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STEFAN FREUND The amusement promised here is no longer a conversation in a secret place, but the participation in a Christian community meal. And Donatus is no longer expected to fear a “profane critic,” but to delight his friends with the sweet sound of Christian songs. One could even ask to what extent the Eucharist is hinted at here. The words “whatever is left of the day as the sun slopes toward evening” (quicquid inclinante iam sole in uesperam dies superest) might recall the Lord’s invitation by one of the two disciples at Emmaus: “it is toward evening, and the day is far spent” (Vulg. Luc. 24,29: aduesperascit et inclinata est iam dies), which is followed by the recognition of Jesus in breaking the bread." At any rate, the final scene seems to imply that Donatus is no longer restricted to a natural theology which finds God in the beauty of his creation. Rather, in the end, he is shown approaching the community of the faithful. SECOND PART: MySTAGOGY As we have seen, Cyprian in Ad Donatum tries to make understandable what happens in baptism. Therefore, a few things may seem quite strange. The Christian key words baptizare, baptisma, and baptismus, which occur 176 times in Cyprian’s writings, are not used at all in this text. Furthermore, only gradually do we learn that the text deals with baptism. Initially, Cyprian says that he wants to pass the day inconversation and by diligent discussions to train the understanding of the heart in the divine precepts. sermonibus diem ducere et studentibus fabulis in diuina praecepta conscientiam pectoris erudire. (Donat. 1) This leaves the subject open. The description of Cyprian’s baptismal experience begins in chapter 3 quite unexpectedly. The text is very personal and, as already mentioned, metaphorical. Cyprian, we learn, is in darkness, an errant stranger, in rough sea. Therefore, he cannot believe that divine mercy was promised for my salvation, so that anyone might be born again and quickened unto a new life by the laver of the saving water, he might put off what he had been before, and, although the structure of the body remained, he might change himself in soul and mind. ‘How,’ I said, ‘is such a conversion possible, that the innate which has grown hard in the corruption of natural material or when acquired has become inveterate by the affliction of old age should suddenly and swiftly be put aside? [...]’ Compare, however, Curt. 6,11,8: in uesperam inclinabat dies. Thus, the reference to Luke is far from being unambiguous. + 38 + Daréczi-Sepsi-Vassänyi_Initiation_155x240.indb 38 6 2020.06.15. 11:04:11
