{"slug":"stoa0040.stoa061c.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa061c.opp-lat1","title":"De Sobrietate Et Castitate [Incertus]","title_source":"De Sobrietate Et Castitate [Incertus]","author":"Augustinus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:53:54Z","cost_usd":0.011212},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa061c.opp-lat1","work_id":"stoa0040.stoa061c.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/stoa0040/stoa061c/stoa0040.stoa061c.opp-lat1.xml"},"stats":{"passages":22,"english_words":5560,"coptic_letters":0,"source_letters":22855,"commentary_units":131,"commentary_kinds":9,"derived_notes":0,"ambiguities":39,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"stoa0040.stoa061c.opp-lat1","abstract":"De Sobrietate Et Castitate is a Latin treatise transmitted only within the Augustinian corpus of the Patrologia Latina, with no independent manuscript tradition. Its survival depends entirely on early modern printed editions. The work is attributed to Augustine in some manuscripts but is now considered spurious; the incipit 'Incerti Auctoris' signals scholarly caution. The treatise focuses on sobriety and chastity, using vivid metaphors such as 'gurges' (whirlpool) for drunkenness. It prohibits wine to priests, reflecting early Christian and monastic canons. The Latin text lacks critical apparatus, and variant readings from earlier editions are not recorded, so readers should treat the text as a single witness with unknown scribal interventions.","historical_context":"The treatise is undated and of uncertain origin, transmitted only within the Augustinian corpus of the Patrologia Latina. No external evidence dates the work, and the incertus attribution to Augustine rests on stylistic and thematic resemblance to his anti-Pelagian writings, but this is conjectural. The prohibition of wine to priests reflects early Christian and monastic canons, such as Canon 42 of the Apostolic Canons, which forbade clergy from drinking to excess. The work is not cited in medieval florilegia or canon law collections, and its reception is limited to modern patristic scholarship, where it is occasionally discussed as a spurious or doubtful work. The Latin text in the source edition lacks critical apparatus, and variant readings from earlier editions are not recorded, so readers should treat the text as a single witness with unknown scribal interventions.","significance":"De Sobrietate Et Castitate matters as a case study in the transmission and attribution of spurious works within the Augustinian corpus. It illustrates how early modern printed editions shaped the survival of texts with no independent manuscript tradition. The treatise's thematic focus on sobriety and chastity, and its prohibition of wine to priests, connects it to early Christian and monastic disciplinary canons, offering insights into the moral concerns of late antique and medieval Christian communities.","timeline":[{"date":"4th–5th c.","event":"Possible composition period if authentically Augustinian, but no external evidence supports this."},{"date":"16th–17th c.","event":"Earliest known transmission via early modern printed editions of Augustine's works."},{"date":"19th c.","event":"Inclusion in Patrologia Latina (J.P. Migne) as part of the Augustinian corpus."},{"date":"20th–21st c.","event":"Modern patristic scholarship discusses the work as spurious or doubtful, with no independent manuscript tradition."}],"relations":[{"work":"Augustine's anti-Pelagian writings","relation":"Stylistic and thematic resemblance, but attribution is conjectural","key":"","label":null,"url":null},{"work":"Canon 42 of the Apostolic Canons","relation":"Parallel prohibition of wine to clergy","key":"","label":null,"url":null},{"work":"Patrologia Latina","relation":"Primary transmission vehicle; no independent manuscript tradition","key":"","label":null,"url":null}],"external_links":[],"cautions":["The work is undated; no external evidence supports a specific date.","Attribution to Augustine is spurious; the incipit 'Incerti Auctoris' signals scholarly caution.","The Latin text lacks critical apparatus; variant readings from earlier editions are not recorded.","The treatise has no independent manuscript tradition; survival depends on early modern printed editions.","The phrase 'inconvertibiles autem in suis inquis moribus confundantur' is textually uncertain; 'inquis' may be a corruption of 'iniquis' or 'inquisitis'."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00043,"generated":"2026-11-15T06:53:53Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa061c/stoa0040.stoa061c.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa061c.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":131,"english_words":5560,"source_letters":22737,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The treatise is transmitted only within the Augustinian corpus of the Patrologia Latina, with no independent manuscript tradition. Its survival depends entirely on early modern printed editions.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"No external evidence dates the work. The incertus attribution to Augustine rests on stylistic and thematic resemblance to his anti-Pelagian writings, but this is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The treatise is not cited in medieval florilegia or canon law collections. Its reception is limited to modern patristic scholarship, where it is occasionally discussed as a spurious or doubtful work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text in the source edition lacks critical apparatus; variant readings from earlier editions are not recorded. Readers should treat the text as a single witness with unknown scribal interventions.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 22 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE SOBRIETATE ET CASTITATE LIBER UNUS, INCERTI AUCTORIS.\n\nCAPUT PRIMUM. Vitia tria declinanda. Sobrietatis taus. Ebrietatis mala. Vini usus. Ad quid utilis. Quare sacerdotibus inhibitus. Ebrietatis incommoda. Scriptura quibus hoc vitium damnatur. Crapula lugentibus in exsequiis ab amicis ingeritur. Corpori ammoque infesta ebriclas. Cuin mortalium mutabilis mens vel bonis aliquando vel malis intentionibus delectetur, plerique seu pœnitudine malorum ad actus bonos, sive socordia mentis ex bonis ad malos præcipites transferantur; disputandi materias morum ponderatoribus gignunt, quibus agnitis correcti latentur, inconvertibiles autem in suis inquis moribus confundantur. Difficilius namque bonorum appetitores invenias, quam malorum desertores: quia quamplurimis et pene cunctis mortalibus dulcia sunt magis ea quae carnem fovent, quam quæ a vitiis frenant. Et quoniam studii cominoda a nobis suggerenda sunt honestatis 1, admonemus in tali proposito militare volentem, segnem, somnolentum atque temulentum esse non debere: quoniam ab his vitiis tribus nisi quis fuerit declinatus, securus nunquam esse potest vel tutus, imo et periculis omnibus, et ipsi eliam morti erit is semper obnoxius. Fortitudo enim inimicum opprimit, vigilantia tendentibus insidias obstat, sobrietas vero praeparatum cor hominis facit.","english":"A single book on sobriety and chastity, of uncertain authorship.\n\nChapter One. Three vices to be avoided. The praise of sobriety. The evils of drunkenness. The use of wine. For what it is useful. Why it is forbidden to priests. The disadvantages of drunkenness. By what passages of Scripture this vice is condemned. Drunkenness is thrust upon mourners at funerals by friends. Drunkenness is harmful to both body and soul. Since the changeable mind of mortals takes delight at times in good intentions and at other times in evil ones, many, whether through repentance for evils they turn to good deeds, or through sloth of mind they are precipitated from good to evil, they give rise to subjects for debate for those who weigh morals; once these are recognized, the corrected may rejoice, while the unchangeable in their own habits are confounded. For you will find it more difficult to find seekers of good than deserters of evil, because for very many and almost all mortals, those things which foster the flesh are sweeter than those which restrain from vices. And since the advantages of study in the matter of honesty are to be suggested by us, we warn that one who wishes to serve in such a purpose ought not to be sluggish, drowsy, and drunken: because unless someone has turned away from these three vices, he can never be secure or safe; indeed, he will always be liable to all dangers, and even to death itself. For fortitude overcomes the enemy, vigilance obstructs those laying snares, but sobriety makes the heart of a man prepared.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The chapter heading lists topics in a table-of-contents style, a common feature in late antique and medieval treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"temulentum","severity":"info","text":"Temulentum means 'drunken' and is a synonym for ebrius; its use here reinforces the treatise's focus on sobriety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacerdotibus inhibitus","severity":"info","text":"The prohibition of wine to priests reflects early Christian and monastic canons, e.g., Canon 42 of the Apostolic Canons, which forbade clergy from drinking to excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Incerti Auctoris","severity":"info","text":"The work is attributed to Augustine in some manuscripts but is now considered spurious; the incipit 'Incerti Auctoris' signals scholarly caution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"inconvertibiles autem in suis inquis moribus confundantur","severity":"caution","text":"The phrase 'inconvertibiles autem in suis inquis moribus confundantur' is textually uncertain; 'inquis' may be a corruption of 'iniquis' or 'inquisitis'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'inconvertibiles autem in suis inquis moribus confundantur' is obscure; 'inquis' may be a scribal error for 'iniquis' (wicked) or 'inquisitis' (investigated).","The author is unknown; the work is traditionally attributed to Augustine but is now considered spurious."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Propterea enim Dominus Deus noster paterno affectu per Prophetas et Apostolos suos nobis præcepit, ab omnibus vitiis, et maxime ab ebrietate, quae omnium vitiorum gurges est, penitus abstinere. De cujus vitii I malo volumus lectorialiquanta proferre, quem tantum monitis hortamur animum intentum apponere, et sermoni nostro, etsi minus lucenti quam auditus exigit eloquentium, veniam dare. Suademus enim auditores rationem dicti debere advertere, non fucum spumantis sermonis, aut artificiosam eloquentiam exspectare. Unde primitus propter libelli titulum vel decorem, fructus et bona sobrietatis in quantum possumus proferamus; et postea ebrietatis indecoras molestias publicemus.\n\nSobrietas namque castitas est sensus et mentis, memhrorum omnium corporisque tutela, castitatis pudicitiæque munimen, pudori proxima, amicitiæ pacisque serva, honestati semper conjuncta, criminum vitiorumque omnium profuga, recti judicii tenax, memoriae recordationisque inseparabilis sapientia, secretorum custos, arcani velamen, lectionum et doctrinæ capax, studiorum et artium bonarum discipula pariter et magistra, ingeniorum capiendorum pedissequa, bonæ famæ semper. avida, in cogitationibus salubria atque utilia creans, virtutis singulare auxilium, cuncta cum ratione disponens, in congregatione honestorum se ipsam semper ingerens.","english":"Therefore our Lord God, with paternal affection through his Prophets and Apostles, has commanded us to abstain completely from all vices, and especially from drunkenness, which is the whirlpool of all vices. Concerning the evil of this vice, we wish to set forth a few things for the reader, whom we urge to apply an attentive mind to our discourse and to grant pardon to our speech, even if it is less brilliant than the hearing of eloquent men demands. For we urge that hearers should pay attention to the meaning of what is said, and not look for the rouge of frothy speech or artificial eloquence. Hence, first, on account of the title or ornament of the little book, let us set forth, as far as we are able, the fruits and goods of sobriety; and afterwards, let us publish the unseemly troubles of drunkenness.\n\nFor sobriety is the chastity of sense and mind, the protection of all limbs and of the body, the defense of chastity and modesty, close to shame, the servant of friendship and peace, always joined to honesty, the fugitive from all crimes and vices, tenacious of right judgment, the inseparable wisdom of memory and recollection, the guardian of secrets, the veil of hidden things, capable of readings and teachings, the disciple and likewise the mistress of studies and good arts, the follower of talents to be grasped, always eager for good reputation, creating wholesome and useful things in thoughts, the singular aid of virtue, arranging everything with reason, always thrusting itself forward in an assembly of honorable men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"gurges","severity":"info","text":"The Latin 'gurges' (whirlpool, abyss) is a vivid metaphor for drunkenness as the vortex that swallows all other vices. The English draft renders it as 'whirlpool'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The author announces a two-part structure: first, the fruits and goods of sobriety; second, the unseemly troubles of drunkenness. This rhetorical plan organizes the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The author's apology for lack of eloquence and his appeal to meaning over rhetorical ornament reflect a common topos in early Christian and late antique preaching, emphasizing substance over style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sobrietas","severity":"info","text":"Sobriety is defined as 'castitas sensus et mentis' (chastity of sense and mind), extending the virtue beyond abstinence from alcohol to a comprehensive moral and intellectual purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The treatise was traditionally attributed to Augustine but is now considered spurious (Incertus). Its inclusion in the Patrologia Latina reflects medieval acceptance of such works as Augustinian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lectorialiquanta","severity":"caution","text":"The Latin 'lectorialiquanta' is likely a scribal error or corruption; the intended reading may be 'lectori aliquanta' (to the reader a few things). The English draft follows this emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lectorialiquanta' is ambiguous; it is read as 'lectori aliquanta' (to the reader a few things).","The author's identity remains uncertain; the work is attributed to Augustine but is not authentic."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Sobrietas temeritatem fugit, pericula cuncta declinat, mutuis officiis obtemperat, superbiam detestatur, domum familiamque cum moderatione gubernat, fidem sibi committentibus servat, et, ut summatim breviterque dicam, sobrietatis perseverantia inæstimabilis est animi fortitudo: omnes eam virtutes, et., omnes laudum semper tituli concupiscunt, quia sine. ipsa ornari aut placere non possunt.\n\nE contra ebrietas ab animae injuria incipit, et flagitiorum omnium mater est, culparum materia, radix criminum, origo omnium vitiorum, turbatio capitis, subversio sensus, tempestas linguæ, procella corpo-v ris, naufragium castitatis. Ebrietas temporis amissio est, insania voluntana, ignominiosus languor, mentis sanæ debilitatio *, turpitudo morum, dedecus vitæ, bonestatis infamia, animae corruptela. Ebrietas, ut cernimus quotidie, amplarum familiarum plurimos labefacit, et cura gubernationis destitutos, parentum avorumque suorum bene diuque congregata atque ingenti pretio comparata vili nummo distrahere facitEbrietas in utroque sexu cuncta mala semper appetit, et nefanda committit. Ebrietas timorem Dei aufert, fuiurum Dei judicium de corde se habentium tollit. Ebrietas, ait Apostolus, regna coelestia appelentibus denegat ( I Cor. VI, 10).","english":"Sobriety flees from rashness, declines all dangers, complies with mutual duties, detests pride, governs home and family with moderation, preserves faith to those who entrust themselves to it, and, to speak summarily and briefly, the perseverance of sobriety is an inestimable fortitude of the mind: all virtues, and all titles of praise always covet it, because without it they cannot be adorned or please.\n\nOn the other hand, drunkenness begins from an injury to the soul, and is the mother of all disgraces, the material of faults, the root of crimes, the origin of all vices, the disturbance of the head, the subversion of sense, the tempest of the tongue, the gale of the body, the shipwreck of chastity. Drunkenness is a loss of time, a voluntary madness, an ignominious languor, a debilitation of sound mind, a ugliness of morals, a disgrace of life, an infamy of honesty, a corruption of the soul. Drunkenness, as we daily observe, shakes many of the great families, and, deprived of the care of governance, makes them sell for a paltry coin what was well and long gathered by their parents and grandparents and acquired at great price. Drunkenness in both sexes always seeks out all evils, and commits unspeakable acts. Drunkenness takes away the fear of God, removes the future judgment of God from the heart of those who have it. Drunkenness, says the Apostle, denies the heavenly kingdoms to those who aspire to them (1 Cor. 6:10).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a rhetorical synkrisis contrasting sobriety and drunkenness, each introduced by a formulaic phrase (Sobrietas ... / E contra ebrietas ...). The list for drunkenness is longer and more vivid, building to a scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sobrietas","severity":"info","text":"Sobrietas here means not merely abstinence from alcohol but a comprehensive virtue of moderation and self-control, governing conduct, household, and fidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. VI, 10","severity":"info","text":"The citation 'I Cor. VI, 10' is a Vulgate chapter-verse reference; the modern equivalent is 1 Cor 6:10, but the quoted text does not correspond to any known verse. The reference is likely corrupt or misattributed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The scriptural citation 'I Cor. VI, 10' does not match any verse in 1 Corinthians; the text 'regna coelestia appelentibus denegat' is not found in the Vulgate. This may be a scribal error or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The list of epithets for drunkenness (e.g., 'mater omnium flagitiorum', 'naufragium castitatis') draws on a common patristic and medieval topos, found in authors such as Ambrose and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage was transmitted in the pseudo-Augustinian corpus and cited in medieval florilegia on temperance, influencing later moral theology on the vice of drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation is corrupt: the verse reference and the quoted text do not align with any known biblical passage. The reading taken is that the author or a scribe introduced an erroneous reference."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ebrietas temulentis tempora furatur, dies subripit, depositi sui non reminiscitnr, et ante illum posita nec mente nec oculis contuetur: famulo vero non solum fidem aufert, sed etiam fraudum ct servitutis officio inutilem facit; et alia mala quae comprehendi non possunt.\n\nEt quoniam ab aliquantis vini non temperatur usus. sed potius appetitur excessus; habitus corporis et vita; periculum, et opinionis ac famæ gravissimum acquiritur damnum. Nam fomentis corporalibus provisum est vini munus v abutentibus penitus interdicitur, et sobrietatis disciplina custodienda sancitur. Est quidem in multis vitæ mortalium vinum necessarium, debilem stomachum relicit, vires deficientes reparat, algentem frigore calefacit, vulneribus infusum medetur, antidotis etiam diversisque medicaminibus adjunctum salutem operatur, tristitiam removet, languores omnes anim! delet, lætitiam infundit, convivas honesta miscere colloquia facit: paulo amplius vero sumptum, potanti quodam modo convertitur in. venenum. Propterea enim vini abstinentiam sacerdolibus primo et Levitis a Domino legimus imperatam, quia oportebat ut.","english":"Drunkenness steals the hours from the inebriated, filches their days, does not remember what has been entrusted to it, and does not behold with mind or eyes what is placed before it; from a servant, moreover, it not only takes away trust, but also renders him useless for the duty of service and of fraud; and other evils which cannot be comprehended.\n\nAnd since by some the use of wine is not moderated, but rather excess is sought after, a very grave loss of health and life, of reputation and fame, is incurred. For the gift of wine has been provided for bodily sustenance, but it is utterly forbidden to those who abuse it, and the discipline of sobriety is ordained to be preserved. Indeed, in many aspects of mortal life, wine is necessary: it restores a weak stomach, repairs failing strength, warms one chilled by cold, heals when poured into wounds, works health when joined with antidotes and various medicines, removes sadness, erases all languors of the soul, pours in joy, and makes guests engage in honorable conversation; but if taken a little too much, it turns in a certain way into poison for the drinker. For this reason we read that abstinence from wine was commanded by the Lord to priests and Levites first, because it was necessary that","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"temulentis","severity":"info","text":"The Latin 'temulentis' (drunken persons) is a rare, elevated term for inebriation, reinforcing the moral condemnation of excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"depositi sui non reminiscitnr","severity":"info","text":"The phrase 'depositi sui non reminiscitnr' (does not remember what has been entrusted to it) likely refers to a breach of fiduciary duty, a common moral trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"vini abstinentiam sacerdolibus primo et Levitis a Domino legimus imperatam","severity":"info","text":"This alludes to Leviticus 10:8-11, where Aaron and his sons are forbidden wine before entering the tabernacle, a key proof-text for clerical sobriety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vini munus v abutentibus penitus interdicitur","severity":"info","text":"The idea that wine is a divine gift but forbidden to abusers reflects a common patristic theme (e.g., Augustine, *De utilitate ieiunii*), balancing creation theology with ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et quoniam ... Nam ... Est quidem ...","severity":"info","text":"The passage moves from a general condemnation of drunkenness to a specific discussion of wine, using a concessive structure ('Est quidem ... sed') to acknowledge wine's benefits before reasserting the need for moderation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fraudum ct servitutis officio inutilem facit","severity":"caution","text":"The phrase 'fraudum ct servitutis officio' is textually uncertain; 'ct' may be a scribal error for 'et', and the sense 'renders him useless for the duty of service and of fraud' is paradoxical, possibly corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fraudum ct servitutis officio' is ambiguous: 'fraudum' (genitive plural of 'fraus', fraud) may be a corruption or a deliberate pairing with 'servitutis' (service/slavery), yielding an unclear moral logic.","The reference to 'priests and Levites' could be to Leviticus 10:8-11 or to Numbers 6:1-21 (Nazirite vow); the text does not specify."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"illi primitus sobrietatis modum observandum susciperent, qui caLleris mortalibus non dictis, sed factis præcepta divina observanda traderent, et castitatis et sanctitatis moribus adimplerent, Levitico libro dicente, Et dit ad Aaron, Vinum et omne quod inebriare potest, non bibetis tu et filii tui, et quando intrati. in tabernaculum testimomi, ne moriamini: quia præceptum sempilernum est in generationibus vestris (Levit. x, 9). Ezechiel quoque propheta similiter dicit, Et vinum non bibet omnis sacerdos, cum introire cœperit in atrium interius (Ezech. XLIV, 21). Auctorum vero sæcularium quamplurimi sobrietatis praecepta libris plurimis ediderunt: quorum assertiones contra ebrietatis vitia non proferimus, quia humana decet divinis, non divina humanis testimoniis confirmari. Quare debet congrua observatione sobrietas cum sacerdotali affectu certare: quia qui non sobrius accesserit ad divinæ majestatis altarium, sentiet immaturæ mortis interitum. Quicumque euim hOe nore sacerdotali præditus, proximus fuerit ebrietati, vicinus est ultioni. Et in eos qui Deo proximam, si fuerint temulenti, procul non sunt vindictæ quæ sseviant. Ergo quisquis divino munere sacerdus constitutus, vinolentus accesserit ad sacramenti celebrationem, mortis consequcnd;e non habet dilationem. Contrarius namque est unicuique rei semper excessus: et in quocumque sexu nimietas adhibita fuerit, vitium facit.","english":"they would first undertake to observe the measure of sobriety, who were to hand on divine precepts to other mortals not by words but by deeds, and to fulfill them with the morals of chastity and sanctity, as the book of Leviticus says: \"And the Lord said to Aaron, 'You and your sons shall not drink wine nor anything that can inebriate, and when you enter the tabernacle of the testimony, lest you die: for this is an everlasting commandment in your generations'\" (Leviticus 10:9). The prophet Ezekiel likewise says: \"And every priest shall drink no wine when he begins to enter the inner court\" (Ezekiel 44:21). Moreover, very many secular authors have published precepts of sobriety in numerous books; we do not bring forward their assertions against the vices of drunkenness, because human things ought to be confirmed by divine, not divine things by human testimonies. Therefore sobriety ought to contend with priestly zeal by appropriate observance: because whoever approaches the altar of divine majesty not sober will suffer the destruction of an untimely death. For whoever, endowed with this priestly honor, is near to drunkenness, is near to vengeance. And against those who are close to God, if they are drunk, the vengeances that rage are not far off. Therefore, whoever is established as a priest by divine gift and approaches the celebration of the sacrament drunk has no delay in meeting death. For excess is always contrary to each thing: and in whichever sex excess is applied, it creates a vice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit. x, 9","severity":"info","text":"The citation conflates Leviticus 10:9 (prohibition to priests) with a paraphrase; the Vulgate reads 'Vinum et siceram non bibetis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XLIV, 21","severity":"info","text":"Ezekiel 44:21 is accurately cited: 'vinum non bibet omnis sacerdos, cum introire coeperit in atrium interius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tabernaculum testimomi","severity":"info","text":"The Latin 'tabernaculum testimomi' is a scribal error for 'testimonii' (tabernacle of the testimony), reflecting a common medieval misspelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"auctorum sæcularium","severity":"info","text":"The author dismisses secular authorities on sobriety, asserting divine testimony suffices—a stance typical of patristic and medieval polemic against pagan ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a catalogue of drunkenness's evils to a prescriptive argument, citing Leviticus and Ezekiel to mandate priestly sobriety under threat of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"semilernum","severity":"caution","text":"The Latin 'semilernum' is a corruption; the intended word is likely 'sempiternum' (everlasting), as in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'caLleris mortalibus' is unclear; possibly a scribal error for 'ceteris mortalibus' (other mortals).","The source of the Leviticus paraphrase (10:9) is not verbatim from the Vulgate, suggesting a loose citation or memory."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Quare quidquid immoderatum indisciplinalumque est, proximum ruinae consequitur casum; quia ubi modus non est, periculum totum est: quæcumque res non habet temperamentum, præcipitat in, exitium.\n\nSic itaque dum quisquis immoderatus, convivioqneo medius, amissis modestiae frenis, insana fuerit ebrietate prostratus, aversos respicit nutantes, quos integros videre nequivit, aut sermone longo superflua verba emittit, et vana dicta componit, male clamans, ei bene sibi sonans, vultu dejecto supinus accumbit, vomens et sui omnino nescius, spectaculum convivio praebet: et dum nihil consequitur sanum, nullo alio cogente præter vinum, cordis sui arcana patefacit, et amicorum sibi commissa secreta in medium prodit. Ad universa autem vel crudelitatis vel turpitudinis facinora perpetranda facilis. invenitur, cui nulla sobriæ mentis ratio,.sed ebrietas dominatur. Assumit inter pocula injusta certamina, et nullis stantibus causis asperam excitat rixam: quia interponendo verba vana, aliorum sana dicta non patitur, et in contumeliam erigitur convivarum, et crimina proxiinorum.","english":"For whatever is immoderate and undisciplined is close to falling into ruin; because where there is no measure, there is total danger: whatever thing lacks moderation rushes headlong into destruction.\n\nThus, while anyone immoderate, midway through the banquet, having lost the reins of modesty, is laid low by mad drunkenness, he looks back at the reeling guests whom he could not see when they were whole, or pours forth superfluous words in a long speech and composes vain utterances, shouting badly while sounding good to himself, lies back supine with downcast face, vomiting and utterly unaware of himself, providing a spectacle for the banquet; and while he achieves nothing sound, with no other compulsion than wine, he lays bare the secrets of his heart and betrays the confidences entrusted to him by friends into the open. Moreover, he is found ready to perpetrate all manner of deeds of cruelty or shame, he over whom no reason of a sober mind, but drunkenness, holds sway. Amid the cups he takes up unjust quarrels, and without any standing causes stirs up a bitter brawl: because by interjecting vain words, he cannot tolerate the sound utterances of others, and rises up in insult against the guests and the crimes of his neighbors.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quidquid immoderatum indisciplinalumque est","severity":"info","text":"The phrase 'indisciplinalumque' is a hapax legomenon, likely a scribal error for 'indisciplinatumque' (undisciplined). The sense is clear: anything lacking measure and discipline is prone to ruin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sic itaque","severity":"info","text":"The transition 'Sic itaque' ('Thus, while') marks a shift from a general principle to a vivid narrative example of an immoderate drunkard at a banquet, illustrating the consequences of intemperance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"convivium","severity":"info","text":"The 'convivium' (banquet) was a common social setting in late antique Christian moral literature, often used to contrast pagan excess with Christian sobriety, as in works by Ambrose and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"amissis modestiae frenis","severity":"info","text":"The image of losing the 'reins of modesty' echoes a common classical and patristic metaphor for loss of self-control, found in Cicero and Augustine's own writings on temperance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nulla sobriae mentis ratio","severity":"info","text":"The contrast between a sober mind and drunkenness recalls biblical warnings against wine-induced folly, e.g., Proverbs 31:4-5 (LXX) and Sirach 31:25-31, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"convivioqneo medius","severity":"caution","text":"The reading 'convivioqneo' is corrupt; the edition likely emends to 'convivioque medius' ('midway through the banquet'). The sense is secure, but the manuscript transmission is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'indisciplinalumque' is a hapax; the intended reading is 'indisciplinatumque' (undisciplined).","The word 'convivioqneo' is a scribal corruption; the emendation 'convivioque' is standard."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ista, lector ut libenter accipias, admonendum te eredidi. Quare lege caute Petri apostoli epistolam ad Gentes, Pauli ad Romanos, ad Corinthios primam, ad Kphesios, ad Thessalonicenses, ad Titum. Præterea ad ebrietatem cavendam Dominum nostrum Jesum Christum audi in Evangelio dicentem: Attendite eo.. bis, ait, ne forte graventur eorda vesira ill crapula et ebrietate (Luc. XXI, 3i). Et Domninus sorvo irascitur, cui inultas plagas in adventu suo imponere comminatur. Quare abstinete vos tali.. agentes vel facientes, abstinete vestram insaniam, et homines vos humanos cognoscite, et tantam turpitudinem a vobis abjicite, et ebrietatis crimina totis viribus declinate. Rustica num quidem, sed sanum dictum advertite: Vinum medicamentum; plus justo sumptum venenum esse cognoscitur. Tantam ergo turpitudinem a vobis abjicite, et ebrietatis crimina totis virihus declinate. Incunditati, non ebrietati creata cst vini natura (Eccli. XXXI, 35), per cujus moderationem sitis exstinguatur, non tamen ut usque ad ebrietatem bibatur. Fugite crapulam, ea loquentes aut facientes, quibus sobri! non erubescant. Fugite crapulati, quæ salis lugentibus a consolantibus amicis vei proximis in exsequiis ingeritur. Dolor euim amissi innueris ne vini quavis nimietate temperari non potest.","english":"I thought it necessary to warn you, reader, so that you may willingly accept these things. Therefore read carefully the epistle of the apostle Peter to the Gentiles, Paul's to the Romans, the first to the Corinthians, to the Ephesians, to the Thessalonians, to Titus. Moreover, to guard against drunkenness, hear our Lord Jesus Christ saying in the Gospel: \"Take heed,\" he says, \"lest your hearts be burdened by that surfeit and drunkenness\" (Luke 21:34). And the Lord is angry with the servant, whom he threatens to strike with many blows at his coming. Therefore abstain from such deeds or actions, restrain your madness, and know yourselves to be human, and cast away such great shamefulness from yourselves, and avoid the crimes of drunkenness with all your might. Note this rustic but sound saying: wine is a medicine; taken beyond what is just, it is known to be poison. Therefore cast away such great shamefulness from yourselves, and avoid the crimes of drunkenness with all your might. The nature of wine was created for cheerfulness, not for drunkenness (Sirach 31:35), through whose moderation thirst is quenched, yet not so that one drinks to the point of drunkenness. Flee surfeit, saying or doing those things of which the sober would not be ashamed. Flee the surfeit that is forced upon the grieving by consoling friends or relatives at funerals. For the grief of a lost loved one cannot be tempered by any excess of wine.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Attendite ... ne forte graventur corda vestra ex crapula et ebrietate (Luc. XXI, 34)","severity":"info","text":"The citation of Luke 21:34 is a conflation; the canonical verse (Luke 21:34) does not contain this warning. The text likely adapts a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. XXXI, 35","severity":"info","text":"The reference to Sirach 31:35 (Vulgate numbering) is approximate; the verse speaks of wine for cheerfulness, not drunkenness, but the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Rustica ... dictum","severity":"info","text":"The 'rustic saying' (vinum medicamentum; plus justo sumptum venenum) is a proverbial warning against excess, common in moral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ista, lector ut libenter accipias, admonendum te eredidi","severity":"info","text":"The passage opens with a direct address to the reader, framing the following scriptural citations as a warning. This rhetorical device is typical of exhortatory treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ad Kphesios","severity":"caution","text":"The spelling 'Kphesios' for 'Ephesians' is a scribal variant or error; the standard Latin is 'ad Ephesios'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Fugite crapulati, quæ salis lugentibus a consolantibus amicis vel proximis in exsequiis ingeritur","severity":"info","text":"The condemnation of drinking at funerals reflects a late antique Christian concern with pagan or excessive mourning practices, often criticized by church fathers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corruptions: 'eredidi' for 'credidi', 'eorda' for 'corda', 'vesira' for 'vestra', 'Domninus' for 'Dominus', 'servo' for 'servo' (ambiguous case), 'inultas' for 'inultas' (unclear), 'tali..' for 'talibus', 'num quidem' for 'quidem' (or 'numquid'), 'crapulati' for 'crapulam' (or 'crapulati' as a noun). The reading follows the source edition's emendations.","The scriptural citations (Luke 21:34, Sirach 31:35) are imprecise; the author may be quoting from memory or a variant tradition."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Tu vero, o homo incolumis, quotidie vino cogente desideras vomere: et tanto repleris, quanto possent plurimi cum jucunditate letari, ct sobrie saturari. Non consideras turpe esse, plus sibi vene inferre hominem, quam capit, nec stomachi sui nosse mensuram? Non consideras ebrietati devinctum, suæ potestatis esse non posse? Utquid potando facis excessus, nisi ut per provocationem vini insolescas in pejus? Nascitur ex hac potandi infelicitate inter provocatos et provocantes ignominiosa certatio, et vincenti est turpitudo deterior. Ex hoc enim mullorum membra cibos recusant, et vino dedita, præcoqua debilitate et cruda senectute marcescunt, et adhuc ætate virides tremula vibratione quassantur. Inda pulmones ustione vini quotidiana putrescunt, et per ora veluti mortuorum spiritus tetros mittunt. In his ergo talibus non ratio ulla, non ullum gerendæ vitæ cousilium, nou gestorum aut lectionum memoria, nec ulla artium aut industriæ providentia: utpote quem prandio accumbentem solis occidentis videt occasus, et cœna pernoctantem insperatus occupat dies, ei dum jugi amentia dic nocteque discumbendo dormitat aut bibit, in hac vita adhuc positus quotidie sepelitur.","english":"You, however, O unharmed man, daily, under the compulsion of wine, desire to vomit; and you fill yourself so much that many could be cheerfully delighted and soberly satisfied. Do you not consider it shameful for a man to inflict more upon himself than he can hold, nor to know the measure of his own stomach? Do you not consider that one bound by drunkenness cannot be in his own power? Why do you make excesses in drinking, unless to grow insolent for the worse through the provocation of wine? From this unhappiness of drinking arises a disgraceful contest between those provoked and those provoking, and the shame of the victor is worse. For from this, the limbs of many refuse food, and, given over to wine, they wither with premature weakness and raw old age, and, still green in age, are shaken with tremulous trembling. Hence, lungs putrefy from the daily burning of wine, and through the mouths, like those of the dead, they send forth foul breath. In such as these, therefore, there is no reason, no counsel for conducting life, no memory of deeds or readings, no foresight of arts or industry: so that one whom the setting of the sun sees reclining at lunch, and whom an unexpected day overtakes feasting through the night, while, in continuous madness, sleeping or drinking day and night while reclining, is daily buried while still placed in this life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"vomere","severity":"info","text":"The verb 'vomere' (to vomit) is used literally, describing the physical act of vomiting induced by excessive drinking, not metaphorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"incolumis","severity":"info","text":"'Incolumis' (unharmed) is ironic: the addressee is physically intact but morally and spiritually damaged by drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"præcoqua debilitate et cruda senectute","severity":"info","text":"The phrase 'premature weakness and raw old age' reflects ancient medical views that excessive wine consumption accelerates aging and debility, a common topos in moral and medical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tu vero...","severity":"info","text":"This passage shifts from general warning to direct address ('Tu vero'), intensifying rhetorical force through a series of rhetorical questions and vivid physical descriptions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quotidie sepelitur","severity":"info","text":"The image of the drunkard being 'daily buried' while alive parallels Seneca's description of the drunkard as 'living dead' (Epistulae Morales 83) and is a common ascetic trope.","cites":[],"named_sources":["Seneca"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cœna pernoctantem insperatus occupat dies","severity":"caution","text":"The syntax is compressed: 'cœna pernoctantem' (dining through the night) is an accusative absolute; 'insperatus occupat dies' (an unexpected day overtakes) may be a textual corruption or a deliberate ellipsis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cœna pernoctantem insperatus occupat dies' is syntactically ambiguous; it may be read as 'an unexpected day overtakes him dining through the night' or as a corruption of a fuller clause."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"CAPUT II.. Dominicæ virgines regulis instruuntur. Vigiliæ funebres. Sed quid jam dicam, vel quid taceam? Hujus igitur ebrietatis si quidpiam ill feminis ceciderit, quæ virilem sexum superius tactis criminum molibus oneravit, nihil tacendum est imo lahorandum est, ut et quæ tales sunt feminae, liac divina admonitio corrigat, ct sobrietas metu correptionis ab ebrietate compescat. Sed quoniam in admonendis viris, a sacerdotibus et levitis vel ministris hujus libelli opusculum inchoavimus, merito convenienterque in feminilem sexum admonenduma dominicis sacrisque virgiuihus sumamus exordium: quo generaliter omnis dignitas vel sexus ab hac admonitione inexcusabilis habeatur. Dominica virgo debet agnoscere, quihus præceptis conveniat insistere, vel a quantis vitiis debeat ahslincre, si vult ct in sæculo posita cum Deo, et cum eodem post hujus vitae resolutionem in claritate coelesti regnare. Dominica virgo primitus publicos debet vilare conspectus, et platearum frequentiam dcciinare, atque in domo posita lanificio insistere vel lectioni divinæ. Dominica virgo, in fcminarum laicarum conventu sedens vel consistens, ne verhis scurrilibus neque lubriicis earum aut canticis præsentiæ tuæ cupiam farias; sed magis fugias, oculos tuos auresque concludas: ne Dei timore privata, diabolicas cogitationes sensibus tuis immitLas, quibus in brevi forte dispercas.","english":"CHAPTER II. The Lord’s virgins are instructed in rules. Funeral vigils. But what shall I now say, or what shall I pass over in silence? If, therefore, any of those women upon whom I have burdened the male sex with the masses of crimes mentioned above should fall into this drunkenness, nothing is to be kept silent; rather, it is to be labored that such women may be corrected by this divine admonition, and that sobriety, through fear of reproof, may restrain them from drunkenness. But since, in admonishing men, we began the little work of this booklet with priests and levites or ministers, it is fitting and proper that, in admonishing the female sex, we take our beginning with the Lord’s holy virgins: so that every rank or sex may generally be held inexcusable from this admonition. The Lord’s virgin ought to recognize what precepts it is fitting for her to follow, or from how many vices she ought to abstain, if she wishes both, while placed in the world, to be with God, and after the dissolution of this life, to reign with the same in heavenly glory. The Lord’s virgin ought first to avoid public spectacles, and to shun the frequenting of streets, and, placed at home, to devote herself to wool-working or to divine reading. The Lord’s virgin, sitting or standing in a gathering of laywomen, should not, by scurrilous or lewd words or songs of theirs, make any of your presence known; but rather flee, close your eyes and ears: lest, deprived of the fear of God, you admit diabolical thoughts to your senses, by which you might soon perish.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT II","severity":"info","text":"The chapter heading marks a new structural division, shifting from general admonition to specific rules for consecrated virgins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dominicæ virgines","severity":"info","text":"‘Lord’s virgins’ refers to women who had taken a private vow of virginity, a recognized but non-monastic status in late antique Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lanificio","severity":"info","text":"Wool-working (lanificium) was a traditional domestic occupation for Roman women, here prescribed as a virtuous activity for virgins, contrasting with public idleness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lectioni divinæ","severity":"info","text":"‘Divine reading’ (lectio divina) echoes early monastic practice of meditative scripture study, though the term is not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"liac divina admonitio","severity":"caution","text":"The Latin text shows a probable scribal error: ‘liac’ may be a corruption of ‘illa’ or ‘hac’, making the phrase ‘that divine admonition’ or ‘this divine admonition’.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dominica virgo","severity":"info","text":"The repeated address ‘Dominica virgo’ reflects a catechetical style, likely used in monastic or episcopal instruction for consecrated women in early medieval communities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'liac divina admonitio' is textually uncertain; the reading 'hac divina admonitio' is adopted for sense.","The shift from second-person singular ('tuæ') to second-person plural ('auresque') in the final sentence may indicate a copyist's inconsistency or a generic address."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Dominica virgo nec ornatu capitis, nec habitu coma;, neC oculis crectis aut lætis, sed pronis ad terram cum vultu procedat: ne in serviles indurata amores, etsi ipsa noa pereat, aliis causa perditionis existat. Oculorum enim cupiditas quos animæ interitus faciat, cvangelica vox nobis pronuntiai (Matth. v, 29). Dominica virgo ab omni inverecundo sermone vel risu sc debet penitus abstinere, et cum silentio et disciplina omnem vitam suam ornare. Doininica virgo, que vultum suum ob splendorem genarum aliquo fuco infecerit, in Isaia propheta de (iliabus Sion promissam sententiam pertimebit (Isai. III, 16, 17). Dominica virgo. ut de viduis Apostolus docet, aut sermone garrula, aut loquacitate verbosa, vel curiositate superflua, casta non potest judicari (1 Tim, y, 15), imo prostituta ad luxuriari alios magis accendit. Dominica virgo, nulli te virorum, cujuslibet ætatis, sinc gravissimarum mulierum præsentia, singulari habitaculo vel colloquio credas: et cuiu sola in tabernaculo cousisus, clausis supter te januis sedeas, nullique virurum pulsanti facile jannam tuam pandas IS; IIC forte in suspicionem turpissimam, aut iu pudoris tei naufragium cadas. Dominica virgo, in lucis, in quibus vin cubant, non debet accedere; ue ipsa se velut scortum credatur suis corruptoribus præbuisse.","english":"A virgin of the Lord should proceed neither with ornament of the head, nor with elaborate hairstyle, nor with eyes raised or cheerful, but with eyes cast down to the ground and with a modest countenance: lest, hardened into servile loves, even if she herself does not perish, she become a cause of perdition for others. For the desire of the eyes, which brings about the death of the soul, the evangelical voice proclaims to us (Matthew 5:29). A virgin of the Lord ought to abstain completely from every shameless word or laugh, and to adorn her whole life with silence and discipline. A virgin of the Lord who has stained her face with some rouge for the sake of the splendor of her cheeks will dread the sentence promised in the prophet Isaiah concerning the daughters of Zion (Isaiah 3:16-17). A virgin of the Lord, as the Apostle teaches about widows, cannot be judged chaste if she is garrulous in speech, verbose in loquacity, or superfluous in curiosity (1 Timothy 5:15); rather, she inflames others more to lust, like a prostitute. A virgin of the Lord, trust yourself to no man of any age without the presence of very grave women, in a private dwelling or conversation: and when you sit alone in your chamber with the doors closed beneath you, do not easily open your door to any man knocking, lest you fall into the most shameful suspicion or into the shipwreck of your modesty. A virgin of the Lord ought not to approach the feasts in which men recline, lest she be believed to have offered herself like a harlot to her corrupters.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Dominica virgo","severity":"info","text":"The phrase 'Dominica virgo' (virgin of the Lord) is a technical term for consecrated virgins in early Latin Christianity, distinct from married or widowed women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 5:29","severity":"info","text":"The reference to 'oculorum cupiditas' (desire of the eyes) alludes to Matthew 5:29, which warns against lustful gazing, though the Vulgate text differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 3:16-17","severity":"info","text":"The citation of Isaiah 3:16-17 (likely a misreference; the passage on daughters of Zion is Isaiah 3:16-17 in some Vulgate editions) warns against adornment and vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Timothy 5:15","severity":"info","text":"The reference to 1 Timothy 5:15 (likely a misnumbering; the passage on widows' speech is 1 Timothy 5:13 in modern Bibles) links garrulity to unchastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"funeral vigils","severity":"info","text":"The warning against attending feasts where men recline reflects early Christian concerns about mixed-gender gatherings at funeral vigils, which were often criticized for moral laxity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in lucis, in quibus vin cubant","severity":"caution","text":"The phrase 'in lucis, in quibus vin cubant' is corrupt; 'lucis' may be a scribal error for 'lucis' (feasts) or 'locis' (places), and 'vin' likely stands for 'viri' (men).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Isaiah 3:16-17, 1 Timothy 5:15) may reflect variant versification in the Vulgate or scribal error.","The phrase 'in lucis, in quibus vin cubant' is textually corrupt; the intended meaning is likely 'at feasts where men recline.'"],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Dominica virgo, male docentis miserabilisque vitæ feminar, aut aliquando sinistra opinione vexatæ, consortium colloquiumque declina: quoniam corrumpi mores bonos colloquiis malis Paulus apostolus docet (I Cor. xv, 33). Dominica virgo, ob exstinguendas lihidinis vel omnis laseiviæ flammas, jejuniis et abstinentiæ debet operam dare, orationibus die noctuqne inststere, si cupit et laqueos et insidias diaboli insidiantis evadere, et ad promissa virginitatis præmia pervenire. Dominica virgo, omnem fratrem, quem vitandum mala fama commendat, nimis fuge, et quanlum potes, ab eo vel ab ejus conviviis tuos accessus declina. Dominica virgo Ron nesciat, ex convivali colloquio inolescere libidinis vitia, et exinde ad fornicationis veniri peccata. Dominica virgo, ut cito concludam, ab omnibus illecebris gulæ abstinens esse debet, et parco victu vel potu debet esse contenta, et honesta taciturnitate semper ornata. Dominicam virginem Dei beneficium est irasci nescire, nosse niagis iracundiam cohibere, cunctis benignam existere, oculis non annuere, dolo et malitia linguain non fabricare, alienae domus secreta nec auscultare nee prodere, avarilialn cupiditatemque fugere, sibi deposita non negare, in usuris pecuniam non habere, sorori culpam ex corde dimittere, scandaluin nulli apponere, tribulatis consolationem præbere.","english":"A virgin of the Lord should avoid the company and conversation of a woman who teaches badly and leads a miserable life, or who is ever troubled by an ill reputation: because the apostle Paul teaches that good morals are corrupted by evil conversations (1 Cor. 15:33). A virgin of the Lord ought to devote herself to fasts and abstinence, and to persist in prayers day and night, if she desires both to escape the snares and traps of the insidious devil and to attain the promised rewards of virginity. A virgin of the Lord should flee exceedingly any brother whom an evil reputation marks as to be avoided, and, as much as she can, should keep her approaches away from him or from his banquets. A virgin of the Lord should not be unaware that from convivial conversation the vices of lust grow, and from there one comes to the sins of fornication. A virgin of the Lord, to conclude briefly, ought to be abstinent from all enticements of gluttony, and should be content with a spare diet and drink, and always adorned with honest silence. It is a gift of God for a virgin of the Lord to know not how to be angry, to know rather how to restrain wrath, to be kind to all, not to nod with the eyes, not to fashion the tongue with deceit and malice, neither to listen to nor betray the secrets of another's house, to flee avarice and cupidity, not to deny deposits entrusted to her, not to have money at interest, to forgive a sister's fault from the heart, to cause scandal to no one, to offer consolation to the afflicted.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xv, 33","severity":"info","text":"The citation 'I Cor. xv, 33' is erroneous; the reference to corrupted morals by evil conversations is from 1 Cor. 15:33, but that verse does not exist. The likely intended source is Gal. 2:12 or a similar Pauline passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dominica virgo","severity":"info","text":"The phrase 'Dominica virgo' (virgin of the Lord) is a technical term for a consecrated virgin, common in patristic literature on virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"jejuniis et abstinentiæ","severity":"info","text":"The emphasis on fasting and abstinence reflects the ascetic ideals of 4th-5th century Latin monasticism, particularly in works on virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dominica virgo ... Dominica virgo ...","severity":"info","text":"The passage is structured as a series of exhortations each beginning with 'Dominica virgo', creating a rhythmic, homiletic pattern typical of late antique moral treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"usuris pecuniam non habere","severity":"info","text":"The prohibition against usury aligns with early Christian moral teaching, later codified in canon law, reflecting the treatise's influence on medieval ethical norms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lihidinis","severity":"caution","text":"The Latin text contains a probable scribal error: 'lihidinis' should likely be 'libidinis' (lust), as the context and the following 'lasciviæ' suggest.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'I Cor. xv, 33' is corrupt; the intended verse is uncertain.","The phrase 'ex convivali colloquio' may be a scribal error for 'ex convivali colloquio' (from convivial conversation), but the meaning is clear."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"inlirniantibus ministrare, detrahenti alteri nou consentire, sed a detractione se penitus abstinere. Dominicam virginem in ecclesia cum silentio stare debere, et nihil legis ducere, Apostolum audi loquentem: Mulieres in ecclesia taceant: turpe eat mulieribus loqui in eccles. Item ait: Mulieres in silentio discant. Item: Mulieribus docere non permitto(Id. XIV, et 35; I Tim. II, et 12). Si ergo mulieribus turpe est docere, aut in ecclesia loqui; quanto magisvirginibus quas castitatis Deo promissæ cura professioque constringit, ut eas magis idiæ in bonis operibus imitentur? Dominica virgo ne quid pravum aut scurrile aut simulate loquatur, et ornno mendacium ex ore suo penitus eradicet. Loquentes enim mendacium Dominus perdet, ut in quinto psalmo David, et ejus filius in libro Sapientiae docet (Psa/. v, 7; Sap. I, 11). Dominica virgo quantam fidem debet in omnibus exhibere, tantum caveat jurare: de his quæ egerit propter veritatem confirmandam juramenta persolvere (?). Nc in totum aut omnino jurct (Matth. v, 54), Dominum agnoscat in Evangeli præmonentem. Dominica virgo furta fraudesque facere, aut falsa testimonia dicere, aut ea facientibus consentire caveat: quia ea committentes beatus Paulus objurgat (I Cor. vi, 8; Rom. I, 52).","english":"corrupted by serving those who slander, nor to consent to another who detracts, but to abstain entirely from detraction. A virgin of the Lord ought to stand in silence in church and conduct no business; hear the Apostle speaking: \"Women should be silent in church; it is shameful for women to speak in church.\" Again he says: \"Women should learn in silence.\" Again: \"I do not permit women to teach\" (1 Cor. 14:34-35; 1 Tim. 2:11-12). Therefore, if it is shameful for women to teach or to speak in church, how much more so for virgins, whom the care and profession of chastity promised to God bind, so that they may rather imitate the unlearned in good works? A virgin of the Lord should speak nothing perverse, scurrilous, or feigned, and should utterly eradicate all lying from her mouth. For the Lord destroys those who speak lies, as David in the fifth psalm and his son in the book of Wisdom teach (Ps. 5:7; Wis. 1:11). A virgin of the Lord, as much faith as she ought to show in all things, should so much beware of swearing; concerning those things she has done for the sake of confirming the truth, she should not pay oaths. Nor should she swear at all or entirely (Matt. 5:34), recognizing the Lord warning in the Gospels. A virgin of the Lord should beware of committing thefts and frauds, or giving false testimony, or consenting to those who do such things, because the blessed Paul rebukes those who commit them (1 Cor. 6:8; Rom. 1:32).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulieres in ecclesia taceant","severity":"info","text":"The Latin conflates 1 Cor 14:34-35 and 1 Tim 2:11-12, treating them as a single Pauline injunction. The citation 'Id. XIV, et 35; I Tim. II, et 12' is a marginal gloss in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in quinto psalmo David, et ejus filius in libro Sapientiae docet","severity":"info","text":"The reference to Ps 5:7 is a Vulgate numbering; modern Bibles place this at Ps 6:8. The 'son' of David is Solomon, traditional author of Wisdom, cited at Wis 1:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 54","severity":"caution","text":"The citation 'Matth. v, 54' is erroneous: Matt 5:34 is the verse on swearing, but the Vulgate numbers verses differently. The text likely intends Matt 5:34, but the marginal note is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. vi, 8; Rom. I, 52","severity":"caution","text":"The citations 'I Cor. vi, 8' and 'Rom. I, 52' do not correspond to any known verse. The text may be corrupt or the marginalia misnumbered; the sense echoes Pauline prohibitions against theft and false witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"idiæ","severity":"info","text":"The Latin 'idiæ' (from Greek ἰδιῶται) means 'unlearned' or 'private persons'. The text urges virgins to imitate the unlearned in good works, contrasting with the prohibition on women teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nc in totum aut omnino jurct","severity":"caution","text":"The Latin 'Nc in totum aut omnino jurct' is grammatically corrupt; 'Nc' likely stands for 'Nec', and 'jurct' for 'juret'. The sense is 'Nor should she swear at all or entirely', but the text is garbled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations in the margins are inconsistent with modern versification and may reflect a pre-Vulgate or corrupt numbering system.","The phrase 'de his quæ egerit propter veritatem confirmandam juramenta persolvere' is unclear: it may mean 'concerning those things she has done for the sake of confirming the truth, she should not pay oaths', but the syntax is broken."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Dominica virgo matronalibus conviviis, quibus viri miscentur, interesse declinet: ne concupiscentiae peccatum secum inter pocula loquentibus viris importet. Dominica virgo, contra omnes sonos musica arte prolatos, contra cuncta cantica sæcularia, contra omnia quæ dulciter delectentur audire, aures et cor tuum conclude: ne diabolicum melus Christi de corde ejus abscindat amorem. Dominica virgo, motibus flexibusque saltantium, cymbalistriarum vel tympanistriarum, omniumque virilium ludicrorum, quantum potes, vultum tuum averte: ne cujuslibet corum repentino amoris telo percussa, graviter incipias interire. Dominica virgo non tantum ne superbiat aut litiget, careat; sed etiam a superbicutibus et litigantibus, quantum potest, procul abscedat: Superbis namque Deus resistit, humilibus autem dat gratiam, Salomon in Proverbiis clamat (Prov. XXIX, 24). Dominica virgo nec sermonis jactantia, nec divitiis, nec generis nobilitate se debet extollere; sed in humilitate et paupertate spiritus Christo accepta debet quamdiu vixerit permanere. In judicio enim Dei non tales, sed actus proprii pensabuntur, ex quibus singuli mercedem sicut gesserunt, non. sicut nati sunt, reportabunt. Dominica virgo vigilias funebres vel caetEras quæ in privatis domitius eveniunt, debet effugere, ubi præcipue sine discretione sexus commixti conveniunt.","english":"A virgin of the Lord should decline to attend matronal banquets, where men mingle, lest she bring with her the sin of lust among men speaking over their cups. A virgin of the Lord, against all sounds produced by musical art, against all secular songs, against all things which delight the ears sweetly, close your ears and your heart: lest the diabolical melody cut off the love of Christ from her heart. A virgin of the Lord, from the movements and bendings of dancers, of cymbal-players or tympanists, and of all masculine entertainments, as much as you can, avert your face: lest, struck by the sudden dart of love of any one of them, you begin to perish grievously. A virgin of the Lord should lack not only pride and quarrelsomeness, but also, as much as she can, should withdraw far from the proud and the quarrelsome: For God resists the proud, but gives grace to the humble, Solomon cries out in Proverbs (Prov. 29:24). A virgin of the Lord ought not to exalt herself by boastfulness of speech, nor by riches, nor by nobility of birth; but she ought to remain in humility and poverty of spirit, acceptable to Christ, as long as she lives. For in the judgment of God, not such things, but one's own deeds will be weighed, from which each will receive reward as they have acted, not as they were born. A virgin of the Lord ought to shun funeral vigils or other gatherings which occur in private houses, where especially people of mixed sex without discrimination assemble.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Dominica virgo","severity":"info","text":"The passage is a series of admonitions each beginning with 'Dominica virgo', creating a repetitive, hortatory structure typical of early Christian moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Superbis namque Deus resistit, humilibus autem dat gratiam, Salomon in Proverbiis clamat (Prov. XXIX, 24)","severity":"info","text":"The citation of Proverbs 29:24 is imprecise; the Vulgate reads 'Superbum sequitur humilitas' (Pride is followed by humility) or similar, not the exact wording here. The reference may be a loose memory or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"matronalibus conviviis","severity":"info","text":"Matronal banquets were social gatherings of married women, often associated with pagan or secular festivities. The author warns virgins to avoid them to prevent lust and scandal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diabolicum melus","severity":"info","text":"'Diabolicum melus' (diabolical melody) is a rare phrase, possibly a corruption of 'melos' (song) or 'melum' (apple, metaphor for temptation). It underscores the perceived danger of secular music.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dominica virgo","severity":"info","text":"This passage reflects the ascetic ideal for consecrated virgins in late antique Christianity, emphasizing separation from secular entertainments and social mixing, a theme echoed in patristic literature like Tertullian's 'De Virginibus Velandis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"caetEras","severity":"caution","text":"The word 'caetEras' is likely a scribal error or variant for 'ceteras' (other). The text is corrupt here; the intended meaning is 'other gatherings'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Proverbs citation is uncertain; the text may be a paraphrase or a memory error.","The term 'caetEras' is ambiguous due to apparent corruption; it is read as 'ceteras'."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Dominica virgo quæ secundum proprias vires nulla porrigit, non potest ancilla Dei vel dici vel credi. Sed, ut breviter dicato, dominica virgo quæ pudoris sui Domino promissi custodiam gerere nititur, nec incessu notabili, nec notu aut dicto molli, nec otiositate verbi, nee corpore, nec mente debet omnino peccare.\n\nCAPUT III. Vinolentiæ crimina in viryinibus vel feminis. Ebrietatis mala universim perstringuntur.Cur a sacerdotibus exorsus fuerit auctor. Et quoniam quæ admonendis virginibus sacris dicta sunt, credamus posse sufficere, ex quibus præceptis eliam Dei servis vel laicis cunctis conveniat observare: jamdebemus ad vinolentiæ crimina enumeranda venire, ct docere ebrietatem cuncta vilia superare. Ipsis primo virginibus ebrietas castitatis promissa implere nun permittit; quia sanctas pollicitationi in utroque sexu inimica semper exstitit: et ideo ebrietas pudori comes esse non potest, quia nec castitas fuit aliquando socia temulentiæ. Sobrietas in feminis ad terram deponit aspectum: ebrietas autem amisso pudore inverecundos erigit vultus. Sobrietas enim cum summa trepidatione irreprehensibile, ei cum silentio propinquum emittit verbum: ebrietas impudoratum facit feminæ et sermonem et vultum. Elicit namque atque extorquet ebrietas infandam, inverecundam do oinnibus se habentibus vocem, et.","english":"A virgin of the Lord who, according to her own means, offers nothing, cannot be called or believed to be a handmaid of God. But, to speak briefly, a virgin of the Lord who strives to keep the custody of her chastity promised to her Lord ought not to sin at all, either in notable gait, or in soft gesture or word, or in idleness of speech, or in body, or in mind.\n\nChapter III. The crimes of drunkenness in virgins or women. The evils of drunkenness are generally discussed. Why the author began from priests. And since what has been said for the admonition of sacred virgins, we believe can suffice, from which precepts it is also fitting for servants of God or all laypeople to observe: we must now come to enumerating the crimes of drunkenness, and teach that drunkenness surpasses all vices. First, drunkenness does not allow virgins themselves to fulfill the promises of chastity; because it has always been hostile to holy promises in both sexes: and therefore drunkenness cannot be a companion to modesty, because chastity was never an ally of drunkenness. Sobriety in women casts the gaze down to the ground: drunkenness, however, having lost modesty, raises shameless faces. For sobriety, with utmost trepidation, utters a blameless word, and one close to silence: drunkenness makes a woman's speech and face shameless. For drunkenness elicits and wrenches out an unspeakable, shameless voice from all who are in that state, and.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"The passage marks the beginning of Chapter III, shifting from general admonitions to a specific treatment of drunkenness and its vices, especially in virgins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vinolentiæ crimina","severity":"info","text":"The phrase 'crimes of drunkenness' introduces a legal-moral category, treating ebrietas as a capital vice that undermines chastity and holy promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ancilla Dei","severity":"info","text":"The term 'handmaid of God' reflects early Christian ascetic language for consecrated virgins, emphasizing service and humility as central to their identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ebrietas castitatis promissa implere non permittit","severity":"info","text":"The claim that drunkenness prevents fulfillment of chastity vows echoes patristic commonplaces, e.g., Ambrose's De virginibus, linking sobriety directly to sexual purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sobrietas in feminis ad terram deponit aspectum","severity":"info","text":"The contrast between sober downcast eyes and drunken shameless gaze became a topos in medieval moral treatises on female modesty, influencing later penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nec incessu notabili, nec notu aut dicto molli","severity":"caution","text":"The Latin 'notu' is likely a scribal error for 'nutu' (nod or gesture); the sense is clear but the text may be corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nec notu aut dicto molli' may involve a textual corruption; 'notu' is probably 'nutu' (gesture).","The transition from 'sacerdotibus' to the author's own exordium is abrupt; the intended subject of 'exorsus fuerit' is unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"cui subrepserit per aviditatem nimietas vini, nullum potest habere tacendi pudorem: ex qua temulentia membrorum consequitur infirmitatem. Et ita fit, ut sicuti navis validissimi maris fluctibus scopulo illisa comminuitur; ita feminae corpus ac mens grandi vini procella illisa, membris omnibus dissolvatur. Nam quæ naturaliter firma figere non potest gradiendo vestigia; quomodo incedere valebit, cum vini fuerit ingenti procella percussa, lapsabunda gressu ac innuens, semper contortis oculis resupina, aut inclinata cervice, famula regente pedissequa de temulentiæ suæ culpa? Ibi saniLas ct cura domus nulla vel familiae gubernatio, lingua balbutiens sermonis officio privalur, ant in vocem prorumpere volens, non tantum non intelligitur, sed etiam ab audientibus deridetur. Est autem mente alienata, et sui omnino nescia, cui cultus capitis vergit in partem, et seminudam monstrat videntibus cervicem, et omni ex parte demissa a conspicientibus erubescitur, et quid domi geratur, ignorat. Periclitatur in LaU sine dubio pudor, et omno secrelum, quod sobrietas in feminis custodit, ternulentia publicat. Quae cum huni fuerit vertigine rapta lectoque prostrata, circumcursare sibi cunctos conspiciL parietes: culmiuaque domus in imo, ct ima in altum putat esse porrecta, et velut sepulta somno recipitur.","english":"into whom an excess of wine has crept through greed can have no modesty of silence; from that drunkenness follows a weakness of the limbs. And so it happens that, just as a ship is shattered upon a rock by the waves of a very violent sea, so the body and mind of a woman, dashed by a great storm of wine, is dissolved in all her limbs. For she who naturally cannot fix her footsteps firmly when walking, how will she be able to walk when struck by a huge storm of wine, with a tottering step and nodding, always with twisted eyes, lying on her back, or with bent neck, a maidservant guiding the mistress because of her own drunkenness? There, soundness and care of the home or governance of the family are absent, the tongue stammers, deprived of the function of speech, or, wishing to burst forth into voice, is not only not understood but is even laughed at by those listening. Moreover, she is alienated in mind and wholly unaware of herself, whose headdress falls to one side and shows her half-naked neck to onlookers, and she is blushed at from every side by those who see her, and she does not know what is done at home. Without doubt, modesty is endangered in her, and every secret that sobriety guards in women is made public by drunkenness. When she has been seized by the dizziness of wine and laid low on the bed, she sees all things running around her: the ceilings of the house at the bottom, and the bottom she thinks is stretched out at the top, and she is received as if buried in sleep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nullum potest habere tacendi pudorem","severity":"info","text":"The phrase links drunkenness to loss of verbal restraint, a common topos in patristic warnings against intemperance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"navis validissimi maris fluctibus scopulo illisa comminuitur","severity":"info","text":"The shipwreck simile is a classical and biblical image (cf. Proverbs 23:34, 1 Timothy 1:19) for moral ruin, here applied to female chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"temulentia","severity":"info","text":"Temulentia (drunkenness) is the key vice; the author contrasts it with sobrietas, the virtue of the treatise's title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ibi saniLas ct cura domus nulla vel familiae gubernatio","severity":"info","text":"The passage shifts from physical symptoms to domestic neglect, reinforcing the moral and social consequences of drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et quid domi geratur, ignorat","severity":"info","text":"This detail echoes the topos of the drunkard's obliviousness, later developed in medieval penitentials and sermons on female intemperance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"saniLas ct","severity":"caution","text":"The Latin text shows a probable scribal error: 'saniLas ct' likely stands for 'sanitas et' (soundness and), as the English draft reads.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'famula regente pedissequa' is ambiguous: it may mean a maidservant guiding the mistress, or the mistress being guided by a maidservant; the English draft adopts the former."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Lectisternia vero quæ ab infantibus contumeliis deformantur, a cunctis feminis vel ancillis, non jam occultis, sed videntibus cacbinnis talis dominae temulentia deridetur. Sic ilaque transeunte tempore, et ebrietatis vitio permanente, de ejus corde omnis evolat timor: nec corruptionem, nec terrorem sæpe objurgantis viri cogitat, aut vigorem. lude quotidie neglecta domus per illapsum tempus ornatu quotidiano in tantum destituitur, ut semper sibi maritus mortem exoptet, cujus labor gubernatioque sub tali domina quotidie minuitur, et in lapsum venit. Non est cum qua quidpiam de cura domus conferatur, ut in melius aliquid disponatur: quia scilicet uxoris nomen tantum, non mores ostendit. Nihil ea disponente, maritalis quotidiana cura non sine tristitia faLigalur: quia vclut juncti in vehiculo boves, si unus conari sub onere cesset, alterum conatus disrumpet. Vinolentia igitur dominæ subtractis locorum clavibus, omnia tentantur: cellariorum plenitudo furtis quotidie servilibus inanitur, indisciplinatæque familiæ clamoribus domus omnis perstrepit. Lanificii vero aut negligens, aut nulla, aut abominabilis efficitur cura. Tali enim dominæ ancilla charior atque amabilior erit, quæ capacius poculum porrexerit, quam quæ pensum integrum ante vesperum assignaverit.","english":"The couches, however, which are disfigured by the insults of children, are mocked by all the women or maidservants, not in secret, but with visible laughter at the drunkenness of such a mistress. Thus, as time passes and the vice of drunkenness persists, all fear flies from her heart: she thinks neither of the corruption nor of the terror or authority of her often-reproaching husband. Hence, the daily neglected house, through the passage of time, is so deprived of its daily adornment that the husband always longs for death, whose labor and governance under such a mistress is daily diminished and falls into ruin. There is no one with whom he can discuss anything concerning the care of the house, so that something might be arranged for the better: because, of course, she shows only the name of wife, not the character. With her arranging nothing, the husband’s daily care is worn out not without sadness: for just as oxen yoked in a vehicle, if one ceases to strain under the burden, the effort will break the other. Therefore, by the drunkenness of the mistress, with the keys of the places removed, everything is attempted: the fullness of the cellars is daily emptied by servile thefts, and the whole house resounds with the clamors of the undisciplined household. The care of wool-working, moreover, becomes either negligent, or nonexistent, or abominable. For to such a mistress, a maidservant will be dearer and more lovable who has handed her a larger cup than one who has assigned a full day’s task before evening.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Lectisternia","severity":"info","text":"Lectisternia refers to a Roman religious practice of laying out couches for gods, but here it is used metaphorically for the couches of the household, disfigured by children's insults, indicating a domestic setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"cacbinnis","severity":"info","text":"The word 'cacbinnis' is a variant spelling of 'cachinnis' (laughter), reflecting the Latin of the period. This detail suggests the text's transmission through medieval manuscripts where orthographic variation was common.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"velut juncti in vehiculo boves","severity":"info","text":"The image of yoked oxen straining under a burden is a common classical and biblical metaphor for marital partnership (cf. Sirach 26:10, though not a direct quote). It emphasizes the husband's unequal burden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sic ilaque transeunte tempore","severity":"info","text":"This phrase marks a temporal shift in the narrative, moving from specific instances of drunkenness to its cumulative effects on the household over time, structuring the argument as a progression of decline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Lanificii","severity":"info","text":"Wool-working (lanificium) was a traditional Roman domestic virtue for women, often praised in epitaphs. Its neglect here underscores the moral decay of the household, a theme echoed in later medieval moral treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Faligalur","severity":"caution","text":"The word 'Faligalur' is likely a scribal error or variant for 'fatigatur' (is worn out). The text is corrupt here; the sense is clear from context, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non jam occultis, sed videntibus cacbinnis' could be read as 'not in secret, but with visible laughter' or 'not hidden, but with seeing laughter'; the latter is less idiomatic. The translation takes the former.","The word 'Faligalur' is a hapax or corruption; the intended verb is likely 'fatigatur' (is worn out) based on context."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Cathinis enim aut variis persinisque coloribus in vino, non in tuuicis, delectatur: et non vestium faciendarum, sed vini quærit allatam mensuram. Non tuend;e castitatis causa telas ad texendum erigit, quae usum telæ olim de domo per ebrietatem amisit: ct telas quas ancillis otiantibus subtraxit, texendas araneis dedit. Hæc cnm cibos capit, vix comcdendo. semiunciam panis attingit, et poculadeinceps absorbet, et propterea pulmentorum sibi cataplasmata quærit. Hæc quanuliu vigilaverit, bibit: aut si obdorinierit, sitis ei somnum abrumpit. Sed adhuc quid. immoror? Si ebrietatis voluero cuncta vitia enarrare, aute me tempus deficiet: cum potiora in Ecclesiastico Salomonis Spiritus sanctus clamet, dicens, Mulier ebria, ira est magna, et contumelia et turpitudo ejus non tegetur. Et de utroque sexu, Multos, ait, exterminat vinum. Et iterum: Prudenliam absorbet ebrietas. Et iterum: Vinum. multum potatum, irritationes et iras et uinas multas facit. Amaritudo animæ vinum multum potatum (Eccli. XXVI, 11; xxxi, 50, et 39).","english":"For she takes delight in dishes with various and diverse colors in the wine, not in the tunics; and she seeks not the making of garments, but the measured portion of wine brought to her. Not for the sake of preserving chastity does she set up the looms for weaving, she who once lost the use of the loom from the house through drunkenness; and the looms which she took away from the idle maidservants, she gave to the spiders to weave. When she takes food, she barely touches half an ounce of bread while eating, and then she gulps down the drink, and for that reason she seeks poultices for her relishes. As long as she has been awake, she drinks; or if she has fallen asleep, thirst interrupts her sleep. But why do I still linger? If I wished to recount all the vices of drunkenness, time would fail me before I finished, since the Holy Spirit cries out through the greater words of Solomon in Ecclesiasticus, saying, \"A drunken woman is great wrath, and her insult and shame will not be hidden.\" And concerning both sexes, \"Wine,\" he says, \"destroys many.\" And again: \"Drunkenness absorbs prudence.\" And again: \"Much wine drunk produces irritations and angers and many faults. Bitterness of soul is much wine drunk\" (Ecclus. 26:11; 31:50 and 39).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"cathinis","severity":"info","text":"The Latin 'cathinis' is a transliteration of Greek 'κάθινος' (a drinking cup), not a common Latin word; the author uses it to emphasize the woman's focus on wine vessels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus 26:11; 31:50, 39","severity":"info","text":"The author cites Ecclesiasticus (Sirach) 26:11 and 31:50, 39, but the Vulgate numbering differs; the quoted verses are adapted from the Old Latin version, not the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cataplasmata","severity":"info","text":"'Cataplasmata' (poultices) refers to medicinal or culinary pastes; the author mocks the woman's gluttony by suggesting she needs remedies for overindulgence in drink.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed adhuc quid immoror?","severity":"info","text":"This rhetorical question marks a transition from specific vices to a general scriptural condemnation, a common device in patristic moral treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Mulier ebria, ira est magna","severity":"info","text":"The citation of Ecclesiasticus on the drunken woman was frequently used in medieval and early modern misogynistic literature, often divorced from its original context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tuuicis","severity":"caution","text":"The Latin 'tuuicis' is likely a scribal error for 'tunicis' (tunics); the text contrasts delight in wine vessels with delight in garments, but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several apparent scribal errors (e.g., 'tuuicis' for 'tunicis', 'comcdendo' for 'comedendo', 'quanuliu' for 'quamdiu') that do not affect the overall sense but suggest a corrupt transmission.","The scriptural citations are loosely adapted from the Old Latin Ecclesiasticus; the exact verses in the Vulgate differ in numbering and wording."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Quare ut. finem libri faciam, summatim cuncta perstringam. Per vinum enim castitas submersa est; et plurimæ a corruptoribus. turbæ decepte sunt. Virginum multæ etiam impellente vino thori genitalis. oblitae, pudicitiam suam adulteris tradiderunt, et cum mæchis de morte pactæ sunt maritorum. Quamplures impellente vino precipites indecentibus se conventibus polluerunt: et de genitoribus aut genitricibus, de filiis aut filiabus, de. fratribus aut sororibus, de generis aut nuribus, pcr nefandos, ut dictum est, concubitus sibi filios genuerunt. Per vinolentiam enim plurimi plurimaeque a sancto pioque proposito euiderunt et sui obliti amissis honoribus ignobiles remanserunt: et sedibus patriis profugi, vitam non ubi sumpserunt finierunt. Per hoc quippe vinum fortes ab infirmis elisi sunt, et in mortem quamplures. ictu muliebri prostrati: ct invicti exercitus vino dominante exstincti sunt, ct servitutis jugo subacti. Innumerabiles jugum dominationis diu recusantes, vinolentia in alienum redegit arbitrium. Consuetudine vini quamplures in insaniara sunt conversi; ac mentis. durante insania ab humana conversatione sejuncti, ferino sunt plerumque dente consumpti. Quamplures vini immoderatus excessus ex divitibus pauperes reddidit et egenos. Infiniti numero, vino impellente, injusta impiaque homicidia commiserunt.","english":"Therefore, to bring this book to a close, I will touch upon everything briefly. For chastity has been submerged by wine; and very many crowds have been deceived by corrupters. Many virgins, also under the influence of wine, forgetful of the marriage bed, have handed over their modesty to adulterers, and have conspired with paramours for the death of their husbands. Very many, driven by wine, have polluted themselves headlong in indecent gatherings: and from fathers or mothers, from sons or daughters, from brothers or sisters, from sons-in-law or daughters-in-law, through unspeakable, as has been said, intercourse, they have begotten children for themselves. For through drunkenness very many men and women have fallen away from a holy and pious purpose, and, forgetful of themselves, have remained ignoble with lost honors: and, fugitives from their ancestral seats, they have ended their lives not where they began them. Through this indeed wine, the strong have been struck down by the weak, and very many have been laid low into death by a woman's blow: and invincible armies, with wine dominating, have been destroyed and subjected to the yoke of servitude. Countless numbers, long refusing the yoke of domination, drunkenness has reduced to another's will. By the habit of wine, very many have been turned into madness; and, during the madness of their mind, separated from human society, they have for the most part been consumed by a wild beast's tooth. Very many, by the immoderate excess of wine, have been rendered from rich to poor and needy. An infinite number, driven by wine, have committed unjust and impious homicides.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quare ut finem libri faciam","severity":"info","text":"This sentence signals the conclusion of the treatise, summarizing the preceding arguments against wine and its effects on chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"per vinum enim castitas submersa est","severity":"info","text":"The metaphor of chastity being 'submerged' by wine echoes the earlier imagery of drunkenness as a flood or drowning, reinforcing the theme of moral ruin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de genitoribus aut genitricibus, de filiis aut filiabus, de fratribus aut sororibus, de generis aut nuribus","severity":"info","text":"This list of incestuous relationships reflects a common topos in early Christian moral literature, warning against the breakdown of family bonds under the influence of wine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"invicti exercitus vino dominante exstincti sunt","severity":"info","text":"The claim that invincible armies were destroyed by wine recalls classical and biblical exempla, such as the fall of the Assyrian general Holofernes (Judith) or the drunkenness of the Spartans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ferino sunt plerumque dente consumpti","severity":"info","text":"The image of madmen being devoured by wild beasts may derive from hagiographical accounts of anchorites or from classical moralizing on the dangers of excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pcr nefandos","severity":"caution","text":"The reading 'pcr' is likely a scribal error for 'per'; the text should read 'per nefandos concubitus' ('through unspeakable intercourse').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ictu muliebri' ('by a woman's blow') is ambiguous: it may refer to a literal blow or metaphorically to seduction or betrayal."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Quamplurimae urbes diu obsessae, nec captæ, custodibus somno vinoque sepultis, ab hostibus patefactæ suut et incendiis concrematæ. Sunt quoque alia multa nefanda et innumera, quibus per ebrietatis vitia mundus iste dudum frequenter est vexatus, et nunc vexatur: quarum rerum si de dominicis vel sæcularibus libris vellem ad singula exempla personasque, per quas res gestæ sunt, proferre, enormitas libri legentibus fastidium afferret.\n\nNos tamen in hoc opere propterea sacerdotibus et levitis vituperationem simul et admonitionis initium fecimus, ne ab hac infectione, qua cunctos huic vito deditos de dominica correptione confundimus, inmunes forte clericos aut Dei ministros facere videremur: quibus magis convenit, ut qui populum a diversis culpis abstinere docent, ne in aliquod vitium ant culpam cadant, cauta observatione procurent, et eos justa. increpatione Apostolus objurget dicens, Æstimas autem, o homo, qui judicas eoa qui talia agunt. et facis ea, quoniam tu effugies judicium Dei? Item: Qui alium doces, te ipsum non doces; qui abominaris idola, zacrilegium facis (Rom. II, 5, et 22): et caetera, quibus arguit eos qui a viliis, quibus prohibent, ipsi se non abstinent; et in quo alios judicant, se ipsos condemnant.","english":"Very many cities, long besieged and not captured, have been laid open by enemies and consumed by fires, their guards buried in sleep and wine. There are also many other unspeakable and countless evils, by which through the vices of drunkenness this world has long been frequently troubled, and is now troubled: if I wished to bring forth from the Lord's or secular books individual examples and the persons through whom these deeds were done, the enormity of the book would bring disgust to the readers.\n\nNevertheless, in this work we have begun both the reproach and the admonition of priests and Levites, lest we seem to make clerics or ministers of God immune from this infection, by which we confound all given to this vice with the Lord's correction: to whom it is more fitting, that those who teach the people to abstain from various faults should take care with cautious observation not to fall into any vice or fault, and the Apostle rebukes them with a just reproach, saying, \"Do you think, O man, who judges those who do such things, and you do them, that you will escape the judgment of God?\" Likewise: \"You who teach another, do you not teach yourself; you who abhor idols, commit sacrilege\" (Rom. 2:5 and 22): and other things, by which he argues against those who do not abstain from the vices they forbid; and in what they judge others, they condemn themselves.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. II, 5, et 22","severity":"info","text":"The citation conflates Rom 2:5 and 2:22, but the quoted phrases are not exact Vulgate text; the author adapts Paul's rebuke of hypocrisy to the context of clerical drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"levitis","severity":"info","text":"Levites here designates deacons, following patristic usage that likens Old Testament Levites to the minor orders of the Latin church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dominicis vel sæcularibus libris","severity":"info","text":"The author distinguishes biblical (dominicis) from secular (sæcularibus) sources, a standard late-antique classification that shows the treatise's rhetorical method of citing both Scripture and classical exempla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nos tamen in hoc opere propterea sacerdotibus et levitis vituperationem simul et admonitionis initium fecimus","severity":"info","text":"This sentence marks the explicit turn from general moral condemnation to a targeted address to clergy, framing the treatise as both reproach and admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui alium doces, te ipsum non doces","severity":"info","text":"This paraphrase of Rom 2:21 became a proverbial critique of clerical hypocrisy in medieval moral literature, often cited in conciliar decrees on clerical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"patefactæ suut et incendiis concrematæ","severity":"caution","text":"The Latin text shows a scribal error: suut for sunt; the edition (ogl-pl) does not flag it, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the scriptural quotations is loose; the author may be citing from memory or from a pre-Vulgate Latin version.","The phrase 'justa increpatione' could be read as 'just reproach' (ablative) or 'just reproach' (nominative); the translation takes it as ablative of means."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Quare omnibus clericis ct laicis in diversis Inj usmodi dignitatibus constitutis hunc libellum frequentius lectitandum suademus: ut cum moribus bonis et sobrietate Deo gratus quis profecerit, de correptione nostra in Domino Deo lætus semper exsultet, agens Deo gratias per Dominum nostrum Jesum Christum, cui honor et gloria in sæcula sæculorum. Amen.\n\nADMONITIO IN LIBRUM DE VERA ET FALSA POENITENTIA.\n\nTotus fere hic liber cum nomine Augustini in Decreta per Gratianum, et in Sententias per Petrum Lombardum translatus est. Eumdem postea citarunt et Augustino tribuerunt Petrus Blesensis in libris de Confessione ac de Poenitenlia, Vincentius Bellovacensis in Speculo morali, lib. 3. parte 10, dist. Ii; Thomas Aquinas in Summa theologica, et alii dcinceps. Supposititium tamen credit Trithemius lib. de Scriptorihus ecclesiasticis, quoniam, ait, capite Augustinus ipse allegatur. Reclamat Martinus Navarrus, tom., Comment. in dist. de Pænitentia, et dicit existimandum potius, illam partem, qua citatur Augustinus, ex annotatione viri alicujus docti ad marginem adscripta, migrasse in textum, quam propterea negandum esse Augustini librum optimum, tot sarculis ei tributum. Navarri conjecturam juvant libri veteres per nos inspecti, qui eo loci nomen saltem Augustini prætereunt: sed illud tamen et postulat sensus, et legit reipsa Gratianus.","english":"Therefore, we urge all clerics and laypersons established in various dignities of this kind to read this little book more frequently: so that when someone, with good morals and sobriety, has made progress pleasing to God, he may always rejoice in our correction in the Lord God, giving thanks to God through our Lord Jesus Christ, to whom is honor and glory forever and ever. Amen.\n\nADMONITION ON THE BOOK ON TRUE AND FALSE PENANCE.\n\nAlmost this entire book, under the name of Augustine, has been transferred into the Decreta by Gratian and into the Sentences by Peter Lombard. Later, Peter of Blois in his books on Confession and on Penance, Vincent of Beauvais in the Speculum Morale, book 3, part 10, distinction 2, Thomas Aquinas in the Summa Theologica, and others thereafter cited it and attributed it to Augustine. Nevertheless, Trithemius considers it spurious in his book On Ecclesiastical Writers, because, he says, Augustine himself is cited in the chapter. Martin of Navarre objects in his volume, Commentary on the Distinction on Penance, and says it should rather be thought that that part, in which Augustine is cited, migrated into the text from an annotation written in the margin by some learned man, and that therefore the excellent book of Augustine, attributed to him by so many, should not be denied. The conjecture of Navarre is supported by old books we have inspected, which at that place at least omit the name of Augustine: but nevertheless, both the sense demands it, and Gratian actually reads it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quare omnibus clericis et laicis ... suademus","severity":"info","text":"This concluding sentence of the treatise proper is a hortatory address to both clerics and laypersons, urging frequent reading of the libellus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Admonitio in Librum De Vera et Falsa Poenitentia","severity":"info","text":"The Admonitio is a later editorial note, not part of the original treatise. It discusses the work's attribution to Augustine and its use by Gratian, Peter Lombard, and others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Totus fere hic liber cum nomine Augustini in Decreta per Gratianum, et in Sententias per Petrum Lombardum translatus est","severity":"info","text":"The Admonitio states that the entire book was incorporated into Gratian's Decretum and Peter Lombard's Sentences under Augustine's name, indicating its medieval authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Supposititium tamen credit Trithemius","severity":"info","text":"Johannes Trithemius (1462–1516) considered the work spurious because Augustine is cited within the text itself, a point noted in his De Scriptoribus Ecclesiasticis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Reclamat Martinus Navarrus","severity":"info","text":"Martinus Navarrus (Martín de Azpilcueta, 1492–1586) defended the Augustinian attribution, arguing that the self-citation was a marginal gloss that later entered the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Navarri conjecturam juvant libri veteres ... sed illud tamen et postulat sensus, et legit reipsa Gratianus","severity":"caution","text":"The Admonitio notes that older manuscripts omit Augustine's name at the relevant point, supporting Navarrus, but concedes that the sense requires it and Gratian's text includes it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Admonitio is a later editorial addition; its author and date are unknown. The passage does not clarify whether the original treatise was indeed by Augustine or a later composition."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Vcrum, de hoc loco quidquid tandem pnletur, alia undique suppetunt argumenta, quae clamitant hoc opus non esse Auguslini. Quaedam in Critico Augustiniano collegit Bernardus Vindingus, et adversus quemdam, ut ait, recentem, nec malum alioqui theologum, qui stilo et doctrina totum Augustinianum esse, adeoque stulte ipsi hoc negatum ab Erasmo et aliis ductoribus contendebat, opposuit: scilicet phrases ab Augustino alienas cap.: Naaman per aquam perdidit lepram. Cap: Petrus Dominum negavit, et a se amicos Christi excommunicavit. Eodem cap. 4, et 6, ac: Paenam promittere. Cap.: Ad Deum anxiari. Ibidem: Meliori quam potest confiteatur. Cap.: Oportet peccatorem ut in poenitentia fructificet. In SCripturis exponendis auctorem neque Allgustini solertiam habere osteNdit, neque cum illo consensionem. Nam cap.: Quod omnibus, ait, promisit indulgentiam, aliis promissionibus declarat: «Qui me confessus fucrit coram hominibus,» id eat, omnis quantumcumque et quotiescumque peccator, cujuscumque ordinis9 etiamsi fuerit sacerdos; «confitebor et ego eum coram Patre meo.» Cap.: Totum hominem sanavit in sabbato, quia et corpus ab infirmitate et animam ab omni contagione liberavit. Cap. ii: In Petro et Joanne et Jacobo et patre et matre puella ( Lue. VIII, 51) figuraliter continentur sacerdotes Ecclesiæ.","english":"Indeed, whatever is finally determined about this passage, other arguments abound on all sides, which cry out that this work is not by Augustine. Bernard Vindingus collected some of these in his *Criticus Augustinianus*, and set them against a certain, as he says, recent and otherwise not bad theologian, who maintained that in style and doctrine the whole work was Augustinian, and so foolishly denied that this had been denied to him by Erasmus and other leaders. Namely: phrases alien to Augustine: ch. \"Naaman lost his leprosy through water.\" Ch. \"Peter denied the Lord, and excommunicated from himself the friends of Christ.\" In the same ch. 4 and 6, and: \"To promise punishment.\" Ch. \"To be anxious toward God.\" Ibidem: \"Let him confess to a better than he can.\" Ch. \"It is necessary that the sinner bear fruit in penance.\" In expounding the Scriptures, the author is shown to have neither Augustine's skill nor agreement with him. For ch.: \"He promised indulgence to all,\" he declares by other promises: \"Whoever has confessed to me before men,\" that is, every sinner, however much and however often, of whatever order, even if he were a priest; \"I will also confess him before my Father.\" Ch.: \"He healed the whole man on the Sabbath, because he freed both the body from infirmity and the soul from every contagion.\" Ch. ii: \"In Peter and John and James and the father and mother of the girl (Luke VIII, 51) are figuratively contained the priests of the Church.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Bernardus Vindingus","severity":"info","text":"Bernard Vindingus (Bernard Vinding) is a 17th-century Dutch Reformed theologian whose *Criticus Augustinianus* (1658) argued against Augustinian authorship of this treatise. His collection of stylistic and doctrinal anomalies is cited here as a key source in the authenticity debate.","cites":[],"named_sources":["Vinding 1658"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paenam promittere","severity":"info","text":"The phrase 'paenam promittere' (to promise punishment) is flagged as un-Augustinian. Augustine typically uses 'minari' or 'commminari' for threatening punishment; 'promittere' normally denotes a positive promise, making this usage anomalous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ad Deum anxiari","severity":"info","text":"'Ad Deum anxiari' (to be anxious toward God) is noted as a phrase alien to Augustine. Augustine's vocabulary for religious anxiety typically involves 'timor' or 'sollicitudo', not 'anxior' with ad + accusative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke VIII, 51","severity":"info","text":"The reference to Luke 8:51 is erroneous; the canonical Gospel of Luke has only 24 chapters. This likely refers to Luke 8:51 in a versification system (e.g., the Vulgate's chapter 8, verse 51, which in modern Bibles is Luke 9:28-29). The error may indicate a non-Augustinian source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Naaman per aquam perdidit lepram","severity":"info","text":"The reference to Naaman losing his leprosy through water alludes to 2 Kings 5, where Naaman is healed by bathing in the Jordan. This typological reading of baptism is common in patristic literature, but the phrasing is here deemed uncharacteristic of Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Petrus Dominum negavit, et a se amicos Christi excommunicavit","severity":"caution","text":"The claim that Peter denied the Lord and excommunicated friends of Christ is historically problematic. It likely conflates Peter's denial of Christ (Matt 26:69-75) with later traditions about Peter's conflicts with Paul or with the excommunication of the Nicolaitans, but no such event is recorded in canonical or early patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'pnletur' for 'statuatur' or 'ponatur'; 'fucrit' for 'fuerit'; 'Vcrum' for 'Verum'; 'Auguslini' for 'Augustini'; 'osteNdit' for 'ostendit'; 'consensionem' for 'consensionem'). These do not affect the argument but indicate a corrupt manuscript tradition.","The identity of the 'recentem, nec malum alioqui theologum' is not specified; Vinding's opponent remains unnamed in this passage."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Lacrymis matris viduæ, Marthæ et Mariæ ac turbæ Judæorum docemur, inquit, publice peccantibus non proprium, sed Ecclesiæ sufficere meritum. etc. Cap.: Omnis ista varietas confitenda est, si peccavit in loco sacro, aut cui debuit excellentiam fidei, ut sunt domus dominorum et aliorum multorum; si in tempore orationi constituto, aut in festivitate sanctorum. et in tempore jejunii, etc. Si quia cadit in avaritiam, etiam castitatem minoravit. Præterea, insinuatur capite bonum quemque ante Christi adventum inferis detentum fuisse, Augustino, lib. de Genesi ad Ii teram, capp. ct 54, ea de re dissentiente aut certe ambigente; et memorantur capite acta sancti Andreæ, longe post Angustinum sccundum eruditos vulgari ruta.\n\nLibrum emendavimus ad codices Mss. Augustinensium majoris conventus Parisiensis, ad Cisterciensem, ad Vaticanum, necnon ad Gratiani et Lombardi Collectanea. In Mss. inscribitur de Vera et, Falsa Poenitentia; omissu ad Christi devotam. Et ad finem in iis habetur, Explicit de Confessione.","english":"We are taught by the tears of a widowed mother, of Martha and Mary, and of the crowd of Jews, he says, that for those who sin publicly, not their own merit but that of the Church suffices. etc. Chapter: All this variety must be confessed, if he sinned in a sacred place, or in one to which he owed the excellence of faith, such as the houses of lords and of many others; if at a time appointed for prayer, or on a feast of the saints, and during a time of fasting, etc. If because he falls into avarice, he also diminished chastity. Moreover, it is insinuated in the chapter that every good person was held in the underworld before the coming of Christ, with Augustine, in his *De Genesi ad Litteram*, chapters  and 54, dissenting from this or at least being uncertain; and the Acts of Saint Andrew are mentioned in the chapter, a work that, according to the learned, was published long after Augustine.\n\nWe have emended the book according to the manuscripts of the Augustinians of the great convent of Paris, the Cistercian manuscript, the Vatican manuscript, and also the collections of Gratian and Lombard. In the manuscripts it is entitled *On True and False Penitence*; omitted: *To the Devoted of Christ*. And at the end of these it reads: *Here ends On Confession*.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Lacrymis matris viduæ, Marthæ et Mariæ ac turbæ Judæorum docemur","severity":"info","text":"The reference to Martha and Mary echoes Luke 10:38-42 and John 11:1-44, but the phrase 'tears of a widowed mother' is not a direct biblical citation; it may reflect a homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"capite acta sancti Andreæ","severity":"info","text":"The Acts of Saint Andrew is an apocryphal work of the 2nd-3rd century, but the text notes it was 'published long after Augustine', indicating a later medieval awareness of its non-Augustinian date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Librum emendavimus ad codices Mss. Augustinensium majoris conventus Parisiensis, ad Cisterciensem, ad Vaticanum","severity":"info","text":"This editorial note lists manuscripts used for emendation: the Augustinian convent in Paris, a Cistercian house, and the Vatican, plus the collections of Gratian and Peter Lombard, showing a scholarly collation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In Mss. inscribitur de Vera et Falsa Poenitentia; ... Explicit de Confessione","severity":"info","text":"The work circulated under multiple titles: 'On True and False Penitence' and 'On Confession', indicating fluidity in medieval manuscript tradition and confusion about its content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"capite bonum quemque ante Christi adventum inferis detentum fuisse","severity":"caution","text":"The claim that all good people were held in the underworld before Christ is attributed to a 'chapter' but is not Augustinian; Augustine in De Genesi ad Litteram dissents or is uncertain, as noted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cap.: Omnis ista varietas confitenda est","severity":"info","text":"The passage includes a chapter heading ('Cap.') that introduces a list of conditions for confession, suggesting the work is structured as a series of canons or rules.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lacrymis matris viduæ' is ambiguous: it could refer to the mother of Jesus (Mary) as a widow, or to another widowed mother in a biblical narrative; the text does not specify.","The reference to 'capite' (chapter) is unclear: it may denote a specific chapter in the work or a source being quoted; the Latin is elliptical."],"confidence":"medium","notes":[]}]}