Saint Sirice
Pape (38 ème) de 384 à 399 (✝ 399)
Pape qui, par ses nombreuses lettres aux Eglises d'Afrique, d'Espagne, de Gaule et d'Italie signifiait qu'en lui "le bienheureux Pierre de Rome portait le fardeau de tous ceux qui ont charge d'âmes". On dit que ce fut lui qui introduisit la prière du "communicantes" dans la liturgie eucharistique. Peut aussi s'écrire Cirice.
À Rome, au cimetière de Priscille sur la nouvelle voie Salarienne,
en 399, saint Sirice, pape, dont saint Ambroise a fait l’éloge comme d’un
maître, parce que, portant le fardeau de tous les évêques, il leur enseigna les
décisions des Pères, qu’il sanctionna de l’autorité apostolique.
Martyrologe
romain
Saint Sirice (384-399)
Né à
Rome. Il fut le premier à adopter le surnom de pape.
Il
prescrit le célibat pour les prêtres et diacres. Ce fui encore qui décida que
l’ordination des prêtres ne pourrait être célébrée que par des évêques.
Sirice fut un homme énergique qui
se fit respecter de tous et en toutes circonstances.
Saint Sirice, élu pape le 1er janvier 385, fils de Tiburce, et Romain de naissance, succéda à saint Damase. Son
élection fut approuvée par Valentinien Ier, qui résidait alors à Milan. Il
avait eu pour compétiteur Ursin ou Ursicin, qui avait déjà annoncé ses
prétentions sous le pontificat précédent, mais qui fut écarté tout d'une voix. Saint Sirice ne tarda pas à justifier la
préférence qu'on lui avait donnée, en répondant à Ilimerius, évêque de Tarragone, sur plusieurs points de doctrine qu'il avait soumis
à la décision de saint Damase, avec une pureté de foi et une
fermeté de principes qui ne laissaient rien à désirer. Cette lettre est la
première des décisions de ce genre émanées de l'autorité du souverain pontife ; elle contient des préceptes
remarquables sur l'administration des sacrements du baptême, de la pénitence et de la prêtrise. Ils ont servi de base à tout ce qui a été pratiqué
depuis.
Saint Sirice eut à combattre les hérésies qui, de son temps,
affligeaient l'Eglise catholique, telles que celles des novatiens, des
donatiens et des priscillanistes. Il contribua beaucoup, avec l'empereur
Théodose, à réprimer les manichéens. Le schisme de l'Eglise d'Antioche l'affligea vivement ; et sa prudence autant
que sa fermeté contribuèrent efficacement à l'éteindre.
Saint Sirice gouverna dignement l'Eglise pendant treize ans huit mois dix-neuf jours, et mourut dans une extrême vieillesse, le 03 novembre
399. On lui reproche néanmoins de n'avoir pas conservé auprès de lui saint
Jérôme, ainsi que l'avait fait saint Damase, et de n'avoir pas
poursuivi avec assez de rigueur les erreurs d'Origène.
Baronius l'accuse aussi très injustement d'avoir
négligé les choses de la foi. Toutes ces accusations ont été pleinement
réfutées. Il assembla plusieurs synodes, un à Rome, un à Capoue et un troisième à
Milan. Plusieurs de ses épîtres ont été conservées.
L'Eglise honore sa mémoire le 26 novembre. Il eut pour
successeur saint Anastase Ier. (Biographie
universelle ancienne et moderne - Tome 39 - Page 413)
Siricius
384-399
Le pape Sirice succéda à Damase 1er,
et fut ainsi le trente-huitième pape.
Son père, romain, s’appelait Tiburtius.
Siricius avait débuté sous le pape Libère et
servi sous Damase.
Il fut occupé par différentes questions, tant en Occident qu’en Orient,
validement aidé et conseillé par l’alors évêque de Milan, saint Ambroise.
En Occident, il adressa à l’évêque de Tarragone un document qui commence
ainsi : Nous portons le fardeau de tous ceux qui sont chargés ; ou plutôt
c’est le bienheureux apôtre Pierre qui le porte en nous. L’expression est heureuse
pour illustrer la fonction du Primat romain.
Dans la question du priscillianisme, Sirice se prononce contre le
supplice des priscillianistes, mais accepte leur conversion et demande aux
évêques espagnols de recevoir les pénitents.
En Orient, Sirice (et Ambroise) travaillèrent à la pacification lors du
schisme de Mélèce d’Antioche ; le pape condamne ensuite l’hérésie d’un certain
Bonose, évêque de Naïssus dans les Balkans, qui prétendait que Marie avait eu
d’autres enfants que Jésus-Christ.
Il y eut aussi une fameuse diatribe entre saint Jérôme et Rufin à propos
d’Origène ; Sirice prudemment ne voulut pas s’immiscer dans cette querelle
exégétique : il respecta Jérôme, mais ne condamna jamais Rufin.
Sirice ordonna trente-deux évêques, trente-et-un prêtres et seize
diacres, et procéda à la dédicace de la basilique Saint-Paul-hors-les-murs.
Il mourut le 26 novembre 399, après un pontificat de près de quinze ans
et fut inhumé au cimetière de Priscilla, sur la via Salaria.
Son successeur fut saint Anastase 1er.
Saint Sirice est au Martyrologe romain depuis 1748, le 26 novembre.
Pape Saint Sirice
( 384-398 )
En l’an 385, dans sa lettre à l'évêque
de Tarragone, le pape saint Sirice montre aussi comment la croyance dans
l'Eglise primitive rejetait toute notion de baptême de désir.
Pape Saint Sirice, Lettre à
Himérius, 385 :
« Sans vouloir cependant amoindrir le respect
sacré qui s'attache à Pâques, Nous prescrivons d'administrer sans délai le
baptême aux enfants qui, du fait de leur âge, ne peuvent pas encore parler, ou
aux personnes qui se trouvent dans une nécessité quelconque de recevoir
l’EAU du saint baptême, de peur qu'il ne s'ensuive un détriment pour nos
âmes si, par suite de notre refus de la fontaine du salut
à ceux qui le désiraient, certains mourants venaient à perdre le Royaume et
la vie. Quiconque de même se trouve menacé d'un naufrage, d'une invasion
ennemie, ou de quelque maladie mortelle, demandent ce qui dans leur
foi est leur seul aide, qu'il soit admis, aussitôt qu'il le demande, au
bénéfice de la régénération sollicitée. L'erreur jusqu'ici dans ce domaine doit
suffire ; à présent que tous les prêtres s'en tiennent à la règle susdite,
s'ils ne veulent pas être arrachés à la solidité du roc apostolique sur lequel
le Christ a construit toute l'Eglise. » [1]
[ Note de la-foi.fr : Même si l’édition
de la version française du Denzinger d’où est tirée la citation ci-dessus a
bien traduit le mot latin ‘fonte salutari’ par ‘fontaine
du salut’ – qui indique clairement la présence d’eau, elle
n’a toutefois pas écrit le mot ‘EAU’ dans la phrase ‘recevoir
l’EAU du saint baptême’ . C’est une erreur de traduction ( ou une volonté
de l’auteur de ne pas confirmer cette vérité ? ). Car la phrase originale en
latin de cette portion mal traduite ‘de recevoir le saint baptême’
est ‘opus fuerit sacri unda
baptismatis’ . Le mot latin ‘unda’ veut dire ‘eau’.
http://fr.wiktionary.org/wiki/unda ]
Cette citation du pape St Sirice est
frappante car elle montre encore clairement que l’ Église primitive rejetait la
croyance du concept du baptême de désir. Le pape commence par affirmer que le
respect du temps pascal ne devrait pas être amoindri. ( Il fait référence au
fait que les baptêmes étaient historiquement conférés durant la période
pascale ). Après avoir affirmé que cette tradition devait être maintenue, il
prévient que les nourrissons et ceux se trouvant dans n’importe quelle
nécessité ou danger devaient être immédiatement baptisés pour ne pas perdre le
Royaume et la vie pour s’être fait refusés la fontaine du salut qu’ils
désiraient. Car le latin de ce passage critique ‘si, par suite de notre refus
de la fontaine du salut à ceux qui le désiraient, certains
mourants venaient à perdre le Royaume et la vie’ est ‘... ne ad
nostrarum perniciem tendat animaram, si negato desiderantibus
fonte salutari exiens unusquisque de saeculo et regnum perdat et vitam’ [2]
En d'autres termes, l'homme
qui désire le baptême d'eau et sollicite ( supplie ) la régénération, se verra
toujours refusé le ciel s'il ne le reçoit pas ! Rien ne peut rejeter plus
clairement la théorie du baptême de désir ! ( ça prouve aussi que le retard
pris pour baptiser les adultes consistait à l'instruction et à l'essai des
catéchumènes ; non pas parce qu’il était cru que ces catéchumènes pouvaient
être sauvés sans baptême ).
Ce point est réappuyé par le pape dans
la seconde moitié de la citation, où il dit que lorsque ces personnes
non-baptisées : ‘demandent ce qui dans leur foi est leur
seul aide, qu'il soit admis, aussitôt qu'il le demande, au bénéfice de la
régénération sollicitée.’ Ça signifie que recevoir le baptême d'eau est la
seule aide au salut de ces personnes qui souhaitent ardemment recevoir le
baptême ! Il n'y a aucune aide au salut de ces personnes dans leur désir ou
leur martyre : c’est seulement en recevant le sacrement du baptême !
Notes :
[1] Denzinger – Symboles et définitions de
la Foi catholique – Enchiridion Symbolorum , éditions du Cerf, 1996, référence
184.
[2] Latin dans Denzinger – Symboles et
définitions de la Foi catholique – Enchiridion Symbolorum , éditions du Cerf,
1996, référence 184.
Frère Peter Dimond - du livre : Hors de l’Eglise Catholique = Absolument Pas de Salut’
Siricius, Pope (RM)
Born in Rome, Italy; died there, November 26, 399; added to the Roman
Martyrology by Pope Benedict XIV. Son of Tiburtius, Siricius became a deacon,
known for his learning and piety. He was elected pope in December 384,
succeeding Pope Saint Damasus. Siricius's pontificate was marked by his
denunciation of the monk Jovinian who denied the perpetual virginity of Mary
and for a decretal Siricius sent to Bishop Himerius of Tarragona (Spain)
requiring married priests to desist from cohabitation with their wives; this is
the earliest insistence on clerical celibacy and also the earliest papal decree
that has survived in its entirety. He supported Saint Martin of Tours by
excommunicating Felix of Trier for his role in bringing about the execution of
Priscillian by the emperor (Attwater, Benedictines, Coulson, Delaney,
Encyclopedia)
Pope St. Siricius
(384-99).
Born about 334; died
26 November, 399, Siricius was a native of Rome; his father's name was Tiburtius.
Siricius entered the service of the Church at an early age and, according to the
testimony of the inscription on
his grave, was lector and then deacon of the Roman Church during the pontificate of Liberius (352-66). After the death of Damasus,
Siricius was unanimously elected
his successor (December, 384)
and consecrated bishop probably on 17 December. Ursinus, who had been
a rival to Damasus (366), was
alive and still maintained his claims. However, the Emperor Valentinian III, in a letter to Pinian (23 Feb.,
385), gave his consent to the election
that had been held and praised the piety of the newly-elected bishop; consequently no difficulties arose.
Immediately upon his elevation Siricius had occasion to assert his primacy
over the universal Church.
A letter, in which questions were asked on fifteen different points concerning baptism, penance,
church discipline,
and the celibacy of the clergy, came to Rome addressed to Pope Damasus by Bishop Himerius
of Tarragona, Spain. Siricius answered this letter on 10
February, 385, and gave the decisions as to the matters in question, exercising
with full consciousness his
supreme power of authority in the Church (Coustant, "Epist. Rom.
Pont.", 625 sq.). This
letter of Siricius is of special importance because it is the oldest
completely preserved papal decretal (edict for the authoritative decision of
questions of discipline and canon
law). It is, however, certain
that before this earlier popes had also issued such decretals, for Siricius himself in his letter
mentions "general decrees"
of Liberius that the latter had sent to the provinces; but
these earlier ones have not been preserved. At the same time the pope directed Himerius
to make known his decrees to the
neighbouring provinces, so that they should also be observed there. This pope had very much at heart the maintenance of Church
discipline and the observance of
canons by the clergy and laity. A Roman
synod of 6 January, 386, at
which eighty bishops were present, reaffirmed in nine canons
the laws of the Church on various points of discipline
(consecration of bishops, celibacy, etc.). The decisions of the council
were communicated by the pope to the bishops of North Africa
and probably in the same manner to others who had not attended the synod,
with the command to act in
accordance with them. Another letter which was sent to various churches
dealt with the election of
worthy bishops and priests. A synodal
letter to the Gallican bishops, ascribed by Coustant and others to Siricius, is assigned
to Pope Innocent I by other historians
(P.L., XIII, 1179 sq.). In all his decrees
the pope speaks with the consciousness
of his supreme ecclesiastical authority and of his pastoral
care over all the churches.
Siricius was also obliged to take a stand against heretical movements. A Roman
monk Jovinian came forward as an opponent of fasts, good works, and the higher merit
of celibate life.
He found some adherents among the monks and nuns of Rome. About 390-392 the pope held a synod
at Rome, at which Jovinian and eight of his followers were condemned and
excluded from communion with the
Church. The decision was sent to St. Ambrose, the great Bishop of Milan and a friend of Siricius. Ambrose
now held a synod of the bishops of upper Italy which, as the letter says, in agreement with his
decision also condemned the heretics. Other heretics including Bishop
Bonosus of Sardica (390), who was also accused of errors in the dogma of the Trinity,
maintained the false doctrine that Mary
was not always a virgin. Siricius
and Ambrose opposed Bonosus
and his adherents and refuted their false views. The pope then left further proceedings against Bonosus
to the Bishop of Thessalonica and the other Illyrian
bishops. Like his predecessor Damasus,
Siricius also took part in the Priscillian
controversy; he sharply condemned the episcopal
accusers of Priscillian, who had
brought the matter before the secular
court and had prevailed upon the usurper Maximus
to condemn to death and execute Priscillian
and some of his followers. Maximus
sought to justify his action
by sending to the pope the proceedings in the case. Siricius,
however, excommunicated Bishop
Felix of Trier who supported Ithacius,
the accuser of Priscillian, and
in whose city the execution had
taken place. The pope addressed a letter to the Spanish bishops in which he stated the conditions
under which the converted Priscillians
were to be restored to communion
with the Church.
According to the life
in the "Liber Pontificalis" (ed. Duchesne, I, 216), Siricius
also took severe measures against the Manichæans at Rome. However, as Duchesne remarks (loc. cit.,
notes) it cannot be assumed from
the writings of the converted Augustine,
who was a Manichæan when he went to Rome (383), that Siricius took any
particular steps against them, yet Augustine
would certainly have commented
on this if such had been the case. The mention in the "Liber Pontificalis" belongs properly to the life
of Pope Leo I. Neither is it probable, as Langen
thinks (Gesch. der röm. Kirche, I, 633), that Priscillians
are to be understood by this mention of Manichæans, although probably Priscillians
were at times called Manichæans in the writings of that age. The
western emperors, including Honorius
and Valentinian III, issued laws against the Manichæans, whom they declared to be political offenders,
and took severe action against
the members of this sect (Codex Theodosian,
XVI, V, various laws). In the East
Siricius interposed to settle the Meletian
schism at Antioch; this schism had continued notwithstanding the death in 381
of Meletius at the Council
of Constantinople. The followers of Meletius
elected Flavian as his successor,
while the adherents of Bishop Paulinus,
after the death of this bishop (388), elected
Evagrius. Evagrius died in 392 and through Flavian's
management no successor was elected.
By the mediation of St. John Chrysostom and Theophilus
of Alexandria an embassy, led by
Bishop Acacius of Beroea, was sent to Rome to persuade Siricius to recognize
Flavian and to readmit him to communion
with the Church.
At Rome the name of Siricius is particularly
connected with the basilica over the grave of St. Paul on the Via Ostiensis which was rebuilt by the
emperor as a basilica of five aisles during the pontificate of Siricius
and was dedicated by the pope in 390. The name of Siricius is
still to be found on one of the pillars that was not destroyed in the fire of
1823, and which now stands in the vestibule of the side entrance to the transept. Two of his contemporaries describe the character
of Siricius disparagingly. Paulinus of Nola, who on his visit to Rome in 395 was treated in a guarded manner by the pope, speaks of the urbici papæ superba
discretio, the haughty
policy of the Roman bishop (Epist., V, 14). This action
of the pope is, however, explained by the fact that there
had been irregularities in the election
and consecration of Paulinus
(Buse, "Paulin von Nola", I, 193). Jerome, for his part, speaks of the "lack of judgment"
of Siricius (Epist., cxxvii, 9) on account of the latter's treatment
of Rufinus of Aquileia, to whom the pope had given a letter when Rufinus
left Rome in 398, which showed that he
was in communion with the Church. The reason,
however, does not justify the judgment
which Jerome expressed against
the pope; moreover, Jerome
in his polemical writings often exceeds the limits of propriety. All that is known
of the labours of Siricius refutes the criticism
of the caustic hermit of Bethlehem.
The "Liber Pontificalis" gives an incorrect date
for his death; he was buried in
the cæmeterium of Priscilla
on the Via Salaria. The text of the inscription
on his grave is known (De Rossi, "Inscriptiones christ.
urbis Romæ", II, 102, 138). His feast is celebrated on 26 November. His name was
inserted in the Roman Martyrology
by Benedict XIV.
Sources
Liber
Pontif., ed; DUCHESNE, I, 216-17; COUSTANT, Epist.
Roman. Pont., I; JAFFÉ, Reg. Pont.
Rom., I, 2nd ed, 40-42; BABUT, La
plus ancienne Décrétale (PARIS, 1904); LANGEN, Gesch. der röm. Kirche, I (Bonn, 1881), 611 sqq.; RAUSCHEN, Jahrb. der christl. Kirche (Freiburg,
1897); GRISAR, Gesch. Roms u. der Päpste,
I, passim; HEFELE, Konziliengesch.,
II, 2nd ed., 45-48, 51.
Kirsch, Johann Peter. "Pope St. Siricius." The Catholic
Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 26 Nov. 2015
<http://www.newadvent.org/cathen/14026a.htm>.
Transcription. This article was transcribed for
New Advent by Kenneth M. Caldwell. Dedicated to the memory of Jun Ho Park.
Ecclesiastical approbation. Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John
Cardinal Farley, Archbishop of New York.
SOURCE : http://www.newadvent.org/cathen/14026a.htm
Romano, è considerato il primo Papa ad affermare il primato e l'autorità del <maggior
Pietro> su tutta la Chiesa. Promosse la ricostruzione della basilica di San
Paolo.
Si può dire che la scarsa simpatia del grande studioso sul conto del Papa Siricio abbia pesato su questo personaggio per quasi quattordici secoli, perché soltanto nel 1748 San Siricio fu accolto nel Martirologio Romano dal Papa Benedetto XIV. Questi era abbastanza ferrato, come storico e come canonista, da poter dissentire dalle secolari prevenzioni di San Girolamo!
Siricio fu successore di San Damaso, e resse il pontificato dal 383 al 399.Damaso era stato il grande protettore di San Girolamo, ma Siricio ebbe anch'egli un fortissimo campione al quale appoggiarsi, e la sua scelta fu quanto mai saggia, perché cadde su Sant'Ambrogio, Vescovo di Milano.
Milano era ormai la capitale dell'Impero di Occidente, e il Vescovo Ambrogio vi aveva raggiunto un'autorità senza precedenti. Un Papa più meschinamente geloso avrebbe esitato a rafforzare il prestigio di quel personaggio dinanzi al quale il Vescovo di Roma rischiava di passare in seconda linea.
Invece, il romano Siricio, desideroso soprattutto del bene della Chiesa, affidò ad Ambrogio buona parte della direzione degli affari ecclesiastici, facendone quasi un socio nel governo della Chiesa. Da parte sua, Ambrogio non approfittò di tale posizione e restò sempre in deferente atteggiamento nei confronti del Vescovo di Roma.
San Siricio, da parte sua, fu il Pontefice della moderazione e dell'equilibrio. Si sentiva veramente padre - o meglio servo - di tutti i fedeli, e rifuggiva dai particolarismi che spesso dividevano le varie Chiese. " Noi - diceva con bellissima espressione - portiamo il fardello di tutti coloro che sono gravati; o piuttosto è il beato Apostolo Pietro che lo porta in noi ".
Il focoso San Girolamo, che si lanciava come una catapulta contro gli avversari veri o supposti, non poteva andar d'accordo con quel Papa nemico degli estremismi e dell'intemperanze. Si allontanò infatti da Roma per ritirarsi, asceta macerato e studioso insonne, in una grotta presso Betlemme, dove a buon conto ebbe per compagno, simbolico animale!, un ringhioso leone.
Eppure anche Girolamo, nel suo giostrare di infaticabile polemista, si trovava al fianco, di quando in quando, proprio il Papa Siricio, moderato e moderatore, ma non per questo tardo a difendere la verità e la giustizia.
Questo Papa non ambizioso né invidioso che sentiva veramente, sulle sue vecchie spalle, il fardello della universale comunità dei credenti, l'eredità gravosa di Pietro, di colui cioè che scioglie, ma è legato; che apre, ma è prigioniero.
San Siricio Papa
Sec. IV
(Papa dal 12/384 al 26/11/399)
Romano, è considerato il primo Papa ad affermare il primato e l'autorità del <
Martirologio Romano: A Roma nel cimitero di Priscilla sulla via
Salaria nuova, san Siricio, papa, che sant’Ambrogio loda come vero maestro, in
quanto, portando il fardello di tutti coloro che sono gravati della
responsabilità episcopale, li istruì negli insegnamenti dei Padri, che confermò
anche con la sua autorità apostolica.
La figura
di San Siricio Papa, venne a lungo offuscata dal giudizio negativo che, sul suo
conto, emerge dalle opere del grande San Girolamo, cioè di un personaggio per
molti versi eccezionale soprattutto per la sua prodigiosa cultura ma facile ai
giudizi avventati, ispirati a personale simpatia o antipatia, come ben sa chi
ne abbia letto le vivacissime Lettere.
Si può dire che la scarsa simpatia del grande studioso sul conto del Papa Siricio abbia pesato su questo personaggio per quasi quattordici secoli, perché soltanto nel 1748 San Siricio fu accolto nel Martirologio Romano dal Papa Benedetto XIV. Questi era abbastanza ferrato, come storico e come canonista, da poter dissentire dalle secolari prevenzioni di San Girolamo!
Siricio fu successore di San Damaso, e resse il pontificato dal 383 al 399.Damaso era stato il grande protettore di San Girolamo, ma Siricio ebbe anch'egli un fortissimo campione al quale appoggiarsi, e la sua scelta fu quanto mai saggia, perché cadde su Sant'Ambrogio, Vescovo di Milano.
Milano era ormai la capitale dell'Impero di Occidente, e il Vescovo Ambrogio vi aveva raggiunto un'autorità senza precedenti. Un Papa più meschinamente geloso avrebbe esitato a rafforzare il prestigio di quel personaggio dinanzi al quale il Vescovo di Roma rischiava di passare in seconda linea.
Invece, il romano Siricio, desideroso soprattutto del bene della Chiesa, affidò ad Ambrogio buona parte della direzione degli affari ecclesiastici, facendone quasi un socio nel governo della Chiesa. Da parte sua, Ambrogio non approfittò di tale posizione e restò sempre in deferente atteggiamento nei confronti del Vescovo di Roma.
San Siricio, da parte sua, fu il Pontefice della moderazione e dell'equilibrio. Si sentiva veramente padre - o meglio servo - di tutti i fedeli, e rifuggiva dai particolarismi che spesso dividevano le varie Chiese. " Noi - diceva con bellissima espressione - portiamo il fardello di tutti coloro che sono gravati; o piuttosto è il beato Apostolo Pietro che lo porta in noi ".
Il focoso San Girolamo, che si lanciava come una catapulta contro gli avversari veri o supposti, non poteva andar d'accordo con quel Papa nemico degli estremismi e dell'intemperanze. Si allontanò infatti da Roma per ritirarsi, asceta macerato e studioso insonne, in una grotta presso Betlemme, dove a buon conto ebbe per compagno, simbolico animale!, un ringhioso leone.
Eppure anche Girolamo, nel suo giostrare di infaticabile polemista, si trovava al fianco, di quando in quando, proprio il Papa Siricio, moderato e moderatore, ma non per questo tardo a difendere la verità e la giustizia.
Questo Papa non ambizioso né invidioso che sentiva veramente, sulle sue vecchie spalle, il fardello della universale comunità dei credenti, l'eredità gravosa di Pietro, di colui cioè che scioglie, ma è legato; che apre, ma è prigioniero.
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