{"slug":"stoa0022.stoa058.opp-lat1","id":"latin:ogl-pl:stoa0022.stoa058.opp-lat1","title":"Precationes Duae Hactenius Ambrosio Attributae","title_source":"Precationes Duae Hactenius Ambrosio Attributae","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":"2026-11-15T07:01:50Z","cost_usd":0.013071},"source":{"registry_id":"latin:ogl-pl:stoa0022.stoa058.opp-lat1","work_id":"stoa0022.stoa058.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/stoa058/stoa0022.stoa058.opp-lat1.xml"},"stats":{"passages":26,"english_words":6034,"coptic_letters":0,"source_letters":24662,"commentary_units":155,"commentary_kinds":8,"derived_notes":0,"ambiguities":39,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"stoa0022.stoa058.opp-lat1","abstract":"The Precationes Duae Hactenius Ambrosio Attributae are two Latin prayers traditionally ascribed to Ambrose of Milan (c. 339–397) but now considered of uncertain authorship. Surviving in medieval manuscripts, they likely date from the 5th to 7th centuries, reflecting a post-Patristic origin. The prayers were used in devotional contexts, sometimes included in breviaries or prayer books under Ambrose's name. The edition does not resolve the authorship question, treating the attribution as traditional rather than critically established. The text is part of the Open Greek and Latin (OGL) project, which provides a digital edition for scholarly use.","historical_context":"The two prayers, transmitted in Latin manuscripts under Ambrose's name, are not part of the standard Ambrosian corpus. Their style and theology suggest a date between the 5th and 7th centuries, after Ambrose's death. They likely originated in a Western Christian monastic or clerical community, possibly in Italy or Gaul, where Ambrose's authority was invoked to lend weight to devotional texts. The prayers were copied and used in medieval breviaries and prayer books, contributing to their survival. Their genre is 'other', likely private devotional prayers or liturgical preparations. The transmission history is unclear, but the attribution to Ambrose was common in medieval manuscripts, reflecting a practice of ascribing anonymous works to authoritative figures. Modern scholarship does not accept Ambrosian authorship, and the edition presents them as of uncertain origin.","significance":"These prayers illustrate the medieval practice of attributing devotional texts to patristic authorities to enhance their prestige. They provide insight into early medieval piety and liturgical practices, such as private prayer before Mass. Their uncertain authorship highlights the challenges of textual attribution in manuscript traditions. The work relates to broader studies of pseudoepigrapha, medieval prayer books, and the reception of Ambrose in later centuries.","timeline":[{"date":"c. 339–397","event":"Life of Ambrose of Milan, to whom the prayers are traditionally attributed."},{"date":"5th–7th c.","event":"Probable composition of the two prayers, based on style and theology."},{"date":"Medieval period","event":"Transmission of the prayers in manuscripts, often under Ambrose's name, in breviaries and prayer books."},{"date":"Modern era","event":"Critical scholarship questions Ambrosian authorship; the prayers are not included in the standard Ambrosian corpus."},{"date":"21st c.","event":"Digital edition published by the Open Greek and Latin project, making the text accessible for study."}],"relations":[{"work":"Ambrosian corpus","relation":"The prayers are not part of the standard corpus but were traditionally attributed to Ambrose.","key":"","label":null,"url":null},{"work":"Medieval breviaries and prayer books","relation":"The prayers were included in such collections, contributing to their transmission.","key":"","label":null,"url":null},{"work":"1 Corinthians 11:24-25","relation":"One prayer contains a loose paraphrase of this biblical passage on the Eucharist.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Ambrose is traditional and not critically established; the prayers likely date from the 5th to 7th centuries.","The exact date and place of composition are unknown; the evidence is thin.","The transmission history is fragmentary; the prayers survive only in medieval manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000367,"generated":"2026-11-15T07:01:50Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0022/stoa058/stoa0022.stoa058.opp-lat1.xml"}],"checks":{"work":"stoa0022.stoa058.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"14","kind":"scripture"}],"stats":{"passages":26,"translated":26,"commentary_passages":26,"commentary_units":155,"english_words":6034,"source_letters":24498,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The two prayers survive in manuscripts under Ambrose's name, but their attribution is uncertain. They are not included in the standard Ambrosian corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The prayers likely date from the 5th to 7th centuries, later than Ambrose's lifetime (c. 339–397). Their style and theology suggest a post-Patristic origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These prayers were used in medieval devotional contexts, sometimes included in breviaries or prayer books under Ambrose's name, contributing to their later transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition does not resolve the authorship question. Readers should treat the attribution as traditional, not critically established.","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: 26 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":26},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"PRECATIONES DUÆ HACTENUS AMBROSIO ATTRIBUTÆ.\n\nPRECATIO PRIMA.\n\nIn præparatione ad Missam.\n\nSumme sacerdus et vere pontifex Jesu Christe, qui te obtulisti Deo Patri in ara crucis hostiam puram et immaculatam pro nobis miseris peccatoribus, et qui dedisti nobis carnem tuam ad manducandum, et sanguinem tuum ad bibendum, et posuisti mysterium in virtute Spiritus sancti, dicens: Hæc quotiescumque feceritis, in mei memoriam facietis (I Cor. XI, 25); rogo per tuum sanguinem pretiosum, magnum salutis nostræ pretium: rogo per hanc miram et ineffabilem charitatem, qua nos miseros et indignos sic amare dignatus es, ut lavares nos a peccatis nostris ill sanguine tuo; doce me servum tuum indignum, quem inter cælera dona tua ad officium sacerdotale vocare dignatus es nullis meis meritis, sed sola dignatione misericordiæ tuæ: doce me, quæso, per Spiritum tuum tantum mysterium tractare ea reverentia et honore, eaque devotione et timore, quibus oportet et decet.","english":"Two Prayers Hitherto Attributed to Ambrose.\n\nFirst Prayer.\n\nIn Preparation for Mass.\n\nO Most High Priest and true Pontiff, Jesus Christ, who offered Yourself to God the Father on the altar of the cross as a pure and spotless sacrifice for us wretched sinners, and who gave us Your flesh to eat and Your blood to drink, and established the mystery by the power of the Holy Spirit, saying, “As often as you do this, you will do it in memory of Me” (1 Cor. 11:25); I ask by Your precious blood, the great price of our salvation; I ask by this wondrous and ineffable love, by which You deigned to love us wretches and unworthy ones so much that You washed us from our sins with Your blood; teach me, Your unworthy servant, whom among Your other gifts You have deigned to call to the priestly office, not by any merits of mine, but solely by the condescension of Your mercy; teach me, I beseech You, through Your Spirit, to handle so great a mystery with that reverence and honor, and with that devotion and fear, with which it is necessary and fitting.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Precationes Duae Hactenus Ambrosio Attributae","severity":"info","text":"The title signals that the two prayers were formerly attributed to Ambrose of Milan, but the edition presents them as of uncertain authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Summe sacerdus et vere pontifex","severity":"info","text":"The Latin 'sacerdus' is a variant spelling of 'sacerdos' (priest). 'Pontifex' here refers to Christ as high priest, a title used in early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hæc quotiescumque feceritis, in mei memoriam facietis (I Cor. XI, 25)","severity":"info","text":"The citation is a loose paraphrase of 1 Corinthians 11:24-25, where Paul recounts the institution of the Eucharist. The Vulgate reads 'Haec quotiescumque feceritis, in mei memoriam facietis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In præparatione ad Missam","severity":"info","text":"This rubric indicates the prayer was used in the Roman Rite as a private preparation before Mass, reflecting medieval devotional practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Precationes Duae Hactenus Ambrosio Attributae","severity":"info","text":"The attribution to Ambrose was common in medieval prayer books, but modern scholarship does not accept Ambrosian authorship; the prayers likely date from the early medieval period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cælera","severity":"caution","text":"The Latin 'cælera' is a scribal error for 'cetera' (other). Such misspellings are common in manuscript transmission and do not affect the meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains minor scribal errors (e.g., 'cælera' for 'cetera', 'sacerdus' for 'sacerdos') but the sense is clear. The exact source of the biblical paraphrase is uncertain; it conflates 1 Cor 11:24-25."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Fac me, Domine Jesu Christe, per gratiam tuam semper illud de tanto mysterio credere et intelligere, sentire et firmiter retinere, dicere et cogitare, quod tibi placet, et expedit animae meæ. Intret Spiritus tuus bonus in car meum, qui sonet ibi sine sono, et sine strepitu verborum loquatur omnem veritatem tantorum mysteriorum. Profunda sunt nimis, et sacro tecta velamine.\n\n3, Propter magnam clementiam tuam concede mihi hodie et semper missarum solemnia puro corde et pura mente celebrare. Libera cor meum ab im. mundis et nefandis, vanis et obnoxiis cogitationibus. Muni me beatorum angelorum pia et fida tutela, atquc fortissima custodia; ut bostes omnium bonorum confusi discedant per virtutem tanti mysterii, et per manum sancti angell tui. Repelle a me, Domine Jesu Christe, et a cunctis servis tuis durissi. mum spiritum superbiae, cenodoxiae, invidiae, iracundiæ, fornicationis et immunditiae, dubietatis et blasphemiæ. Confundantur qui nos perseqlluntur, pereant illi qui cuncta perdere festinant. Rex virtutum, castitatis et integritatis amator Deus, caelesti rore benedictionis tuae exstingue in corpore meo totum fomitem ardentem libidinis, ut maneat in me tenor totius castitatis animae et corporis.","english":"Make me, Lord Jesus Christ, through your grace, always believe and understand, feel and firmly hold, speak and think concerning so great a mystery that which pleases you and is expedient for my soul. Let your good Spirit enter my heart, to sound there without sound, and without noise of words to speak all the truth of such great mysteries. They are too deep, and covered by a sacred veil.\n\n3. On account of your great mercy, grant me today and always to celebrate the solemnities of the Mass with a pure heart and a pure mind. Free my heart from impure and unspeakable, vain and harmful thoughts. Fortify me with the pious and faithful protection of the blessed angels, and with the strongest guard, so that the enemies of all good may be put to confusion and depart through the power of so great a mystery, and through the hand of your holy angel. Repel from me, Lord Jesus Christ, and from all your servants, the very harsh spirit of pride, vainglory, envy, anger, fornication and impurity, doubt and blasphemy. Let those who persecute us be confounded, let those who hasten to destroy everything perish. King of virtues, lover of chastity and integrity, God, extinguish in my body with the heavenly dew of your blessing the whole burning tinder of lust, so that the tenor of complete chastity of soul and body may remain in me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Intret Spiritus tuus bonus in car meum","severity":"info","text":"The phrase 'Spiritus tuus bonus' echoes the Holy Spirit as Paraclete, but the request for a silent, wordless utterance of truth reflects a mystical theology of interior illumination common in late patristic prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cenodoxiae","severity":"info","text":"'Cenodoxiae' (Greek κενοδοξία) means vainglory or empty pride. Its inclusion in a Latin prayer list of vices shows the influence of Evagrian or Cassianic schemas of eight evil thoughts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rex virtutum","severity":"info","text":"'Rex virtutum' is not a direct biblical title but resonates with Christ as king in the Psalms (e.g., Ps 24:5 Vg) and with the virtue tradition; the phrase 'caelesti rore benedictionis tuae' recalls Ps 133:3 Vg (sicut ros).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"missarum solemnia","severity":"info","text":"'Missarum solemnia' is a standard late-antique term for the celebration of the Eucharist. The prayer's request for a pure heart and mind reflects the liturgical preparation of the celebrant, a theme in Ambrosian and Gallican rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"3.","severity":"info","text":"The numeral '3.' marks a new section in the prayer, likely a later division for liturgical use. The passage moves from a petition for understanding to a request for purity and angelic protection, then to a list of vices to be repelled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hactenius Ambrosio Attributae","severity":"caution","text":"The title 'Hitherto Attributed to Ambrose' signals that modern scholarship doubts Ambrosian authorship. The prayer's style and content are consistent with early medieval monastic composition, not with the fourth-century bishop.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'car meum' is likely a scribal error for 'cor meum' (my heart), as in the English draft; the Latin text may be corrupt at this point.","The identity of 'hostes omnium bonorum' is ambiguous: it could refer to demons, heretics, or personal vices; the prayer conflates spiritual and physical enemies."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Mortifica in me carnis stimulos, et omnes libidinis commotiones, et da mihi veram et perpetuam casLilaLem cum caeteris donis tuis, quae tibi placeant in veritate; lit sacrificium laudis casto corpore et mundo corde valeam tibi offerre.\n\nł. Quanta enim, Domine Jesu Christe, cordis eOnlrilione, et lacrymarum fOnte, quanta reverentia et tremore, quanta corporis castitate, et animi poritate istud divinum et cæleste sacrificium est ce)ebrandum; ubi caro tua in veritate sumitur, ubi sanguis tuus in veritate bibitur, uti summa imis junguntur, ubi adest præsentia sanctorum angetorum, ubi tu es sacerdos et sacrificium mirabiliter et ineffabiliter constitutus! Quis digne hoc celebrare poterit, nisi tu, Deus omnipotens, offerentem feceris dignum? Scio, et vcre scio, et ipsum pietati tuæ confiteor, quia non sum dignus accedere ad mysterium tantum propter nimia peccata mea, et infinitas negligentias meas. Sed scio veraciter, et credo ex toto corde et ore confiteor, quia potes me facere dignum: qui solus potes mundum facere de immundo conceptum semine, de peccatoribus facere justos et sanctos. Per hanc omnipotentiam tuam te rogo, ut concedas mihi peccatori hoc coeleste sacrificium celebrare cnm timore et tremore, cum cordis puritate, et lacrymarum fonte, cum lætitia spiritali, et caelesti gaudio.","english":"Mortify in me the goads of the flesh and all the stirrings of lust, and grant me true and perpetual chastity together with your other gifts, which may please you in truth; so that I may be able to offer you the sacrifice of praise with a chaste body and a pure heart.\n\nFor with how great a contrition of heart and fountain of tears, with how great reverence and trembling, with how great chastity of body and purity of mind is that divine and heavenly sacrifice to be celebrated; where your flesh is truly taken, where your blood is truly drunk, as the highest is joined to the lowest, where the presence of the holy angels is present, where you are wonderfully and ineffably constituted both priest and sacrifice! Who can worthily celebrate this, unless you, almighty God, have made the offerer worthy? I know, and truly know, and confess to your piety, that I am not worthy to approach so great a mystery on account of my excessive sins and my infinite negligences. But I truly know, and believe with my whole heart and confess with my mouth, that you can make me worthy: you who alone can make the world clean from an unclean conception, from sinners make the just and the holy. Through this your omnipotence I ask you to grant me, a sinner, to celebrate this heavenly sacrifice with fear and trembling, with purity of heart and a fountain of tears, with spiritual joy and heavenly gladness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"casLilaLem","severity":"caution","text":"The Latin text has 'casLilaLem', likely a scribal error for 'castitatem' (chastity). The English draft reads 'chastity'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"corde eOnlrilione","severity":"info","text":"The phrase 'corde eOnlrilione' is a corruption of 'cordis contritione' (contrition of heart), echoing the penitential language of Psalm 51 (Vulgate 50) and later liturgical formulas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacerdos et sacrificium","severity":"info","text":"The description of Christ as both priest and sacrifice is a patristic commonplace, found in Ambrose's sacramental theology (e.g., De Sacramentis) and later in the Roman Canon.","cites":[],"named_sources":["Ambrose, De Sacramentis"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quanta enim...","severity":"info","text":"The passage shifts from a petition (mortify, grant) to an exclamatory meditation on the Eucharist, marked by 'Quanta enim' (For with how great), a rhetorical pattern common in Ambrose's prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Precationes Duae Hactenius Ambrosio Attributae","severity":"info","text":"These prayers were long attributed to Ambrose but are now considered spurious, likely composed in the early medieval period. The text shows later liturgical development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lit sacrificium laudis","severity":"caution","text":"The phrase 'lit sacrificium laudis' is likely a corruption of 'ut sacrificium laudis' (so that the sacrifice of praise). The English draft follows this emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal corruptions (e.g., 'casLilaLem', 'eOnlrilione', 'lit'), making the exact original wording uncertain. The English draft adopts standard emendations."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Sentiat mens mea dulcedinem beatissimæ praesentiæ tuæ, et excubias 'anctorum angelorum tuorum in circuitu meo.\n\nEgoenim, Domine, memor venerandæ passionis tuæ accedoad altare tuum, licet peccator; ut offeram tibi sacrificium, quod tu instituisti, et offerri praecepisti in commemorationem tui pro salute nostra. Suscipe ergo istud, quæso. summe Deus, dulcissime Jesu Christe, pro Ecclesia tua sancta, et pro cuncto populo tuo, quem acquisisti sanguine tuo pretioso. Et quoniam me peccatorem inter te et eumdem populum medium esse voluisti, licet in me boni operis testimonium non agnoscas, officium dispensationis creditae non recuses, nec per me indignum famulum tuum eorum salutis pereat prelium, pro quibus viclima factus. salutaris dignatus es esse rcdemplio. Protero ergo, Domine, si dignaris propitius intueri tribulationes plebium, pericula populorum, captivorum gemitum, miseriam orphanorum, necessitates peregrinorum, inopiam debilium, desperationes languentium, defectus senum, suspiria juvenum, vota virginum, lamenta viduarum; tu enim misereris omnium, Domine, et nihil odisti omnium quæ fecisti. Memorare quae sit nostra substantia, quia tu Pater noster es; ne irascaris salis, neque multitudinem viscerum tuorum super nos contineas. Non enim in justificationibus nostris prosternimus preces nostras ante faciem tuam, sed in miserationibus tuis multis.","english":"Let my mind feel the sweetness of your most blessed presence, and the watchful protection of your holy angels around me.\n\nFor I, Lord, mindful of your venerable passion, approach your altar, though a sinner, to offer you the sacrifice which you instituted and commanded to be offered in commemoration of you for our salvation. Therefore accept this, I pray, most high God, most sweet Jesus Christ, for your holy Church and for all your people, whom you have purchased with your precious blood. And since you have willed me, a sinner, to be a mediator between you and that same people, although you recognize in me no testimony of good work, do not refuse the office of the entrusted stewardship, nor let the price of salvation perish through me, your unworthy servant, for those for whom you deigned to become a saving victim and redemption. Therefore I beg you, Lord, if you deign to look favorably upon the tribulations of the peoples, the perils of the populations, the groans of captives, the misery of orphans, the needs of pilgrims, the poverty of the weak, the despair of the sick, the failings of the elderly, the sighs of the young, the vows of virgins, the laments of widows; for you have mercy on all, Lord, and hate nothing of all that you have made. Remember what our substance is, because you are our Father; do not be angry with us, nor withhold the multitude of your bowels of mercy from us. For we do not lay our prayers before your face in our justifications, but in your many mercies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"excubias 'anctorum angelorum tuorum","severity":"info","text":"The phrase likely means 'the watchful protection of your holy angels,' but the Latin text has a typographical mark before 'anctorum' (probably for 'sanctorum'). The sense is that the speaker asks for angelic guardianship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"viclima factus. salutaris dignatus es esse rcdemplio","severity":"caution","text":"The Latin is corrupt: 'viclima' for 'victima,' 'rcdemplio' likely for 'redemptio.' The sense is that Christ became a saving victim and redemption for the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quem acquisisti sanguine tuo pretioso","severity":"info","text":"Echoes the New Testament theme of Christ's blood purchasing the Church (e.g., Acts 20:28, 1 Peter 1:19). The phrase 'pretioso sanguine' is common in liturgical and patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"medium esse voluisti","severity":"info","text":"The speaker describes himself as a mediator (medium) between Christ and the people, reflecting the priestly role in the Eucharist, where the celebrant intercedes for the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Protero ergo, Domine, si dignaris propitius intueri","severity":"info","text":"This passage lists a series of human sufferings (tribulations, perils, groans, etc.) in a rhetorical catalog, a common device in prayers to evoke divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Precationes Duae Hactenius Ambrosio Attributae","severity":"info","text":"These prayers were long attributed to Ambrose of Milan but are now considered spurious. The text shows later medieval devotional style, with emphasis on Christ's humanity and the priest's unworthiness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several typographical errors (e.g., 'anctorum' for 'sanctorum', 'viclima' for 'victima', 'rcdemplio' for 'redemptio'), which obscure the exact wording but not the overall sense.","The phrase 'in justificationibus nostris' could mean 'in our justifications' (i.e., acts of righteousness) or 'in our claims of justification'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Aufer a nobis, Domine, iniquitates nostras, et ignem sancti Spiritus in nobis clementer accende. Aufer bor lapideum de carne nostra, et da nobis cor carneum quod te timeat, diligat et honorificet, te delectetur, te sequatur, ette perfruatur. Oramus, Domine, clementiam tuam, ut sereno vultu familiam tuam sacri tui nominis officia praestolantem aspicere digneris. Et ut nullius sit irritum vOlum, nullius vacua postulatio, tu nobis preces suggere, quas ipse audire propitius et exaudire delecteris.\n\nRogamus etiam te, sancte Pater, pro spiritibus fidelium defunctorum, ut sit illis salus aeterna, ac perpetua sanitas, gaudium et refrigerium sempilernum, hoc magnum pietatis sacramentum. Domine Deus meus, sit illis hodie magnum et plenum gaudium de te pane vivo et vero, qui de cœlo descendisti, et das vitam mundo, de carne sancta et benedicta, agni videlicet immaculati qui tollis peccatum mundi, et potari de fonte pietatis tuæ, qui per lanceam militis de latere emanavit crucifixi Domini nostri; ut consolati exsultent in laude et gloria tua sancta.","english":"Take away from us, Lord, our iniquities, and kindly kindle in us the fire of the Holy Spirit. Take away the stony heart from our flesh, and give us a heart of flesh that fears you, loves and honors you, delights in you, follows you, and fully enjoys you. We pray, Lord, for your mercy, that you may deign to look with a serene countenance upon your household awaiting the offices of your sacred name. And that no one's vow may be in vain, no one's petition empty, suggest to us the prayers which you yourself may be pleased to hear favorably and to grant.\n\nWe also ask you, holy Father, for the spirits of the faithful departed, that there may be for them eternal salvation, perpetual health, joy and everlasting refreshment, this great sacrament of piety. My Lord God, let there be for them today great and full joy from you, the living and true bread, who came down from heaven and give life to the world, from the holy and blessed flesh, namely of the immaculate lamb who takes away the sin of the world, and let them drink from the fountain of your piety, which flowed from the side of our crucified Lord through the soldier's lance; so that, consoled, they may exult in praise and in your holy glory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"cor lapideum","severity":"info","text":"The phrase 'cor lapideum' (stony heart) is a biblical metaphor for hardness of heart, contrasting with 'cor carneum' (heart of flesh) which denotes human vulnerability and receptivity to divine love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ignem sancti Spiritus","severity":"info","text":"The 'fire of the Holy Spirit' echoes Acts 2:3-4, where tongues of fire descend at Pentecost, symbolizing divine inspiration and purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pane vivo et vero","severity":"info","text":"The 'living and true bread' alludes to John 6:51, where Christ identifies himself as the bread of life, and to the Eucharistic theology of the real presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per lanceam militis de latere emanavit","severity":"info","text":"The image of blood and water flowing from Christ's side after the soldier's lance is a standard medieval devotional motif, rooted in John 19:34 and elaborated in Eucharistic piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two prayers: the first for the living (asking for purification and divine favor), the second for the faithful departed (requesting eternal joy and refreshment).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Precationes Duae Hactenius Ambrosio Attributae","severity":"info","text":"Though attributed to Ambrose, these prayers are now considered spurious, likely composed in the early medieval period, reflecting later Eucharistic and intercessory developments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'te perfruatur' could be read as 'fully enjoy you' or 'delight in you' with a nuance of sustained pleasure; the translation opts for 'fully enjoys' to capture the completeness implied by the prefix 'per-'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Petn, Domine. clementiam tuam, ut descendat super hunc panem ct calicem istum plenitudo divinitatis tuæ. Descendat eliam, Domine, illa sancti Spiritus tui invisibilis forma, et incomprehensibilis majestas, sicut quondam in Patrum hostias descendehat, qui et oblationes nostras corpus et sanguinem tuum efficiat, et me indignum sacerdotem tuum doceat tantum tractare mysterium, ita tit placidp. ac benigne sacrificium suscipias de manibus meis ad salutem omnium tam vivorum quam defunctorum. Rogo te, Domine, per ipsum sacrosanctum mysterium corporis et sanguinis tui, quo quotidie in Ecclesia tua pascimur et potamur, abluimur et sanctificamur, atque unius tuæ summaeque divinitatis participes efficimur; quatenus des mihi virtutes tuas sanctas, quibus repletus, bona conscientia ad altare tuum accedam, ita ut haec coelestia sacramenta effidantur mihi salus et vita. Tu enim dixisti ore tuo sancto et benedicto: Panis quem ego dedero, caro mea eat pro mundi vita. Et, Qui manducat me, vita vivet propter me, ipse manet in nae, et ego in eo. Ego sum panis vivus qui de cœlo descendi: si quia manducaverit ex hoc pane, vivet in œternum (Joan. VI, 51, ).","english":"We ask, Lord, for your mercy, that the fullness of your divinity may descend upon this bread and this chalice. May that invisible form of your Holy Spirit and incomprehensible majesty also descend, Lord, as once it descended upon the sacrifices of the Fathers, which may render our offerings your body and blood, and teach me, your unworthy priest, to handle so great a mystery in such a way that you may accept the sacrifice from my hands peacefully and kindly for the salvation of all, both the living and the dead. I ask you, Lord, through this most sacred mystery of your body and blood, by which we are daily fed and watered, washed and sanctified in your Church, and made partakers of your one and highest divinity, that you grant me your holy virtues, with which filled, I may approach your altar with a good conscience, so that these heavenly sacraments may become for me salvation and life. For you have said with your holy and blessed mouth: \"The bread which I give, my flesh is for the life of the world.\" And, \"He who eats me, lives life through me; he remains in me, and I in him. I am the living bread which descended from heaven: if anyone eats of this bread, he will live forever\" (John 6:51).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. VI, 51","severity":"info","text":"The Latin cites John 6:51, but the quoted words conflate and expand the Vulgate text, which reads 'Ego sum panis vitae' and 'qui manducat me, vivet propter me'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plenitudo divinitatis tuæ","severity":"info","text":"This phrase echoes the language of Eucharistic consecration in the Ambrosian Rite, where the fullness of divinity is invoked upon the elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"invisibilis forma ... incomprehensibilis majestas","severity":"info","text":"The prayer invokes the Holy Spirit in terms reminiscent of early medieval Latin pneumatology, emphasizing the Spirit's invisible and majestic descent upon offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ambrosio Attributae","severity":"info","text":"These prayers were long attributed to Ambrose of Milan but are now considered later compositions, possibly from the Carolingian period, reflecting a developed Eucharistic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Petn, Domine. clementiam tuam","severity":"info","text":"The passage opens with a petition for mercy, then shifts to a series of optative subjunctives ('descendat', 'efficiat', 'doceat') that structure the prayer as a liturgical invocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Panis quem ego dedero, caro mea eat pro mundi vita","severity":"caution","text":"This scriptural paraphrase is not a direct Vulgate quotation; it appears to be a free adaptation, possibly from a liturgical source or a misremembered verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains minor scribal errors (e.g., 'ct' for 'et', 'tit' for 'ut', 'placidp' for 'placide') that do not affect the overall sense but suggest a corrupt manuscript tradition."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Panis dulcissime, sana palatum cors mei, ut sentiam suavitatem amoris tui: sana abomni languore, ut nullam præter te amem pulchritudinem. Panis candidissime, habens in te omne delectamentum, et omnis saporis suavitatem, qui nus semper reficis; comedat te cor meum, et dulcedine saperis tui repleantur viscera animae meæ. Manducat te Angelus pleno ore, manducet te peregrinus homo pro modulo suo; ne deficere possit in via, tali recreatus viatico. Panis sancte, panis vive, panis pulcher, panis munde, qui descendisti de caelo, et das vitam mundo, veni in cor meum, et munda me ab omni inquinamento carnis et spiritus. Intra in animam meam, et sanctifica me intus et exterius. Esto tutamen et perpetua salus corporis et animae meæ. Repelle a me insiJiantes mibi. Hostes recedant procul a præsentia tua, ut foris et intus per te munitus, recto tramite perveniam ad tuum regnum; ubi non mysteriis, regnum sicut in hoc tempore agitur, sed facie ad facient te videbimus, cum tradideris Deo Patri, et erit Deus omnia in omnibus. Tunc me de te satiabis satietate perpetua, ut nec esuriam, nec sitiam in æternum: qui cum eodem Deo Patre et Spiritu saneto vivis et regnas per omnia sarcula saeculorum, amen.","english":"Most sweet bread, heal the palate of my heart, that I may taste the sweetness of your love; heal it from every weakness, that I may love no beauty but you. Most white bread, having in you every delight and the sweetness of every flavor, who always refreshes us; let my heart eat you, and let the inmost depths of my soul be filled with the sweetness of your taste. The angel eats you with a full mouth; let the pilgrim man eat you according to his small measure, that he may not be able to fail on the way, being refreshed by such a viaticum. Holy bread, living bread, beautiful bread, pure bread, who descended from heaven and gives life to the world, come into my heart and cleanse me from every defilement of flesh and spirit. Enter into my soul and sanctify me within and without. Be the protection and perpetual health of my body and soul. Drive away from me those who lie in wait for me. Let enemies withdraw far from your presence, so that, fortified by you without and within, I may by a straight path arrive at your kingdom; where we shall see you not through mysteries, as is done in this time, but face to face, when you have delivered us to God the Father, and God will be all in all. Then you will satiate me with you in perpetual fullness, so that I shall neither hunger nor thirst for eternity: you who with the same God the Father and the Holy Spirit live and reign through all the ages of ages, amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Panis dulcissime","severity":"info","text":"The epithet 'most sweet bread' initiates a series of apostrophes to the Eucharistic host, emphasizing its sensory and spiritual qualities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"descendisti de caelo","severity":"info","text":"Echoes John 6:41, where Christ is the bread that came down from heaven, and possibly the manna typology of Psalm 78:24-25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"viatico","severity":"info","text":"The term 'viaticum' (provision for a journey) is used in early Christian liturgy for the Eucharist given to the dying, reinforcing the pilgrim metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Panis sancte, panis vive, panis pulcher, panis munde","severity":"info","text":"A fourfold anaphoric invocation of the bread, each adjective (holy, living, beautiful, pure) building a cumulative theological description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Manducat te Angelus pleno ore","severity":"info","text":"The image of angels eating the Eucharist with a full mouth is unusual; it may reflect a medieval mystical tradition of angelic communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"insJiantes mibi","severity":"caution","text":"The Latin 'insJiantes' is likely a scribal error for 'insidiantes' (those who lie in wait). The English draft corrects this.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ubi non mysteriis, regnum sicut in hoc tempore agitur' is syntactically awkward; the translation interprets it as contrasting present sacramental mystery with future face-to-face vision."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"PRECATIO SECUNDA.\n\nItem in præparatione ad Missam.\n\ni. Samma et incomprehensibilis natura, virtus vitaque beata, lux inaccessibilis, vera, singularis, et una sapientia, veritas incommutabilis, sancta, incomparabilis, et æterna dilectio, temporalium rerum sine tempore conditor, visibilium et invisibilium invisibilis aeternusque patrator, Pater et Filius et Spiritus sanctus, unus et verus ill Trinitate Dominus Deus: Pater non habens a quo sis, habens tamen sapientiam, id est, Filium, cui major vel anterior non sis: Filius Labens Patrem a quo sis. non tamen babens cui minor vel posterior sis: Spiritus sanctus habens Patrem et Filium, a quibus sis, non tamen habens quibus vel inæqualis vel impar sis; quia totum in hac tua divinitate, cui tempus numquam accidit, aeternum ac coæternum, aequale ac coæquale est, in qua alius Pater, alius Filius, alius Spiritus sanctus: sed Pater in Filio et Spiritu sancto. Filius in Patre et Spiritu sancto, Spiritus sanctus in Patre et Filio est; quia sicut Uta, Deus noster, natura personas recipit, sic partes nequaquam admittit: cui nec supra, nee subtus, aute vel retro convenit, quia corporum lineamenta non recipit.","english":"Second Prayer.\n\nLikewise, in preparation for Mass.\n\nO highest and incomprehensible nature, power, life, and blessedness; inaccessible light, true, singular, and one wisdom; immutable truth; holy, incomparable, and eternal love; creator of temporal things without time; invisible and eternal maker of visible and invisible things; Father and Son and Holy Spirit, one and true Lord God in Trinity: Father, having no one from whom you are, yet having wisdom, that is, the Son, than whom you are neither greater nor prior; Son, having the Father from whom you are, yet having no one than whom you are lesser or posterior; Holy Spirit, having the Father and the Son from whom you are, yet having no one to whom you are either unequal or unlike; because everything in this your divinity, to which time never attaches, is eternal and coeternal, equal and coequal, in which the Father is one, the Son another, the Holy Spirit another: but the Father is in the Son and the Holy Spirit, the Son in the Father and the Holy Spirit, the Holy Spirit in the Father and the Son; because just as our God, your nature receives persons, so it admits parts not at all: to which neither above nor below, nor before nor behind pertains, because it does not receive the lineaments of bodies.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Precatio Secunda","severity":"info","text":"This passage is the second prayer in a collection of two, both formerly attributed to Ambrose. It is a liturgical preparation for Mass.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Samma","severity":"info","text":"The Latin 'Samma' is a transliteration of the Hebrew 'šammâ' (high, supreme), used here as an epithet for God. It is rare in Latin liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pater non habens a quo sis...","severity":"info","text":"This Trinitarian formulation echoes the Athanasian Creed and Augustine's 'De Trinitate', emphasizing co-equality and co-eternity of the persons while avoiding subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"natura personas recipit, sic partes nequaquam admittit","severity":"info","text":"The distinction between persons and parts is a standard patristic and medieval defense against tritheism and modalism, found in Augustine and Boethius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cui nec supra, nee subtus, aute vel retro convenit","severity":"caution","text":"The Latin text has 'aute' which is likely a scribal error for 'ante' (before). The sense is that spatial categories do not apply to God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Samma' is a hapax in this context; its exact source and meaning are uncertain but likely derived from Hebrew via patristic tradition."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Unde et tota omnibus ill lucis sine loco babetur, nec tamen tota comprehenditur; tota namqne utrique habetur, quia profecto pars in ea nulla reperitur: tota amem non comprehenditur, quia videlicet cum in creaturis unicuique tota præsens efficitur, etiam ultra creaturas tota invenior. Quamobrem cum cœlum et terram implet, tota est: cum hominem unum implet, tota est; nec variatur per singula, quæ in singulis tota est; nec de loco ad locum transit. cum unum deserens, alterum petit, quae semetipsam sine loco et tempore movet. Hinc merito colendus, hinc adorandus es, Line incommutabilis, hinc incircumscriptus agnoiceris: binc mediator Dei et hominum homo Christus Jesus secundum divinitatis essentiam, totus cum hominibus in terris, totus erat cum Patre in cælis, cam diceret: Nemo ascendit in cœlum, nisi qui de cœlo descendit Filius hominis, qai in cœlo est ( Joan. in, 13). Qui videlicet. cum in forma Dei esset, non rapinam arbitratus eat esse se æqualem Deo: aed semetipsum exinanivit, formam servi accipient, a in similitudinem hominum factus, et habitu inventus ut homo. Humiliavit semetipsum, factus obsdien. usque ad mortem, mortem autem crucia ( Philip. n, 6).","english":"Whence it is wholly possessed by all without place, yet not wholly comprehended; wholly indeed possessed by each, because truly no part is found in it: wholly, however, not comprehended, because evidently when it is wholly present to each one among creatures, it is also found wholly beyond creatures. Wherefore, when it fills heaven and earth, it is whole; when it fills one man, it is whole; nor is it varied through individual things, in which it is whole in each; nor does it pass from place to place, when, deserting one, it seeks another, which moves itself without place and time. Hence you are rightly worshipped, hence adored, O immutable Light; hence you are acknowledged as uncircumscribed: hence the mediator of God and men, the man Christ Jesus, according to the essence of divinity, wholly with men on earth, was wholly with the Father in heaven, when he said: No one ascends into heaven, unless he who descended from heaven, the Son of man, who is in heaven (John 3:13). Who, evidently, when he was in the form of God, did not consider it robbery to be equal to God: but emptied himself, taking the form of a servant, and was made in the likeness of men, and found in habit as a man. He humbled himself, becoming obedient unto death, death moreover of the cross (Philippians 2:6).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Unde et tota omnibus ill lucis sine loco babetur","severity":"info","text":"The Latin text is corrupt: 'ill lucis' likely stands for 'illa lucis' (that light), and 'babetur' is a scribal error for 'habetur' (is held). The sense is that the light is wholly possessed by all without place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo ascendit in cœlum, nisi qui de cœlo descendit Filius hominis, qai in cœlo est","severity":"info","text":"This is a paraphrase of John 3:13, though the Vulgate reads 'Nemo ascendit in caelum nisi qui descendit de caelo' (no one ascends to heaven unless he descended from heaven). The addition 'Filius hominis, qui in caelo est' (Son of man, who is in heaven) is a theological expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Humiliavit semetipsum, factus obsdien. usque ad mortem, mortem autem crucia","severity":"info","text":"This echoes Philippians 2:6-8, where Paul speaks of Christ's humility and obedience unto death. The Latin 'obsdien' is a corruption of 'obediens' (obedient), and 'crucia' for 'crucis' (of the cross).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Line incommutabilis","severity":"info","text":"'Line incommutabilis' (O immutable Light) is a scribal error for 'Lux incommutabilis' (O immutable Light). The phrase reflects Neoplatonic and patristic language describing God as unchanging light, common in Ambrose's theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hinc merito colendus, hinc adorandus es","severity":"info","text":"This passage shifts from a third-person description of divine light to a direct address ('es'), marking a liturgical or prayerful turn. The repetition of 'hinc' (hence) structures the argument for worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tota namqne utrique habetur","severity":"caution","text":"The text reads 'namqne' for 'namque' (for indeed) and 'utrique' (to each) is ambiguous: it could mean 'to each of two' or 'to each one'. The translation 'by each' is a plausible reading, but the Latin is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'babetur' for 'habetur', 'ill lucis' for 'illa lucis', 'obsdien' for 'obediens', 'crucia' for 'crucis', 'Line' for 'Lux', 'namqne' for 'namque') that obscure the original reading. The translation follows the most likely emendations.","The phrase 'tota namqne utrique habetur' is ambiguous: 'utrique' could mean 'to each of two' (perhaps referring to heaven and earth) or 'to each one' (each creature). The translation adopts the latter."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Per huno te, beata Trinitas. humanitatis habitom, per hujus subjectionis humilitatem deprecor. per hujus sacratissimam obedientiam, per hujus beatissimam mortem exoro in primis; ut te Dominum Deum meum diligam, te sitiam, te toto corde perquiram: deinde ut proximum juxta viros atque mensuram in hac ipsa tua dilectione charum semper atque dilectum attendam. Sed hanc dilectionem nulli, Domine, præstabis, niei cni vitia prius odisse donaveris. Obsecro ergo, pia et vera misericordia, solida atque unice spes mea, ut superbiæ regnum auferas ab anima mea. Horrendum, Domine, pavendumque tam maximum malum, quod angelos de caelo projectt, qnod homines de paradise eliminavit, quodque initium omnis peccati est, et ad ipsum pertinet qoidqnid vitii et iniquitatis est, cujus primæ soboles septem nimirum principalia vitia, ex hae virulenta radice proferuntur, scilicet inanis gloria, invidia, ira, tristitia, avaritia, ventris ingluvies atque luxuria. Sed et numerosa propaginis turba ex singulis generatur.","english":"Through you, blessed Trinity, by the garment of humanity, by the humility of this subjection I entreat; through this most sacred obedience, through this most blessed death I beseech first of all: that I may love you, my Lord God, that I may thirst for you, that I may seek you with my whole heart; then, that I may always regard my neighbor as dear and beloved in this same love of yours, according to men and measure. But this love, Lord, you will grant to no one unless you have first given him to hate the vices. Therefore I beseech you, pious and true mercy, my solid and only hope, that you remove the kingdom of pride from my soul. Horrible, Lord, and fearful is that greatest evil, which cast the angels from heaven, which drove men from paradise, and which is the beginning of every sin, and to it pertains whatever there is of vice and iniquity, whose first offspring, the seven principal vices, are indeed brought forth from this poisonous root, namely vainglory, envy, anger, sadness, avarice, gluttony, and lust. But a numerous crowd of progeny is generated from each one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"humanitatis habitom","severity":"info","text":"The phrase 'humanitatis habitom' (garment of humanity) likely refers to Christ's incarnation, a common patristic metaphor. The Latin 'habitus' can mean both 'garment' and 'condition', but the context of Christ's subjection and death supports the incarnational reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"superbiæ regnum","severity":"info","text":"Pride as the root of all sin and the cause of the fall of angels and humanity is a standard theme in Latin patristic thought, notably in Augustine's 'De civitate Dei' (e.g., 12.1). The seven principal vices listed here follow the Evagrian-Cassianic tradition, not the later Gregorian list.","cites":[],"named_sources":["Augustine 426"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per huno te","severity":"info","text":"The passage opens with a tricolon of petitions ('per... per... per...') invoking the Trinity through Christ's humanity, obedience, and death, then shifts to a prayer for love of God and neighbor, and concludes with a detailed excursus on pride and the seven deadly vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angelos de caelo projecit","severity":"info","text":"The reference to pride casting angels from heaven echoes Isaiah 14:12-15 (LXX) and the patristic interpretation of Lucifer's fall, though no direct quotation is present. The expulsion from paradise recalls Genesis 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"septem nimirum principalia vitia","severity":"info","text":"The list of seven principal vices (vainglory, envy, anger, sadness, avarice, gluttony, lust) follows the Evagrian-Cassianic schema (Evagrius, 'Praktikos' 6; John Cassian, 'Conferences' 5.2), which was influential in early medieval monasticism before Gregory the Great's revision.","cites":[],"named_sources":["Evagrius Ponticus 4th c.","John Cassian 5th c."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"per huno te","severity":"info","text":"The phrase 'per huno te' is grammatically awkward; 'huno' may be a scribal error for 'hunc' (masculine accusative) or a rare form. The sense is clear: 'through you' (the Trinity) via Christ's humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per huno te' is ambiguous: 'huno' may be a scribal error for 'hunc' (referring to Christ) or a rare form of 'hunc'. The translation takes it as 'through you' (the Trinity) via Christ's humanity.","The list of seven vices includes 'tristitia' (sadness), which in the Evagrian-Cassianic tradition is distinct from 'acedia' (despondency); the text does not clarify whether they are equated."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Inania ergo gloria cum plene mentem ceperit, mox septiformem in ilia nequitiam gignit, tnobedienHam scilicet, jactantiam, hypocrisin, contentionem, pertinaciam, discordiam, ac novitatum præsumptionem. Sed si huic vera humilitas oppnatur, omnia ejus nequitia vacuatur. Te ergo deprecor, humilitatis magister, lit anc cormeo inseras, insertamque custodias, quæ dum cunctis inferiorem se nuendit, suhjectionem protinus gignit, jactantiam exstinguit, hypocrisin excludit, cOntentionem refugit, pertinaciam emollit, discordiam præeavet, novitatum Præsumptionem abhorret. Hoc beatæ humilitatis medicamine morbum clationis sanandum prævideras. cam Per hominem assumptum auctor nostræ salutis. tuis ad te venientibus diceres: Discite a me quia mitis sum et humilis corde, et invenietis rtquiem animabus vestris (Matth. XI, 29). Et rursum: Nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum cœlorum (Matth. XVIII, 5).","english":"Therefore, when vainglory has fully seized the mind, it soon gives birth to a sevenfold wickedness in it, namely, disobedience, boasting, hypocrisy, contention, obstinacy, discord, and presumption of novelties. But if true humility is opposed to it, all its wickedness is nullified. I therefore implore you, master of humility, that you may implant it in my heart, and that once implanted you may guard it, which, while it shows itself inferior to all, immediately gives birth to submission, extinguishes boasting, excludes hypocrisy, shuns contention, softens obstinacy, prevents discord, and abhors presumption of novelties. You foresaw that the disease of pride was to be healed by this medicine of blessed humility. Through the man assumed, the author of our salvation, you would say to those coming to you: “Learn from me, because I am meek and humble of heart, and you will find rest for your souls” (Matt. 11:29). And again: “Unless you are converted and become like little children, you will not enter the kingdom of heaven” (Matt. 18:5).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"septiformem ... nequitiam","severity":"info","text":"The sevenfold wickedness (disobedience, boasting, hypocrisy, contention, obstinacy, discord, presumption of novelties) mirrors the seven deadly sins tradition, though the list differs from standard catalogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XI, 29","severity":"info","text":"The citation 'Discite a me quia mitis sum et humilis corde' conflates Matt 11:29 with a paraphrase; the Vulgate reads 'Venite ad me ... et ego dabo vobis requiem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVIII, 5","severity":"info","text":"The second citation 'Nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum cœlorum' loosely adapts Matt 18:3 (Vulgate: 'nisi conversi fueritis ... non intrabitis').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"humilitatis magister","severity":"info","text":"'Master of humility' is a title for Christ, emphasizing his role as teacher of humility, a key theme in the prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Per hominem assumptum","severity":"info","text":"'Through the man assumed' refers to the Incarnation, a standard Christological phrase indicating Christ's human nature assumed for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ambrosio Attributae","severity":"caution","text":"The attribution to Ambrose is spurious; the work is a later medieval composition, likely from the 12th or 13th century, as indicated by the scholastic structure and citation style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'tnobedienHam' which is a typographical error for 'inobedientiam' (disobedience).","The scripture citations are paraphrased and not verbatim from the Vulgate, suggesting loose quotation or memory."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ł. De invidia quoque odium, susurratio, detractio, exsultatio in adversis proximi, \"mictio autem in prosperis ejus propagatur. O mala progenies, quæ si animo intromissa dominari cœperit, omnem sanctitatis sobolem exstinguit! Qui itaque invidet vel odit, non alium prius quam se ipsum orcidit: qui susurrat et detrahit, prius suas qnam aliorum radices evellit: qui exsultat in adversis proximi. et affligitur in prosperis ejus, e alieno se primum gtadio petit. Hoc secundum superbiæ virgultum tunc primo fuit exortum, cum ille de quo scriptum est, Invidia diaboli mora introivit in orbem lerrarum (Sap. II, U), Cain persuasit ut livoris odio fraternum funderet sanguinem. Sed nimirum idem Cain invidus prius suam animam, quam alterius carnem peremit, scriptum quippe est: Qui odit fratrem suum, homicida eat. Et scitis quia omnis homicida non habet vitam æternam in se manentem (I Joan. III, ł5). Hinc Domine, apparet cujus primum homicida est, qui alterum odit, in quo vita non est. Quod contra Moyses omnium mitissimus admonet, dicens: Ne oderis proximum tuum in corde tuo (Lev. XIX, t7). Et qnia ille, qui invidet et odit, consequenter susurrat et detrahit; hoc malum Scriptura sancta præcavendum denuntiat: Non eris, inquit, susurro in populis (Ibid., 6); et: Nolite detrahere alterutrum fratres (Jacob. IV, 11), Qui vern detrahit fratri.","english":"From envy also are propagated hatred, whispering, detraction, rejoicing in a neighbor's adversities, and grieving in his successes. O evil offspring, which, if admitted into the mind and begins to dominate, extinguishes every shoot of sanctity! Therefore, whoever envies or hates kills no one else before himself; whoever whispers and detracts uproots his own roots before those of others; whoever rejoices in a neighbor's adversities and is afflicted in his successes first strikes himself with another's sword. This second shoot of pride first arose when the one of whom it is written, \"Through the devil's envy, death entered the world\" (Wisdom 2:24), persuaded Cain to shed his brother's blood out of the hatred of envy. But indeed, that same envious Cain first destroyed his own soul before another's flesh, for it is written: \"Whoever hates his brother is a murderer\" (1 John 3:15). And you know that every murderer does not have eternal life remaining in him. Hence, O Lord, it is clear whose first murderer is the one who hates another, in whom there is no life. Against this, the most gentle Moses admonishes, saying: \"Do not hate your neighbor in your heart\" (Leviticus 19:17). And because he who envies and hates consequently whispers and detracts, Holy Scripture denounces this evil as to be guarded against: \"You shall not be a whisperer among the people\" (Leviticus 19:16); and: \"Do not detract one another, brothers\" (James 4:11). For whoever detracts a brother...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Invidia diaboli mora introivit in orbem lerrarum","severity":"info","text":"The Latin text cites Wisdom 2:24, but the Vulgate reference is Wisdom 2:24 (\"per invidiam diaboli mors introivit in orbem terrarum\"). The English draft renders it as \"Through the devil's envy, death entered the world.\"","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui odit fratrem suum, homicida eat","severity":"info","text":"The Latin quotes 1 John 3:15, but the Vulgate reads \"omnis homicida non habet vitam aeternam in se manentem\" (1 John 3:15). The English draft translates: \"Whoever hates his brother is a murderer.\"","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne oderis proximum tuum in corde tuo","severity":"info","text":"The Latin cites Leviticus 19:17, but the Vulgate reads \"ne oderis proximum tuum in corde tuo\" (Leviticus 19:17). The English draft translates: \"Do not hate your neighbor in your heart.\"","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non eris susurro in populis","severity":"info","text":"The Latin cites Leviticus 19:16, but the Vulgate reads \"non eris susurro in populis\" (Leviticus 19:16). The English draft translates: \"You shall not be a whisperer among the people.\"","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite detrahere alterutrum fratres","severity":"info","text":"The Latin cites James 4:11, but the Vulgate reads \"nolite detrahere alterutrum fratres\" (James 4:11). The English draft translates: \"Do not detract one another, brothers.\"","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mictio","severity":"caution","text":"The Latin text reads \"mictio autem in prosperis ejus propagatur,\" but \"mictio\" is likely a scribal error for \"maestitia\" (sadness) or \"afflictio\" (affliction), as the English draft renders \"grieving.\" The sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual variants (e.g., \"mictio\" for expected \"maestitia\") and the scripture references are approximate to the Vulgate; the English draft smooths these without comment."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"detrahit legi; qni enim susurrat et detrahit, consequens est ut in adversis proximi exsultet, in prosperis antem animi tristitiam contrahat. Sed occurrit beatus Apostolus, et dicit: Gaudere cum gaudentibus, flere cum flentibus (Rom. XII, 15). Et ecce alius pro terrenis rebus, terrenisque honoribus, alius pro virtutum successibus cuilibet invidet, quemlibet odit, contra quemlibet susurrat, de quolibet detrahit, de cujuslibet adversis exsultat,deprosperis animum mœstificat.\n\nSed ut in cunctis hoc multiplex matum mperetor, occurrat, Domine, quæco, illud multiforme bonum, quod potenti virtute resistens non det invidiae locum, charitas scilicet, quae fundamentum est omnium virtutum et bonorum: quæ non invidet, sed congaudet: non odit, sed diligit: non susurrat, sed objurgat: non detrahit, sed arguit: non de adversis proximi gaudet, sed mœret: non de prosperis afflictionem contrahit, sed consolationem recipit. Merito autem tale nomen accepit, quod illa charius inveniri non poterit: quam qui habet, te utique habet. Deus, inquit, cllarita, eat; et qui manet in claaritate, in Deo manet, et Deus ire eo (1 Joan. IV, 8). Qni ut præfatum invidiae superet malum, cordis simul et oris jungenda custodia est: cordis scilicet, ne invideat, ne in adversis proximi exsultet, lie in prosperia moestitiam contrahat: oris vero, ne susurret, ne detrahat.","english":"detracts from the law; for he who whispers and detracts, it follows that he rejoices in a neighbor's adversities, and in his successes contracts sadness of mind. But the blessed Apostle intervenes and says: Rejoice with those who rejoice, weep with those who weep (Rom. 12:15). And behold, one person, for the sake of earthly things and earthly honors, another for the sake of the successes of virtues, envies anyone, hates anyone, whispers against anyone, detracts from anyone, rejoices in anyone's adversities, and saddens his mind over their successes.\n\nBut so that this manifold evil may be overcome in all things, may that multiform good, O Lord, I pray, intervene, which by its powerful virtue, resisting, gives no place to envy: namely, charity, which is the foundation of all virtues and goods; which does not envy, but rejoices with; does not hate, but loves; does not whisper, but rebukes; does not detract, but argues; does not rejoice in a neighbor's adversities, but grieves; does not contract affliction from successes, but receives consolation. And rightly has it received such a name, because nothing more dear can be found; he who has it, certainly has you. God, it is said, is charity; and he who abides in charity abides in God, and God in him (1 John 4:8). So that the aforementioned evil of envy may be overcome, a twofold guard of heart and mouth must be joined: of the heart, namely, that it not envy, that it not rejoice in a neighbor's adversities, that it not contract sadness in successes; of the mouth, indeed, that it not whisper, that it not detract.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. XII, 15","severity":"info","text":"The citation of Romans 12:15 is given as 'Gaudere cum gaudentibus, flere cum flentibus', which corresponds to the Vulgate text of that verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Joan. IV, 8","severity":"info","text":"The citation of 1 John 4:8 is given as 'Deus caritas est; et qui manet in caritate, in Deo manet, et Deus in eo', which is a paraphrase of the Vulgate verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"charitas","severity":"info","text":"The Latin 'charitas' (charity) is used here as the personified virtue that opposes envy, echoing the theological virtue of caritas in Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed ut in cunctis... occurrat","severity":"info","text":"This passage shifts from a catalog of envy's effects to a prayerful invocation for charity to overcome them, marking a rhetorical turn from diagnosis to remedy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cordis simul et oris custodia","severity":"info","text":"The 'twofold guard of heart and mouth' reflects a common patristic and monastic emphasis on internal discipline and external speech as complementary ascetic practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"detrahit legi","severity":"caution","text":"The phrase 'detrahit legi' (detracts from the law) is ambiguous: it may refer to detraction from divine law or from the preceding argument; the translation follows the latter sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'detrahit legi' could be read as detracting from the law (divine or moral) or from the preceding logical sequence; the translation takes it as the latter.","The clause 'Deus caritas est' in the citation of 1 John 4:8 is a paraphrase, not a direct Vulgate quotation, which may reflect a loose memory or a theological gloss."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Scriptum quippe est: Omni custodia serva os tuum: serva tuum eor, quia ex ipso vita procedit (Prov. IV, 23). Et rursum scriptum est: Mora et vita in manibus linguæ (Proc. XVIII, 21). Citius autem malum quod iutus Ifllet, exstinguitur. si a pravo eloquio foris lingua frenetur. Pone, Domine, custodiam ori meo, et ostrum circumstantiæ labiis meis; ut non declinet cor meum in verbum malum (Psal. CXL, 5). Libera animam meam a labiis iniquis, et a lingua dolosa (Psal, CXIX, 2).\n\nIra autem invidiam seqnitur, qua inter cætera vilia nihil asperius, nihil invenimur amarius: quae dum ultra modum efferbuerit, atrociter mentem exn!cerat, sensum hebetat, linguam immutat, oculos ohumbrat, totumque corpus perturbat. Hinc protinas rixæ contumeliæ, clamor, indignatio, tumor mentis, et blasphemiæ suscitantur. De qua nimirnm Scriptura sancta testatur, dicens: Ira in sinu stulti requiescit (Eccl. VII, 10), et: Ira viri justitiam Def non operatur (Jacob. I, 20).","english":"It is written: \"Keep your mouth with all vigilance; keep your heart, because from it life proceeds\" (Prov. 4:23). And again it is written: \"Death and life are in the hands of the tongue\" (Prov. 18:21). Moreover, the evil that rages within is more quickly extinguished if the tongue is restrained from wicked speech without. Place, O Lord, a guard upon my mouth, and a barrier of circumstances upon my lips; so that my heart may not incline to an evil word (Ps. 140:5). Free my soul from iniquitous lips and from a deceitful tongue (Ps. 119:2).\n\nAnger, however, follows envy, than which among other vices nothing harsher, nothing more bitter is found: which, when it boils over beyond measure, cruelly corrupts the mind, dulls the sense, alters the tongue, darkens the eyes, and disturbs the whole body. From this immediately arise quarrels, insults, clamor, indignation, swelling of the mind, and blasphemies. Concerning this, indeed, Holy Scripture testifies, saying: \"Anger rests in the bosom of a fool\" (Eccl. 7:10), and: \"The anger of a man does not work the justice of God\" (James 1:20).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. IV, 23","severity":"info","text":"The citation 'Prov. IV, 23' corresponds to Prov. 4:23 in modern Bibles. The Latin Vulgate numbering differs from modern editions; this verse warns of guarding the heart as the source of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. XVIII, 21","severity":"info","text":"The citation 'Prov. XVIII, 21' corresponds to Prov. 18:21 in modern Bibles. The Vulgate verse reads 'Mors et vita in manibus linguae' (Death and life are in the hands of the tongue), emphasizing speech's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXL, 5","severity":"info","text":"The citation 'Psal. CXL, 5' corresponds to Ps. 140:5 in the Vulgate, which is Ps. 141:5 in modern Bibles. The verse prays for a guard on the mouth and lips to prevent evil speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXIX, 2","severity":"info","text":"The citation 'Psal. CXIX, 2' corresponds to Ps. 119:2 in the Vulgate, which is Ps. 120:2 in modern Bibles. The verse asks for deliverance from iniquitous lips and a deceitful tongue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccl. VII, 10","severity":"info","text":"The citation 'Eccl. VII, 10' corresponds to Eccl. 7:10 in modern Bibles. The Vulgate reads 'Ira in sinu stulti requiescit' (Anger rests in the bosom of a fool), a proverb on anger's folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob. I, 20","severity":"info","text":"The citation 'Jacob. I, 20' corresponds to James 1:20 in modern Bibles. The Vulgate reads 'Ira viri justitiam Dei non operatur' (The anger of a man does not work the justice of God), warning against anger as unjust.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor typographical errors (e.g., 'iutus Ifllet' for 'intus inflat', 'exn!cerat' for 'exulcerat', 'ohumbrat' for 'obumbrat'), which are corrected in the English draft. The psalm numbering follows the Vulgate, which differs from modern Bibles."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Sed objice, Domine, contra tam amarissimum iracundiæ malum suavissimum paliClHiæ bonum, in quo specialiter animarum nostrarum salus collocalnr, cum nobis per Evangelium dicatur: In patientia estra possidebitis animas vestras (Luc. XXI, i9). Quae nimirum dum arcem et principatum in mente SIISceperit, omnes mox perturbationes compescit: rixas et contumelias in exhortationem convertit, coufusum clamorem sub ordinato silentio premit, indign3tionem tumoremque mentis mansuetudine vincit, blasphemias gratiarum actione repellit. Quod si forte in immensum ira succensa ad horam paHentia succubuerit, nullumne, DOmine, remedium erit? Erit certe. Nam cum hujus mali damnationem Evangelium denuntiet, diceM: Qui irascitur (ratri suo, reus erit judicio: gui autem dixerit fratri suo racha, reus erit concilio: qui autem dixerit falue, reus erit gehennæ ignis (Matth.. v, 22); protinus recuperationem subjungit, cum dicit: Si offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te, relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo, et tunc veniens offeres munus tuam (Ibid., 23). Et illud: Cum statis ad orandum, remittite, si guid habetis adversus alterum ill cordibu. vestris (Marc. XI, i3). Uanc mihi, Domine Deus, secundam tribue victoriani, si furore caecatus amisero primam, cum non tuo zelo, sed meo vitio cujuslibet animum offendo.","english":"But interpose, Lord, against the most bitter evil of wrath the most sweet good of patience, in which especially the salvation of our souls is placed, since it is said to us through the Gospel: \"In your patience you will possess your souls\" (Luke 21:19). This, indeed, when it has taken up the citadel and principate in the mind, immediately restrains all disturbances: it turns quarrels and insults into exhortation, suppresses confused clamor under ordered silence, conquers indignation and swelling of the mind with gentleness, repels blasphemies with thanksgiving. But if by chance, with anger kindled to excess, patience should for a time succumb, will there be no remedy, Lord? There will indeed be one. For when the Gospel announces the condemnation of this evil, saying: \"He who is angry with his brother will be guilty before the judgment; but he who says to his brother 'racha' will be guilty before the council; but he who says 'fool' will be guilty of the fire of Gehenna\" (Matt. 5:22), it immediately adds recovery, when it says: \"If you offer your gift at the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother, and then coming you will offer your gift\" (Ibid., 23). And this: \"When you stand to pray, forgive, if you have anything against one another in your hearts\" (Mark 11:13). Grant me, Lord God, this second victory, if, blinded by fury, I have lost the first, when not by your zeal but by my own fault I offend anyone's spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XXI, 19","severity":"info","text":"The citation 'In patientia vestra possidebitis animas vestras' is not found in the canonical Gospel of Luke; it may be a loose paraphrase or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 22-23","severity":"info","text":"The passage conflates Matt 5:22 with a non-canonical expansion about offering at the altar and reconciliation, likely from a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. XI, 13","severity":"info","text":"The citation 'Cum statis ad orandum, remittite...' does not correspond to any known verse in Mark; it may be a conflation or misremembered from another source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paliClHiæ","severity":"info","text":"The Latin 'paliClHiæ' is a scribal corruption; the intended word is 'patientiae' (patience), as confirmed by the context and the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"collocalnr","severity":"info","text":"The Latin 'collocalnr' is a scribal error for 'collocatur' (is placed), as the verb agrees with 'salus' (salvation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"diceM","severity":"caution","text":"The Latin 'diceM' is likely a corruption of 'dicit' (it says) or 'dicens' (saying); the text is garbled here, affecting the citation's reliability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are unreliable: Luke 21:19 is non-canonical; Matt 5:22-23 includes an apocryphal expansion; Mark 11:13 is unattested. The author may be quoting from memory or from a variant tradition.","The Latin text contains several scribal corruptions (e.g., 'paliClHiæ', 'collocalnr', 'diceM') that obscure the original wording."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"Tristitia quoque iram persequitur: quae dum cordis arcana penetrat, protinus in ejus cubiculo malitiam, rancorem, pusillanimitatem, desperationem, torporem circa praecepta, vagationem mentis erga illicita generat. Quæ inter caera vitia quam sit detestanda, beatus Paulus indicat: Sæculi, inquiens, tristitia mortem operatur (II Cor. VII, 90. Sed obsecro, Deus et Dominus meus, oppone conIra sæeuli tristitiam futuræ beatitudinis laetitiam, quæ ex maerore contractam malitiam vincat bcnevolentia tædio procreatum rancorem pellat sinceritate, pusillanimitatem fortitudine roboret, desperationem spei fiducia erigat, torporem circa praecepta exercitio spiritali repellat, vagationem mentis erga illicita inconcussa s'abilitato refrenet. Quod si, ad momentum subtracta lætitia spiritali. malum tristitiae prævaluerit, agam, quæso, quod monet beatus Jacobus: Tristatur quis in vobis? Oret æquo animo, et psallat (Jacob. v, 13).","english":"Sadness also follows anger: which, as it penetrates the hidden places of the heart, immediately generates in its chamber malice, rancor, pusillanimity, despair, torpor concerning precepts, and wandering of the mind toward unlawful things. How detestable this is among other vices, the blessed Paul indicates: \"The sadness of the world,\" he says, \"works death\" (2 Cor. 7:90). But I beseech you, my God and Lord, oppose against the sadness of the world the joy of future blessedness, which may overcome malice contracted from grief with benevolence, drive away rancor produced by tedium with sincerity, strengthen pusillanimity with fortitude, raise up despair with the confidence of hope, repel torpor concerning precepts with spiritual exercise, and restrain the wandering of the mind toward unlawful things with unshaken stability. But if, for a moment, spiritual joy being withdrawn, the evil of sadness should prevail, I will do, I ask, what the blessed James advises: \"Is anyone sad among you? Let him pray with an even mind, and sing psalms\" (James 5:13).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. VII, 90","severity":"info","text":"The citation 'II Cor. VII, 90' is corrupt; the standard reference is 2 Corinthians 7:10, which reads 'tristitia saeculi mortem operatur' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob. v, 13","severity":"info","text":"The citation 'Jacob. v, 13' is corrupt; the standard reference is James 5:13, which reads 'Tristatur quis in vobis? Oret aequo animo et psallat' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tristitia","severity":"info","text":"The Latin 'tristitia' (sadness) is treated as a vice in this passage, following the monastic tradition of cataloguing passions; it is distinct from the theological virtue of hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatus Paulus","severity":"info","text":"The reference to 'beatus Paulus' and the quotation from 2 Corinthians reflect the early Christian ascetic tradition that identified worldly sadness as spiritually deadly, a theme developed by Evagrius and Cassian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: a vice (sadness) is described, its effects listed, a scriptural authority cited, then a prayer for the opposing virtue (joy of future blessedness) is offered, with a final conditional instruction from James.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II Cor. VII, 90","severity":"caution","text":"The verse numbering 'VII, 90' is non-standard and likely a scribal error; the correct reference is 2 Corinthians 7:10, though the chapter division in the Vulgate may vary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references are corrupt: 'II Cor. VII, 90' and 'Jacob. v, 13' do not match standard versification; the intended verses are likely 2 Cor 7:10 and Jas 5:13."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Avaritia sequitur tristitiam, quae in utroquo Testamento pari notatur exsecratione. In veteri namque dicitur: avaro nihil est scelestius (Eccl. x, 9); in novo autem: et avaritiam, quæ est idolorum servitua (Ephes. v, 5). Ex qua profecto septem nequitiae procreantur, scilicet, proditio, fraus, fallacia, perjurium, inquietudo, violentia, et contra misericQfdiam obduratio. Et cepe, Domine Deus, quilibet amator mundi, et non tui, propter metalla pretiosa, ardentes fulgentesque lapides, servos et servas, praedia et fundos ad mortem proximum tradit, frau. dom incurrit, fallaciam obducit, perjurium commil. tit: et alius inquietus et violentus est propter villam, alius propter gallinam: alius obduratur cOntra misericordiam ne retribuat aurum, alius ne porrigat potum. Sed peto, mi Deus, amator castus et verus, ut cui praeter te nulla possessio debetur in terra, nihil quod tu non es, concupiscam in terra; semper illius sententiæ meminerim, qua dicitur: Nudus egressus sum de utero matris meæ, nudus rebertar illuc (Job. I, 21). Atque illius: Nihil intulimus in hunc mundum, sed nec auferre quid possumus (I Tim. VI, 7). Quæ nimirum dnm pie considerantur, mundi contemptum afferre videntur, qui avaritiæ contrarius est.","english":"Avarice follows sadness, which is marked with equal execration in both Testaments. For in the Old it is said: \"There is nothing more wicked than a miser\" (Eccl. 10:9); but in the New: \"and avarice, which is the servitude of idols\" (Eph. 5:5). From it, indeed, seven wickednesses are engendered, namely: betrayal, fraud, deceit, perjury, restlessness, violence, and hardening against mercy. And, O Lord God, any lover of the world, and not of You, on account of precious metals, burning and gleaming stones, slaves and maidservants, estates and lands, betrays his neighbor to death, incurs fraud, puts on deceit, commits perjury: and one is restless and violent on account of a villa, another on account of a hen; another is hardened against mercy so as not to repay gold, another so as not to offer a drink. But I beseech You, my God, chaste and true lover, that I, to whom no possession on earth is owed except You, may covet nothing on earth that is not You; that I may always remember that saying: \"Naked I came out of my mother's womb, naked I shall return there\" (Job 1:21). And that other: \"We brought nothing into this world, nor can we carry anything away\" (1 Tim. 6:7). Which sayings, when piously considered, seem to bring contempt for the world, which is contrary to avarice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccl. x, 9","severity":"info","text":"The citation 'Eccl. x, 9' refers to Ecclesiasticus (Sirach) 10:9, not the book of Ecclesiastes. The Vulgate verse reads: 'avaro nihil est scelestius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v, 5","severity":"info","text":"The citation 'Ephes. v, 5' corresponds to Ephesians 5:5 in the Vulgate, which reads: 'et avaritiam, quae est idolorum servitus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job. I, 21","severity":"info","text":"The citation 'Job. I, 21' refers to Job 1:21, where Job declares: 'Nudus egressus sum de utero matris meae, nudus revertar illuc'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. VI, 7","severity":"info","text":"The citation 'I Tim. VI, 7' is a non-canonical reference; 1 Timothy has only 6 chapters. The verse likely derives from a patristic or apocryphal source, not the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem nequitiae","severity":"info","text":"The seven vices generated from avarice (betrayal, fraud, deceit, perjury, restlessness, violence, hardening against mercy) reflect a medieval vice tradition, not the standard seven deadly sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"idolorum servitua","severity":"caution","text":"The Latin 'idolorum servitua' is a scribal error for 'idolorum servitus' (servitude of idols). The English draft correctly emends to 'servitude'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'I Tim. VI, 7' is non-canonical; its source is uncertain, possibly a misattributed patristic saying."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Post hæc restat ventris ingluvies, quæ a necessitate qnidem incipit. sed modus necessitatis excedens, ad voluptatem pertransit; dumque a licitis ad illicita pervenerit, mox ineptam lætitiam, scurrilitatem, immunditiam, multiloquium, sensusque hebetudinem circa intelligentiam parturit: cujus mortiferum virus tunc utcumque vacuatur, cum non qllaHlas, sed libido in escis præcavetur. Prima enim mulier non exquisitarum dapum, sed sola pomi delectatione mortem mundo induxit (Cen. tu, 6): et antiquus hostis regem nostrum non de carne, sed de pane tentavit (Mallh. IV, 3): et Sodoma idcirco igne et sulphure periit; qnia inter cætera mala panem in saturitate comedit (Gen. XIX, 24).\n\nQuapropter clementiam tuam, Deus, imploro, ut sicut æger ad medicinam, sic ad sumendas dapes accedam; nequaquam scilicet in eis voluptatem appetens, sed necessitati subveniens. Aufer a me propter magnam misericordiam tuam omne ciborum noxium desiderium, congruamque servo tuo escarum propitius tribue abstinentiam; ut inter necessarium modum proprium temperem appetitum, remotaque a me omni prorsus crapula et ebrietate,sciam in virtute tua abundare, sciam et penuriam pati, noverim qnoque in quibus mihi sufficiens esse possim.","english":"After this, the gluttony of the belly remains, which indeed begins from necessity, but exceeding the measure of necessity, it passes over into pleasure; and when it has come from lawful things to unlawful ones, it soon gives birth to inappropriate joy, buffoonery, uncleanness, talkativeness, and dullness of the senses regarding understanding: whose deadly poison is then somehow emptied, when not the qualities, but the lust in foods is guarded against. For the first woman brought death into the world not by exquisite feasts, but by the mere delight of an apple (Gen. 3:6): and the ancient enemy tempted our King not with meat, but with bread (Matt. 4:3): and Sodom perished by fire and sulphur for this reason, because among other evils it ate bread to satiety (Gen. 19:24).\n\nTherefore, I implore your mercy, O God, that just as a sick person approaches medicine, so I may approach taking meals; that is, by no means seeking pleasure in them, but relieving necessity. Remove from me, by your great mercy, all harmful desire for foods, and graciously grant to your servant a fitting abstinence from provisions; so that I may temper my own appetite within the necessary measure, and with all surfeit and drunkenness completely removed from me, may I know how to abound in your strength, may I know how to suffer scarcity, and may I also know in what things I can be sufficient for myself.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Post hæc restat ventris ingluvies","severity":"info","text":"This passage continues the catalogue of vices from the previous section, moving from avarice to gluttony (ventris ingluvies). The structure follows a systematic treatment of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 3:6","severity":"info","text":"The reference to the first woman and the apple alludes to Genesis 3:6, though the verse numbering in the Latin (Cen. tu, 6) is a corruption of Gen. 3:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 4:3","severity":"info","text":"The temptation of 'our King' (Christ) with bread refers to Matthew 4:3, where the devil tempts Jesus after his fast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 19:24","severity":"info","text":"The destruction of Sodom by fire and sulphur is from Genesis 19:24. The author adds the moral gloss that Sodom perished because it 'ate bread to satiety,' a non-biblical elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ventris ingluvies","severity":"info","text":"Gluttony (ventris ingluvies) is here listed as a vice producing specific offspring: inappropriate joy, buffoonery, uncleanness, talkativeness, and dullness of understanding. This reflects a common patristic vice-list tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Precationes Duae Hactenius Ambrosio Attributae","severity":"info","text":"Though attributed to Ambrose, these prayers are now considered spurious. The vice-list and penitential tone align more with later medieval monastic spirituality than with 4th-century Ambrosian style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a corruption: 'Cen. tu, 6' is likely a scribal error for 'Gen. 3, 6' (Genesis 3:6).","The phrase 'non qllaHlas' is garbled; the intended reading is probably 'non qualitas' (not the qualities)."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ita, Domine, iLa, Pater bone, noxiis gaslrimargiæ succis arefactis inepta laetitia vet scurrilitas non pullulabit, quæ illos maxime ad insaniam perducit, in quibus crapula et ebrietas dominium sumit: Sedit enim populus manducare et bibere, et surrexerunt ludere (Exod. XXXII, 6). Contra quos illa sententia venit, qua dicitur: Væ vobis divitibus, qui habetis eOnBotalionen: vestram! Et væ vobis, gui ridetis nunc; quia plorabitis et flebilis (Lue. VI, 95)! Quod contra ii qui carnem suam crucifixerunt cum vitiis et concupiscentiis ejus (Galat. v, 24) audiunt: Mundus gaudebit, vos vero cOnlrillabimini; sed tristitia vestra \"erletur in gaudium, et gaudium vestrum nemo tollet « vobis (Joan, XVI, QO). Et rursum: Beati qui lugent, quoniam ipsi consolabuntur (Matth, v, 5). Immundilia quoque quæ juxta Apostolum quibusdam regni cœlestis adium claudit, vigilantem numquam, dormientem vero tardius sua colluvione fœdabit. Multiloquium inedia pressum silebit: hebetudo sensus circa intelligentiam spiritualis acuminis ingenio cedet; quod sancta parcimonia in mente propagabit; venter enim abstinentia contractus humanos in altum elevat sensus,","english":"Thus, O Lord, O good Father, when the harmful juices of gastrimargy have been dried up, unseemly mirth and scurrility will not sprout forth, which especially drive those to madness in whom gluttony and drunkenness hold sway: For the people sat down to eat and drink, and rose up to play (Exod. 32:6). Against them comes that saying: Woe to you rich, who have your own abundance! And woe to you who laugh now; because you will weep and be mournful (Luke 6:25)! But on the contrary, those who have crucified their own flesh with its vices and lusts (Gal. 5:24) hear: The world will rejoice, but you will be saddened; yet your sadness will be turned into joy, and your joy no one will take from you (John 16:20). And again: Blessed are those who mourn, for they themselves will be comforted (Matt. 5:5). Also, uncleanness, which according to the Apostle closes the entrance to the heavenly kingdom for some, will never defile the vigilant, but will more slowly defile the sleeping with its own filth. Loquacity, oppressed by fasting, will be silent: dullness of mind concerning the understanding of spiritual sharpness will yield to talent, which holy frugality will propagate in the mind; for the belly, contracted by abstinence, raises human senses to the heights.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"gastrimargy","severity":"info","text":"Gastrimargy is a Latinized Greek term for gluttony, one of the eight principal vices in early monastic tradition. Its 'harmful juices' metaphorically represent the physical and spiritual corruption caused by overindulgence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XXXII, 6","severity":"info","text":"The citation 'Sedit populus manducare et bibere, et surrexerunt ludere' is a loose paraphrase of Exodus 32:6, describing the Israelites' revelry before the golden calf incident. The verse numbering follows the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lue. VI, 95","severity":"caution","text":"The citation 'Lue. VI, 95' is corrupt: 'Lue' likely stands for Luke, but chapter 6 has only 49 verses. The quoted 'Vae vobis divitibus...' is not found in canonical Luke; it may be a misattribution or a conflation with patristic or apocryphal material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. v, 24","severity":"info","text":"Galatians 5:24 is cited as 'carnem suam crucifixerunt cum vitiis et concupiscentiis ejus,' a paraphrase of Paul's teaching on crucifying the flesh. The verse numbering matches the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan, XVI, QO","severity":"caution","text":"The citation 'Joan, XVI, QO' is corrupt: 'QO' is not a valid verse number. The quoted text 'Mundus gaudebit...' does not appear in John 16; it may be a misremembered or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth, v, 5","severity":"info","text":"Matthew 5:5 is cited as 'Beati qui lugent, quoniam ipsi consolabuntur,' a paraphrase of the Beatitudes. The verse numbering follows the Vulgate, though the wording is not exact.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citations for Luke and John are corrupt or misattributed; the intended scriptural references are uncertain.","The phrase 'eOnBotalionen' in the Latin is garbled and may represent a Greek or Latin term for 'abundance' or 'wealth'."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"Luxuria gastrimargiam sequitur, quæ dum licentiæ metas excedit, mox de se cæcitatem mentis, inconsideralionem, inconstantiam, præcipitationem, amorem sui, odium Dei, affectum præsentis sæculi, horrorem autem vel desperationem gignit futuri. Sed peto, Domine, ut qui all ipso pubertatis tempore a complexu carnalis copulæ alienum me esse voluisli, a delectationis ejus consensu non tangar. Quid enim prodest, Domine Deus, virginem esse corpore, si contingat mente esse corruptum? Qni enim viderit mulierem ad concupiscendum eam, jam mœchatus eat eam in corde suo (Matth. v, 28). Huic profecto necdum castitatem professo, juxta Apostolum melius est nubere, quam uri (II Cor. VII, 9): sed obsecro, Domine, ut cui non licet nubere, lice contingat aduri.\n\nEcce dum pro me sollicitus talia postulo, meminisse charitatis debeo; ut etiam pro aliis exorem. Te igitur amatorem Ecclesiæ tuæ deprecor, Deus, pro sacerdotibus ejus; ut verbis simul et meritis vitae populum sibi creditum ad caelestem paIriam invitent. Pro regibus, ducibus, et iis qui in sublimitate positi sunt; ilL patres orphanorum ct judices viduarum semetipsos exhibeant, miseriis inopum, et gemitibus pauperum condoleant, nihil nisi quod justum est, ill judicio quaerant; sicque administrent præsentia, ne aminant bona futura. Pro virginibus, continentibus, ac mundo renuntiantibus; ut præsentia despiciant, futura requirant.","english":"Luxury follows gastrimargy, which, when it exceeds the bounds of license, soon engenders from itself blindness of mind, thoughtlessness, inconstancy, precipitation, love of self, hatred of God, affection for the present age, and horror or despair of the future. But I ask, O Lord, that You, who willed me to be alien from the embrace of carnal union from the very time of puberty, may not let me be touched by consent to its pleasure. For what good is it, O Lord God, to be a virgin in body, if it happens that the mind is corrupted? For he who has looked upon a woman with a view to desiring her has already committed adultery with her in his heart (Matt. 5:28). For this man, indeed, not yet having professed chastity, it is better, according to the Apostle, to marry than to burn (1 Cor. 7:9): but I beseech You, O Lord, that it may not happen that he to whom it is not permitted to marry should be burned.\n\nBehold, while I, anxious for myself, ask such things, I must remember charity, so that I may also entreat for others. Therefore I beseech You, O God, lover of Your Church, for her priests; that by words and by the merits of their life they may invite the people entrusted to them to the heavenly homeland. For kings, dukes, and those who are placed in high station; that they may show themselves fathers of orphans and judges of widows, may grieve at the miseries of the needy and the groans of the poor, may seek nothing in judgment except what is just, and may so administer present things that they do not lose future goods. For virgins, continent persons, and those renouncing the world; that they may despise present things and seek future ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"gastrimargiam","severity":"info","text":"Gastrimargia is a Greek loanword meaning gluttony, a vice often linked to luxury in ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 28","severity":"info","text":"The citation of Matthew 5:28 equates looking at a woman with desire to adultery in the heart, a common patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. VII, 9","severity":"info","text":"The reference to 1 Corinthians 7:9 advises marriage over burning with desire, reflecting Paul’s teaching on chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from personal petition to intercessory prayer for priests, rulers, and ascetics, mirroring liturgical litanies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The prayer for rulers to be 'fathers of orphans and judges of widows' echoes biblical ideals of justice and mercy for the vulnerable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"all ipso pubertatis tempore","severity":"caution","text":"The Latin 'all ipso' is likely a scribal error for 'ab ipso'; the sense is 'from the very time of puberty'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'all ipso pubertatis tempore' is corrupt; emended to 'ab ipso' for clarity."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"nec se negotiis sæcularibus implicent; ut tibi militantes placeant, cui se probaverunt. Pro conjugatis, ut sic sibi invicem carnis debitum solvant, nc a dcsi. derio patrine cœlestis exorbitent.\n\nSed quid ago, Domine? Quasi oblitus peccatorum meorum, pro aliis exorare praesumo. quam in multis offendi atque offendo! Sed tamen non subrepit desperatio, cnm publicanum in templo justificatum attendo, cum latronem in cruce confitentem, et de cruce ad Paradisum transeuntem aspicio, cum Mariam post multas criminum maculas fonte pietatis ablutam, cum Petrum post negationem apostolatus gratiam recuperasse intueor. Sed rogo, ineffabilis pietas, ut cui de tantis exemplis præsumere donasti, gemitus publicani, confessionem latronis, lacrymas meretricis, fletusque negantis apostoli concedas. Quia si flagello temporali scelera mea vindicanda provideris, lacrymosus imploro; ut dum contra haec iratus desævis, semper in ira misericordiæ recorderis: quem enim diligis, corripis; flagellas autem omnem filium, quem recipis (Heb. XII, 6). Quibus nimirum verbis etsi virga percussoris minatur, paternus tamen pietatis affectus monstrator. Da ergo, Domine, inter flagella toterantiam, ne murmurationis notam, ut malus servus incurram: sed magis quasi bonus filius, gratiarum actiones rependam.","english":"nor do they entangle themselves in secular affairs, so that they may please you, to whom they have proven themselves, as they serve you. For the married, let them so render the debt of the flesh to one another that they do not stray from the desire for the heavenly fatherland.\n\nBut what am I doing, Lord? As if forgetful of my own sins, I presume to pray for others, I who have offended and still offend in so many ways! Yet despair does not steal in, when I consider the publican justified in the temple, when I behold the thief confessing on the cross and passing from the cross to Paradise, when I see Mary washed clean of many stains of sin by the font of mercy, when I observe Peter after his denial recovering the grace of the apostolate. But I ask, O ineffable mercy, that you grant to me, to whom you have given the presumption from such great examples, the groans of the publican, the confession of the thief, the tears of the harlot, and the weeping of the denying apostle. For if you provide that my crimes be avenged by a temporal scourge, I implore you with tears: that while you rage in anger against these things, you may always remember mercy in your anger; for you chastise whom you love; you flog every son whom you receive (Heb. 12:6). By these words, indeed, even if the rod of the punisher threatens, yet the fatherly affection of mercy is shown. Therefore, Lord, grant me endurance amid the scourges, lest I incur the mark of murmuring, like a bad servant; but rather, like a good son, I may render thanks.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Heb. XII, 6","severity":"info","text":"The citation 'Heb. XII, 6' refers to Hebrews 12:6, which in the Vulgate reads 'flagellat autem omnem filium quem recipit' (he flogs every son whom he receives). The verse is adapted to emphasize paternal discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"publicanum in templo justificatum","severity":"info","text":"The publican justified in the temple likely refers to the parable of the tax collector (publican) in Luke 18:9-14, where humility leads to justification, a common patristic exemplum of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"latronem in cruce confitentem","severity":"info","text":"The thief confessing on the cross is the 'good thief' (Dismas) from Luke 23:39-43, a standard figure of last-minute repentance and salvation in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mariam post multas criminum maculas","severity":"info","text":"Mary refers to Mary Magdalene, traditionally conflated with the sinful woman of Luke 7:36-50, whose tears and repentance were widely celebrated in patristic and medieval piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Petrum post negationem","severity":"info","text":"Peter's denial refers to his denial of Christ before the crucifixion (Matthew 26:69-75), followed by his restoration as apostle, a key example of forgiveness in early church tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed quid ago, Domine?","severity":"info","text":"This rhetorical question marks a shift from intercessory prayer to personal confession, introducing a series of biblical exempla that structure the speaker's plea for mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'nc a dcsi' in the first paragraph is a textual corruption; the intended phrase is likely 'ne a desiderio' (lest from the desire), as rendered in the English draft."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"i5. Illud etiam magnopere peto, ut diem obitus, diem extremi judicii, damnationem aeterni supplicii, beatitudinemque regni futuri semper meminerim: quod nemo indesinenter potest, nisi qui ad vitam præordinatus est aeternam. Indesinenter, Domine, recolenda est dies illa, in qua lux cum tenebris pugnat, misericordia cum crudelitate desudat, in qua adversarius noster mala quæ fecimus, locuti sumus, vel cogitavimus, violentissimus accusator retexet, justitiam tuam ad haec punienda deposcet. Viii quid sum. Domine, nisi tu qai juste judicas, etiam misericorditer defendas? Recordare, quæso, quia advocatus meus es ipse, qui judicas. Quod si etiam in illo adhuc sæculo aliquid in me vindicandum reservas, peto ne me potestati dæmonum tradas, dum scelus meum purgatoria paena detergis.\n\nNumquam, Domine. oblivioni tradenda est dies illa, de qua dixit propheta: Dies, inquit, iræ, dies illa, dies tribulationis et angustiæ, dies calamilatia et miseriæ, dieş tenebrarum et caliginis, a dies nebulæ et turbinis dies tubæ et clangoris (Sopllon. I, et seq.): in qua, cœlis et terris ardenlibus. exibunt angeli, et separabunt malos de medio justorum. et mittent eos in caminum ignis (Matth.ant, 49): in qua messores collecta zizania alligabunt in fasciculos ad comburendum. In qua a sinislris positi audient impii: Discedite a me.","english":"I also earnestly ask that I may always remember the day of my death, the day of the final judgment, the damnation of eternal punishment, and the blessedness of the future kingdom: which no one can do without ceasing, unless he is predestined for eternal life. Without ceasing, O Lord, that day must be recalled, in which light fights with darkness, mercy struggles with cruelty, in which our adversary will unroll the evils we have done, spoken, or thought, the most violent accuser will demand your justice to punish these things. What am I, O Lord, unless you, who justly judge, also mercifully defend? Remember, I pray, that you yourself, who judge, are my advocate. But if even in that age you still reserve something to be avenged in me, I ask that you not hand me over to the power of demons, while you cleanse my crime with purgatorial punishment.\n\nNever, O Lord, is that day to be consigned to oblivion, of which the prophet said: \"A day of wrath, that day, a day of tribulation and anguish, a day of calamity and misery, a day of darkness and gloom, a day of mist and whirlwind, a day of trumpet and blast\" (Zephaniah 1, and following): in which, with heavens and earth burning, angels will go forth and separate the wicked from among the just, and cast them into the furnace of fire (Matthew 13:49): in which the reapers, having gathered the tares, will bind them into bundles for burning. In which those placed on the left will hear the impious: \"Depart from me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sopllon. I, et seq.","severity":"info","text":"The citation 'Sopllon. I, et seq.' refers to Zephaniah 1:15-16, which describes the day of wrath with imagery of darkness, trumpet, and tumult. The Latin spelling 'Sopllon.' is a medieval variant for Sophonias (Zephaniah).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth.ant, 49","severity":"info","text":"The reference 'Matth.ant, 49' is a corrupt or abbreviated citation of Matthew 13:49, which does not exist in standard versification. Likely a scribal error for Matthew 13:30 or 13:40-42, where the parable of the tares and the separation of good and evil occur.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"purgatoria paena","severity":"info","text":"'Purgatoria paena' (purgatorial punishment) is an early Latin expression for post-mortem cleansing punishment, anticipating the later doctrine of purgatory. The phrase reflects a transitional stage in Latin Christian thought on the afterlife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dies illa","severity":"info","text":"The repeated phrase 'dies illa' (that day) refers to the Day of Judgment, a common theme in early Christian eschatology. The vivid imagery of angels separating the wicked and casting them into fire draws on apocalyptic traditions from the Book of Revelation and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Illud etiam magnopere peto","severity":"info","text":"This passage begins a new petitionary section marked by 'Illud etiam magnopere peto' (I also earnestly ask), following the previous prayer for others. The structure shifts from intercession for various states of life to a personal eschatological request.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Matth.ant, 49","severity":"caution","text":"The citation 'Matth.ant, 49' is corrupt; 'ant' may be an abbreviation for 'ante' or a miswriting of a chapter number. The verse cannot be identified with certainty, and the text may be a scribal error or a reference to a non-canonical version.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Matth.ant, 49' is unclear; it may refer to Matthew 13:49 (non-existent) or a miswritten chapter/verse. The phrase 'a sinistris positi' (those placed on the left) is ambiguous: it could mean those on the left side at judgment or those condemned to the left (i.e., the damned). The source of the reaper imagery is not directly biblical but may derive from patristic allegory."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"maledicti, ill ignem æternum, gui præparatus est diabolo, et angelis ejus (Matth. xxv, 41). III qua jam obseratis vitæ januis cum exstinctis lampadibus stultæ virgines a thalamo exclusae plorabunt, dominationemque ingementes clamabunt: Domine, DoMune, aperi nobis Ibid., 1i; et tune dices illis: Nescio vas. In qua etiam qui miraculis coruscaverunt, similiter lamentabuntur repulsi, et dicent: Domine, Domine, nonne iu nomine ruo prophetavimus, et in nomine tuo dæmonia ejecimus, et in lito nomine virtutes multas fecimus (Matlh. VII, 22)? Et tunc confiteberis etiam istis quianumquam novisti eas, subjiciens: Discedite a me, omnes qui operamini iniquitatem (Psal. VI, 9). Quis hæc, Domine Deus, terribilis in consiliis, mirabilis in majestatibus, faciensque prodigia: quis, inquam, hæc non paveat, et a fundo cordis non contremiscat; Cum etiam illos damnari audiat, quos in hnc vita contigit miraculis coruscare? Ad quæ nimirum valet illa sententia, qua dicitur: Nescit homo utrum amore an odio dignus ait, Bed omnia reservantur in futurum incerta (Eccles. IX, ł). In qno et si justus vix salvabitur, peccator et impius ubi parebunt?","english":"cursed, that eternal fire which is prepared for the devil and his angels (Matt. 25:41). In that place, when the doors of life are already barred, and the foolish virgins with their lamps extinguished weep, shut out from the bridal chamber, and groaning in lament cry out: 'Lord, Lord, open to us' (ibid., 11); and then you will say to them: 'I do not know you.' In that place, even those who shone with miracles will likewise lament, repulsed, and say: 'Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many wonders' (Matt. 7:22)? And then you will also confess to these that you have never known them, adding: 'Depart from me, all you who work iniquity' (Ps. 6:9). Who, Lord God, terrible in your counsels, wonderful in your majesties, and working prodigies: who, I say, would not fear these things, and not tremble from the depths of his heart, when he hears that even those who in this life happened to shine with miracles are condemned? To which that saying certainly applies, which states: 'Man does not know whether he is worthy of love or hate, but all things are reserved uncertain for the future' (Eccles. 9:1). In that place, if even the just man is scarcely saved, where will the sinner and the impious appear?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 41","severity":"info","text":"The citation of Matt. 25:41 is given in the Latin as 'ignem æternum, qui præparatus est diabolo, et angelis ejus' (the eternal fire prepared for the devil and his angels).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VII, 22","severity":"info","text":"The reference to Matt. 7:22 is used to depict those who performed miracles in Christ's name being rejected at judgment, though the verse originally warns of false prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. VI, 9","severity":"info","text":"The citation of Ps. 6:9 (Vulgate numbering) is given as 'Discedite a me, omnes qui operamini iniquitatem' (Depart from me, all you who work iniquity), a paraphrase of the psalmist's plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccles. IX, 1","severity":"info","text":"The citation of Eccles. 9:1 is given as 'Nescit homo utrum amore an odio dignus sit, sed omnia reservantur in futurum incerta' (Man does not know whether he is worthy of love or hate, but all things are reserved uncertain for the future).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"stultæ virgines","severity":"info","text":"The 'foolish virgins' (stultæ virgines) allude to the parable of the wise and foolish virgins (Matt. 25:1-13), here reinterpreted as souls shut out from salvation at judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In qua etiam","severity":"info","text":"The phrase 'In qua etiam' (In that place also) marks a parallel escalation: first the foolish virgins, then miracle-workers, are rejected, intensifying the eschatological terror.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'guis' in 'gui præparatus est' is a typographical variant for 'qui' (which).","The phrase 'in lito nomine' is a scribal error for 'in tuo nomine' (in your name).","The citation 'Matth. VII, 22' is given in the text but the verse number may vary in different Vulgate editions."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"i7. ELiam, Domine Deus, indesinenter meditandum æternæ damnationis supplicium, in quo quidquid poenarum nunc excogitari potest, quidquid etiam non potest, semper adest. Cujus vermis immortalis, ignis inexstinguibilis, fetor intolerabilis est: cujus terra tenebrosa, et mortis caligine cooperIa, terra miseriae et tenebrarum est: cujus torrentes in picem convertuntur, et humus in sulphur, ardebitque in sempiternum; cujus lacus sanguine, igneque permixtus est, et quoscumque suscipit, demerBit simul et exurit. quam horrenda! o quam stupenda sunt ista!\n\nis. Sed major erit, Domine, cruciatus, amissio tuae clarilatis. Sufficit enim ad plenam miseriam tua non perfrui beatitudine, in qua justi receptis corporibus, sanctorumque angelorum celsitudini coæquati, in aeternam lucem aspicientes, sicut sol rerulgebunl. Nec immerito sole et luna non indigebunt; quia te perenne lumen habebunt. Non esurient neque sitient, non laborabunt neque deficient, non moerebunt neque lugebunt; quia quidquid patietatis, quidquid quietis, quidqnid gaudii est, tua visitalio praestabit, quæ in omnibus omnia erit. Nec tempus jam illis accedet, quia totum aeternitas possidebit: occ timebunt ultra jam mori, qui meruerint beata immortalitate vestiri. Quid autem de hac beatitudine miser ego homo amplius dicere valeo? qui de illa quidquid dixero, illa sententia reprimor.","english":"Elijah, O Lord God, incessantly meditating upon the punishment of eternal damnation, in which whatever torments can now be devised, and whatever cannot, are always present. Its worm is immortal, its fire inextinguishable, its stench intolerable: its land is dark and covered with the gloom of death, a land of misery and shadows: its torrents are turned into pitch, and its soil into sulphur, and it will burn forever; its lake is mingled with blood and fire, and whoever it receives, it drowns and burns at once. How horrible! O how astounding are these things!\n\nBut greater, O Lord, will be the torment, the loss of your glory. For it is enough for complete misery not to enjoy your blessedness, in which the just, having received their bodies, and equaled to the height of the holy angels, gazing into the eternal light, will shine like the sun. And not undeservedly will they lack need of the sun and moon; because they will have you as their perpetual light. They will not hunger nor thirst, they will not labor nor fail, they will not grieve nor mourn; because whatever of patience, whatever of rest, whatever of joy there is, your visitation will provide, which will be all things in all. Nor will time approach them any longer, because eternity will possess everything: nor will they fear to die any more, who have merited to be clothed in blessed immortality. But what more can I, a wretched man, say about this blessedness? I, who, whatever I say about it, am restrained by that sentence.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elia","severity":"info","text":"The mention of Elijah meditating on eternal damnation may allude to the tradition that Elijah, as a prophet, was shown visions of hell; cf. 1 Kings 19 and later apocalyptic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cujus vermis immortalis, ignis inexstinguibilis, fetor intolerabilis","severity":"info","text":"The threefold description of hell's worm, fire, and stench echoes common late antique and medieval infernal topoi, found in works like the Apocalypse of Peter and Gregory the Great's Dialogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut sol refulgebunt","severity":"info","text":"The image of the just shining like the sun recalls Matthew 13:43 and the transfiguration tradition, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed major erit, Domine, cruciatus, amissio tuae claritatis","severity":"info","text":"This sentence marks a rhetorical turn from the physical torments of hell to the spiritual pain of losing God's presence, a common ascetic and mystical theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quidquid patietatis","severity":"caution","text":"The word 'patietatis' is likely a scribal error for 'patientiae' (patience) or 'pietatis' (piety); the English draft reads 'patience', but the Latin is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"illa sententia reprimor","severity":"caution","text":"The phrase 'illa sententia' is vague; it may refer to a biblical verse (e.g., Psalm 51:7) or a doctrinal maxim about the ineffability of heavenly bliss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Elia' as a figure meditating on hell is unclear; it may be a typological reference or a corruption of a proper name.","'Patietatis' is a hapax or error; the intended word is uncertain.","'Illa sententia' lacks a clear antecedent in the text."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"quam per prophetam et Apostolum dictam intelligo: Quod oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, quæ præparavit Deus his, gui diligunt eum (I Cor. II, 9). Erunt corte in illa beata vita hæc bona quæ præmisi, sed ineffabili, et nohis adhuc incomprehensibili modo. Hujus desiderio, Domine Dens, formator et reformator mens, hujus amore peragam quidquid in hac vita præcipis ut agam: nec sit ultra timor ill charitate, sed perfecta charitas foras mittat timorem (II Joan. IV, i8).\n\ni9. Et ut efficax haec mea sit deprecatio, beatæ Mariae virginis suffragia peto, quam tanti meriti esse fecisti, ut prima inter mulieres novum munus offerret, et nulla præter ipsam tam novum acciperet: novum scilicet munus prima offerret, e ut puerpera virgo perseveraret: nulla præter ipsam tam novum acciperet, ut Deum virgo pareret, et post partum virgo maneret. Apostolorum intercessionem imploro, qui beatissimam Mediatoris paupertatem, ejusque passiones vestigio insequentes, ad tantum ceisitudinis culmen pervenerunt; ut quæcumque ligarent super terram, essem ligata et in caelo: et quae solverent super terram, essent soluta et in caelo ( Matth. xv!, 19): atque in extremis sederent super duodecim thronos, judicantes duodecim tribus Israel ( Matth. xix, 28). Martyrum preces deposco.","english":"which I understand to have been spoken through the prophet and the Apostle: \"What the eye has not seen, nor the ear heard, nor has it entered into the heart of man, are the things that God has prepared for those who love Him\" (1 Cor. 2:9). In that blessed life, there will indeed be these goods which I have set forth, but in an ineffable and, for us, still incomprehensible manner. Desiring this, O Lord God, my former and reformer, and loving this, I will accomplish whatever you command me to do in this life. Let fear no longer exist alongside that charity, but let perfect charity cast out fear (1 John 4:18).\n\n19. And that my prayer may be effective, I seek the intercession of the blessed Virgin Mary, whom you made to be of such great merit that she was the first among women to offer a new gift, and no one besides her received so new a gift: that is, she was the first to offer a new gift, in that she as a mother remained a virgin; no one besides her received so new a gift, in that she, a virgin, gave birth to God, and after childbirth remained a virgin. I implore the intercession of the Apostles, who, following in the footsteps of the most blessed poverty of the Mediator and his passions, arrived at such a height of eminence that whatever they bound on earth would be bound also in heaven, and whatever they loosed on earth would be loosed also in heaven (Matt. 18:18), and that in the end they would sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28). I beseech the prayers of the martyrs.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quod oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, quæ præparavit Deus his, gui diligunt eum (I Cor. II, 9)","severity":"info","text":"The Latin text cites 1 Cor 2:9, but the wording is a loose paraphrase of 1 Cor 2:9 (Vulgate: 'quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit'). The verse reference is given as 'I Cor. II, 9'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"perfecta charitas foras mittat timorem (II Joan. IV, i8)","severity":"info","text":"The Latin cites 1 John 4:18 as 'II Joan. IV, i8', but the verse is actually 1 John 4:18 (Vulgate: 'perfecta caritas foras mittit timorem'). The reference is misattributed to 'II Joan.' (2 John).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quæcumque ligarent super terram, essem ligata et in caelo: et quae solverent super terram, essent soluta et in caelo ( Matth. xv!, 19)","severity":"info","text":"The Latin cites Matt 18:18 as 'Matth. xv!, 19' (a scribal error for 'xviii, 18'). The wording echoes the binding and loosing power given to the apostles (Matt 18:18 Vulgate: 'quodcumque ligaveris super terram, erit ligatum et in caelo').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"atque in extremis sederent super duodecim thronos, judicantes duodecim tribus Israel ( Matth. xix, 28)","severity":"info","text":"The Latin cites Matt 19:28, but the reference is likely a conflation of Matt 19:28 (Vulgate: 'sedebunt super duodecim thronos, iudicantes duodecim tribus Israel') which is a non-canonical addition found in some Latin manuscripts of the Gospel of Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatæ Mariæ virginis suffragia peto","severity":"info","text":"The invocation of Mary as intercessor, emphasizing her perpetual virginity and unique role as mother of God, reflects late antique and medieval Marian devotion, particularly in Latin liturgical and private prayer traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"19. Et ut efficax haec mea sit deprecatio","severity":"info","text":"The passage is numbered '19' in the source edition, marking a new section. The prayer shifts from a general petition to specific intercessory requests to Mary, the Apostles, and the martyrs, following a hierarchical order of saints.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors in biblical references: 'I Cor. II, 9' for 1 Cor 2:9; 'II Joan. IV, i8' for 1 John 4:18; 'Matth. xv!, 19' for Matt 18:18; and 'Matth. xix, 28' for a non-canonical verse. The English draft silently corrects these references."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"qui pro veritate non dubitarant sanguinem fundere, nec dilexerunt animas suas usque ad mortem, ut mortis superarent auctorem. Confessorum orationes expostulo, qui bella tentamUs iuhllici, dum pie viverent in catholica pace, vel etiam hæreticorum conflictationem diuturno certamine pertulerunt, atque, ut verum dicam, longioris occultique martyrii palmas acceperunt. 1alium, Deus meus, preces numquam spernas, si ut pro me exorent, ipse inspiraveris, qui in æternitate perenni vivis et regnas cuncta per sæcula, et in omnibus sæculis, amen.","english":"who did not hesitate to shed their blood for the truth, nor did they love their own souls unto death, so that they might overcome the author of death. I beg the prayers of the confessors, who waged unholy wars while living piously in Catholic peace, or who also endured the conflict of heretics in a long struggle, and, to tell the truth, received the palms of a longer and hidden martyrdom. O my God, never spurn the prayers of another, if you yourself have inspired them to plead for me, you who live in eternal perpetuity and reign through all ages, and in all ages, amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"bella tentamUs iuhllici","severity":"info","text":"The phrase 'bella tentamUs iuhllici' is corrupt; the edition likely misreads 'bella tentantes illicite' (waging unlawful wars) or similar. The English draft renders it as 'unholy wars'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"confessorum","severity":"info","text":"'Confessorum' refers to confessors—Christians who suffered for their faith without dying, distinct from martyrs. The prayer seeks their intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mortis superarent auctorem","severity":"info","text":"The phrase 'overcome the author of death' echoes 1 Corinthians 15:26 and Hebrews 2:14, where Christ is the victor over death. Here it is applied to martyrs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catholica pace","severity":"info","text":"'Catholica pace' refers to the peace of the Catholic Church, likely after the Constantinian settlement, contrasting with the 'unholy wars' of heretical conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"1alium","severity":"caution","text":"The reading '1alium' is a textual corruption; it likely should be 'alium' (another) or 'aliorum' (of others). The English draft interprets it as 'another'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"amen","severity":"info","text":"The closing 'amen' is a standard liturgical conclusion, but its presence here may reflect later scribal addition for devotional use.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bella tentamUs iuhllici' is corrupt; the intended reading may be 'bella tentantes illicite' or similar. '1alium' is likely a scribal error for 'alium' or 'aliorum'."],"confidence":"medium","notes":[]}]}