in the subordinate clause.] [120] This passage in the vernacular is cited even in Sensi, Il Quaresimale del b. Matteo, p. 34: « Exclama: O mundo ciecho, o mundo paczo! meiore fare penitencia est per andare in paradiso che per andare accasa dedixiosa non volere ieiunare, per una misera delectacione carnale, per la quale ne perde l’anima; el corpo volene ieiunare e per acquistare quello incommutabili e infinito bene per lu quale l’anima e lo corpo sempre essere felice non non posse ieiunare. Respondebis Deo tibi ista proponenti, o peccatore! ». |
Folio 3v
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/f. 3v./ lucrari pecunias vis ieiunare; et propter lucrari regnum celorum et vitam eternam? 37. Alii dicunt quod habent malum capud; alii dicunt quod habent malum stomachum et ita omnes se excusant. Sed ante illum qui omnia novit? 38. Et ita conclude quod ad huiusmodi ieiunia omnes obligamur nos, quia possumus. Per la bocca intrò el peccato in Adam [cfr. Rom 5, 12] e noy, e per la bocca bisognia el remedio et exterminare. |
make good money, do you want to fast; and (what about) for the sake of earning the Kingdom of Heaven and eternal life? 37. Others say that hey have a headache [malum capud]; others say that they have a stomachache [malum stomachum] and thus all excuse themselves. But before Him who knows all? 38. And thus conclude that all of us are obliged to fasts of this kind, because we are able. Through the mouth sin entered into Adam [cf. Rom 5:12] and we, too through the mouth need the Remedy and its extermination. |
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39. Bene, frater, postquam nos obligamur ieiunare, secundum quod dicitis, doce[121] nos in diebus ieiuniorum hora conmedendi. Ab ecclesia est hora nona, quia sic ut est consuetudo. 40. Unde cum dicitur De consecratione, distinctio prima, capitulo: Solent, quod nullatenus ieiunare credunt, qui manducant antequam vespere celebrentur officium et fra<ngitur ieiunium>. In ieiuniis quatuor temporum hora vespertina etc. 41. Sub hora vespertina prandendum est tempore ab hora nona inclusive ut ultra, nec oportet preterire[122] a capite hore none; si enim per modicum tempus ante horam none conmedatur, non propter hoc frangitur ieiunium. 42. Et licet illi qui conmedunt post sextam statim derogetur in alio perfecti ieiunii, non tamen sunt transgressores, illaque est necessitate in ieiunio, maxime cum cunsuetud<ines>[123] in aliquibus partibus valint conmedere statim post secundam vel tertiam. Idem dicit Thomas 2a 2e q. 147. |
39. Good, friar, after we are obliged to fast, according to what you say, teach[121] us on the days of fasts the hour to eat. By the Church it is (established) as the hour of Nones, because such is the custom. 40. Whence when there is said in De consecratione, d. 1, in the chapter. “They are accustomed — because they believe they fast in no manner, who eat before Vespers are celebrated — (to say) the Office and break the fast “. In the fasts of the Ember Days (it is) the hour of Vespers etc. 41. In the evening hour one is to dine according to season [tempore] from the hour of Nones inclusive as beyond, nor is one bound to let pass [preterire a][122] the beginning [capite] of the hour of Nones; for if (the meal) is eaten a little time before the hour of Nones, the fast is not broken on this account. 42. And though those who eat after Sext, (such that the fast) is immediately derogated in (a manner) other than a perfect fast, yet they are not transgressors, and this is according to necessity in fasting, most of all since the customs[123] in some parts allow eating immediately after the second and/or third (hour). St. Thomas says the same, (Summa.,) II, II, q. 147. |
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43. Sed queritur a quibus cibis est abstinendum. Respondeo, secundum Richardum in 4 distinctio 15, ab omnibus lacticiniis. In aliis autem temporibus ieiuniis fac secundum mores patrie; sed in omnibus generaliter usus carnis est interdictum. Thomas 2<a> 2<e> q. 147. |
43. But there is asked, from what foods must one abstain? I respond, according to Richard, (Sent.,) Bk. IV, d. 15, from all dairy products. But in other seasons for fasts, act according to the customs of your fatherland, but in all (places), generally, the use of meat is interdicted. (St.) Thomas, (Summa.,) II, II, q. 147. |
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44. Quantum[124] ad 2m, qui sunt excepti, ubi nota quod tantum excepti sunt 13cim genera personarum. Hic dico confessoribus quod non absolvant illos qui non ieiunant nisi haberent legittimam causam. 45. Primo, pueri per 3es raciones, secundum Richardum in q. 15: prima, quia in eis est caloris naturalis magnitudo, |
44. As much as[124] regards the second, who are excepted, where you are to note that only 13 kinds of persons are excepted. Here I say to confessors, that they are not to absolve those, who do not fast without having legitimate cause. 45. First, children, for 3 reasons, according to Richard, in q. 15: first, because in them is a greatness of natural warmth, |
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[121] dicitis, doce: si notino i due verbi, uno singolare ed uno plurale, discordanza molto in uso anche nel volgare. [122] preterire] pretere (cassato) preterire. [123] cum cunsuetud<ines>] cunsuetudo. L’errore è forse causato dall’apparente ablativo. [124] N in margine: 2a pars. |
[121] you say [dicitis] and teach [doce]: note the two verbs, one in the plural and the other in the singular; a discordance very common even in the vernacular. [Trans. note: perhaps you say is in the sense of you friars, and teach in the sense of you the preacher. Further below this the interpolated reading frangitur ieiunium [the fast is broken] would be better read, as it is rendered in the English translation, as break [frangere] since like Office [officium] it is the object of the main verb They are accustomed [Solent], which takes an infinitive]. [122] let pass
[preterire, read from [123] since the customes [cum cunsuetud<ines>, read from cunsuetudo]: the error is perhaps caused by the apparent ablative form. [124] A note in the margin, reads: 2nd part [2a pars]. |
Folio 4r
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/f. 4r./ que multum consummit; 2a, quia nutrimentum in eis est causa operacionis duplicis virtutis, scilicet nutritive et augmentative; 3a, quia non ita in eis sicut in perfectis est conplexio viciorum; qui, licet non sint, tamen assuendi sunt, secundum sanctum Thomam 2<a> 2e q. 147. 46. Secundi sunt mulieres <pre>gnantes[125] et lactantes propter duas rationes: una est quia debent accipere cibum non tantum per se, sed in perfeccionem[126] nutritivi; 2a, qui<a> pregnantes consuerunt varia et inordinata desideria diversorum ciborum et quando ita intensa quod, nisi ali<qu>o[127] modo possunt appetitui satisfacere, posset esse preiudicium fetus, secundum Richardum. 47. 3ij sunt egrotantes, quia in eis natura debilis est et ideo si daretur una vice simul, totum quod est necessarium convenienti sustentacioni sue nature. gravaretur; sed, si daretur pluribus vicibus, confortatur natura et vigoratur; et ideo non obligantur. 48. Quarti sunt nimium senes, quia in eis calor et virtus debilis est, quamvis sint sicci siccitate opposita huiusmodi naturali, superhabundat tamen in eis humiditas accidentalis ex indigestione causata; unde si totus cibus quam eorum natura requirit per diem naturalem ab eis summeretur una vice, nimis agravaretur naturalis calor et non possent cibum convenienter digerere. Hec Richardus. 49. Quinti sunt victum necessarium lucrantes cum gravi labore, quia in talibus fit magis humidi consumpcio nec cum ieiunio convenienter possent et efficaciter laborare, dum tamen[128] adsit facultas a suo sacerdote petere dispensacionem et ille debet eis concedere; et hoc debet intelligi si illi non possunt aliter vivere; 50. et qui suos operarios conducere[129] volunt in diebus ieiunalibus nisi sub hac condiccione quod |
which consumes much (food); second, because nutriment in them is the cause of a twofold operation of virtue, namely, nutritive and augmentative; third, because the complexion of vices is not such in them as it is in (those of) perfect (age); who, though they are not (bound), yet they are to be accustomed (to fast), according to Saint Thomas (Summa.,) II, II, q. 147. 46. Second are pregnant[125] women and those lactating, on account of two reasons: one is because they ought to accept food not only for themselves, but for the perfection[126] of (their) nutritive (power as a mother); second, because the pregnant are accustomed to various and inordinate desires for diverse foods, and when (these are) so intense that, they cannot in any[127] manner satisfy their appetite, it could be prejudicial to the unborn child, according to Richard. 47. Third are the sick, because in them nature is weak and for that reason if (nourishment) would be given (to them) only one time (each day), the whole of what is necessary to the fitting sustenance of their nature would be aggravated; but, if it would be given many times, nature would be comforted and invigorated; and for that reason they are not obliged. 48. The fourth are those exceedingly old, because in them warmth and virtue is week, though they are sound by a soundness opposed to what is natural for this kind of (age), yet there super-abounds in them an accidental humidity caused by indigestion; whence if all the food which their nature requires were taken by them one time throughout the natural day, (their) natural heat would be exceedingly aggravated and they could not conveniently digest (their) food. Thus far Richard. 49. The fifth are those earning (their) necessary living with heavy labor, because in such there is a greater consumption of humour [humidi] and they could not conveniently and efficaciously work with a fast, while, however,[128] the faculty is present to their priest to seek a dispensation and he ought to concede (it) to them; and this ought to be understood if they cannot live otherwise; 50. and those who want to manage[129] workers on days of fast, so that under this condition, that |
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[125] <pre>gnantes] prime gnantes (a tutte lettere). [126] in inf perfeccionem] in inf perfeccionem. [127] ali<qu>o] alicio. [128] dum tamen] ta (cassato) dum tamen. [129] conducere] c (cassato) conducere. |
[125] pregnant [<pre>gnantes read from prime gnantes]. [126] for the perfection [in perfeccionem read from in inf perfeccionem]. [127] any [ali<qu> read from alicio] [128]
while, however [dum tamen read from [129]
manage [conducere read from |
Folio 4v
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/f. 4v./ non[130] ieiunent, a peccato non excusantur. Et subdit Richardus quod si victum necessarium cum labore, cum quo ieiunare <non possunt>, possunt acquirere, a peccato excusantur. 51. Sexti sunt peregrini, scilicet si talis peregrinacio comode <non> differitur, non peccant, secundum Richardum. 52. Septimi sunt victum necessarium ostiatim mendicantes, quando scilicet tantum habere non possunt de elemosina quod <h>ora conmestionis quod ad victum tot<i>us diei commederet non sufficeret, vel eciam, secundum eum, inedia debilitatis. 53. Octavo de cursoribus dominorum, propter nimium laborem quem sustinent in currendo; nota, secundum Guielmum, quod si moram fecerint, aut vel modicum vadunt, tunc tenentur. 54. Nono servitores nobilium, qui habent servire ad mensas eorum diucius protrahendis, si ex causa necessaria preveniant aliquantulum horam conmedendi, commedendo ex toto vel ex parte modicum, ne deficiant in serviendo, possunt, secundum Thomam. 55. Decimo servientes mediocri<um>[131] personarum, qui surgunt de mensa dominorum suorum ut vadunt ad portandum vinum vel alia, et revertentes iterum conmedunt, non peccant. 56. Undecimo de medicis pregustantibus medicinas, sicut nec qui summit illam. 57. Duodecimi: de seneschalchis pregustantibus cibos ante dominos pre timore veneni, non peccant. 58. 13i de regularibus habentibus legere in mensa in refectorio: aliquid summunt ne deficiant, excusantur si hoc faciunt de licencia prelati, secundum Guielmum. |
they do not[130] fast, are not excused from sin. And Richard subjoins that if they can acquire a necessary living with a work, with which they cannot fast, they are excused from sin. 51. The sixth are pilgrims, that is, if such a pilgrimage cannot be conducted commodiously, they do not sin, according to Richard. 52. The seventh are those begging their necessary living door to door, when, that is, they cannot have as much from alms, what by the hour of eating, what one would eat to live the whole day, would not suffice, and/or even, according to him, for the ineptness of weakness. 53. Eighth, concerns the runners for lords, on account of the exceeding labor which they sustain in running; note, according to William, that if they take a rest, or even travel only a little bit, then they are bound. 54. Ninth, the servants of nobles, who have to serve at their tables for long protracted (times), if from a necessary cause they arrive a little bit (before) the hour of eating, by eating a little of (their) whole (meal) and/or of a part (of it), they would not fail in (their) serving, they can, according to (St.) Thomas (do so). 55. Tenth, the servants of mediocre[131] persons, who rise from the tables of their lords to go to bring wine and/or other (things), and returning again, eat, do not sin. 56. Eleventh, concerns doctors tasting medicines, just as also those who take them. 57. Twelfth: concerning Seneschals, tasting the foots before lords, on account of the fear of poison, they do not sin. 58. Thirteenth, concerns the regulars having a law regarding the table in the refectory: (that) they (who) take something lest they fail, are excused if they do this with the permission [de licenia] of (their) prelate, according to William. |
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59. Sed hic est una difficultas, utrum semper ieiuniorum sit obligatus quis peteret licenciam. Respondeo, secundum Guielmum: si constat de causa propter quam solvendum est, non est necessarium ut petatur dispensacio, presertim, ut dicit Thomas de consuetudine interveniente. 60. Si autem dubium sit utrum sit causa necessaria, tunc petenda est dispensacio ab episcopo loci, si comode possit haberi, /f. 5r./ |
59. But here there is one difficulty, whether one who would seek permission is obligated to fasts. I respond, according to William: if it is established from cause for the sake of which one is to be loosed, it is not necessary to seek a dispensation, especially, as (St.) Thomas says, from an intervening custom. 60. But if there is a doubt whether the cause is necessary, then the dispensation is to be sought from the local bishop, if it can be commodiously had, |
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[130] non] quod (ripetuto a inizio carta) non. [131] mediocri<um>] da contrapporre a nobilium di sopra; se no, sono i servi di poco conto. |
[130] not [non read from quod non, where quod is a repetition from the previous folio]. [131] mediocre [mediocri<um> from the context, where it must stand in some sort of opposition with nobilium above; or if it is read as mediocri in the dative singular, those serving the mediocre (kind) of persons, that is common servants]. |
Folio 5r
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/f. 5r./ alias[132] a primo sacerdote. |
otherwise[132] from the first priest (of the Diocese). |
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61. Quantum ad tercium, scilicet quomodo ieiunia debent esse[133] condicionata, ubi nota septem condiciones quas debet habere ieiunium, scilicet ut placeat Deo. 62. Primo, ut sit pium, id est cum elemosina, unde Augustinus in quodam sermone: « Tale est ieiunium sine elemosina, qualis est lucerna sine oleo ». 63. Unde, sicut faciebat Tobias qui faciebat vocare pauperes, ymo de mensa surgebat ieiunus ut mortuos sepeliret. Ysaie 56°: Hoc est ieiunium quod elegi, [58, 6]; videlicet collige fasciculos deprimentes [56, 8] <…> sunt peccata anima gravatur. Colligaciones impietatis [58, 6] sunt vi<ncu>la[134], quibus anima <…> qui in vinculis colligitur, que sunt per penitenciam dissolvenda[135]. Et hoc est ieiunium pium. 64. Secundo, debet esse discretum. Quod autem debeat esse discretum patet quia indiscretum D<eo d>isplicet et dyabolo multum placet, quia per illud quis reducitur inpotens ad faciendum omnia bona et ad resistendum sibi, scilicet diabolo; 65. et ideo discretum sibi displicet; unde, cum magister Deoegenes[136] molto ieiunio se afflixisset, et conmedere<t> interdum ne corpus deficeret, apparuit ei dyabolus dicens: “Comede!”, come gulosa plus dolens de commestione quam de abstinencia. 66. Et ideo Paulus ad Romanos 12, precipiens ut actor[137] gencium castigacionem corporis et penitenciam, dicens: Obsecro vos ut exibeatis corpora vestra hostiam viventem etc. Et addidit: Racionabile obsequium vestrum. 67. Sed secundum Ieronimum, et protestatur cum Nicolao de Lira, in Epistola ad Romanos 12°, super illo verbo racionabile obsequium vestrum; dicit Ieronimus: de rapina holocaustum offerunt qui austeritate nimia corpus suum inmoderate affligunt. Et ad Corinthios 6: Ut castigati et non mortificati. 68. Tercio debet esse sobrium ut scilicet omnia cum mensura et pondere: Ecclesiastici 4°: Comedent filii Ysrael panem suum in pondere et mensura: et ad Romanos 13°: /f. 5v./ |
61. As much as regards the third, namely, in what manner ought fasts be[133] undertaken [condicionata], where note the seven conditions which a fast ought to have, that is, so that it be pleasing to God. 62. First, so that it be pious, that is, (that it be done) with almsgiving, whence (St.) Augustine in a certain sermon (says): « Such is fasting without almsgiving, as is a lamp without oil ». 63. Whence, just as Tobias did, who used to call the poor, nay, he used to rise from table to bury the dead. Isaiah 56: This is the fast which I have chosen [v. 6] ; namely collect the bundles that weigh (men) down [v.8] . . . (These) are the sins (by which) the soul is weighed down. Gatherings of impiety [v. g] are the chains,[134] by which the soul . . . which is gathered in chains, which are to be dissolved[135] through penance. And this is a pious fast. 64. Second, it ought to be discrete. But that it ought to be discrete is clear, because the indiscrete (man) displeases God and pleases the Devil much, because through that one is reduced to (being) impotent to do all good (works) and to resisting him, that is, the Devil; 65. and for that reason the discrete (man) displeases himself; whence, when master Diogenes[136] afflicted himself with much fasting, and would eat now and then lest his body fail, there appeared to him a devil, saying: “Eat!”, how the gluttonous grieves more over eating than over abstinence! 66. And for that reason (St.) Paul (in his Letter) to the Romans, (chapter) 12, precepting, as the actor[137] of the nations, the castigation of the body and penance, says: I beseech you, to exhibit your bodies as a living victim etc. And he added: Your reasonable service. 67. But according to (St.) Jerome, and as is testified to by Nicholas of Lyre, in his Epistle to the Romans, (chapter) 12, on that verse your reasonable service; (St.) Jerome says: they offer a holocaust of theft, who afflict their own body immoderately with exceeding austerity. And (in his Letter) to the Corinthians, (chapter) 6: As ones castigated and not put to death. 68. Third, it ought to be sober, as, that is, all (things) are with a measure and weight: Ecclesiasticus, (chapter) 4: Eat, sons of Israel, your bread in weight and measure: and (in his Letter) to the Romans, (chapter) 13: |
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[132] alias] haberi (ripetuto a inizio carta) alias. [133] esse] essent (cassato) esse. [134] vi<ncu>la] vilia. [135] Il senso generale e la sintassi obbligano a pensare a lacune, tanto piú che all’inizio c’è la citazione di Isaia, quasi corretta (nonostante gli omoteleuti); per questo credo che si tratti ancora di errori del copista. [136] Ignoro chi fosse. Ma la lezione è esatta? [137] actor? Sarà pastor, apostolus; o ancora: «precipiens, ut a<u>tor gencium, castigacionem»; nel Medio Evo la confusione fra autor e actor era comune, come attesta anche Dante nel De vulgari eloquentia; actor potrebbe essere Dio, fattore di tutto; ma il gentium seguente, forse con trivializzazione, fa pensare a Paolo. |
[132] otherwise [alias read from haberi alias, where haberi is repeated from the previous folio]. [133]
be [esse read from [134] chains [vi<ncu>la read from vilia] [135] The general sense and the syntax conclude that there is a lacuna, so much so that at the beginning there is a citation from Isaiah, as if corrected (notwithstanding the ellipses); for this reason I believe that the copyist has also made errors. [136] I ignore for the present, who this individual was. But the reading of his name Deoegenes is exact. [Trans. note: Perhaps this is a legendary tale about the ancient Greek Philosopher, Diogenes, son of Hicesius of Sinope, who was known as a practitioner of corporal austerities, and who was commemorated by Theophrastus, Metrocles, and was the hero in the novels of Eubulus and Cleomenes, and the satirical dialogues of Menippus and Bion, cf. The Oxford Classical Dictionary, ed. Hammond & Scullard, 2nd ed., Clarendon Press: Oxford, England, 1984: p. 348.] [137] actor [actor?]: He should be termed pastor, apostolus, or even « precipiens, ut a<u>tor gencium, castigacionem », that is “precepting, as the increaser of the nations, castigation”; in the Middle Ages the confusion between the words autor and actor was common, as is even attested by Dante in De vulgari eloquentia; actor could refer to God, as Maker of all; but with gentium following, it makes one think of St. Paul, though crudly]. |
Folio 5v
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/f. 5v./ Non in commessacionibus et ebrietatibus. 69. Augustinus: Mens, aviditate ciborum lassata, perdit oracionis virtutem; et De consecratione 5 capitulo Sint tibi, dicit quod sint tibi cottidiana ieiunia refeccio, sacietatem fugies, et merito, quia huiusmodi cibi et potus ingurgitacio est causa lascivie, ad remedium cuius est ieiunium ordinatum; unde distinctio XX capitulo primo dicitur: ventris ingluvies ad luxuriam facile provocat, et parum potest: venter et genitalia sibimet ipsis vicina sunt ut ex vicinitate menbrorum consideracio intelligatur viciorum et ideo sobrium. 70. O carissime, vis ut te doceam qualiter facies ut sit tuum ieiunium sobrium? O, sic: fuge gulam! secundum Thomam, 2a 2e q.147. Idem Richardus. |
Not in feastings and drunkennesses. 69. (St.) Augustine (says) : A mind bound by avidity for foods, looses the virtue of prayer ; and in De consecratione, d. 5, ch. “Let them be thine”, it says that daily fasts are to be they refection, flee satiety, and deservedly, because a gorging of one’s self on this kind of food and drink is the cause of lasciviousness, and its remedy is an ordinate fast; whence in distinction XX, ch. 1, there is said: the gluttony of the belly easily provokes one to lust, and is of little utility [parum potest]: thy stomach and private parts are near to you, so that from the vicinity of the members a consideration of vices be understood and for that reason (what) sobriety (is). 70. O dearest ones, do you want me to teach you how your fast may be sober? Oh, thus: fly gluttony! according to (St.) Thomas, (Summa.,), II, II, q. 147. Likewise Richard. |
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71. Quarto: ut sit mundum et sanctum, scilicet sine peccato. Joelis 2°: Sanctificate ieiunium, vocate cetum et congregate populum, et clamate ad Dominum. A, a, a quia prope est dies Domini. Ieiunium sanctificare est per confessionem et per elemosinam propter peccatorum multitudinem ab anima expurgare. 72. Et nota[138] quod triplex A gracie intelliguntur, qu<e>[139] in omni penitente et ieiunante sunt necessaria. Per primum A, gracia intelligitur cordis contricio. Per secundum A, oris confessio. Per 3m, operis[140] satisfaccio, qu<e>[141] in tribus consistit, scilicet in ieiunio, elemosyna et oratione. 73. Et infra: Egrediatur sponsus de cubili suo et sponsa etc. Unde ad Romanos 12°: Exibeatis corpora vestra hostiam viventem, sanctam, Deo placentem. |
71. Fourth: so that the world also be holy, that is, without sin. Joel 2: Sanctify a fast, call a gathering and congregate the people, and shout to the Lord. Ah! ah! ah! near is the day of the Lord. To sanctify a fast is 8to do it) through confession and through almsgiving for the sake of purging out a multitude of sins from the soul. 72. And note[138] that the threefold “Ah!” is understood (to be) the graces; which[139] are necessary in every penitent and faster. Through the first “Ah!”, grace is understood to be contrition of the heart. Through the second, the confession of the mouth. Through the third, the satisfaction of work,[140] which[141] consists in three (things), namely, in fasting, almsgiving and prayer. 73. And below (this there is read): Let the bridegroom step forth form his room and the bride etc. Whence (in St. Paul’s Letter) to the Romans, (chapter) 12, (there is written): Exhibit your bodies as a living, holy victim, pleasing to God. |
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74. Quinto: rectum et purum, non sicut eger infirmus, qui ideo non commedit, quia non potest; non sicut egens, quia ideo non comedit, quia non habet; non sicut cupidus ne expendat; non sicut gulosus, qui pertrahit horam ut avidius conmedat; non sicut ypocrita ut laudetur[142]; sed ieiunia vestra sint solum propter Deum. Unde Mathei 8: Cum ieiunatis etc.; Nolite thesaurizare vobis thesauros in terra, ubi erugo et ti-/f. 6r./ |
74. Fifth: (a fast must be) upright and pure, not as a sick, infirm (man), who for that reason does not eat, because he cannot; not as a needy (man), because he does not eat for this reason, that he has not; not as a greedy (man) expends not; not as a gluttonous (man), who delays the hour, so that he may eat avidly; not as the hypocrite so that he may be praised;[142] but let your fasts be solely for the sake of God. Whence (St.) Matthew 8: When you fast etc.; Do not store up your treasures on earth, where rust and grubs |
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[138] N in margine: Nota. [139] qu<e>] quo. [140] operis] operis operis. [141] qu<e>] qui. [142] Molto piú incisivo nei Sermones varii: «(Hic nota eorum mores, quia uxoribus dicunt: ‘Istud assa, istud lissa; quia ieiunamus, bene comedamus!’). Ante ieiunium ut sint fortes ad ieiunandum faciunt magnum convivium; in die ieiunii comedunt multum; in sequenti die, quia ieiunaverunt, nimis comedunt: ecce, pro semel ieiunare, tres dies volunt se saciare» (p. 80; ho mutato un po’ i segni di punteggiatura; però, per avere senso, necessita che ci sia il digiuno pro semel, e bisognerebbe leggere «in die ieiunii comedunt <non> multum»; e tres dies sarà da intendere ‘l’abbondanza del giorno di prima, il cibo un po’ ridotto nel giorno del digiuno, e l’abbuffata del successivo: mangiano dunque a sazietà in tre giorni’. Si notino anche i due versi: «Ecce, pro semel ieiunare, / tres dies volunt se saciare»).
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[138] A note in the margin reads: Note [Nota] [139] which [qu<e> read from quo] [140] of work [operas read from the reduplicated form operis operas]. [141] which [qu<e> read from qui]. [142] Much more incisively there is said in the Sermones varii: « ( Here not their morals, because they say to their wives: “Roast this, buy [lissa] that; because we are fasting, let us eat well! ) Before a fast, so that they be strong to fast, they make a great banquet; on the day of the fast they eat much; on the following day, because they have fasted, they eat exceedingly; behold, for fasting once, they want three days to satiate themselves ! », p. 80; in which text I have change a little the punctuation; but, to make the sense clear, it was necessary that there be a fast for once [pro semel], one would have to read « in die ieiunii comedunt <non> multum », that is, “on the day of the fast they do <not> each much”; and three days [tres dies] would have to be understood as the abundance of the day before the fast, the food reduced a little on the day of the fast, and the banquet of the following day: therefore they eat to satiety on three days. The final sentence also rhymes: « Ecce, pro semel ieiunare, / tres dies volunt se saciare ». |
Folio 6r
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/f. 6r./<-nea> demolitur et fures f<urantur>. Thesaurizate enim vobis in celo, ubi etc. |
demolish and thieves steal. For, store up your treasure in Heaven, where etc. |
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75. Sexta[143]: quod sit leta. Mathei 8: Nolite fieri sicut ypocrite tristes, quia dicit ad Corinthios 9: Hylarem enim datorem diligit Deus. Et ideo Deus in Matheo dat modum ut fiat cum leticia dicens: Tu autem, cum ieiunas, unge capud tuum et faciem tuam lava etc. |
75. The sixth (condition):[143] (is) that it be glad. Matthew 8: Do no become sad as hypocrites, because it says (in the Letter) to the Corinthians: For God loves a happy giver. And for that reason, in the (Gospel of) Matthew God gives a measure so that it may be done with gladness, saying: But you, when you fast, anoint your head and wash your face etc.. |
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76. Septima condicio: ut sit devotum, scilicet ut sit cum confessione et oratione. De oratione dicitur, Thobie 12°: Dixit Raguel: Bona est oracio cum ieiunio. Unde Crisostomus super Matheum: Sicut miles sine armis nichil est, nec arma sine milite, sic nec oratio sine ieiunio nec ieiunium sine oracione. 77. Isydorus in Summo bono dicit: Hoc est perfectum et racionale ieiunium, quando homo exterior ieiunat et interior orat. Facilius enim per ieiunium oracio penetrat celum. De oracione et confessione, scilicet Iacobi 5° capitulo: Confitemini alterutrum peccata vestra et orate pro invicem ut salvemini etc. |
76. The seventh condition: (is) that it may be devout, that is, so that it be (done) with confession and prayer. Of oration there is said: Tobias 12: Raguel (i.e. the Archangel Raphael in disguise) said: Prayer is good with fasting. Whence (St. John) Chrysostom (says) on Matthew: Just as a soldier without arms is nothing, nor arms without the soldier, so neither prayer without fasting nor fasting without prayer. 77. (St.) Isidore says on the Most High Good: This is the perfect and reasonable fast, when the exterior man fasts and the interior one prays. For through fasting, prayer easily penetrates Heaven. On prayer and fasting, that is James, chapter 5: Confess to one another your sins and pray on behalf of one another that you may be saved etc. |
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78. Quantum ad 3um principale, la soa fructificacione: ista materia predicatur feria 4a post primam dominicam vel die dominico. |
78. AS MUCH AS REGARDS THE THIRD PRINCIPLE, its fruitfulness: this subject is preached on the fourth Ferial (Day) after the First Sunday and/or on a Sunday (of Lent). |
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[143] Sottinteso condicio, come al numero successivo. |
[143] Understand here condition [condicio], as in the following number. |