{"slug":"stoa0022.stoa013.opp-lat1","id":"latin:ogl-pl:stoa0022.stoa013.opp-lat1","title":"Ad Virginem Devotam","title_source":"Ad Virginem Devotam","author":"Ambrosius","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:55:20Z","cost_usd":0.011886},"source":{"registry_id":"latin:ogl-pl:stoa0022.stoa013.opp-lat1","work_id":"stoa0022.stoa013.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0022/stoa013/stoa0022.stoa013.opp-lat1.xml"},"stats":{"passages":24,"english_words":5739,"coptic_letters":0,"source_letters":23056,"commentary_units":139,"commentary_kinds":9,"derived_notes":0,"ambiguities":42,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"stoa0022.stoa013.opp-lat1","abstract":"Ad Virginem Devotam is a Latin poetic or hymn-like address to the Virgin Mary, traditionally attributed to Ambrose of Milan but likely composed in the 5th or 6th century. The work reflects the growth of Marian devotion in the Latin West and survives only in later medieval manuscripts, often grouped with spurious works. Its attribution to Ambrose is not supported by early witnesses and may stem from medieval devotional practice. The text was used in medieval Marian offices and influenced later hymnody, shaping an anachronistic perception of Ambrose as a Marian theologian. This edition does not verify authenticity or provide a critical apparatus.","historical_context":"The work is traditionally attributed to Ambrose of Milan (c. 339–397), but its style and strong Marian emphasis suggest a later date, likely the 5th or 6th century, when devotion to the Virgin Mary was expanding in the Latin West. The text survives only in medieval manuscripts, often alongside other spurious works, and no early witness confirms Ambrosian authorship. The community that preserved and used this text was likely monastic or clerical, employing it in Marian offices and liturgical contexts. The genre is a poetic address, possibly a hymn or a prose poem, typical of late antique Latin devotional literature. Its transmission is tied to the medieval reception of Ambrose's corpus, where it was included among his works, influencing later perceptions of his theology. The work's uncertain origin and late manuscript evidence caution against assuming it reflects 4th-century Milanese Christianity.","significance":"Ad Virginem Devotam matters as a witness to the development of Marian devotion in the Latin West and the medieval construction of Ambrose's theological legacy. It relates to other pseudo-Ambrosian works and to the broader tradition of Marian hymnody, showing how later texts were retrojected onto authoritative figures to enhance their prestige.","timeline":[{"date":"4th c.","event":"Traditional attribution to Ambrose of Milan, though not supported by early manuscripts."},{"date":"5th–6th c.","event":"Probable composition period, given the work's Marian emphasis and style."},{"date":"Medieval period","event":"Survival in later medieval manuscripts, often grouped with spurious works."},{"date":"Medieval period","event":"Use in Marian offices and influence on later hymnody."}],"relations":[{"work":"De Virginibus","relation":"Another work attributed to Ambrose, also dealing with virginity and Marian themes, but of more secure authenticity.","key":"","label":null,"url":null},{"work":"Expositio Evangelii secundum Lucam","relation":"Authentic Ambrosian work that includes Marian theology, contrasting with the later pseudo-Ambrosian tradition.","key":"","label":null,"url":null},{"work":"Pseudo-Ambrosian corpus","relation":"Part of a collection of works falsely attributed to Ambrose, reflecting medieval devotional practices.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Ambrose of Milan is traditional but not supported by early manuscript evidence; the work likely dates to the 5th or 6th century.","The text survives only in later medieval manuscripts, often grouped with spurious works, making it difficult to verify its original context.","This edition does not provide a critical apparatus or verify the work's authenticity; readers should consult the Clavis Patrum Latinorum for further manuscript evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000378,"generated":"2026-11-15T06:55:19Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0022/stoa013/stoa0022.stoa013.opp-lat1.xml"}],"checks":{"work":"stoa0022.stoa013.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"4","kind":"scripture"},{"code":"commentary-single-kind","i":"5","kind":"scripture"},{"code":"commentary-single-kind","i":"9","kind":"scripture"}],"stats":{"passages":24,"translated":24,"commentary_passages":24,"commentary_units":139,"english_words":5739,"source_letters":22958,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a poetic or hymn-like address to the Virgin Mary, typical of late antique Latin devotional literature. Its attribution to Ambrose of Milan is traditional but not securely attested in early manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"If genuinely Ambrosian, the work would date to the late 4th century. However, the style and Marian emphasis suggest a possible composition in the 5th or 6th century, when Marian devotion grew in the Latin West.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives only in later medieval manuscripts, often grouped with spurious works. No early witness confirms Ambrosian authorship; the attribution may reflect medieval devotional practice rather than historical fact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was used in medieval Marian offices and influenced later hymnody. Its inclusion in the Ambrosian corpus shaped perceptions of Ambrose as a Marian theologian, though this is anachronistic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot verify the work's authenticity or provide a critical apparatus for manuscript variants. Readers should consult the Clavis Patrum Latinorum for further manuscript evidence.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 24 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":24},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AD VIRGINEM DEVOTAM.\n\nCAPUT PRIMUM. - ( Psal. XLIV, It, 12.) Audi, filia, et victe: inclina aurem tuam, et obliviscere populum tuum, et domum patria tui; quoniam concupivit Rex speciem tuam; a quoniam ipse est Dominus Deus tuus. et adorabunt eum. lpsius te devovisti esse sponsam, devota Deo dioeris. Quid tibi cum heminibus sjecularibus, aut quem tractatum habes cum Mis? Quid vis scire cum ipsis? Perditionem, quam ipsi sequuntur? Si castitatem quæris, hanc illi non habent: si fidem quaeris, quis est fidelis in illis, quem tu comitaberis? si autem Christum quæris, nun manet in illis. Nescio quid quaruM, quales amicitias vel quales fabulas habeas cum illis. Devovisti animam tuam ad destruenda omnia, quae sunt hujus sæculi: quomodo autem quaeris saeculum, cui renuntiasti? Reverti vis ad vomitum tuum sicut canis, aut velut sus lota iterum in volutationem, sicut scriptum cst (I Petr. II, 22), dicente Afostolo: Si que destruxi, iterum reædificabo, prævoricatorem legis meconstituo (Galat. n, 18). fteram ipse repetit dicens: Quidquid 'in sæculo est, concupiscentia carnis est, et concupiscentia oculorum (I Joan. a 17): quod non est de Deo, ked de boc munde eat. Item alibi dicit: Si quis voluerit amicusesse hujus mundi, inimieus Dei constituetur (Jacob IV, 4). QaM dicis, devota Deo? quid vis hominibus placare? quid desideras, vel quid quæris?","english":"To a Consecrated Virgin.\n\nChapter One. — (Ps. 44:11-12) Listen, daughter, and be victorious: incline your ear, and forget your people, and the house of your father; for the King has desired your beauty; for He Himself is the Lord your God, and they shall worship Him. You have devoted yourself to be His bride; you are called a woman consecrated to God. What business have you with worldly men, or what dealings do you have with them? Why do you wish to know them? The perdition which they themselves pursue? If you seek chastity, they do not have it; if you seek faith, who among them is faithful, whom you would accompany? If, however, you seek Christ, He does not dwell in them. I know not what you seek, what friendships or what stories you have with them. You have devoted your soul to destroying all things which are of this world; how then do you seek the world, which you have renounced? Do you wish to return to your vomit like a dog, or like a sow washed clean again to wallowing, as it is written (1 Pet. 2:22), the Apostle saying: If I destroy something, I will rebuild it again, I make myself a transgressor of the law (Gal. 2:18). He himself repeats again, saying: Whatever is in the world is lust of the flesh and lust of the eyes (1 John 2:17): that which is not of God, but of this world. Likewise elsewhere he says: If anyone wishes to be a friend of this world, he will be constituted an enemy of God (James 4:4). What do you say, you who are consecrated to God? Why do you wish to please men? What do you desire, or what do you seek?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 44:11-12","severity":"info","text":"The opening citation conflates Psalm 44:11-12 (Vulgate numbering), which in the Hebrew Bible is Psalm 45:11-12. The Latin text quotes 'Audi, filia...' as a call to the consecrated virgin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"devota Deo","severity":"info","text":"'Devota Deo' translates as 'consecrated to God,' a technical term for a virgin who has taken a private vow of chastity, distinct from a nun in a formal religious order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Pet. 2:22","severity":"info","text":"The reference to 1 Peter 2:22 is a misattribution; the verse about a sow returning to wallowing is not found in canonical 1 Peter. It may be a conflation with a proverb or a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. 2:18","severity":"info","text":"The citation of Galatians 2:18 is inaccurate; the verse does not exist in the canonical Epistle to the Galatians. The text likely misremembers or adapts a Pauline idea about rebuilding what was destroyed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John 2:17","severity":"info","text":"The reference to 1 John 2:17 is also problematic; the verse in the Vulgate speaks of the world's lusts, but the exact phrasing 'concupiscentia carnis est, et concupiscentia oculorum' is not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 4:4","severity":"info","text":"The citation of James 4:4 is not a direct quote; the verse in the canonical Epistle of James speaks of enmity with God, but the wording 'amicus esse hujus mundi, inimicus Dei' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references in the Latin text are often inaccurate or misattributed, possibly due to scribal error or loose citation from memory. The reading taken is that these are intended as authoritative prooftexts despite their inaccuracies."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Si Deum quæris, tecum est T si autem hominem quæris, non hec devovisti. Quid sunt hominos? Homines hujus sæculi: Et sœculum transit, et concupiscentia ejus: qui autem fecerit quæ scripta sont, manet in œternum (I Joan. II, 48). Quid desideras, nescio. Si aurum, ergentum, si viaM, si vestem splendidam, hoc tibi non placuit cum Deo, hoc Deus non admiretur, sed cor contritam et humiliatum Psal. I, 19). Quid quæris homines secculi,quos sanctus apostolus jodicat Paulus, decens: Quarum Deus vouter est, et gloria in pudendis ipsorum, qui terrena sapiunt: nostra autem conversatio in cœlis est (Philip. III 19.20)? Si ergo conversationem in caIo habemus, quæ sursum sunt quarere debemus, ubi Christus est, non quæ super terram (Goloss. III, I). Rogo, soror, qui sunt ieti homines hujus sæculi? Fra4res tuos spiritales homines non sequeris, et sequeris caruales: qui si non naturentur, murarurabunt. Misisti margaritas tuas ante porcos, qui conculcent eas pedibus suis, et conversi elidant te. Non audisti: Vitale canes, vitate malos opererios (Phii. III. 2)? Qui sunt isti? Homines hujus sæculi, qui noa sequuntur vestigia Christi. Rogo te, quid tibi demonstrant; dic mibi. Castitatem, Quam non habent? Quid i fidem, quam non inveniunt? doctrinam quam non sequuntur, nisi dinbolicam sapientiam hujus sæculi? jejanium, quod odiunt? abstinentiam, quam judicant? humilitatem, quam opprimunt?","english":"If you seek God, He is with you; but if you seek a man, you have not vowed this. What are men? Men of this world: and the world passes away, and its desire; but he who does what is written endures forever (1 John 2:48). What you desire, I know not. If gold, silver, if precious stones, if splendid clothing, this did not please you with God, this God does not admire, but a contrite and humble heart (Psalm 1:19). Why do you seek men of the world, whom the holy apostle Paul judges, saying: Whose God is their belly, and glory in their shameful parts, who savor earthly things: but our conversation is in heaven (Philippians 3:19-20)? If therefore we have our conversation in heaven, we ought to seek those things which are above, where Christ is, not those which are upon the earth (Colossians 3:1). I ask, sister, who are these men of this world? You do not follow your spiritual brothers, and you follow carnal men: who, if they are not rebuked, will murmur. You have cast your pearls before swine, who trample them under their feet, and turning back, dash you to pieces. Have you not heard: Shun dogs, shun evil workers (Philippians 3:2)? Who are these? Men of this world, who do not follow the footsteps of Christ. I ask you, what do they show you; tell me. Chastity, which they do not have? What of faith, which they do not find? doctrine, which they do not follow, except the diabolical wisdom of this world? fasting, which they hate? abstinence, which they judge? humility, which they oppress?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. II, 48","severity":"info","text":"The citation 'I Joan. II, 48' is a non-standard reference; it likely conflates 1 John 2:48 (which does not exist) with a paraphrase of 1 John 2:17 or 2:28, or is a scribal error. The sense echoes 1 John 2:17 ('mundus transit') or 2:28 ('manet in aeternum').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. I, 19","severity":"info","text":"The citation 'Psal. I, 19' is non-standard; it likely refers to Psalm 51:19 (Vulgate) or a similar verse on the contrite heart. The phrase 'cor contritum et humiliatum' echoes Psalm 51:19 (Vulgate numbering) or a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip. III, 19.20","severity":"info","text":"The citation 'Philip. III, 19.20' is non-standard; it likely refers to Philippians 3:19-20 (Vulgate), which warns against those whose 'God is their belly' and who 'savor earthly things,' contrasting with heavenly conversation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Goloss. III, I","severity":"info","text":"The citation 'Goloss. III, I' is a misspelling of 'Coloss. III, 1' (Colossians 3:1), which urges seeking things above where Christ is, not earthly things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phii. III. 2","severity":"info","text":"The citation 'Phii. III. 2' is a misspelling of 'Phil. III, 2' (Philippians 3:2), which warns to 'shun dogs, shun evil workers,' a paraphrase of a Pauline admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non hec devovisti","severity":"caution","text":"The phrase 'non hec devovisti' is grammatically irregular; 'hec' likely stands for 'hoc' (this) or 'haec' (these things). The sense is clear: 'you did not vow this' (i.e., seeking a man).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are non-standard and likely reflect medieval or patristic chapter/verse numbering; the exact verses intended are uncertain but contextually identifiable.","The phrase 'non hec devovisti' may be a scribal error for 'non hoc devovisti' or 'non haec devovisti'; the reading adopted is 'you did not vow this.'"],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"sobrietatem, quati negligunt? sinceram mentem; quam non habent, nisi duplicem? verecundiam, quam projiciunt a se? Neseio autem quid vis ftudere cum ipsis.\n\nall CAPUT It. — Sed quid dicis? Ego autem converto eos ad me. Si autem ad tcconversi fucriut, non tibi expedii. Quid quærit lupus cum agno? vel quid quaerit canis, nisi panem? Quare autem rugit leo (Esai. XXXL, 4)., nisi pro praeda? Tu i e ipsam castam custodi, si potes. Qaid vis doccre, quod tu ipsa non facis? sicut dicit Apostolus: Nolite omni spiritui credere; ted probale 'piris, si es Deo sunt ( I Joan. IV. 1). Si autem ab ipsis doctrinam accipias, docebunt te, quod Iaciunt, vel quod sequuntur, concupiscentiam, fornicationem, libidinem, avaritiam, fraudem, immunditiam, impudicitiam, luxuriam, ebrietatem, improbitatem, turpiloquium, stulLitiam, maleficia, homicidia, iram, rixamet omnem malitiam. Quid dicis, misera, vel quid excusas Devovisti animam tiam, ut ab ipsis hominibus recederes: nuac autem quid quæris? Rogo, non confundaris, quando de te illi sibi fabulas faciunt, dicentes: Ecce devola Deo, quæ nos saquitur; dereliquit enim viam suam, et per terminos agri sut erravit, viam habitationis suæ non invenit. Venite, præoccupemos eam, et ducemus in viam nostram. Cecidisti, misera, in via I... et epatiosa, quæ ducit ad mortem.","english":"sobriety, which they neglect? a sincere mind, which they do not have, unless it is double? modesty, which they cast away from themselves? But I do not know what you wish to study with them.\n\nall CAPUT It. — But what do you say? I, however, turn them to me. But if they have turned to you, it is not expedient for you. What does the wolf seek with the lamb? or what does the dog seek, except bread? But why does the lion roar (Isaiah 31:4), except for prey? You yourself guard that chaste woman, if you can. What do you wish to teach, which you yourself do not do? as the Apostle says: Do not believe every spirit; but test the spirits, if they are from God (1 John 4:1). But if you receive teaching from them, they will teach you what they do, or what they follow: lust, fornication, lewdness, avarice, fraud, uncleanness, impudicity, luxury, drunkenness, dishonesty, foul speech, folly, sorceries, homicides, anger, quarrels, and all malice. What do you say, wretched woman, or what excuse do you make? You vowed your soul, to withdraw from those men: now what do you seek? I ask, do you not blush, when they make up stories about you, saying: Behold, a woman devoted to God, who follows us; she has abandoned her way, and through the boundaries of her field she has wandered, she has not found the way of her dwelling. Come, let us anticipate her, and lead her into our way. You have fallen, wretched woman, on the road... and spacious, which leads to death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"all CAPUT It.","severity":"info","text":"The phrase 'all CAPUT It.' is a scribal or editorial insertion marking a chapter or section break, likely indicating a new argumentative unit in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esai. XXXL, 4","severity":"info","text":"The citation 'Esai. XXXL, 4' refers to Isaiah 31:4, though the verse numbering may differ from modern Bibles; the text echoes the lion's roar as a metaphor for predatory intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. IV. 1","severity":"info","text":"The citation 'I Joan. IV. 1' refers to 1 John 4:1, which warns against believing every spirit and urges testing spirits to see if they are from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"devota Deo","severity":"info","text":"The phrase 'devota Deo' (woman devoted to God) is a technical term for a consecrated virgin, central to the work's theme of spiritual commitment and the dangers of worldly temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"viam suam ... per terminos agri sui erravit","severity":"info","text":"The imagery of a consecrated virgin wandering from her path through the boundaries of her field reflects patristic warnings against straying from monastic or ascetic discipline, common in Ambrose's pastoral writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et epatiosa","severity":"caution","text":"The phrase 'et epatiosa' is likely a scribal corruption or misreading; the English draft renders it as 'and spacious,' but the Latin may be garbled, possibly intended as 'et spatiosa' (and broad).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'all CAPUT It.' is unclear; it may be a marginal note or a corruption of a chapter heading.","The word 'epatiosa' is likely a scribal error for 'spatiosa' (spacious), but the exact intended reading is uncertain."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Videtur tiM esse bona, quae mala est: sequeris cos amens, et nescis quoniam recta in foveam cadis. Memor non es arctam et angustam esae viam, quæ dicit ad vitam (Matth. VII, 13,14)? LaborioM tibi videtur esse, quæ bona fit: oblita es dictum fuisse: Quia fer multes tribulationes nos oportet in regnum cœlorum introire (Act. xiv, 21)? Nunc autem voluntati tuæ vis studere. Non legisti Salomonem dicentem: Bonis bona creaba sunt ab initio, similiter impiæ a et pecratoribus bonu et mala (Eccl. XXXIX, 30)? Item ipso dacente: initium vitæ hominis spiritaliter arguetur (Ibid, ). Spiritatit omnia judicat, ipse autem a nemine judicatur (ICor. II, 45). Ubi es, Dos devota? Spiritalis quidem de aliis judicans, tu ipsa judicaris. Quid quæris cum illis? Quæ pert fideli cum infideli (IICor. VI, 15)? red quæ pars sancti hominis ad caruem? Virg potes esse corpore, sed non mente corrupta. Deuli autem tui obcæcati sunt nimio ardore libidinis, in quibus trabs subjacet aures tuæ pleace sunt omni spurcitia virili: pedes vero tw voloces sunt, et non sunt pigri ad januari foris. Ubi sanctitas? ubi verecundia? ubi sobrietas? ubi gravitas i ubi castitas? ubi modestia? ubi fides? ubi continentia? ubi pura mens? Ubi sunt illa omnia, pro quibus fidem tuam opposueras, quam perdidisti? Melius enim fuerat te non vovisse et facere, quam ro • vere, ei non facere (EccL v, 4).","english":"It seems to you to be good, which is evil: you follow them mindlessly, and you do not know that you are falling straight into a pit. Do you not remember that the way which leads to life is narrow and confined (Matt. 7:13-14)? Does it seem laborious to you, which becomes good: have you forgotten that it was said: \"For through many tribulations we must enter the kingdom of heaven\" (Acts 14:21)? Now, however, you wish to follow your own will. Have you not read Solomon saying: \"Good things are created good from the beginning for the good, and likewise evil things for the impious and sinners\" (Ecclus. 39:30)? And again, with him teaching: \"The beginning of man's life will be judged spiritually\" (Ibid.). The spiritual judges all things, but itself is judged by no one (1 Cor. 2:45). Where are you, devoted virgin? The spiritual one indeed judges others, but you yourself are judged. Why do you seek them out? What has a faithful person to do with an unfaithful one (2 Cor. 6:15)? Or what part has a holy man with the flesh? You can be a virgin in body, but not with a corrupted mind. Your eyes, moreover, are blinded by the excessive ardor of lust, in which a beam lies hidden; your ears are filled with every kind of male filth; your feet, indeed, are swift, and are not slow to go to the door. Where is holiness? where is modesty? where is sobriety? where is gravity? where is chastity? where is propriety? where is faith? where is continence? where is a pure mind? Where are all those things for which you had pledged your faith, which you have lost? For it would have been better for you not to have made a vow and to have acted, than to have made a vow and not to have acted (Ecclus. 5:4).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VII, 13,14","severity":"info","text":"The citation conflates Matt 7:13-14, which in the Vulgate reads 'Ego sum via et veritas et vita' (John 14:6) and 'angusta porta' (Matt 7:13-14). The reference is to the narrow way to life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. xiv, 21","severity":"info","text":"The verse cited as Acts 14:21 does not exist; the reference likely echoes Acts 14:22 or a similar passage on tribulations before entering the kingdom. The text may be corrupt or a loose memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccl. XXXIX, 30","severity":"info","text":"The citation Ecclus 39:30 is from the Vulgate Sirach; the verse 'Bonis bona creata sunt ab initio...' is not verbatim in modern editions, suggesting a variant or misremembered text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ICor. II, 45","severity":"info","text":"The citation 1 Cor 2:45 does not exist; the closest is 1 Cor 2:15 or 2 Cor 2:45? The text likely intends 1 Cor 2:15 on spiritual judgment, but the verse number is erroneous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IICor. VI, 15","severity":"info","text":"The citation 2 Cor 6:15 does not exist; the phrase 'quae pars fideli cum infideli' echoes 2 Cor 6:14-15 on separation, but the verse number is incorrect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"EccL v, 4","severity":"info","text":"The citation Ecclus 5:4 is from Sirach; the verse 'melius est non vovere quam vovere et non facere' is a paraphrase of Sirach 5:4, which warns against vows not kept.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains multiple erroneous or non-existent scripture citations (Acts 14:21, 1 Cor 2:45, 2 Cor 6:15), likely due to manuscript corruption or loose quotation from memory. The intended verses are unclear.","The phrase 'Spiritatit omnia judicat' is garbled; the English draft reads 'The spiritual judges all things', but the Latin may be corrupt."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Non potes duobus dominis servire, aut Deo, aut mammonæsicut scriptum est (Matth. VI, Iij. Cum perverto subverteris (Psal. XVII, 27). Non potest commiti pannum vetus cum novo; sollit enim fortitudinem ejus, et pejor scissura fit (Matth. IX. 16). VolatiJia ad sibi similia conveniunt; et veritas ad eos, qui operamur eam, revertetur. Absit ut tu mihi soror esse dicaris, quæ cum talibus conversaris. Aut facite arbarem bonam, et fructus ejus bonos: emi facite arborem malam, et fructus ejus malos. Unaquœque arbor ex fructu suo cognoscitur (Matth., XII, 33). Quicumque autem qualis fuerit, cum tali te jungit (Ecd. XIII, 20). Columba dimissa de manu bominis, statim reversa est ad cum in arcam: Mam corvus dimissus carnem secutus est (Gen. VIII, 7); quem tu quoque vis sequi; ut non revertaris ad jaDuam Christi. Est libi conversatio cum bestiis agri et cum volatilibus cœli: sicut et corvus, non memoraris Dominum, qui te de diluvio liberavit: Non quaeris cubile tuum umbrosum et bonum, ubi requiem temporalem habuisti. Nan tibi ante oculos est.tempestas, atque oblita es charitatem Christi, et lenes charitatem hominum hujus saeculi, qui uon habent cbaritatem in se, nisi diabolicam: illi autem aliam carnem sequuntur, et noD desinunt quoadusque moriantur.","english":"You cannot serve two masters, either God or mammon, as it is written (Matt. 6:24). When you pervert, you are overthrown (Ps. 17:27). An old cloth cannot be sewn with a new one; for it tears its strength, and a worse rent is made (Matt. 9:16). Flying things gather with those like themselves; and truth returns to those who work it. Far be it that you be called my sister, you who associate with such persons. Either make a good tree, and its fruits good: or make a bad tree, and its fruits bad. Each tree is known by its fruit (Matt. 12:33). Moreover, whatever a man is, with such a one he joins you (Ecclus. 13:20). The dove sent forth from the hand of man immediately returned to him into the ark: but the raven, sent forth, followed after flesh (Gen. 8:7); which you also wish to follow, so that you do not return to the door of Christ. You have fellowship with the beasts of the field and with the birds of the air: like the raven, you do not remember the Lord, who freed you from the flood: you do not seek your shady and good nest, where you had temporal rest. The storm is not before your eyes, and you have forgotten the charity of Christ, and you pursue the false charity of men of this world, who have no charity in themselves except a diabolical one: they follow other flesh, and do not cease until they die.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VI, Iij","severity":"info","text":"The citation 'Matth. VI, Iij' refers to Matt. 6:24, 'Nemo potest duobus dominis servire' (No one can serve two masters). The Latin text adapts the verse to 'Non potes duobus dominis servire, aut Deo, aut mammonae'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVII, 27","severity":"info","text":"The citation 'Psal. XVII, 27' is unclear; Ps. 17:27 does not correspond to a standard verse. It may be a corruption or a reference to a different versification. The phrase 'Cum perverto subverteris' echoes Ps. 17:26 in the Vulgate ('Cum perverso subverteris').","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IX. 16","severity":"info","text":"The citation 'Matth. IX. 16' is not a standard verse; Matt. 9:16 does not contain the saying about old and new cloth. The image likely derives from a patristic commonplace, not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth., XII, 33","severity":"info","text":"The citation 'Matth., XII, 33' refers to Matt. 12:33, which in the Vulgate reads 'Aut facite arborem bonam, et fructus eius bonos: aut facite arborem malam, et fructus eius malos' (Either make the tree good, and its fruit good: or make the tree bad, and its fruit bad).","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecd. XIII, 20","severity":"info","text":"The citation 'Ecd. XIII, 20' refers to Ecclesiasticus (Sirach) 13:20, which in the Vulgate reads 'Quicumque autem qualis fuerit, cum tali se iungit' (Moreover, whatever a man is, with such a one he joins himself).","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. VIII, 7","severity":"info","text":"The citation 'Gen. VIII, 7' refers to Gen. 8:7, which describes the dove and raven sent from the ark. The Vulgate text: 'Columba dimissa de manu hominis, statim reversa est ad eum in arcam: corvus dimissus carnem secutus est'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation 'Psal. XVII, 27' does not match any standard verse; it may be a scribal error or a reference to a non-Vulgate psalter. The phrase 'Cum perverto subverteris' is corrupt; the Vulgate Ps. 17:26 reads 'Cum perverso subverteris'.","The citation 'Matth. IX. 16' is not a standard verse; the saying about old and new cloth is not found in the canonical Gospels. It may be a misattribution or a patristic proverb.","The Latin text contains several apparent scribal errors (e.g., 'VolatiJia' for 'Volatilia', 'arbarem' for 'arborem', 'autem' for 'autem' or 'autem' for 'autem'). These do not affect the overall sense but indicate a corrupt manuscript tradition."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Recede, jnisera, de illis hominibus;nc carnes tuas electas comedaM, tUos tuos evertant, et relinquaris nuda, et spoliata, sicut in cucumerario. Modo autem quid facies, quia nuda es et spoliala? Ibis ad vicinos tuos, quos ante oderas, petens ab ipsis operimentum pudoris: illi autem dare nolunt, dicentes: Ubi est vestimentum tuum splendidum, quod ante portare solebas? Quid dicis, et quid respondes ei, quam frigus obligavit? Gratulantur aulem in malis luis, quae tibi venerunt. Tunc teplanges dicendo: Heu mihi miserae, cui talia venerunt! Quid mihi profuit illa captivitas, quae me captivavit miseram et infelicem i Quo ibo a Spiritu tuo, et a facie tua quo fugiam? Si ascendero in carlum, tu illic es: si descendero ad infernum, ades. Si sumpsero pennas meas ante lucem, et habitavero in extremo maria; etenim illuc manus tua deducet me, 'et tenebit me dextera tua (Psal. CXXXVIII, et seq.). Tunc dices: Vadam et ret'ertar ad virum meum primarium; quia melius mihi erat tunc magis, quam modo (Osee II, et seq.): qui mihi dabat vestimenta mea, et oleum meum in tempore suo. Modo autem quid facto? Tunc reverteris in domum tuam cum fletu, unde exieras gaudens. Sedebis in angulo domus tuae lugens et contristata, plorans die ac nocte, quaerens qui simul tecum contristetur, et uon erit: et consolantes te, et non invenies.","english":"Go away, wretched woman, from those men; do not eat your choice meats, let your own people overthrow you, and you be left naked and despoiled, as in a cucumber patch. But now what will you do, since you are naked and despoiled? You will go to your neighbors, whom you formerly hated, asking them for a covering for your shame: but they are unwilling to give, saying: Where is your splendid garment, which you used to wear before? What do you say, and what do you answer her whom the cold has bound? They even rejoice in your evils, which have come upon you. Then you will lament, saying: Woe is me, wretched one, to whom such things have come! What good did that captivity do me, which captured me, wretched and unhappy? Where shall I go from your Spirit, and from your face, where shall I flee? If I ascend into heaven, you are there: if I descend into hell, you are present. If I take my wings before dawn, and dwell in the farthest sea; even there your hand will lead me, and your right hand will hold me (Ps. 138, and following). Then you will say: I will go and return to my first husband; because it was better for me then than now (Hos. 2, and following): who gave me my garments, and my oil in its season. But now what shall I do? Then you will return to your house with weeping, whence you had gone out rejoicing. You will sit in the corner of your house, mourning and sad, weeping day and night, seeking someone who will mourn with you, and there will be none: and those who console you, you will not find.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXXVIII, et seq.","severity":"info","text":"The passage echoes Psalm 138 (Vulgate numbering, corresponding to Psalm 139 in modern Bibles), specifically verses 7-10, which speak of God's omnipresence and inescapability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Osee II, et seq.","severity":"info","text":"The reference to returning to a first husband alludes to Hosea 2 (Vulgate), where the prophet uses marital imagery to describe Israel's unfaithfulness and potential return to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cucumerario","severity":"info","text":"The phrase 'sicut in cucumerario' (as in a cucumber patch) likely refers to a common agricultural scene of vulnerability, possibly echoing biblical or patristic imagery of desolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a dramatic monologue of a fallen woman, moving from warning to lament, and culminating in a scriptural citation that underscores divine inescapability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text's allegorical reading of Hosea and the Psalms as a dialogue between the soul and God reflects a common patristic exegetical tradition, particularly in Ambrose's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"jnisera","severity":"caution","text":"The Latin 'jnisera' is likely a scribal error or variant for 'misera' (wretched), as the English draft renders it; the text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wretched woman' is ambiguous: she may represent a fallen soul, a heretical group, or a literal person; the allegorical reading is preferred.","The phrase 'cucumerario' (cucumber patch) is unclear in its symbolic meaning; it may be a proverbial expression for desolation."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Et dabunt tibi eleemosynam, quos ante oderas: et movebunt capita sua super te, dicentes: Ecce quae erat devota Deo, modo facta est ut stercora in via, et sicut civitas, quae expugnatur. Ubi est castitas illius? Ubi sunt omnia illa, quae eam sequebantur? Dereliquerunt enim illam; quia castitas erat dut eorum: perdidit castitatem, et fugerunt omnia illa. Modo autem quid facies, misera? Ubi sunt illi, quos insequebaris? Redimant te si possunt. Quam potes dare commutationem'pro anima tua, quam fraudai ti per inobedientiam tuam; ut non audires fratres tuos, vel sorores, quae libi demonstrabant, ne te jungeres cum hominibus sæcularibus? Nunc autem quid faciemus tibi, vel quid dicemus, quos audire noluisti; nisi ut nos ipsos plangamus super te, dicentes: Parce, Domine, parce? Qui forte fletum nostrum et gemitum exaudire dignetur, ut det libi animum convertendi ad ipsum denuo; ut rememores peccata tua, dicendo: Quantis panibus mercenarii patris mei abundant, ego autem fame pereo? Surgam itaque, et vadam ad patrem meum, et dicam illi: Pater, peccavi in cælum, et coram te; jam non sumdigna vocari filia tua, suscipe me sicut unam ex ancillis tuis, ut viram (Luc. xv, et seq.). Quid si forte pro te occiderit vitulum illum saginatum? Zelans enim te zelor; desponsavi enim te uni viro virginem castam exhibere Christo.","english":"And they will give you alms, whom you once hated; and they will shake their heads over you, saying: Behold, she who was devoted to God has now become like dung on the road, and like a city that is stormed. Where is her chastity? Where are all those things that followed her? For they have abandoned her; because chastity was their dowry: she lost chastity, and all those things fled. But now what will you do, wretched woman? Where are those whom you pursued? Let them ransom you if they can. What exchange can you give for your soul, which you defrauded through your disobedience, so that you would not listen to your brothers or sisters, who showed you not to join yourself with worldly men? Now what shall we do for you, or what shall we say, you who would not listen to us, except to lament over you ourselves, saying: Spare, O Lord, spare? May He perhaps deign to hear our weeping and groaning, so that He may give you the will to turn to Him again; so that you may remember your sins, saying: With how many loaves does my father’s hired men abound, while I perish of hunger? I will arise, therefore, and go to my father, and say to him: Father, I have sinned against heaven, and before you; I am no longer worthy to be called your daughter, receive me as one of your handmaidens, so that I may live (Luke 15 and following). What if perhaps that fatted calf has been slain for you? For I am jealous for you; I have betrothed you to one husband, to exhibit you as a chaste virgin to Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xv, et seq.","severity":"info","text":"The reference to Luke 15 and following alludes to the parable of the Prodigal Son, which includes themes of return and forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"devota Deo","severity":"info","text":"The phrase 'devota Deo' (devoted to God) likely refers to a consecrated virgin or a woman who had taken a vow of chastity, a common status in early Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"castitas erat dut eorum","severity":"info","text":"The phrase 'castitas erat dut eorum' (chastity was their dowry) reflects the idea that a consecrated virgin's spiritual dowry was her chastity, a concept found in patristic writings on virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of a fallen woman, shifting from direct address to a lament by the community, then to the woman's imagined repentance and return to her father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sicut civitas, quae expugnatur","severity":"info","text":"The simile 'like a city that is stormed' echoes biblical imagery of a conquered city as a metaphor for a fallen woman, e.g., in prophetic books like Isaiah or Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vitulum illum saginatum","severity":"info","text":"The mention of a fatted calf recalls the Prodigal Son parable (Luke 15:23), where the father kills a fatted calf to celebrate the son's return, reinforcing the theme of reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'dut eorum' which may be a scribal error for 'dos eorum' (their dowry); the translation follows the emended reading."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Timeo enim ne sicut serpens Evam seduxit aslutia sua, sic tui sensus corrumpantur, et excidant a charitate, quæ est in Christo Jesu (I Cor. XI, et seq.).\n\nCAPUT III.—Vide ergo et cave de istis hominibus, ut mihi soror et domina nomineris. Intra in cubiculum, clauso ostio ora Patrem tuum (Matth. VI, 6); lIt det tibi mentem bonam, et intellectum, ut scias quos debeas sequi, et quos vitare; quia multi sunt, qui tingunt se esse, quod non sunt, sed mentiuntur: et nescis quoniam de anima tua agitur; ne ducant te captivam, sicut bovem qui ad occisionem ducitur: aut velut canem, ut alligetur. Ne festines sicut avis in laqueum. Audi me, remove pedem tuum de illis, sede sedula in domo tua, operare manibus tuis quod bonum est; ut habeas unde communicare possis necessitatem sustinentibus. Ora sine intermissione, nec facilis videaris in plateis. Certa bonum certamcn, curre velocius; ut comprehendas, in quo comprehensa es a Christo (Philip. III, 12). Audiant te liomines, et lætentur de bono animo; et de mente qua vivis. Da eleemosynam, et ecce omnia munda erunt libi (Luc. x!, 41). Non te pigeat visitare infirmos; ex his enim in dilectione firmaberis. Non jurabis omnino, a neque per verum, neque per mendacium: sed ait sermo tuus: Eat, est; Non, non: quod autem amplius est, a malo est (Matth. v, et leq.).","english":"I fear that just as the serpent seduced Eve by its cunning, so your senses may be corrupted and fall away from the charity which is in Christ Jesus (1 Cor. 11 and following).\n\nCHAPTER III.—See therefore and beware of those men, so that you may be called my sister and lady. Enter your chamber, close the door, and pray to your Father (Matt. 6:6); may He give you a good mind and understanding, that you may know whom you ought to follow and whom to avoid; for there are many who pretend to be what they are not, but lie: and you do not know that your soul is at stake; lest they lead you captive, like an ox that is led to slaughter; or like a dog, to be tied up. Do not hasten like a bird into a snare. Listen to me, remove your foot from them, sit diligently in your house, work with your hands at what is good; so that you may have something to share with those in need. Pray without ceasing, and do not appear easily in the streets. Fight the good fight, run more swiftly; so that you may grasp that in which you have been grasped by Christ (Phil. 3:12). Let men hear you and rejoice in your good spirit and in the mind by which you live. Give alms, and behold, all things will be clean for you (Luke 11:41). Do not be reluctant to visit the sick; for by these things you will be strengthened in love. You will not swear at all, neither by truth nor by falsehood: but let your speech be: Yes, yes; No, no; for whatever is more than this is from evil (Matt. 5 and following).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XI, et seq.","severity":"info","text":"The citation 'I Cor. XI, et seq.' likely refers to 1 Corinthians 11, but the phrase 'et seq.' (and following) is vague; the editor may intend the broader context of Paul's teaching on charity or on women's conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VI, 6","severity":"info","text":"The reference 'Matth. VI, 6' points to Matthew 6:6, but the verse numbering is non-standard; the Vulgate Matthew 6:6 is 'clauso ostio ora Patrem tuum' (close the door and pray to your Father), which does not correspond to modern versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip. III, 12","severity":"info","text":"The citation 'Philip. III, 12' is problematic: Philippians 3:12 does not exist in standard Bibles. The phrase 'curre velocius; ut comprehendas, in quo comprehensa es a Christo' echoes Philippians 3:12 in some Old Latin or Vetus Latina traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XI, 41","severity":"info","text":"The reference 'Luc. XI, 41' points to Luke 11:41, but modern Bibles have Luke 11:41 as part of the Lord's Prayer; the text 'Da eleemosynam, et ecce omnia munda erunt tibi' is not found there, suggesting a non-standard versification or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. V, et seq.","severity":"info","text":"The citation 'Matth. V, et seq.' refers to Matthew 5 and following, likely alluding to Jesus' teaching on oaths (Matthew 5:33-37 in some traditions), but the exact verse is unclear due to the vague 'et seq.'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"liomines","severity":"caution","text":"The Latin 'liomines' is a typographical error for 'homines' (men). The English draft correctly translates 'men', but the manuscript reading should be emended.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references (1 Cor. 11 et seq., Matt. 6:6, Phil. 3:12, Luke 11:41, Matt. 5 et seq.) do not align with modern versification, likely due to the use of a Vetus Latina or pre-Vulgate numbering system.","The phrase 'in quo comprehensa es a Christo' (Phil. 3:12) is obscure; the English draft renders it as 'that in which you have been grasped by Christ', but the Latin could also mean 'that in which you have been seized by Christ'."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Irascere, et noli peccare, ad excusandas excusationes in peccatis cum hominibus operantibus iniquitatem (Ptal. egL, 4). Humilia te, filia, ante Dominum; quoniam Deus superbis resistit, humilibus autem dat gratiam ( I Pet. v, 5). Accede ad Dominum, ut illuminet te, et non erubesces in conspectu illius (Psal. XXXIII, 6). Recede de voluptate saeculi, et indue te constantia virtutis. Depone vestimenta bujus sæculi, et indue te tunica perpetuitatis. Derelinque cibos istius sæculi, et accipe libi sancta sanctorum. Memorare Sidracb, Misach, Abdenago, ct Daniel recusasse carnes et vinum gentilium, et accepisse sibi olera et legumina (Dan. I, et seq.). Memento Machabæam propter carnes porcinas passam fuisse, et filios ipsius assatos vel frixos in oleo (II Mach. VII, I et seq.). Ambula, filia, in habitu sancto, cum verecundia, et sobrietate, et gravitate. Depone mendacium, loquere veritatem cum proximo tuo. Ora, mia, sine intermissione; jejuna frequenter, et da eleemosynam; quoniam eleemosyna a morte liberat, et non patitur ire in tenebras (Tob. IV, 11). Munus bonum est eleemosyna, quæ purgat omnem sordem et squalorem. Beata eris, si haec omnia cum legeris, facias. Zelare quod bonum est, ut quod malum est obliviscaris. Benedicat te Pater, et Filius, et Spiritus sanctus, benedictione qua patres nostros benedicere dignatus esi, Abraham, Isaac, et Jacob.","english":"Be angry, and do not sin, to make excuses for sins with men who work iniquity (Ps. 139:4). Humble yourself, daughter, before the Lord; for God resists the proud, but gives grace to the humble (1 Pet. 5:5). Draw near to the Lord, that He may enlighten you, and you will not blush in His sight (Ps. 33:6). Withdraw from the pleasure of the world, and clothe yourself with the constancy of virtue. Put off the garments of this world, and put on the tunic of perpetuity. Abandon the foods of this world, and take for yourself the holy of holies. Remember that Sidrach, Misach, Abdenago, and Daniel refused the meats and wine of the Gentiles, and took for themselves herbs and legumes (Dan. 1 and following). Remember that the Maccabean mother suffered because of pork, and her sons were roasted or fried in oil (2 Macc. 7:1 and following). Walk, daughter, in holy habit, with modesty, and sobriety, and gravity. Put aside falsehood, speak truth with your neighbor. Pray, my daughter, without ceasing; fast frequently, and give alms; for alms frees from death, and does not allow one to go into darkness (Tob. 4:11). Alms is a good gift, which cleanses all filth and squalor. You will be blessed, if when you have read all these things, you do them. Be zealous for what is good, so that you may forget what is evil. May the Father, and the Son, and the Holy Spirit bless you, with the blessing with which He deigned to bless our fathers, Abraham, Isaac, and Jacob.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Irascere, et noli peccare, ad excusandas excusationes in peccatis cum hominibus operantibus iniquitatem","severity":"info","text":"The citation 'Ptal. egL, 4' is a garbled reference to Psalm 139:4 (Vulgate numbering), which reads 'Irascetur et non peccabit' in some traditions; the text adapts it freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Humilia te, filia, ante Dominum; quoniam Deus superbis resistit, humilibus autem dat gratiam","severity":"info","text":"The citation 'I Pet. v, 5' is erroneous; 1 Peter 5:5 does not contain this wording. The phrase echoes Proverbs 3:34 or similar sapiential themes, but the source is misattributed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Accede ad Dominum, ut illuminet te, et non erubesces in conspectu illius","severity":"info","text":"The citation 'Psal. XXXIII, 6' corresponds to Psalm 33:6 (Vulgate), which reads 'Ad te, Domine, clamavi' and does not match; the verse is adapted or misremembered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Memorare Sidracb, Misach, Abdenago, et Daniel recusasse carnes et vinum gentilium","severity":"info","text":"The reference to Daniel 1 and following recalls the narrative of Daniel and his companions refusing Gentile food, though the biblical text does not specify herbs and legumes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Memento Machabæam propter carnes porcinas passam fuisse, et filios ipsius assatos vel frixos in oleo","severity":"info","text":"The citation 'II Mach. VII, 1 et seq.' refers to 2 Maccabees 7, where a mother and her seven sons are martyred for refusing pork; the detail of frying in oil is not in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ora, mia, sine intermissione; jejuna frequenter, et da eleemosynam; quoniam eleemosyna a morte liberat, et non patitur ire in tenebras","severity":"info","text":"The citation 'Tob. IV, 11' corresponds to Tobit 4:11, which advises almsgiving; the wording 'liberat a morte' is a paraphrase of the Vulgate's 'eleemosyna liberat a morte'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains multiple garbled or misattributed scripture citations (e.g., 'Ptal. egL, 4' for Psalm 139:4, 'I Pet. v, 5' for a non-existent verse), suggesting a corrupt transmission or a compiler working from memory.","The phrase 'ad excusandas excusationes in peccatis' is syntactically awkward and may reflect a Latin translation of a Coptic original or a scribal error."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Ora pro me, filia; quia et ego sollicitus sum de te, sicut scriptum est: Orate pro invicem (Jacob v, 16). Item, frater fratrem adjuvans exaltabitur (Prov. ivIt, 19). Exaltet te Dominus in sanctitatem et dilectionem, sicut scriptum est: Qui diligit fratrem suum, Legem implevit (Rom. XIII, 8). Impleat Dominus omne. petitiones tuas (Psal. xix, 7). Praestet hoc tibi Deus Pnter per Jesum Christum Filium suum, Dominum ctDeum, regem, judicem, salvatorem, redemptoremque nostrum, qui est benedictus cum Spiritu sancto, per omnia saecula saeculorum, amen.\n\nIN SERMONESEVULGATOS HACTENUS SUB AMBROSII NOMINE ADMONITIO.\n\nSermonum, quos in antiquioribus Ambrosii nostri editionibus pervolvere est, mentionem prope fecit nemo, qui partem eorum liaud mediocrem eidem sancto viro perperam attribui, et inter aliorum Patrum Opera, maxime vero beati Maximi circumferri non agnoverit. Romana editio nedum mederetur huic incommodo, alios insuper adjectos voluit ab ingenio styloque Ambrosiano magis abhorrentes, quam primi illi. Sed non unicam ejusdem editionis in ea re hoc peccatum est; præterea enim et sermones non paucos ab aliorum classe avulsos in alienas sedes amandavit, et multa cum in titulis, tum in ipso contextu, quo viderentur magis Ambrosiani, propria immutavit auctoritate; unde contigit in errorem induci homines alioqui sagacissimos.","english":"Pray for me, daughter; for I am also anxious about you, as it is written: Pray for one another (James 5:16). Likewise, a brother helping a brother will be exalted (Prov. 4:19). May the Lord exalt you in holiness and love, as it is written: He who loves his brother has fulfilled the Law (Rom. 13:8). May the Lord fulfill all your petitions (Ps. 19:7). May God the Father grant this to you through Jesus Christ His Son, our Lord and God, king, judge, savior, and redeemer, who is blessed with the Holy Spirit, throughout all ages of ages, amen.\n\nA WARNING CONCERNING SERMONS HITHERTO PUBLISHED UNDER THE NAME OF AMBROSE.\n\nOf the sermons which one may peruse in the older editions of our Ambrose, almost no one has made mention who has not recognized that a considerable part of them is wrongly attributed to that same holy man, and that they circulate among the works of other Fathers, especially those of the blessed Maximus. The Roman edition not only failed to remedy this inconvenience, but also wished to add others more abhorrent to the Ambrosian genius and style than those first ones. But this is not the only fault of that same edition in this matter; for besides, it also sent not a few sermons torn from their own class into alien places, and changed many things, both in the titles and in the context itself, by its own authority, so that they might seem more Ambrosian; whence it happened that even otherwise very shrewd men were led into error.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob v, 16","severity":"info","text":"The citation 'Jacob v, 16' refers to James 5:16, but the Vulgate verse numbering differs; the modern verse is James 5:16, which reads 'Confitemini ergo alterutrum peccata vestra' in some traditions, but the phrase 'Orate pro invicem' is not a direct Vulgate lemma. The citation may be a loose reference or a variant in the source edition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. ivIt, 19","severity":"caution","text":"The citation 'Prov. ivIt, 19' is corrupt: 'ivIt' likely stands for 'IV, 19' (Proverbs 4:19), but the Vulgate Proverbs 4:19 reads 'Viam enim sapientiae...' and does not match 'frater fratrem adjuvans exaltabitur'. The verse may be a misattribution or a conflation with a patristic proverb.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. XIII, 8","severity":"info","text":"The citation 'Rom. XIII, 8' refers to Romans 13:8, but the Vulgate Romans 13:8 reads 'Nihilominus...' and does not contain 'Qui diligit fratrem suum, Legem implevit'. This appears to be a paraphrase or a misremembered verse, possibly conflating 1 John 4:21 or a patristic maxim.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xix, 7","severity":"info","text":"The citation 'Psal. xix, 7' refers to Psalm 19:7 (Vulgate numbering), which corresponds to Psalm 20:7 in the Hebrew numbering. The Vulgate text reads 'Exaudiat te Dominus...' but the phrase 'Impleat Dominus omnes petitiones tuas' is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ADMONITIO","severity":"info","text":"The appended 'ADMONITIO' (Warning) is a later editorial note, likely from the Maurist or Roman edition, cautioning that many sermons attributed to Ambrose are spurious. It specifically criticizes the Roman edition for altering texts to appear more Ambrosian, a known issue in patristic transmission.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"beati Maximi","severity":"info","text":"The reference to 'beati Maximi' (blessed Maximus) likely denotes Maximus of Turin (d. after 408), a Latin homilist whose works were often confused with Ambrose's. The note reflects a long-standing textual problem in the Ambrosian corpus, where sermons by Maximus and others circulated under Ambrose's name.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The scripture citations in the Latin are corrupt or misattributed: 'Prov. ivIt, 19' is garbled, and the verses for James 5:16, Romans 13:8, and Psalm 19:7 do not match the Vulgate text exactly. The English draft silently corrects these to standard references, but the original Latin text is unreliable.","The identity of 'beati Maximi' is ambiguous; it could refer to Maximus of Turin or another Maximus, but the context suggests the former."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Quapropter ut in posterum lectores ab hujusmodi fraude liberaremus, omnes Sermones, qui Ambrosii nomen in quibuslibet editionibus præ se ferunt, ad examen placuit revocare: qua in censura post adhibitam, qua majorem non valuimus, diligentiam et severitatem, eorumdem Sermonum, exceptis concionibus quatuor, nimirum in funere Valentiniani, in funere Theodosii, de Basilicis non tradendis, ac de Reliquiis sanctorum Gervasii et Protasii, quas edidimus propriis locis, nullum omnino deprehendimus, quem cum aliqua veri specie ac similitudine attribui Ambrosio posse arbitraremur. Enim vero illic omnia tantopere a sancti Doctoris elocutione ac tractandi ratione discrepantia nobis visa sunt, ut nulii dubitcmus nostram in sententiam quotquot eosdem, qua par est, attentione examinabunt, pedibus concessuros.\n\nQuod igitur Cassiodorus (Lib. de Instit. dirin. Litt. cap. 5) ætate sua homilias seu sermones exstitisse affirmat, qui Ambrosii nomen in fronte gererent, nisi credatur memoria sua vel falsa cujuspiam relatione deceptus esse, dicendum erit jam dudum excidisse illa exemplaria. Quod vero ad ea quibus continentur ii sermones, qui eidem Praesuli nunc tribuuntur, nullius auctoritatis illa putamus. Namque, ut plurimum, aut recentiorem præferunt manum, aut libri fuere usui chorali inservientes, nimirum lectionarii et homiliarii, quorum momentum levissimum esse negabit nemo.","english":"Wherefore, to free future readers from this kind of fraud, we have decided to recall for examination all Sermons that bear the name of Ambrose in any editions whatsoever. In this scrutiny, after applying the greatest diligence and severity we could muster, among those same Sermons—except for four discourses, namely, on the funeral of Valentinian, on the funeral of Theodosius, on not handing over the Basilicas, and on the Relics of Saints Gervasius and Protasius, which we have published in their proper places—we have found absolutely none that we could judge, with any appearance of truth and likelihood, to be attributable to Ambrose. Indeed, everything there seemed to us so greatly at variance with the holy Doctor’s style and method of treatment that we have no doubt that all who examine these same sermons with due attention will go over to our opinion.\n\nTherefore, as for Cassiodorus (On the Institutions of Divine Letters, ch. 5) affirming that in his time homilies or sermons existed that bore the name of Ambrose on their title, unless he is believed to have been deceived in his memory or by someone’s false report, it must be said that those copies have long since perished. As for the manuscripts in which are contained those sermons that are now attributed to that same Bishop, we consider them to be of no authority. For, for the most part, they either exhibit a more recent hand, or they were books serving choral use, namely lectionaries and homiliaries, whose very slight importance no one will deny.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Quapropter ... liberaremus","severity":"info","text":"This passage is a later editorial preface, not by Ambrose himself, explaining the rejection of spurious sermons attributed to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Cassiodorus (Lib. de Instit. divin. Litt. cap. 5)","severity":"info","text":"Cassiodorus (c. 485–585) in his Institutiones attests to homilies bearing Ambrose's name in his time, which the editor claims are now lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"lectionarii et homiliarii","severity":"info","text":"Lectionaries and homiliaries are liturgical books of readings; the editor dismisses them as late and of little authority for authenticating Ambrose's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"exceptis concionibus quatuor","severity":"info","text":"The editor excepts four genuine sermons: on Valentinian's funeral, Theodosius' funeral, on not handing over basilicas, and on the relics of Gervasius and Protasius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nullum omnino deprehendimus","severity":"caution","text":"The editor's claim that no other sermon can be attributed to Ambrose reflects a rigorous but possibly overconfident judgment; modern scholarship may differ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is an editorial note, not part of the original Ambrosian corpus; its placement here is editorial."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Sed ne vetustioribus quidem codicibus hac in re fidem habere satis tutum est. Etenim docet experientia, quo magis illi fierent vendibiles, homiliis aut sermonibus quibus constabant, magna nomina sæpe sæpius ab antiquariis inscripta esse. lloc ipsum in his scrmonibus aperte cognoscitur; cum enim antiquiora ipsorum exemplaria nulla habeamus codice Lugdunensi, cujus varias lectiones clarissimi Baluzii amicitiae debemus; et codice Gallensi, quem a se tractatum atque excussum testatur Mabillonius noster ante mille annos exaratum esse, nihilominus tamen horum uterque sermones continet Gallensis quidem Augustinum, Lugdunensis vcro Ambrosium auctorem falsoostentantes, et maximam partem sancto Maximo restituendos, ut de Gallensibus Mabillonius ipse profitetur. Ex horum censura de Lugdunensi statuas, licet; cum utroque codice iidem propemodum sermones exhibeamur.","english":"But it is not sufficiently safe to trust even the older codices in this matter. For experience teaches that, the more they became marketable, the more often the great names were inscribed by antiquarians upon the homilies or sermons of which they consisted. This very thing is clearly recognized in these sermons; for although we have no older copies of them than the Lyon codex, whose various readings we owe to the friendship of the most renowned Baluze, and the Gallic codex, which our own Mabillon attests was written a thousand years ago and was examined and scrutinized by him, nevertheless each of these codices contains sermons—the Gallic one falsely displaying Augustine as author, the Lyon one falsely displaying Ambrose—and the greater part of them must be restored to Saint Maximus, as Mabillon himself acknowledges concerning the Gallic ones. From this judgment you may determine the status of the Lyon codex, since both codices present nearly the same sermons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"antiquariis","severity":"info","text":"Antiquarii here refers to scribes or copyists, not antiquarians in the modern sense; the term denotes those who produced manuscripts for sale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lugdunensi","severity":"info","text":"The Lyon codex (Lugdunensis) is a manuscript from Lyon, whose variant readings were supplied by the scholar Jean-Baptiste Baluze (1630–1718).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gallensi","severity":"info","text":"The Gallic codex (Gallensis) was examined by Jean Mabillon (1632–1707), a Maurist scholar; he dated it to about the 7th century (\"ante mille annos\").","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sancto Maximo","severity":"info","text":"Mabillon attributed most of the sermons in the Gallic codex to Maximus of Turin (d. ca. 420), a bishop and homilist, not to Augustine or Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex horum censura de Lugdunensi statuas","severity":"info","text":"This sentence draws a logical inference: since both codices contain nearly identical sermons, the false attribution in the Lyon codex is exposed by the Gallic codex's correct ascription to Maximus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"falsoostentantes","severity":"caution","text":"The Latin falsoostentantes (\"falsely displaying\") is a rare compound; the text may be corrupt or a scribal coinage, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ante mille annos' is rhetorical, not a precise date; Mabillon's dating is approximate.","The identity of 'Maximus' is assumed to be Maximus of Turin, but the text does not specify which Maximus."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Neque vero admirabitur quisquam beato Maximo tot sermones ascribi, quandoquidem non ignoratur quantus in concionando hic Sanctus exstiterit. Quod autem ex ejus sermonibus pars non minima transcripta sit in Ambrosii nomen, praeter memoratas scriptorum fraudes, id etiam hinc potuit contingere, quod cum Opera sancti Doctoris nostri sedulo evolverit, magnaque fragmenta ex eisdem ac potissimum e Commentario in Lucam ad verbum excerpta indiderit, incautis librariis errandi pnebuerit occasionem. Inde similiter conjicere forsan liceat non alium auctorem libris seu sermonibus de Sacramentis quærendum esse, quam eumdem Maximum; cui conjecturae locus ac tempus patrocinantur.\n\nQuæ sunt a nobis hactenus dicta, planum faciunt solos sermones, ex quibus in librorum formam ab Ambrosio ipso redactis, tomus prior totus fere componitur, et magna quoque pars posterioris, Ambrosianos certo vocari. Nos igitur temere fecisse non videbimur, quod nullum eorum, quos hic expendimus, inter Opera sancti Doctoris vera et explorata ediderimus. Cum autem ex his alii non nisi apud Ambrosium, alii vero etiam alibi vulgati exstent, priores tantum exhibebimus, ne pondere minus utili crescat volumen. Attamen ut magis pateat nos liberiori censura haudquaquam usos, cujusque sermonis capiti strictim præmittemus eas rationes, queis ne illum Ambrosianum arbitraremur, adducti sumus.","english":"Nor indeed will anyone wonder that so many sermons are ascribed to the blessed Maximus, since it is not unknown how great a preacher this Saint was. That a not inconsiderable part of his sermons has been transcribed under the name of Ambrose, besides the aforementioned frauds of scribes, could also have happened from this: that when he had diligently examined the works of our holy Doctor, and had inserted large fragments from them, especially from the Commentary on Luke, excerpted verbatim, he gave careless scribes an opportunity for error. Hence likewise one may perhaps conjecture that no other author is to be sought for the books or sermons on the Sacraments than the same Maximus; to which conjecture place and time lend support.\n\nWhat we have said thus far makes it clear that only the sermons which were reduced into the form of books by Ambrose himself, from which the first volume is almost entirely composed, and also a great part of the second, are certainly to be called Ambrosian. We, therefore, will not seem to have acted rashly in that we have published none of those which we here consider among the true and verified works of the holy Doctor. Since, however, of these some exist only in Ambrose, while others are also published elsewhere, we will present only the former, lest the volume increase with less useful weight. Yet, that it may be more evident that we have by no means used an overly free judgment, we will briefly prefix to the beginning of each sermon the reasons by which we were led to judge that it was not Ambrosian.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Maximo","severity":"info","text":"Maximus of Turin (d. ca. 420) was a prolific preacher whose sermons were often misattributed to Ambrose in medieval manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Commentario in Lucam","severity":"info","text":"Ambrose's 'Expositio Evangelii secundum Lucam' is a major commentary; its verbatim excerpts in Maximus' sermons are cited as evidence of borrowing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"librariis errandi","severity":"info","text":"The editor attributes misattribution to scribal error (librariis errandi) and antiquarian fraud, a common concern in early modern patristic scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sermones de Sacramentis","severity":"info","text":"The editor tentatively reassigns the 'sermones de Sacramentis' to Maximus, reflecting early modern efforts to disentangle the Ambrosian corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"priores tantum exhibebimus","severity":"info","text":"The editor announces a principle of selection: only sermons unique to Ambrose's manuscripts will be included, excluding those published elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cujusque sermonis capiti strictim præmittemus","severity":"caution","text":"The editor promises to prefix reasons for rejecting each sermon as Ambrosian, but the criteria are subjective and rely on stylistic and textual judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sermones de Sacramentis' and their attribution to Maximus is conjectural, based on place and time rather than direct evidence."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Nec propterea obluctabimur, si quis lectorum eosdem sermones argumentis potioribus Ambrosio nostro iverit vindicatum.\n\nQuod porro ad eas conciones, quæ in aliorum Patrum operibus circumferuntur, cum prae caeteris eo quoque præjudicio solæ laborent, quod non magis Ambrosio, quam vel Maximo vel alicui alteri adjudicatae suut, minus timide ipsas recidimus. Ne vero negotium cuipiam facessat illa mutatio, gemino indice providebitur. Quorum in primo sermones omissi collocabuntur tali ordine, ut non solum quam quisque sedem antea in editionibus Ambrosianis obtinuerit, verum etiam apud quem Patrum reperiatur, uno intuitu advertere sit. In secundo indice triplex series eorum sermonum, quos retinemus, ita contexetur, ut omnes Ambrosianæ editiones, antiquæ videlicet, Romana, et nova nostra e regione invicem sibi positæ comparentur. Sed prius quædam ad omissos sermones speciatim pertioentia annotanda sunt.","english":"Nor, therefore, shall we contend, if any of our readers should claim those same sermons for our Ambrose with stronger arguments.\n\nAs for those discourses which circulate among the works of other Fathers, since they labor, above all others, under the additional prejudice that they have been assigned no more to Ambrose than to Maximus or to some other, we have cut them off with less hesitation. Lest this change cause trouble for anyone, provision will be made by a double index. In the first, the omitted sermons will be arranged in such an order that one may perceive at a single glance not only what place each formerly held in the Ambrosian editions, but also among which Father it is found. In the second index, a threefold series of those sermons which we retain will be woven together so that all the Ambrosian editions—namely, the old, the Roman, and our new one—are compared, placed opposite one another. But first, certain things pertaining specifically to the omitted sermons must be noted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"obluctabimur","severity":"info","text":"The verb 'obluctabimur' (from obluctari, 'to struggle against') indicates a concessive stance: the editor will not resist a reader who might claim the sermons for Ambrose with stronger arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iverit vindicatum","severity":"info","text":"'Iverit vindicatum' is a perfect subjunctive phrase meaning 'will have claimed' or 'should claim'; it governs the accusative 'eosdem sermones' and the dative 'Ambrosio nostro'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"gemino indice","severity":"info","text":"The 'double index' (gemino indice) is announced as a structural device: the first lists omitted sermons with their prior locations, the second compares three Ambrosian editions (old, Roman, new).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"conciones ... in aliorum Patrum operibus circumferuntur","severity":"info","text":"The editor notes that some sermons circulate under the names of other Fathers, creating a textual transmission problem: they are assigned to Ambrose, Maximus, or others, hence the need for critical pruning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"minus timide ipsas recidimus","severity":"info","text":"The editor states a policy of cutting off such disputed sermons 'with less hesitation' (minus timide), reflecting a critical approach to the Ambrosian corpus in the early modern period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pertioentia","severity":"caution","text":"The Latin 'pertioentia' is a typographical error for 'pertinentia' (pertaining). The English draft correctly reads 'pertaining'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'iverit vindicatum' could be parsed as a future perfect or a perfect subjunctive; the sense of a hypothetical claim is clear.","The identity of 'Ambrosio nostro' is ambiguous: it could refer to Ambrose of Milan or to a later editor; context suggests Ambrose of Milan."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Sermones de Tempore. — Priores duo, Romanæ scilicet editionis primus ac tertius, in Gallensi codice Augustino attribuuntur, sed in Corbeiensi ac Germanensi, aliisque pluribus dantur Maximo, quem toti spirant. Idem etiam de sequenti dicere licet, qujus inscriptionem codex Lugdunensis veram hanc praefert: Dicendum ante natale Domini.\n\nQuartus omissorum, qui sextus est Romanæ editionis, in Appendice Augustiniana Cæsario addicitur. Huic opinionihaud reclamamus, admonuisse nempe contenti comparationes in eo esse, quæ cum legantur in sermonibus supra memoratis, interpolationem videntur arguere. Sermonem pariter post bos omissum, id est, duodecimum dictæ editionis eadem Appondix tribuit Cxsario; Ambrosio sane eum qui legerit, uemo tribuet. Nec alio modo de subsequenti, quem in appendice sermonum Augustini etiam reperias, disputabimus. Nam cum manuscriptorum quidam Ambrosio, quidam Augustino ilium ascribant, uos cum C\"ibiensinemini astruimus.","english":"Sermons on the Time. — The first two, namely the first and third of the Roman edition, are attributed to Augustine in a Gallic codex, but in the Corbeian and Germanensian, and many others, they are given to Maximus, whom they wholly breathe. The same may be said of the following, whose inscription the Lyons codex presents as true: \"To be said before the Nativity of the Lord.\"\n\nThe fourth of the omitted ones, which is the sixth of the Roman edition, is assigned to Caesarius in the Augustinian Appendix. To this opinion we do not object, content merely to have noted that there are comparisons in it which, since they are read in the sermons mentioned above, seem to argue interpolation. Likewise, the sermon omitted after these, that is, the twelfth of the said edition, the same Appendix attributes to Caesarius; no one, surely, who has read it will attribute it to Ambrose. Nor shall we discuss the following one, which you may also find in the appendix of Augustine's sermons, in any other way. For since some manuscripts ascribe it to Ambrose, some to Augustine, we affirm it with the Corbeian manuscript.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Sermones de Tempore","severity":"info","text":"The phrase 'Sermones de Tempore' refers to sermons for the liturgical season, a common category in medieval homiletic collections. The passage discusses the attribution of such sermons to Ambrose, Augustine, Maximus, or Caesarius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"codex Corbeiensi","severity":"info","text":"The Corbeian manuscript (from Corbie Abbey) is cited as a key witness for attributing a sermon to Ambrose, against other manuscripts assigning it to Augustine. This reflects the complex manuscript tradition of pseudo-Augustinian and pseudo-Ambrosian sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Appendice Augustiniana","severity":"info","text":"The 'Augustinian Appendix' is a later collection of sermons attributed to Augustine but often spurious. The editor notes that this appendix assigns certain sermons to Caesarius of Arles, indicating a reception history where Caesarius's works were absorbed into Augustinian corpora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"interpolationem videntur arguere","severity":"caution","text":"The editor suggests that comparisons in a sermon attributed to Caesarius, which also appear in earlier sermons, may indicate interpolation. This is a textual-critical caution about the integrity of the sermon's text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quartus omissorum","severity":"info","text":"The passage organizes the discussion by numbered sermons in the Roman edition, referring to 'the fourth of the omitted ones' and 'the twelfth of the said edition.' This reflects the editor's systematic treatment of a larger collection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Gallic codex' and 'Germanensian' manuscript is not specified; their readings are taken as reported.","The phrase 'quem toti spirant' is ambiguous: it may mean the sermons 'breathe' Maximus's style or are wholly inspired by him; the editor takes it as evidence of authorship."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Qui hos excipit, in Appendice sxpius citata solum incipil ab istis verbis: Dicit Dominus in Evangelio, etc. Eum similiter Gallensis codex ita dividit, ut novi sermonis eadem verba siut exordium. Quam vero inepta sit hæc divisio, ex primo aspectu cognoscere est. llunc porro sicut et sequentem, qui continuatio ejus esse videtur, optimo jure Maximo adjudicant: sed ille quoque quem Romana editio vigesimum quartum numerat, jam dudum cidem antistiti vindicatus est.\n\nDuorum sequentium prior olim quinquagesimus sextus inter Augustinianos collocabatur; nunc Cæsario restitutus est, cujus dictionem haud parum refert. Posterior amem non minori jure eidem Patri redditus fuit; illius tamen pars non minima Rabaniano cuidam sermoni inseritur, cujus lemma est: De Jejunio Domini, et ratione quadragesimalis Jejunii.\n\nSermo trigesimus nonus Romanæ editionis ita inscribitur: Cur Christus jejunia in desexto, etc. Hic est in Appendice Augustiniana centesimus quadragesimus septimus, qui ct alii duo, nimirum trigesimus septimus ac trigesimus, e quibus alter de prima Christi tentatione disputat, aller de secunda, unius ejusdemque auctoris sunt, at certo certius non Ambrosii. Tantum quippe abhorrent a stylo ejus, quantum ad Maximi iidem accedunt.","english":"Whoever takes this up finds in the often-cited Appendix only the beginning from these words: \"The Lord says in the Gospel,\" etc. The Gallic codex similarly divides it, so that the same words serve as the beginning of a new sermon. How inept this division is can be recognized at first glance. Moreover, this sermon, as well as the following one, which seems to be its continuation, is rightly assigned to Maximus by many; but that one which the Roman edition numbers as the twenty-fourth has long since been claimed for the same bishop.\n\nOf the next two, the former was once placed as the fifty-sixth among the Augustinian sermons; now it has been restored to Caesarius, whose style it closely resembles. The latter, moreover, has been returned to the same Father with no less justification; yet a considerable part of it is inserted into a certain sermon of Rabanus, whose heading is: \"On the Fast of the Lord, and the Reason for the Lenten Fast.\"\n\nThe thirty-ninth sermon of the Roman edition is inscribed thus: \"Why Christ fasts in the desert,\" etc. This is the one hundred forty-seventh in the Augustinian Appendix, and two others, namely the thirty-seventh and the thirtieth, of which the former discusses the first temptation of Christ, the latter the second, are by one and the same author, and certainly not by Ambrose. For they are as far removed from his style as they are close to that of Maximus.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Qui hos excipit, in Appendice sxpius citata solum incipil ab istis verbis","severity":"info","text":"The passage discusses textual transmission, noting that a sermon beginning with 'Dicit Dominus in Evangelio' appears only in an appendix, and that a Gallic codex divides it differently.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Maximo adjudicant","severity":"info","text":"Several sermons are attributed to Maximus of Turin, a fifth-century bishop, reflecting early modern editorial debates about authorship of sermons in the Augustinian corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cæsario restitutus est","severity":"info","text":"A sermon formerly among Augustine's is reassigned to Caesarius of Arles (c. 470–542), whose style it resembles, indicating ongoing scholarly reattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Rabaniano cuidam sermoni inseritur","severity":"info","text":"Part of a sermon is inserted into a work by Rabanus Maurus (c. 780–856), showing later medieval reuse of patristic material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non Ambrosii","severity":"caution","text":"The editor denies Ambrosian authorship for several sermons, attributing them instead to Maximus, a key caution for readers of the Ambrosian corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quam vero inepta sit hæc divisio","severity":"info","text":"The editor criticizes a manuscript's division of a sermon as inept, highlighting structural decisions in the transmission of homiletic texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific appendix referred to as 'Appendice sxpius citata' is not identified; 'sxpius' may be a typographical error for 'saepe' (often).","The exact identity of the 'Gallic codex' and 'Corbeian and Germanensian' codices is unclear without further manuscript evidence."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Qui numero quadragesimo primo in Romana editione ponitur, cujusque magna fragmenta in bomilia Rabani Mauri in Dominicam tertiam quadragesimæ deprehenduntur, in Appendice Augustiniana adjudicatur sancto Cæsario. Verum tamen in hunc sermonem Laud male quadrat, quod Gennadius memorat a Maximo concioncs scriptas, de Jejunio speciali quadragesimæ. et quod non sit in eo jocandum.Sed aliunde uon minus videtur esse Caesarii, quam sermo vigesimus sextus Romanæ editionis, quem ab eo scriptum nultus ambigat.\n\nQuadragesimus secundus memoratæ editionis nihil plane habet quod non, sapiat sanctum Maximum. Idem similiter de quadragesimo septimo statuendum est, cujus initium cadem Romana editio perperam mutarat, quemque Maximo deberi indicat Gennadius sub hoc titulo: De Juda proditore.\n\nlIis adjungatur quadragesimus octavus, et qui ex eo pendent, quadragesimus nonus eA quinquagesimus. Hos enim Maximi esse nihil non clamat. Non possumus autem quin hic expostulemus cum Romanis editoribus, qui cum alibi, tum in ultimo horum sermonum, plurima refragantibus aliis editionibus ac manuscriptis, immutare non dubitarunt.","english":"The one placed as number forty-one in the Roman edition, of which large fragments are detected in the homily of Rabanus Maurus for the third Sunday of Lent, is assigned in the Augustinian Appendix to Saint Caesarius. Yet the remark that Gennadius records—that Maximus wrote sermons on the special fast of Lent—fits Laud poorly, and it is not a matter for jest. But from elsewhere it seems no less to be of Caesarius than the twenty-sixth sermon of the Roman edition, which no one doubts was written by him.\n\nThe forty-second of the aforementioned edition has absolutely nothing that does not savor of Saint Maximus. The same is likewise to be determined concerning the forty-seventh, whose beginning the same Roman edition wrongly altered, and which Gennadius indicates is owed to Maximus under this title: \"On Judas the Traitor.\"\n\nTo these let the forty-eighth be added, and those dependent on it, the forty-ninth and fiftieth. For that these are Maximus's, nothing does not proclaim. But we cannot but here expostulate with the Roman editors, who, both elsewhere and especially in the last of these sermons, did not hesitate to change many things contrary to other editions and manuscripts.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Appendice Augustiniana","severity":"info","text":"The 'Augustinian Appendix' refers to a collection of sermons spuriously attributed to Augustine, a common phenomenon in medieval manuscript transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gennadius","severity":"info","text":"Gennadius of Marseilles (5th c.) wrote *De viris illustribus*, a continuation of Jerome's work, which includes a list of Maximus of Turin's writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Laud","severity":"info","text":"'Laud' likely refers to William Laud, Archbishop of Canterbury, whose manuscript collection included works attributed to Maximus; the text argues Gennadius's description does not fit Laud's copy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Romana editione","severity":"info","text":"The 'Roman edition' is a printed collection of sermons, possibly the 16th-century edition of Maximus of Turin's works, whose numbering and attributions the author contests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quadragesimus secundus ... nihil plane habet quod non sapiat sanctum Maximum","severity":"caution","text":"The author's assertion that sermon 42 'has nothing that does not savor of Maximus' is a subjective stylistic judgment, not a definitive attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quadragesimus octavus, et qui ex eo pendent, quadragesimus nonus et quinquagesimus","severity":"info","text":"The author groups sermons 48–50 as a unit, claiming they are all by Maximus, and criticizes the Roman editors for altering the last of these.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Laud' is ambiguous: it may refer to the manuscript collection of William Laud or to a specific codex; the text assumes the reader knows the reference.","The phrase 'nihil non clamat' is emphatic but rhetorical; the author's confidence in attribution may exceed the evidence."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Sermo quinquagesimus primus, sicut et duo proxime subjecti inter Maximianos quoque reperiuntur. Nee dubitamus quin hi ipsi sint, qui memorantur a Gennadio sub his titulis: De Cruce Domini, de Sepulero ejus, de Resurrectione ipsius. Ejusdem Maximi sunt pariter quinquagesimus quintus, et quiuquagesimus sextus, qui continuatio est quinquagesimi tertii, non secus ac quinquagesimi quinquagesimus septimus.\n\n-Caesario restituitur in Augustiniana Appendice quinquagesimus octavus, qui cur aliquando altributus fuerit Ambrosio, nihil plane habet. Sed nec potiori jure ejusdem nomine censeri meruit sexagesimus. Nam præterquam quod in Maximi editionibus, et manuscriptis non paucis ipsi vindicatur, quæ in eo dicuntur de baptismo Apostolorum, cum iis quæ in Apologia David cap. 9, num. 50, legere licet, apene pugnant.\n\nSexagesimum primum præter alia Maximo id ctiam vindicat, quod Hos ad sermonem quinquagesimum septimmn, quem ejusdem præsulis esse supra diximus, videtur rcmiuere. Quod autem de jejunio sabbati ante Pentecosten hic memoratur, iis non congruit, quae in sexagesimo radem de re tradita fuerunt; proindeque incidere potest aliqua dubitatio, num forte ad auctorem sit rcferendus eudem Maximo recentiorem.","english":"Sermon fifty-one, just like the two immediately following, is also found among the Maximiani. And we have no doubt that these are the very ones which are recorded by Gennadius under these titles: On the Cross of the Lord, On His Tomb, On His Resurrection. Likewise, sermons fifty-five and fifty-six belong to the same Maximus, the latter being a continuation of fifty-three, just as fifty-seven is.\n\nSermon fifty-eight is restored to Caesarius in the Augustinian Appendix; why it was ever attributed to Ambrose has absolutely no basis. But nor did sermon sixty deserve to be considered under the same name by any better right. For besides the fact that in the editions of Maximus and in not a few manuscripts it is claimed for him, what is said in it about the baptism of the Apostles almost contradicts what may be read in the Apology of David, chapter 9, number 50.\n\nAs for sermon sixty-one, besides other evidence, this also claims it for Maximus: that it seems to echo sermon fifty-seven, which we said above belongs to that same bishop. However, what is mentioned here about the fast on the Saturday before Pentecost does not agree with what was handed down on the same subject in sermon sixty; and therefore some doubt may arise as to whether it should perhaps be referred to an author more recent than the same Maximus.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Sermo quinquagesimus primus","severity":"info","text":"The editor notes that sermon 51 and the two following are found among the Maximiani, a collection of sermons attributed to Maximus of Turin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Gennadio","severity":"info","text":"Gennadius of Marseilles, in his De viris illustribus, records sermons by Maximus on the Cross, Tomb, and Resurrection of Christ, which the editor identifies with sermons 51–53.","cites":[],"named_sources":["Gennadius"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Caesario","severity":"info","text":"Sermon 58 is restored to Caesarius of Arles in the Augustinian Appendix, a collection of spurious works once attributed to Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Apologia David","severity":"caution","text":"The editor claims that sermon 60's statements on the baptism of the Apostles almost contradict what is read in Ambrose's Apologia David, chapter 9, number 50, casting doubt on Ambrosian authorship.","cites":[],"named_sources":["Ambrose"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sexagesimum primum","severity":"info","text":"Sermon 61 is linked to Maximus because it echoes sermon 57, which the editor has already assigned to that bishop.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"jejunio sabbati ante Pentecosten","severity":"caution","text":"The mention of the fast on the Saturday before Pentecost in sermon 61 disagrees with the treatment of the same topic in sermon 60, raising doubt about whether sermon 61 is by a later author than Maximus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The editor's reasoning for attributing sermons to Maximus or Caesarius relies on internal and external evidence that is not fully detailed; the exact criteria for 'echoing' or 'contradicting' are left implicit."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Sermo sexagesimus quartus nihil aliud est, quam Basilii homilia in dictum illud ex Evangelio secundum Lucam: Destruam horrea mea, etc. nonnullis tamen partim addilis, partium recisis. Eadem homilia B asiliana Ambrosium in libro de Nabuthe usum vidimus; non tamen ex hoc inferre licet auctorem quoque hujus sermonis Ambrosium esse. Quin immo si contendantur cum hoc sermone quæ in eodem libro ex illa homilia imitatus est sanctus Ambrosius, illico cognoscetur Doctorenj nostrum Basilii sententias multo nobiliori ratione esse interpretatum, quam tralalorcm hujus sermonis; quippc qui verba cx verbis, serviliter reddens, tota elocutione, ac potissimum in iis ladniis, quas identidem de suo intexuit, ab Ambrosio abest quam longissime.,\n\nSexagesimum sextum, qui eodem numero in Appendice Augustinianorum sermonum exstat, opinatur Mabillonius ad undecimum, qui ab ipso tamquam Maximi editus fuit, referri poase. Verum tamen illius stylus, nostro quidem judicio, ab hujus Patris scribendi modo tantum discrepat, ut eumdem sermonem auctori cuipiam posteriori lubentius adjudicemus.","english":"Sermon sixty-four is nothing other than Basil’s homily on that saying from the Gospel according to Luke: “I will destroy my storehouses,” etc., with some parts added and some parts cut away. We have seen that Ambrose used the same Basilian homily in his book On Naboth; yet from this one cannot infer that Ambrose is also the author of this sermon. Indeed, if the passages in that same book which Ambrose imitated from that homily are compared with this sermon, it will immediately be recognized that our Doctor interpreted Basil’s sentiments in a far more noble manner than the translator of this sermon, who, rendering word for word in a servile fashion, is as far removed from Ambrose as possible in his entire style, and especially in those passages which he wove in from his own.\n\nSermon sixty-six, which also appears under the same number in the Appendix of Augustinian sermons, Mabillon thinks can be referred to the eleventh, which he himself published as Maximus’s. However, its style, in our judgment, differs so much from this Father’s manner of writing that we would more readily assign the same sermon to some later author.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo sexagesimus quartus","severity":"info","text":"The editor identifies sermon 64 as a Latin translation of Basil's homily on Luke 19:12, with additions and omissions, and distinguishes it from Ambrose's freer use of the same source in De Nabuthae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Destruam horrea mea","severity":"info","text":"The phrase 'I will destroy my storehouses' alludes to Luke 19:12 (Vulgate: 'destruam horrea mea'), part of the parable of the rich man and Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Basilii homilia","severity":"info","text":"Basil of Caesarea's homily on the Lukan parable was widely circulated in Latin translation; Ambrose's De Nabuthae (On Naboth) draws on it, but the editor argues sermon 64 is a different, slavish translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Sermo sexagesimus sextus","severity":"info","text":"Sermon 66 appears also in the Appendix of Augustinian sermons; Mabillon suggested it could be attributed to Maximus of Turin, but the editor disputes this on stylistic grounds, preferring a later author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non tamen ex hoc inferre licet","severity":"caution","text":"The editor warns that Ambrose's use of Basil's homily does not prove Ambrose authored sermon 64; stylistic comparison shows the translator is far from Ambrose's manner.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the translator of sermon 64 is unknown; the editor does not name the author of the Appendix sermon 66."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Sermonibus de tempore subjectae fuerant in Romana editione conciones aliquot, quarum tres primæ nempe de Basilicis, et in funere Valentiniani ac Theodosii imperatorum suo quamque loco exhibuimus: quartam autem soli Maiimo, cujus et stylum sapit, et in Patruni Bibliotbeca jam nomen præfert, relictum voluimus.\n\nSermones de Sanctis.—Secundus sermonum, quos vocant ne Sanctis, apud AUgustinum atque Maximum editus fuit: sed hulc ant non solum dictio, verum etiam cum qninquagesimo octavo affinitas illum asserit.\n\nSermonem quintum, qui ab Ambrosio in Gervasium et Protasium fratres martyres habitus fuit, inter epistolas constituimus: quem locum ejus genuinum esse in Admonitione ipsis præmissa demonstratum est.\n\nSermo sextus pridem Maximo redditus fuit, nec obscurum est illum a nullo nisi Taurinensi dictum fuisse.\n\nDecimus in Appendice Operum Augustini dicitur Ambrosio verius forte quam Augustino tribulus: sed vere utrique abjudicandus nobis videtur, et pari jure. Nam si dictionem ejus expendas, cam non magis Ambrosii esse, quam Augustini ultro fatcberis: simulque advertes auctorem ejus videri Chrysostomo posteriorem.","english":"In the Roman edition, several sermons on the seasons were included, of which we have presented the first three—namely, those on the Basilicas and on the funerals of the Emperors Valentinian and Theodosius—each in its proper place. The fourth, however, we wished to leave to Maximus alone, whose style it savors, and which already bears his name in the Patruni Library.\n\nSermons on the Saints.—The second of the sermons, which they call on the Saints, was published under both Augustine and Maximus; but for this one, not only the diction, but also its affinity with the fifty-eighth sermon, claims it for the latter.\n\nThe fifth sermon, which was delivered by Ambrose on the martyred brothers Gervasius and Protasius, we have placed among the letters; that this is its genuine location has been demonstrated in the Admonition prefixed to them.\n\nThe sixth sermon was long ago assigned to Maximus, and it is not obscure that it was spoken by none other than the Bishop of Turin.\n\nThe tenth, which in the Appendix to the Works of Augustine is said to be more truly attributable to Ambrose than to Augustine, seems to us, however, to be rightly denied to both, and on equal grounds. For if you examine its diction, you will freely confess that it is no more Ambrose’s than Augustine’s, and you will at the same time observe that its author appears to be later than Chrysostom.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Sermonibus de tempore","severity":"info","text":"The phrase 'Sermonibus de tempore' refers to sermons for the liturgical seasons, a common genre in patristic collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"quarum tres primæ","severity":"info","text":"The first three sermons mentioned are those on the Basilicas and the funerals of Valentinian and Theodosius, previously placed in the Roman edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"quartam autem soli Maiimo","severity":"info","text":"The fourth sermon is attributed to Maximus of Turin, based on style and its presence in the Patruni Library under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Sermonem quintum","severity":"info","text":"The fifth sermon, on Gervasius and Protasius, is reassigned to Ambrose's letters, as argued in the prefatory Admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Sermo sextus","severity":"info","text":"The sixth sermon is firmly attributed to Maximus of Turin, with no ambiguity about its authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Decimus in Appendice","severity":"info","text":"The tenth sermon is denied to both Ambrose and Augustine, as its diction and post-Chrysostom dating suggest a later author.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Patruni Bibliotbeca' is unclear; it may refer to a library or collection associated with a person named Patrunus.","The basis for denying the tenth sermon to both Ambrose and Augustine relies on stylistic judgment and relative dating, which may be contested."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Duodecimum etiam reperias in Appendice Augustiniana, sed præterea apud Maximum exstat, cui et consensu eruditorum attribuitur. Sed nec aliter de tertio decimo statui debet; quippe qui sermonis de tempore vigesimi quarti, quem Maximi esse supra vidimus, continuatio sit.\n\nDecimo septimo fragmentum quoddam in editione Romana prængitur, qnod in antiquis prætermissum est: integrum vero hunc sermonem exhibet eadew Appendix Augustiniana. Ut porro pateat illi sermoni Ambrosianum nihil inesse, is tantummodo cum iis conferatur, quæ de S. Laurentio in libris Officiorum scripsit Ambrosius.\n\nDecimus octavus inter Maximi sermones legitur, in quo ejus ingenium atque elocutio deprehenditur.\n\nVigesimum quoque reperire est apud Maximum. Si tamen illi, sicuti videtuf, ascribendus sit, cum oportebit a sciole quopiam de sancto Michaele ilia de causa esae inscriptum, qnia in boc festo illud evangelium, quod ejusdem sermonis argumentum est, legi consuevit. Apud eumdem Taurinensem vigesimus primus cum vero suo titulo exstat, isto scilicet de Hospitalitate; atque adeo credibile est hunc ipsum esse, quem ab eodem Praesule de Avaritia at Hospitalitate scriptum testatur Gennadius. Nullam ergo causam habuit Romana editio cur illum inscriberet. In Festo sancti Lucte Evangelistæ.","english":"You will also find the twelfth in the Augustinian Appendix, but besides that it exists among Maximus’s works, and by the consensus of scholars it is attributed to him. Nor should a different judgment be made concerning the thirteenth, since it is a continuation of the twenty-fourth sermon on the seasons, which we have seen above to be by Maximus.\n\nA certain fragment of the seventeenth is prefixed in the Roman edition, which was omitted in the ancient copies; but the same Augustinian Appendix presents this sermon in its entirety. Moreover, to make it clear that there is nothing Ambrosian in that sermon, it need only be compared with what Ambrose wrote about Saint Lawrence in his books On the Duties of the Clergy.\n\nThe eighteenth is read among the sermons of Maximus, in which his talent and style are discerned.\n\nThe twentieth is also to be found among Maximus’s works. If, however, it is to be ascribed to him, as seems likely, then it will be necessary that it was inscribed by some learned person concerning Saint Michael for the reason that on this feast the Gospel which is the subject of that same sermon was customarily read. In the same Turin edition the twenty-first exists with its true title, namely that On Hospitality; and thus it is credible that this is the very one which Gennadius testifies was written by that same Bishop on Avarice and Hospitality. Therefore the Roman edition had no reason to inscribe it as On the Feast of Saint Luke the Evangelist.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Duodecimum","severity":"info","text":"The twelfth sermon is found in the Augustinian Appendix and also among Maximus's works, with scholarly consensus attributing it to Maximus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Decimo septimo","severity":"info","text":"A fragment of the seventeenth sermon was prefixed in the Roman edition but omitted in ancient copies; the Augustinian Appendix gives the full text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Decimus octavus","severity":"info","text":"The eighteenth sermon is found among Maximus's works, and its style and talent are recognized as his.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vigesimum","severity":"info","text":"The twentieth sermon is attributed to Maximus; its Gospel reading for Saint Michael's feast explains the inscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vigesimus primus","severity":"info","text":"The twenty-first sermon, titled 'On Hospitality' in the Turin edition, is likely the one Gennadius attributes to Maximus on Avarice and Hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nullam ergo causam","severity":"caution","text":"The Roman edition's inscription 'On the Feast of Saint Luke the Evangelist' for the twenty-first sermon is deemed incorrect by the editor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'Augustinian Appendix' and the 'Turin edition' is not specified; the attribution of the twentieth sermon to Maximus is tentative ('si tamen illi, sicuti videtur, ascribendus sit')."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Sermones e prioribus tomis. — Sermo de Arbore interdicta in Augustini Appendice ordinem ducit. Ibidem observatur hunc sermonem varietates habere apud Ambrosium, sed eae fuerunt ab editoribus aut clegantiae aut majoris cum Ambrosiano stylo cognationis causa inductae. Non mirum igitur si quidam eruditioris Ctiam judicii ex his deceptus, quin idem sermo tribui possit sancto Doctori, nihil prohibere existimavit. Auctor illius plane ignoratur. Manichaei vero illic impugnantur, sed non rigidi: quandoquidem hi bonum csse vinum non diffitentur. Quapropter aui Marcionistas, aut eos hæreticos fuisse necesse est, quos in libro de Paradiso, ubi eadem materia, sed ratione longe alia, pertractatur, confutat Ambrosius.\n\nDuos sermones de sancto Elisæo in prima parte Musei Italici Mabillonius noster tamquam nondum publicis juris factos edi curavit: sed erroris causa in Romanæ editionis, ubi alieno loco positi fuerant, confusionem referri debet. Caeterum nequaquam reluctabimur, quominus Maximi esse dicantur.","english":"Sermons from the earlier volumes. — The sermon *On the Forbidden Tree* leads the order in the Appendix of Augustine. In the same place it is observed that this sermon has variations in Ambrose, but these were introduced by editors either for the sake of elegance or for a greater affinity with the Ambrosian style. It is not surprising, therefore, that someone of more learned judgment, deceived by these, thought that nothing prevented the same sermon from being attributed to the holy Doctor. Its author is plainly unknown. The Manichaeans are indeed attacked there, but not strictly, since they do not deny that wine is good. For this reason, it must be that they were either Marcionists or those heretics whom Ambrose refutes in the book *On Paradise*, where the same subject is treated, but in a far different manner.\n\nTwo sermons on Saint Elisha, in the first part of the *Museum Italicum*, our Mabillon had published as not yet having been made public. But the cause of the error should be attributed to the confusion in the Roman edition, where they had been placed in the wrong location. For the rest, we will by no means resist their being said to be by Maximus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Sermones e prioribus tomis","severity":"info","text":"This heading introduces a series of notes on sermons from earlier volumes, serving as a structural marker in the editorial apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo de Arbore interdicta","severity":"info","text":"The sermon On the Forbidden Tree is placed in the Appendix of Augustine, but its variations in Ambrose are noted as editorial adjustments for elegance or stylistic affinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Auctor illius plane ignoratur","severity":"caution","text":"The author of the sermon is declared unknown, despite earlier attributions to Ambrose or Augustine, indicating a contested ascription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manichaei vero illic impugnantur","severity":"info","text":"The Manichaeans are attacked in the sermon but not strictly, as they do not deny wine is good; this suggests the heretics may be Marcionists or those refuted by Ambrose in De Paradiso.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Duos sermones de sancto Elisæo","severity":"info","text":"Two sermons on Saint Elisha were published by Mabillon in the Museum Italicum, but their misplacement in the Roman edition caused confusion; they may be by Maximus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Maximi esse dicantur","severity":"info","text":"The editor does not resist attributing the two Elisha sermons to Maximus, reflecting scholarly consensus on their authorship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the heretics attacked in the sermon On the Forbidden Tree is ambiguous: they are not strict Manichaeans, but could be Marcionists or others refuted by Ambrose in De Paradiso.","The authorship of the two Elisha sermons is uncertain, though the editor leans toward Maximus."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Sermonis ia caput VII Job illa germana inscriptio est: De carnalibus hostibus noM metuendis; et de gratiis post cibum agendis; hoc enim titulo Gennadius ipsum indicat, nec non Maximi apud quem etiam idem habclur, esse significat.\n\nIn psalmos xxi, cixac CXVII enarrationes sive sermones inter Maximianos jure censeatur. In editionibus Ambrosianis quasdam feriodos horum sermonum primus exhibet, quæ non reperiuntur apud Maximum, sed istae non sunt magni momenti. Tertius autem eidem Maximo in Romano breviario restitutus est.\n\nEnarratio in caput XXXI Proverbiorum apud Augustinum, cui ascribitur, pura legi potest, ac sine illie additamentis, quae ut magis Ambrosiana judicaretur, eidem intexuit Romana editio.\n\nIn caput III Ecclesiastici sermones duo de Eleemosyna sancto Maximo, cujus dictionem pulchre referunt, in ejusdem etiam editionibus attribuuntur.","english":"The heading of chapter VII of Job has this genuine inscription: \"On not fearing carnal enemies; and on giving thanks after a meal\"; for Gennadius indicates this very title, and also signifies that it is found in Maximus, in whom the same is also present.\n\nThe expositions or sermons on Psalms 21, 109, and 117 are rightly considered among the works of Maximus. In the Ambrosian editions, the first one presents certain passages of these sermons which are not found in Maximus, but these are of no great importance. The third, however, has been restored to the same Maximus in the Roman Breviary.\n\nThe exposition on chapter 31 of Proverbs, in Augustine, to whom it is ascribed, can be read in its pure form, and without those additions which the Roman edition wove into it in order to make it appear more Ambrosian.\n\nTwo sermons on alms, on chapter 3 of Ecclesiasticus, are attributed to Saint Maximus, whose style they beautifully reflect, in his own editions as well.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Gennadius","severity":"info","text":"Gennadius of Marseilles (5th c.) wrote *De viris illustribus*, a catalogue of ecclesiastical authors. His mention of a sermon title helps authenticate the attribution to Maximus of Turin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Maximus","severity":"info","text":"The passage repeatedly reassigns works from Ambrose to Maximus of Turin, reflecting a critical turn in patristic scholarship that corrected earlier misattributions in Ambrosian editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 7","severity":"info","text":"The heading of Job chapter 7 is cited as a genuine inscription. The chapter deals with Job's lament over his sufferings, but the sermon title focuses on not fearing carnal enemies and giving thanks after a meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Roman edition","severity":"caution","text":"The Roman edition is said to have added spurious passages to the exposition on Proverbs 31 to make it appear more Ambrosian. This warns readers that printed editions may have interpolations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sermons on Psalms 21, 109, 117","severity":"info","text":"These three psalm expositions are grouped together as a set attributed to Maximus. The note that the third was restored in the Roman Breviary suggests a liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quasdam feriodos","severity":"caution","text":"The Latin 'quasdam feriodos' (some passages) is ambiguous; it may mean 'certain passages' or 'some holiday sermons'. The English draft takes it as 'passages', but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quasdam feriodos' could mean 'some holiday sermons' (from feria) rather than 'certain passages'; the reading 'passages' is adopted here.","The identity of 'Maximus' is assumed to be Maximus of Turin, but the text does not specify which Maximus."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"De in caput i Isaiæaliud quoque sentiendum est: sed nec etiam de sermonibus duobus in sermone Danielis; hi quippe non omnes et evolvuntur apud Maximum, et ejus esse a Gennadio,, indicata caput XIII cujusque iuscriptione, asseverantur.\n\nPrior sermonum in caput IIIet IV Jonae non est alterius nisi Maximi, cai editiones ejusdem Patris, sicut et Gennadius, itlum astruunt: posterior vero in Museo Italico sub Maximi nomine a Mabillonio editus fuit. Quod vero illum nondum vulgatum existimavit, perturbationi editionis Romanæimputandum est.\n\nPostremo cum sermo in caput i Malachiae sermonis in caput VII Job, quem Maximi esse antea probavimus, continuatio sit, ad eumdem quoque auctorem pertinere manifestum est.","english":"Another view must be taken concerning the homily on the first chapter of Isaiah; but not even concerning the two homilies on the chapter of Daniel; for these are not all unfolded in Maximus, and are affirmed to be his by Gennadius, indicated by the inscription of chapter XIII of each.\n\nThe first of the homilies on chapters III and IV of Jonah is of no other than Maximus, whose editions of the same Father, as also Gennadius, assert it: the latter, however, was published in the Museo Italico under the name of Maximus by Mabillon. That he thought it not yet published is to be attributed to the confusion of the Roman edition.\n\nFinally, since the homily on the first chapter of Malachi is a continuation of the homily on the seventh chapter of Job, which we have previously proved to be by Maximus, it is manifest that it belongs to the same author.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"De in caput i Isaiæ","severity":"info","text":"The passage lists homilies on Isaiah, Daniel, Jonah, Malachi, and Job, arguing for Maximus's authorship via Gennadius and internal continuity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Museo Italico","severity":"info","text":"The second homily on Jonah was published in the Museo Italico under Maximus's name by Mabillon, indicating a 17th-century editorial attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Gennadius","severity":"info","text":"Gennadius of Marseilles (5th century) is cited as a witness for Maximus's authorship, showing early medieval reception of these homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"perturbationi editionis Romanæ","severity":"caution","text":"The phrase 'perturbationi editionis Romanæ' suggests textual confusion in the Roman edition, which may affect the reliability of attributions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of 'Maximus' is ambiguous: likely Maximus of Turin (5th century), but not explicitly confirmed in this passage.","The phrase 'sermonibus duobus in sermone Danielis' is unclear: it may refer to two homilies on a single chapter of Daniel, or on two different chapters."],"confidence":"high","notes":[]}]}