{"slug":"stoa0040.stoa070f.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa070f.opp-lat1","title":"Miscellanea Sententiae [Incertus]","title_source":"Miscellanea Sententiae [Incertus]","author":"Augustinus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:29:44Z","cost_usd":0.006758},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa070f.opp-lat1","work_id":"stoa0040.stoa070f.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/stoa070f/stoa0040.stoa070f.opp-lat1.xml"},"stats":{"passages":13,"english_words":2953,"coptic_letters":0,"source_letters":11995,"commentary_units":73,"commentary_kinds":9,"derived_notes":0,"ambiguities":23,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"stoa0040.stoa070f.opp-lat1","abstract":"The Miscellanea Sententiae [Incertus] — Augustinus is a collection of moral and theological sayings (sententiae) transmitted under Augustine’s name but of uncertain authorship. The work survives only in later medieval manuscripts, often mixed with other florilegia, and lacks early witnesses. Its date is conjectural, likely 9th–12th century. The text is not a continuous treatise but a topical arrangement of excerpts, many possibly non-Augustinian. It was quoted in medieval canon law collections and sermon manuals but never widely circulated as Augustine’s. The edition does not identify sources of individual sententiae, which include patristic commonplaces and natural-history errors.","historical_context":"The work was compiled in the Latin West, probably in a monastic or cathedral school setting, between the 9th and 12th centuries. It reflects the Carolingian and post-Carolingian practice of excerpting patristic authorities for moral instruction and canon law. The text’s attribution to Augustine is unsupported by early manuscript evidence; it likely originated as an anonymous florilegium later associated with Augustine to gain authority. The compilation circulated in miscellanies alongside other sententiae collections, often used by preachers and canonists. Its survival in later medieval manuscripts indicates a limited but persistent readership, primarily in ecclesiastical contexts. The work’s content, including the dove-and-serpent topos and moral-legal distinctions, aligns with patristic and early medieval traditions, but its precise community of origin remains unknown.","significance":"The Miscellanea Sententiae illustrates the medieval practice of compiling and reattributing patristic sayings for didactic and legal purposes. It provides insight into how Augustine’s authority was invoked for later moral teachings, even when the content was not authentically Augustinian. The work also preserves patristic commonplaces and natural-history motifs that influenced medieval bestiaries and sermon literature.","timeline":[{"date":"9th–12th c.","event":"Probable compilation of the Miscellanea Sententiae in the Latin West."},{"date":"9th–12th c.","event":"Manuscript transmission as part of florilegia and miscellanies."},{"date":"Medieval period","event":"Quoted in canon law collections and sermon manuals."},{"date":"Modern era","event":"Edited and published in the ogl-pl series without source identification."}],"relations":[{"work":"Augustine, De doctrina christiana","relation":"Falsely attributed to same author; similar moral-didactic genre.","key":"","label":null,"url":null},{"work":"Gregory the Great, Moralia in Job","relation":"Shares patristic topoi such as dove and serpent symbolism.","key":"","label":null,"url":null},{"work":"Jerome, Commentarii in Mattheum","relation":"Possible source for conflated Matthew citation.","key":"","label":null,"url":null},{"work":"Medieval bestiaries","relation":"Natural-history errors (e.g., dove not mourning young) appear in both.","key":"","label":null,"url":null},{"work":"Gratian, Decretum","relation":"Canon law collection that may have drawn on such sententiae.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Augustine is uncertain and unsupported by early manuscripts.","Date is conjectural; the compilation likely postdates Augustine by several centuries (9th–12th c.).","The text survives only in later medieval manuscripts, often mixed with other florilegia.","Sources of individual sententiae are not identified; many may derive from non-Augustinian authors.","The citation 'Matth. x, 16' does not correspond to any modern verse; likely a conflation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000464,"generated":"2026-11-15T06:29:44Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa070f/stoa0040.stoa070f.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa070f.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":73,"english_words":2953,"source_letters":11940,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of sententiae, not a continuous treatise. Its attribution to Augustine is uncertain and not supported by the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives only in later medieval manuscripts, often mixed with other florilegia. No early witness exists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is conjectural; the compilation likely postdates Augustine by several centuries, perhaps 9th–12th c.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Quoted in some medieval canon law collections and sermon manuals, but never widely circulated under Augustine's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify the sources of individual sententiae; many may derive from non-Augustinian authors.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"MISCELLANEÆ SENTENTIE, INCERTI AUCTORIS.\n\nSimplicem esse et prudentem. Fur et latro. Pericula ubique. Principes. Peccati gradus. Lectio obscura. Fornicaria et adultera. Senectus. Corpus infirmum. Veritas. Scriptura. Judicia in porta. Corripientis odium. Sæculi fugacitas. Tristitia quæ vetita. Judicium et misericordiam facere. Sæculi perversitas. Amicus. Anima Jerusalem. Deo oblata. Cor unde aufertur. Leo. Naturale cujusque colloquium.\n\nPraecipit Dominus in Evangelio ut simus simplices quasi columbae, et astuti quasi serpentes (Matth. x, 16): ut imitantes simplicitatem columbarum, et astutiam serpentis, nec aliis nocere possimus, nec ab aliis patiamur insidias, sed simplicitate et prudentia habeamus bominem temperatum; quia prudentia absque bonitate malitia est, et simplicitas absque ratione stultitia nominatur. Aves cæteræ pullos suus etiam cum periculo vitæ suae protegere festinant; et cum ad nidum suum, accipitrem, colubrum, corvum, sive cornicem accedere viderint, huc illucque volitant, et eos morsu et unguibus laccrant, et dolorem parentis querula voce testantur: sola columba ablatos putlos non dolet, nun queritur.","english":"Miscellaneous Sayings, of Uncertain Author.\n\nTo be simple and prudent. Thief and robber. Dangers everywhere. Princes. Degrees of sin. Obscure reading. Fornicatress and adulteress. Old age. Weak body. Truth. Scripture. Judgments at the gate. Hatred of the reprover. Fleetingness of the world. Forbidden sorrow. To render judgment and mercy. Perversity of the world. Friend. The soul of Jerusalem. Offered to God. Whence the heart is taken away. Lion. The natural conversation of each.\n\nThe Lord commands in the Gospel that we be simple as doves, and cunning as serpents (Matthew 10:16): so that, imitating the simplicity of doves and the cunning of the serpent, we may neither be able to harm others, nor suffer snares from others, but by simplicity and prudence we may have a man tempered; because prudence without goodness is malice, and simplicity without reason is called folly. Other birds hasten to protect their young even at the peril of their own life; and when they see a hawk, a snake, a raven, or a crow approach their nest, they fly hither and thither, and tear them with bite and claws, and testify to the parent’s grief with a plaintive cry: only the dove does not grieve for her stolen young, nor does she complain.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"MISCELLANEÆ SENTENTIE, INCERTI AUCTORIS","severity":"info","text":"The heading lists topics as a table of contents; the first substantive paragraph begins with 'Praecipit Dominus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. x, 16","severity":"info","text":"The citation 'Matth. x, 16' does not correspond to any modern verse; Matthew 10:16 is about persecution, not doves and serpents. The saying is likely a conflation of Matthew 10:16 with a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"columba ... serpentes","severity":"info","text":"The pairing of dove and serpent as models of simplicity and prudence is a patristic topos, found in authors such as Jerome and Gregory the Great, often linked to the Song of Songs 2:12 or Matthew 10:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"astuti quasi serpentes","severity":"info","text":"'Astuti' (cunning) is used positively here, meaning prudent shrewdness, not deceit. The serpent symbolizes worldly wisdom, not evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sola columba ablatos putlos non dolet","severity":"info","text":"The claim that the dove does not mourn its young is a natural-history error repeated in medieval bestiaries; it serves the moral contrast with other birds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution 'Incerti Auctoris' leaves the author unknown; the work is traditionally associated with Augustine but is not by him.","The list of topics at the start may be a later summary or index, not part of the original text."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Differentia inter fures et latrones. Furcs insidiantur, et occulta Iraude decipiunt: latrones audacter aliena diripiunt.\n\nQui sæpe navigat, aliquando patitur tempestatem. Qui viam frequenter ingreditur, aut sustinet latronum impetus, aut certe metuit. Omnique in arte tam gloria quam obtrectatio secundis adversisque ventis oritur, dum aut amici plus merito laudant, aut inilnici plus justo detrahunt.\n\nIdcirco Deus principes dedit, ut populum corrigerent delinquentem, et ad rectum iter retraherent delinquentem.\n\nPrimum peccatum est cogitasse quæ mala sunt; secundum, cogilalionihus acquievisse perversis; tortium, quod mente decreveris, opere complesse; quarlum, post peccatum non agere pœnitentiam, sed in suo sibi complacere delicto.\n\nRubigo autem proprie descendere diciiur in rore nocturno, latentia in spicis frumenta maculare colore minii, vel Scnopidi se congruere. Ignosce.","english":"Difference between thieves and robbers. Thieves lie in wait and deceive by hidden fraud; robbers boldly seize the property of others.\n\nHe who often sails sometimes suffers a storm. He who frequently takes to the road either endures the attacks of robbers or at least fears them. And in every art, both glory and detraction arise with favorable and adverse winds, while either friends praise beyond merit, or enemies disparage more than is just.\n\nTherefore God gave princes, so that they might correct the erring people and lead the erring back to the right path.\n\nThe first sin is to have thought of what is evil; the second, to have acquiesced to perverse thoughts; the third, to have completed in deed what you resolved in mind; the fourth, after sinning, not to do penance, but to take pleasure in your own offense.\n\nRust, however, is said to descend properly in the night dew, to stain the hidden grains in the ears with the color of red lead, or to suit the gnats. Forgive.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Differentia inter fures et latrones","severity":"info","text":"The opening distinction between thieves (fures) and robbers (latrones) is a moral-legal commonplace in patristic literature, often used to categorize types of wrongdoing by stealth versus open violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Rubigo","severity":"info","text":"The term 'rubigo' (rust) here is used in a technical or natural-philosophical sense, describing a phenomenon that stains grain or attracts gnats; the passage may derive from a source on agricultural or meteorological lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Primum peccatum est ... quartum","severity":"info","text":"The fourfold gradation of sin (thought, acquiescence, deed, and complacency without penance) follows a common ascetic schema, possibly influenced by Cassian or earlier monastic tradition, though here attributed to Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Deus principes dedit","severity":"info","text":"The statement that God gave princes to correct the erring reflects a providential view of secular authority common in late antique Christian political thought, e.g., in Ambrose or Augustine's City of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ignosce","severity":"caution","text":"The final word 'Ignosce' (Forgive) may be a scribal addition or a fragmentary closing formula, possibly indicating an incomplete or corrupted transmission of the original saying.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several apparent scribal errors (e.g., 'Furcs' for 'Fures', 'cogilalionihus' for 'cogitationibus', 'complesse' for 'complesse', 'quarlum' for 'quartum', 'Scnopidi' for 'scenopidi' or 'sciniphes'), suggesting a corrupt manuscript tradition. The English draft emends silently. The final 'Ignosce' may be a separate fragment or a closing plea for correction."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Obscuritas lectionis nascitur tribus modis: aut rerum difficultale, aut magislri imperitia, aut nimia tarditate discentis.\n\nFornicaria cst, quæ cum pluribus copulatur; adultera, quæ unum virum deserens, alteri jungitur. Legimus enim Achab regem Israel tantis fluxisse deliciis, ut domum sibi eburneam fecerit (III Reg. XXII, 39).\n\nSenectus multa secum et bona affert et mala: bona, quia uos ab impotentissimis dominis liberat voluptalibus, quia imponit modutn, libidinis frangit impetus, auget sapientiam, dat maturiora consilia; et, frigescente corpore, dormit cum perpetua virginitate Sunamitis luxuriam contemnens (Id. I, 4).\n\nLegi in quadam controversia: Imbecillitas corporis, animæ quoque vires secum trahit.\n\nUna enim veritate surgente, multa mendacia destruuntur. Debemus enim Scripturam sanctam primum secundum litteram intelligere, facientes in ethica quaecumque præcepta sunt; secundo juxta allegoriam, id est, intelligentiam spiritualem; tertio secundum futurorum beatitudinem.","english":"Obscurity of reading arises in three ways: either from the difficulty of the subject matter, or the inexperience of the teacher, or the excessive slowness of the learner.\n\nA fornicatress is she who couples with many; an adulteress, she who, deserting one husband, joins herself to another. For we read that Ahab, king of Israel, flowed in such great delights that he made for himself an ivory house (3 Kings 22:39).\n\nOld age brings with it many goods and many evils: goods, because it frees you from the most powerless masters, the pleasures, because it imposes moderation, breaks the assaults of lust, increases wisdom, gives more mature counsels; and, with the body growing cold, it sleeps with the perpetual virginity of the Shunammite, despising luxury (1 Kings 1:4).\n\nI have read in a certain controversy: The weakness of the body also drags down with it the powers of the soul.\n\nFor with one truth arising, many falsehoods are destroyed. For we ought to understand Holy Scripture first according to the letter, doing in ethics whatever precepts are given; second according to allegory, that is, spiritual understanding; third according to the blessedness of future things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Obscuritas lectionis nascitur tribus modis","severity":"info","text":"This sentence introduces a threefold classification of causes of obscurity in reading, a common pedagogical trope in late antique and medieval didactic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fornicaria","severity":"info","text":"The Latin distinguishes fornicaria (a woman who consorts with many men) from adultera (a woman who leaves one husband for another), reflecting a legal-moral distinction in Roman and canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Achab regem Israel ... domum sibi eburneam fecerit (III Reg. XXII, 39)","severity":"info","text":"The reference to Ahab's ivory house is from 1 Kings 22:39 (Vulgate), though the verse number given (III Reg. XXII, 39) corresponds to the Vulgate's 3 Kings 22:39.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sunamitis (Id. I, 4)","severity":"info","text":"The Shunammite woman is from 1 Kings 1:4 (Vulgate), where Abishag the Shunammite is a virgin attendant to King David; the text here uses her as a symbol of chastity in old age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Legi in quadam controversia","severity":"info","text":"The phrase 'I have read in a certain controversy' suggests the author is citing a lost rhetorical or philosophical source, possibly from a school exercise or a patristic debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Debemus enim Scripturam sanctam primum secundum litteram ... secundo juxta allegoriam ... tertio secundum futurorum beatitudinem","severity":"info","text":"This threefold hermeneutical scheme (literal, allegorical, anagogical) is a simplified version of the more common fourfold method (literal, allegorical, tropological, anagogical) found in later medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'difficultale' for 'difficultate', 'magislri' for 'magistri', 'cst' for 'est', 'uos' for 'vos', 'modutn' for 'modum', 'voluptalibus' for 'voluptatibus'), which are corrected in the English draft. The source edition (ogl-pl) likely reproduces a manuscript with these corruptions."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"In porta autem civitatis iuxta veterem morem Judaici populi fuisse judicia (Deut. XVII et II), ct saepe legimus, et crebro interpretati sumus: ut lice agricola ad causam veniens, frequentia civitatis et novo terreretur aspectu; nec urbis habitator longe ab urbe properaret, et subvectionem quæreret jumentorum.\n\nGrande peccatum est odisse corripientem: maxime si te non odio sed amore corripiat, si solus ad solum, si assumpto fratre allero, si postea praesente Ecclesja; ut non studio detrahendi, sed emendationis tuæ, videatur crimen ingerere. »\n\nRes enim saeculi, et omnia corpora per momenta fluunt. Nihil 'est fugacius saeculo, rebusque saeculi, quas dum tenemus, amittimus: et per infantiam, pueritiam, juventutem, virilem et ingravescentem aetatem, annosque ultimos senectutis mutamur et currimus, et nescientes ad mortis terminos pervenimus. Præcipitur Ecclesiæ, ut non habeat tristitiam et sollicitudinem. super rebus saeculi et damnis quæ in hoc mundo evenire consuevcrunf, et dicitur habitatoribus ejus: vos qui estis in Ecclesia Domini, semper gaudele; et quidquid vobis acciderit, de Dei judiciis gratulamini. Nec hoc dico, quod flere non debeatis; beati quippe flentes, quoniam ipsi ridebunt (Luc. vi, 21): sed illud admonco, nc in his ploretis, quæ sæculi sunt.","english":"Now at the gate of the city, according to the ancient custom of the Jewish people, judgments were held (Deut. 17 and 2), and we often read this and have frequently interpreted it: so that a farmer coming to a case would not be terrified by the crowd of the city and the unfamiliar sight, nor would a city-dweller have to hurry far from the city and seek transport by beasts of burden.\n\nIt is a great sin to hate the one who rebukes you: especially if he rebukes you not out of hatred but out of love, if he does so alone with you alone, if he does so with a brother as witness, if afterwards in the presence of the Church; so that he seems to bring a charge not out of a desire to slander, but for your correction.\n\nFor worldly things, and all bodies, flow away moment by moment. Nothing is more fleeting than the world and worldly things, which we lose even as we hold them: and through infancy, childhood, youth, manhood, advancing age, and the final years of old age we change and run, and unknowingly we reach the boundaries of death. The Church is commanded not to have sadness and anxiety over worldly things and losses that customarily occur in this world, and its inhabitants are told: you who are in the Church of the Lord, always rejoice; and whatever happens to you, be grateful for the judgments of God. I do not say this because you should not weep; for blessed are those who weep, since they themselves will laugh (Luke 6:21): but I advise this, that you not weep over those things which belong to the world.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. XVII et II","severity":"info","text":"The reference to Deuteronomy 17 and 2 likely alludes to Deut. 17:8-13 (judicial procedures) and Deut. 16:18-20 or similar, but the citation is imprecise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. vi, 21","severity":"info","text":"The citation 'Luc. vi, 21' (Luke 6:21) is a Vulgate reference; the verse 'beati quippe flentes, quoniam ipsi ridebunt' does not correspond to any known reading of Luke 6:21, suggesting a textual corruption or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in porta autem civitatis","severity":"info","text":"The practice of holding judgments at city gates is attested in ancient Israelite custom (cf. 2 Sam. 19:8; 1 Kings 22:10) and reflects the Deuteronomic legal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subvectionem quæreret jumentorum","severity":"info","text":"'Subvectionem' (transport) and 'jumentorum' (beasts of burden) describe the logistical burden on city-dwellers, a detail not in the biblical source but added for pastoral illustration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Grande peccatum est odisse corripientem","severity":"info","text":"This passage on rebuke echoes a common monastic and patristic topos (e.g., John Cassian, Conferences 16.6) and was influential in medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"consuevcrunf","severity":"caution","text":"The Latin 'consuevcrunf' is a scribal error for 'consueverunt' (they are accustomed), indicating a corruption in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Deut. XVII et II' is ambiguous: it may refer to Deuteronomy 17 and 2, but chapter 2 does not contain judicial gate procedures; possibly a conflation of Deut. 17:8-13 and 16:18-20.","The verse 'Luc. vi, 21' is corrupt; the quoted text does not match any known Vulgate reading of Luke 6:21, suggesting a misremembered or mis-copied source."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Si quis mortuus fuerit propinquorum, si substantiam fiscus invaserit, si corpus vel podagra vel alius quilibct morbus invaserit, nolite flere, nolite fundere lacrymas: nec consideretis praesentia, sed futura: quin potius illud cavcie, ne insultetis cadentibus, et alienam ruinam vestram aedificationem putetis.\n\nQuærit a nobis Dominus, et quasi necessariam habens nostram salutem, poscit accipere quod dantt prosit, ut faciamus judicium, id est, nihil absque consilio et ratione faciamus, et ante mens judicet quid factura sit, et po-tea opere compleatur, et diligamus misericordiam, et non quasi ex necessitate aut conipulsi misericordes simus.\n\nPerilt sanctus de terra, et rectus in hominibus non est: ubique insidiæ, ubique fraudulentia. Innoxius sanguis effunditur, pro avaritia ct libidine germanitas ignoratur: et non solum faciunt, sed defendunt quoque mala, et nominibus commutatis bonum dicunt cae quod matum est. Ipsi principes, non ab offerentibus accipiunt munera, sed cogunt dare subjectos, ct postulant: et judex in reddeudo est sic alium judicans, quomodo ipse ab alio judicatur; ut præstent sceleribus suis mutuum favorem, et in alterius crimine se defendant.","english":"If someone has died among relatives, if the treasury has seized property, if either gout or any other disease has invaded the body, do not weep, do not pour forth tears: do not consider present things, but future ones; rather, beware lest you insult the falling, and think another's ruin to be your own edification.\n\nThe Lord asks of us, and as if having our salvation as necessary, demands to receive what benefits the giving, so that we may do judgment, that is, do nothing without counsel and reason, and before the mind judges what it is about to do, and afterwards it is completed in deed, and let us love mercy, and not be merciful as if from necessity or compulsion.\n\nThe holy man has perished from the earth, and there is no upright man among men: everywhere there are snares, everywhere fraud. Innocent blood is shed, for avarice and lust kinship is ignored: and they not only do evil, but also defend it, and by changing names call what is evil good. The princes themselves do not accept gifts from those offering, but compel subjects to give, and demand: and the judge in rendering is such that he judges another as he himself is judged by another; so that they lend mutual favor to their crimes, and defend themselves in another's crime.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. 17 and 2","severity":"info","text":"The previous passage references Deuteronomy 17:8-9, which mandates that judgments be held at the city gate, a practice echoed in the Latin text's emphasis on judicial process.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"judicium","severity":"info","text":"The term 'judicium' here means 'judgment' in a moral and rational sense, as clarified by the gloss 'nihil absque consilio et ratione faciamus' (do nothing without counsel and reason).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fiscus","severity":"info","text":"The 'fiscus' refers to the imperial treasury, which in late antiquity could claim property of the deceased under certain circumstances, a concern reflected in the admonition against weeping over material loss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Periit sanctus de terra","severity":"info","text":"The lament 'Periit sanctus de terra' echoes biblical passages such as Micah 7:2 and Psalm 12:1, where the disappearance of the righteous is mourned, a common topos in patristic moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from direct exhortation (do not weep) to a reflective exposition on judgment and mercy, then to a prophetic denunciation of societal corruption, forming a tripartite homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dantt prosit","severity":"caution","text":"The Latin 'dantt prosit' is likely a scribal error for 'dare prosit' (that giving benefit), as the sense requires an infinitive; the English draft reads 'what benefits the giving'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quod dantt prosit' is textually corrupt; the reading adopted is 'quod dare prosit' (that giving benefit).","The identity of 'principes' is ambiguous—could refer to secular rulers or ecclesiastical authorities; the context suggests secular princes."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Si habes amicum, in tentatione posside eum. Legi in cujusdam controversia: Amicus diu quaeritur, vix invenitur, difficile servatur.\n\nVidetur mihi omnis anima Jerusalem, in qua aedificatum fuit templum Domini et visio pacis, et uotilia Scripturarum: et postea superata peccatis, ducta est in captivitatem, tormentisqne tradita, dicere contra Babylonem, id est, confusionem hujus mundi, et adversum contrariam fortitudinem quae huic mundo præsidet, Noli insultare mihi, inimica mea, quia cecidi et resurgam: Dominus enim allevat elisos, (Psal. CXLV, 8), et loquilur per prophetam, Numquid qui cadit, non resurget (Id. XL, 9), et, Nolo mortem peccatoris, sed ut convertatur et vivat (Ezech. XXXIII, 11). Dominus non ea quæ offeruntur, sed voluntatem rccipit offerentium. De mercede meretricis Deus vota non suscipit.\n\nGravis pœna est, quando in tempore messis et vindemiae, speratæ fruges auferuntur et vinum, et quodam modo tenentis tolluntur e manibus.","english":"If you have a friend, possess him in temptation. I have read in some controversy: A friend is sought for a long time, rarely found, and with difficulty kept.\n\nIt seems to me that every soul of Jerusalem, in which the temple of the Lord and the vision of peace and the vessels of the Scriptures were built, and afterwards, overcome by sins, was led into captivity and handed over to torments, speaks against Babylon, that is, the confusion of this world, and against the opposing power which presides over this world: Do not insult me, my enemy, because I have fallen and I will rise again: for the Lord raises up the crushed (Ps. 145:8), and speaks through the prophet, Does not he who fall, rise again? (Ps. 40:9), and, I do not desire the death of the sinner, but that he be converted and live (Ezek. 33:11). The Lord does not accept what is offered, but the will of those who offer. God does not accept vows from the wages of a prostitute.\n\nIt is a severe punishment when, at the time of harvest and vintage, the hoped-for crops and wine are taken away, and are, in a way, snatched from the hands of those holding them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Si habes amicum, in tentatione posside eum","severity":"info","text":"The opening maxim adapts a classical proverb: a friend is tested in adversity. The following sentence, attributed to an unnamed controversy, reinforces the rarity and fragility of true friendship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXLV, 8","severity":"info","text":"The citation 'Dominus enim allevat elisos' corresponds to Psalm 145:8 in the Vulgate (Psalm 146:8 in modern numbering). The verse is used to support the theme of resurrection after a fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Id. XL, 9","severity":"info","text":"The phrase 'Numquid qui cadit, non resurget' is attributed to Psalm 40:9 (Vulgate; modern Psalm 41:9). The verse is quoted to reinforce the promise of rising after a fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XXXIII, 11","severity":"info","text":"The citation 'Nolo mortem peccatoris, sed ut convertatur et vivat' is from Ezekiel 33:11 (Vulgate). It emphasizes God's desire for repentance rather than punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jerusalem ... Babylon","severity":"info","text":"The allegory of Jerusalem as the soul and Babylon as worldly confusion is a common patristic trope, derived from biblical history and developed by authors such as Origen and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De mercede meretricis Deus vota non suscipit","severity":"info","text":"The maxim that God does not accept vows from a prostitute's wages echoes a moral principle found in early Christian penitential literature and canon law, emphasizing the need for pure intention in offerings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the controversy cited for the friendship maxim is not identified; 'cujusdam controversia' may refer to a lost rhetorical or legal text.","The psalm numbering (CXLV, XL) follows the Vulgate; modern numbering differs.","The phrase 'uotilia Scripturarum' is obscure; the English draft renders it as 'vessels of the Scriptures', but the Latin may be corrupt or a scribal error."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Non est culpandus, qui meretricem convertit ad pudicitiam; sed potius laudandus, quod ex mala bonam fecerit.\n\nNon qui bonus permanet, ipse polluitur, si societur malo; sed qui malus est, in bonum vertitur, si bona cxempla sectetur.\n\nFornicatio, ut vinum et ebrietas, aufert cor. Sicut cnim vinum et ebrietas eum qui biberit mentis suæ impotem facit; ita fornicatio ac voluptas pervertit sensum, animumque debilitat, et de rationabili homine brutum eflicit animal, ut ganeas et lupanaria et libidinum lustra sectetur. Qui amatur a Domino, corvipitur (Prov. III, 12); qui negligitur, suis peccatis ilimittitur.\n\nNatura leonum esse dicitur, ut, cum infremuerint et rugierint, omnia animantia contremiscant, ut lixo gradu se movere non possint; tantus pavor est, tanta fortitudo.\n\nNaturale est, ut omnes artifices suae artis loquantur exemplis, et unusquisque in quo studio trivit ætatem, illius similitudines proferat: verbi gratia, qui nauta est et. gubernator, tristitiam suam comparat tempestati, dannum naufragium vocat, inimicos suos ventos appellat contrarios; rursum prosperitatem et lactitiam, auram placidissimam et secun los nominat ventos, tranquilla maria et æquora campis similia. E regione, utiles quidquid dixerit, scutum, gladium, loricam, galeam, lanceam, arcum et sagittas, mortem, vuluus et victoriam sonat.","english":"One is not to be blamed who converts a prostitute to chastity; but rather praised, because he has made a good woman out of an evil one.\n\nHe who remains good is not himself polluted if he associates with an evil man; but he who is evil is turned to good, if he follows good examples.\n\nFornication, like wine and drunkenness, takes away the mind. For just as wine and drunkenness render him who has drunk incapable of his own mind, so fornication and lust pervert the senses, weaken the spirit, and make a brute animal out of a rational man, so that he pursues cookshops, brothels, and the haunts of lust. He who is loved by the Lord is corrected (Prov. 3:12); he who is neglected is abandoned to his own sins.\n\nThe nature of lions is said to be such that, when they roar and thunder, all living creatures tremble, so that they cannot move at a steady pace; so great is the terror, so great the strength.\n\nIt is natural that all craftsmen speak in examples of their own art, and each one, in whatever pursuit he has spent his life, brings forth its likenesses: for example, he who is a sailor and a helmsman compares his sadness to a storm, calls a loss a shipwreck, names his enemies contrary winds; again, prosperity and joy he calls a very gentle breeze and favorable winds, calm seas and plains like the sea. On the other hand, a soldier, whatever he says, sounds of shield, sword, breastplate, helmet, lance, bow and arrows, death, wounds, and victory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui amatur a Domino, corripitur (Prov. III, 12)","severity":"info","text":"The citation Prov. 3:12 is given in the Vulgate form. The verse is not a direct quotation of the canonical Proverbs but a loose adaptation, possibly from a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fornicatio","severity":"info","text":"The comparison of fornication to wine and drunkenness reflects a common patristic topos, found in authors like Ambrose and Jerome, linking sexual sin with loss of rational control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Natura leonum","severity":"info","text":"The description of lions causing terror in other animals is a standard ancient natural-history motif, found in Pliny the Elder and in bestiary traditions, often used allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of discrete moral and natural observations, each introduced by a general statement (e.g., 'Non est culpandus', 'Natura leonum esse dicitur'), typical of a florilegium or miscellany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The comparison of craftsmen to their arts (sailor, soldier) echoes a rhetorical commonplace used by Cicero and Quintilian, and was later adopted in medieval preaching manuals as an exemplum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'cxempla' for 'exempla', 'ilimittitur' for 'dimittitur') that may reflect scribal error or a non-standard manuscript tradition.","The phrase 'ganeas et lupanaria et libidinum lustra' is translated as 'cookshops, brothels, and the haunts of lust', but 'ganeas' can also mean 'eating-houses' or 'taverns'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Pestilente flagellato, non solum sapiens, sed etiam stultus prudentior fiet (Prov. xix, 25; xxi, 11).\n\nADMONITIO IN SERMONES AD FRATRES IN EREMO.\n\nIn ea Sermonum collectione duo crant vere Augustiniani, qui nimirum de Communi vita clericorum appellantur, locum in superiore tomo suum tenentes, ordine et 35G. Reliquos fere omnes subdititios et Augustino indignos haberi ac dici patiemur ab eruditis. Inter eos Baronius, ad annum Christi: Auctor, ait, illorum sermonum non nisi impostor dicendus, cum multorum mendaciorum sanctissimum ac doctissimum virum constituerit assertorem. Et ad annum: Frigidus ille fictor multa delira, vana et fabulosa sub tanti Patris nomine effutil, portentosa mendacia blaterat, etc. Bellarminus, lib. de Scriptoribus Ecclesiasticis: Sermones, inquit, ad Fratres in eremo videntur magna ex parte confictu Inter illos mulli sunt leves et fabulosi. Phrasis est inepta, impropria, lutulenta, ut mirum sit potuisse ejusmodi sermones S. Augustino ab aliquo viro prudente tribui. Lovanienses Theologi censura in eosdem sermones præfixa: Satis constat sub D. Augustini nomine a quodam semilatino exercitii carra conscriptos esse. Aliquando intermiscet verba Augustini, Cæsarii, Gregorii. Martinus Lypsius ex phrasibus et dictionibus quibusdam suspicatur auctorem fuisse exclamatorem Galloflandrum.","english":"A scoundrel who has been flogged makes not only a wise man but even a fool more prudent (Prov. 19:25; 21:11).\n\nA WARNING CONCERNING THE SERMONS TO THE BROTHERS IN THE DESERT.\n\nIn that collection of Sermons there were two truly Augustinian ones, which, namely, are called On the Common Life of Clerics, holding their place in the earlier volume, in order and at 35G. We will allow almost all the rest to be considered and called spurious and unworthy of Augustine by the learned. Among them, Baronius, in the year of Christ: The author, he says, of those sermons is to be called nothing but an impostor, since he has made a most holy and learned man the assertor of many falsehoods. And in the year: That frigid fabricator babbles many delirious, vain, and fabulous things under the name of so great a Father, he chatters monstrous lies, etc. Bellarmine, in his book On Ecclesiastical Writers: The Sermons, he says, to the Brothers in the Desert seem for the most part to be fabricated. Among them many are frivolous and fabulous. The phrasing is inept, improper, and muddy, so that it is a wonder that such sermons could have been attributed to St. Augustine by any prudent man. The Louvain Theologians, in the censure prefixed to the same sermons: It is sufficiently established that they were written under the name of St. Augustine by some semi-Latin writer of a cart of exercises. Sometimes he mixes in words of Augustine, Caesarius, and Gregory. Martin Lipsius, from certain phrases and diction, suspects the author was a Gallo-Flandrian declaimer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. xix, 25; xxi, 11","severity":"info","text":"The Latin cites Proverbs 19:25 and 21:11, which in the Vulgate read: 'pestilente flagellato, non solum sapiens, sed etiam stultus prudentior fiet' (when a scoundrel is flogged, not only the wise but also the fool becomes more prudent). The double reference may reflect variant versification or a conflation of similar proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Admonitio in Sermones ad Fratres in Eremo","severity":"info","text":"The 'Admonitio' is a critical preface by the Maurist editors (likely from the 17th-century Benedictine edition) warning that most sermons in the collection 'Sermones ad Fratres in Eremo' are spurious, citing Baronius, Bellarmine, and the Louvain theologians. This reflects early modern scholarly skepticism about pseudo-Augustinian works.","cites":[],"named_sources":["Baronius Annales Ecclesiastici","Bellarmine De Scriptoribus Ecclesiasticis","Louvain Theologians Censura"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sermones ad Fratres in Eremo","severity":"info","text":"The 'Sermones ad Fratres in Eremo' (Sermons to the Brothers in the Desert) is a medieval collection falsely attributed to Augustine, likely compiled in the 12th–13th centuries. The 'Admonitio' notes that only two sermons (on the common life of clerics) are genuine, while the rest are 'subdititios et Augustino indignos' (spurious and unworthy of Augustine).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Pestilente flagellato","severity":"info","text":"The lemma 'pestilente flagellato' (a scoundrel who has been flogged) is a direct quotation from the Vulgate Proverbs. Its inclusion here, isolated from any Augustinian context, suggests the passage is a marginal note or a scribal addition, possibly from a florilegium or a commentary on Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Admonitio in Sermones ad Fratres in Eremo","severity":"caution","text":"The 'Admonitio' is not part of Augustine's original work but a later editorial insertion. Its presence in the 'Miscellanea Sententiae' may confuse readers into thinking it is Augustinian. The passage's attribution to 'Incertus' in the work metadata already signals its dubious authenticity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the Proverbs quotation and the 'Admonitio' is unclear; the former may be a stray biblical citation or a thematic heading, while the latter is a critical apparatus from a later edition. The passage's structural classification as 'narrative' is misleading, as it consists of a scriptural verse and a scholarly warning."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Hæc Lovanienses, qui ex Mauburno addunt hos sermones a Conservatore Apostolico Rhegii, anno 1414, damnatos et reprobatos. Erasmus ad Fonsecam Archiep. Tolet. præfatione in Augustinum scribit: In omnibus quæ illi falso sunt inscripta, nihil insulsius aut impudentius Sermonibus ad Eremitas, in quibus nec verba, nec sententiæ, nec pectus, nec omnino quidquam est Augustino dignum. Idem in libro de Ratione concionandi tertio: In his, ait, sermonibus cervisice quoque meminit Flandricus, ut suspicor, Augustinus. Omnia miram barbariem crepant, exceptis iia quæ ex aliis auctoribus assuta sunt. Etenim, ut quædam argumenta artifex ille sumpsit e Vita Augustini, ita materiam e variis diversorum auctorum locis, licet indocte et impudenter omnia. Mittimus censuras Pauli Langii in Chronico Citizensi ad annum 1259, Joannis Mauburni in Venatorio Canonici Ordinis, Simonis Yerlini in Crisi Augustiniana, et aliorum. Arbitratur Erasmus opus esse alicujus ex Augustinensium Ordine monachi, qui hoc fuco studuerit suum sodalitium orbi commendare, si persuasisset tantum virum ejus instituti fuisse auctorem. Nobis porro tales videntur ii sermones, qui credi potuissent ab aliquo potius Augustinensis Ordinis æmulo invidiose ac maligne conficti. Certe quidem viri ex eodem Ordine eruditi eos nunc tandem reprehendunt palam et repudiant.","english":"The Louvain scholars, who follow Mauburnus, add that these sermons were condemned and rejected by the Apostolic Conservator at Reggio in the year 1414. Erasmus writes in his preface to Augustine addressed to Fonseca, Archbishop of Toledo: \"Among all those things falsely inscribed to him, nothing is more insipid or more shameless than the Sermons to the Hermits, in which there is neither the words, nor the sentiments, nor the spirit, nor anything at all worthy of Augustine.\" The same author, in the third book of his work On the Method of Preaching, says: \"In these sermons, the Flemish writer also mentions beer, as I suspect, Augustine. Everything crackles with utter barbarism, except for those bits which have been stitched in from other authors. For, just as that craftsman took certain arguments from the Life of Augustine, so he took the material from various places of different authors, though everything is done ignorantly and shamelessly.\" We pass over the censures of Paul Langius in his Chronicle of Citizens for the year 1259, of John Mauburnus in The Hunting Ground of the Canon Regular, of Simon Yerlinus in The Augustinian Crisis, and of others. Erasmus thinks the work is that of some monk from the Order of the Augustinians, who by this pretense sought to commend his sodality to the world, if he had persuaded them that so great a man was the author of his institute. Moreover, to us such sermons seem as if they could have been spitefully and maliciously fabricated by some rival of the Augustinian Order. Certainly, learned men from that same Order now at last openly reprove and repudiate them.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermonibus ad Eremitas","severity":"info","text":"Erasmus’s condemnation of the Sermons to the Hermits as spurious and barbaric is a key moment in the early modern critique of pseudo-Augustinian works.","cites":[],"named_sources":["Erasmus 1529"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Conservatore Apostolico Rhegii","severity":"info","text":"The Apostolic Conservator at Reggio (Emilia) condemned these sermons in 1414, indicating ecclesiastical censure before Erasmus’s critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pauli Langii in Chronico Citizensi","severity":"info","text":"Paul Langius’s Chronicle of Citizens (c. 1500) and other censures by Mauburnus and Yerlinus show a sustained tradition of rejecting these sermons as inauthentic.","cites":[],"named_sources":["Langius c. 1500","Mauburnus 1490","Yerlinus 1500"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cervisice","severity":"caution","text":"The Latin 'cervisice' (beer) is a rare or vulgar term, which Erasmus cites as evidence of the sermons’ barbarism and un-Augustinian character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Augustinensium Ordine monachi","severity":"info","text":"Erasmus speculates the author was an Augustinian monk seeking to glorify his order; the editor suggests instead a rival’s malicious forgery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Mittimus censuras","severity":"info","text":"The editor signals a deliberate omission of further censures, structuring the passage as a selective summary of scholarly rejection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Conservatore Apostolico' at Reggio is not specified; the year 1414 may refer to a local synod or papal legate.","The phrase 'cervisice quoque meminit Flandricus' is ambiguous: Erasmus may be mocking a Flemish author’s anachronistic mention of beer."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Jacobus Hommei in Collectaneorum libro cui Supplementum Patrum nomen fecit, pag. 645, sententiam de his sermonibus suam dicit in hæc verba: Pauci mihi stilum ingeniumque S. Doctoris exhibent, plures mentiuntur, plurimi offendunt. Lupus Christianus, lib, de Origine Eremitarum S. Aug. cap. 35, ope atque opera omni enititur, ut sermones iidem abjiciantur. Dico itaque, ait, ac constanter assero præfatos istos sermones non esse Augustini, sed esse opus nescio cujus impostoris. Et paulo post: Bonus ergo ille istorum sermonum auctor imitatus est nescio quos nostri sæculi homines, qui conficta miracula, aliaque id genus falsa ad alicujus religiosi Ordinis laudem ac commendationem in vulgus spargere, esse pUtant fraudes licitas ac pias. Nempe palam esse ait, auctorem fuisse eremitam Augustinensem. Denique iis operosins discussis et multis in sermone observatis erroribus concludit: Constat ergo istorum sermonum auctorem non esse S. Augustinum, scd nescio quem impudentissime mendacem, aut profundissime imperitum. Bernardus Vindingus, theologus item Augustinianus, censura Bellarmini laudata ct probata in Critico Augustiniano, hæc inter alia scribit ad sermonem: Qui enim complures alias et æque stultas, fabulas de Petro, Juda et Simplicio serm. 28, de Cyrillo serm. 33, de Æthiopibus acephalis serm. 37, de sepulcro Cæsaris serm. de quadam anima de Ægypto exeunte serm.","english":"Jacobus Hommei, in his book of Collectanea to which he gave the title Supplementum Patrum, page 645, states his opinion concerning these sermons in these words: \"Few exhibit to me the style and genius of the holy Doctor; many lie, and very many give offense.\" Lupus Christianus, in his book De Origine Eremitarum S. Aug., chapter 35, strives with all his might and main that these same sermons be rejected. \"I say, therefore,\" he says, \"and I constantly assert that the aforesaid sermons are not Augustine's, but are the work of some impostor or other.\" And a little later: \"That good author of these sermons, therefore, imitated certain men of our own age, who think it licit and pious frauds to scatter abroad among the common people fabricated miracles and other falsehoods of that kind for the praise and commendation of some religious order. For it is evident,\" he says, \"that the author was an Augustinian hermit.\" Finally, having discussed them more laboriously and observed many errors in the sermon, he concludes: \"It is therefore established that the author of these sermons is not St. Augustine, but some most shameless liar or most profoundly ignorant man.\" Bernard Vindingus, likewise an Augustinian theologian, having cited and approved the censure of Bellarmine in the Criticus Augustinianus, writes among other things to the sermon: \"For indeed many other and equally foolish fables about Peter, Judas, and Simplicius in sermon 28, about Cyril in sermon 33, about the headless Ethiopians in sermon 37, about Caesar's tomb in the sermon on a certain soul departing from Egypt, sermon...","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Jacobus Hommei","severity":"info","text":"Jacobus Hommei (Jacques Hommey, 17th cent.) was a French patristic scholar; his Supplementum Patrum is a collection of texts attributed to the Fathers. His judgment here is part of the early modern critical reception of the pseudo-Augustinian sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lupus Christianus","severity":"info","text":"Lupus Christianus (Christian Wolf, 17th cent.) was a German Augustinian theologian. His De Origine Eremitarum S. Aug. argues against the authenticity of the sermons, claiming they are the work of an Augustinian hermit impostor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Bernardus Vindingus","severity":"info","text":"Bernard Vinding (Bernardus Vindingus, 17th cent.) was a Dutch Augustinian theologian. His Criticus Augustinianus cites and approves Bellarmine's censure, listing specific fables in the sermons (e.g., about Peter, Judas, Cyril) as evidence of inauthenticity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bellarmini censura","severity":"info","text":"Robert Bellarmine (1542–1621) was a Jesuit cardinal and controversialist; his censure of the pseudo-Augustinian sermons was a key authority for later critics like Vinding. The reference shows the weight of Bellarmine's judgment in the Catholic scholarly tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"serm. 28, 33, 37","severity":"caution","text":"The specific sermon numbers (28, 33, 37) refer to the pseudo-Augustinian Sermones ad Eremitas. The fables about Peter, Judas, Simplicius, Cyril, and headless Ethiopians are cited as evidence of fabrication; these details are not found in authentic Augustinian works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique iis operosins discussis","severity":"info","text":"The passage follows a cumulative argument structure: first Hommei's brief opinion, then Lupus Christianus's detailed refutation, then Vinding's endorsement of Bellarmine. This rhetorical escalation reinforces the rejection of the sermons' authenticity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which edition of Hommei's Supplementum Patrum is cited; page 645 may vary by edition.","The phrase 'serm. de quadam anima de Ægypto exeunte' is incomplete in the Latin; the sermon number is missing."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"69, honorifico Augustini nomiNe comminisci ausus est, non eum merito et hic nequissime mentitum pro certo habeam? etc.\n\nAnte annos abhinc circiter trecentos cullectionem istam Sermonum (certe a nemine prius laudalam) edidit Augustinensis Ordinis eremita percelebris, Jordanus de Saxonia, qui natus Quindelimburgi, diem obiit Vienna ad Danubium, anno 1380. Autographum Jordani servant RR. PP.","english":"69. Would anyone dare to fabricate under the honorable name of Augustine? Should I not hold it as certain that he has most wickedly lied in this matter as well? etc.\n\nAbout three hundred years ago, that celebrated hermit of the Augustinian Order, Jordan of Saxony, who was born at Quedlinburg and died at Vienna on the Danube in the year 1380, published that collection of Sermons (certainly never praised by anyone before). The autograph of Jordan is preserved by the Reverend Fathers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"honorifico Augustini nomiNe comminisci ausus est","severity":"info","text":"The author questions whether anyone would dare to fabricate writings under Augustine's revered name, asserting that such a forger has lied most wickedly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jordanus de Saxonia","severity":"info","text":"Jordan of Saxony (Jordanus de Saxonia) was a celebrated Augustinian hermit, born at Quedlinburg and died at Vienna in 1380. He published a collection of sermons about three centuries before this text was written.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Autographum Jordani servant RR. PP.","severity":"info","text":"The autograph manuscript of Jordan of Saxony is said to be preserved by the Reverend Fathers, indicating a claim of direct manuscript evidence for the collection's authenticity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cullectionem istam Sermonum (certe a nemine prius laudalam)","severity":"info","text":"The author notes that this collection of sermons was never praised by anyone before, suggesting a negative reception or obscurity prior to Jordan's edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nequissime mentitum","severity":"caution","text":"The phrase 'nequissime mentitum' (most wickedly lied) is a strong accusation of forgery. The passage's rhetorical tone may reflect polemical context rather than objective historical judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Reverend Fathers' preserving the autograph is unspecified; 'RR. PP.' could refer to a specific religious order or community.","The exact collection of sermons referred to ('cullectionem istam Sermonum') is not named, leaving ambiguity about which works are in question."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Augustiniani in majori conventu Parisiensi, huc olim transmissum cura ipsius auctoris, qui admonitionem in fronte voluminis scripsit in hæc verba: Qaia juxta dicium Sapientis, Ad locum unde excunt flumina revertuntur, ut iterum fluant: hinc est quod ego frater Jordanus de Saxonia, dictus de Quedelingberg, inter scholares Parisienses minimus, quosdam sermones beatissimi patris nostri ac doctoris eximii Augustini, cum quibusdam aliis tractatibus, seu opusculis, vel legendis, de vita et gestis ejusdem sancti Patris, ac suæ piæ matris sancta Momicæ, atque de translationibus eorumdem, prout ad Ine fide digna assertione ac fideli communicatione undequaque exemplaria devenerunt, quibusdam quidem de Parisiis, quibusdam vero de Curia Romana, nonnullis quoque de antiquis et approbatis monasteriis ad me perductis, in unum volumen collegi, ipsumque ad locum Parisiensem, mare utique copiosum, unde omnia scientiarum flumina exire dignoscuntur, destinare sategi; quatenus exinde flual iterum per Ordinem universum, obsecrans in isceribns charitatis, ut quicumque fratrum de studio conventus nostri Parisiensis, cui hunc librum in libraria rjus conventus ad communem utilitatem ponendum, pro munusculo charitatis donare decrevi, in eo legerit, vll eum forsitam transcribi fecerit + oret pro donantis anima,ut Augustini meritis cœli fruatur gaudiis.","english":"Augustinians in the greater convent of Paris, once sent here by the care of the author himself, who wrote a warning on the front of the volume in these words: Since, according to the saying of the Wise Man, \"Rivers return to the place from which they flow out, so that they may flow again,\" hence it is that I, Brother Jordan of Saxony, called of Quedlinburg, the least among the Parisian scholars, have collected into one volume certain sermons of our most blessed father and distinguished doctor Augustine, together with certain other treatises, or opuscula, or legends, concerning the life and deeds of the same holy Father and his pious mother, Saint Monica, and concerning their translations, as they came to me from everywhere by trustworthy assertion and faithful communication—some indeed from Paris, some from the Roman Curia, and several also from ancient and approved monasteries—and I have taken care to send it to the Parisian place, certainly a copious sea, from which all rivers of knowledge are known to flow, so that from there they may flow again throughout the entire Order, beseeching in the bonds of charity that whichever brother from the study of our Parisian convent, for which I have decreed to place this book in the library of that convent for common use as a small gift of charity, should read in it, or perhaps have it transcribed, may pray for the soul of the giver, so that by the merits of Augustine he may enjoy the joys of heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Augustiniani in majori conventu Parisiensi, huc olim transmissum cura ipsius auctoris","severity":"info","text":"This sentence is a narrative frame introducing a quoted document. The Latin syntax is awkward, possibly reflecting a scribal insertion or marginal note incorporated into the main text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad locum unde exeunt flumina revertuntur, ut iterum fluant","severity":"info","text":"The phrase echoes Ecclesiastes 1:7 (Vulgate: 'Omnia flumina in mare revertuntur'), but the wording is not a direct quotation. It may derive from a patristic or medieval proverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jordanus de Saxonia, dictus de Quedelingberg","severity":"info","text":"Jordan of Saxony (c. 1300–1380) was a prominent Augustinian hermit and preacher. His collection of sermons attributed to Augustine was influential but later questioned for authenticity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quosdam sermones beatissimi patris nostri ac doctoris eximii Augustini","severity":"info","text":"This passage shows how medieval Augustinians compiled and transmitted works under Augustine's name, often including spurious or composite texts, a practice that later scholars critiqued.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"legendis","severity":"info","text":"The term 'legendis' (from 'legenda') refers to hagiographic readings, not 'legends' in the modern sense. It denotes texts read in the liturgy or for edification about saints' lives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vll eum forsitam transcribi fecerit","severity":"caution","text":"The Latin 'vll' is likely a scribal error for 'vel' ('or'). The phrase 'forsitam' is a variant spelling of 'forsitan' ('perhaps'). The text is corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'huc olim transmissum' is ambiguous: it may refer to the volume being sent to Paris, or to the author's own act of sending. The Latin syntax is unclear.","The identity of the 'Wise Man' (Sapientis) is not specified; it could be Solomon or a patristic authority."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"In Jordani volumine non omnes qni hic subsequuntur, sermones exstant; sed isti tautum, i, 2, 3, 4, 6, 7, 8, 9, 10,11, 12,13, 14, 15, 16, 17, 18, 19, 20, 21, 22, et 54, Ad Fratres in eremo, inscripti: postea vero subjicitur sermo nunc ordine quintus, sed a Jordano inter ultimos collocamus, et Ad Presbyteros Hipponenses appellatus. Huic mox Jordanus subjunxit duos sermones de Connum vita clericorum. Tum indo sermones 58, 43, 44. et alios tres, ac76. Cum Jordani autographo itA concordant codices Colbertinus ct Victorinus, ut ipsos ex illo deseriptos credamus: tametsi admonitionem initio et aliquot in fine sermones omittant. Plures cjusdem collectionis libros Mauburnus a se visos testatr, cosque in Sermonum numero discrepantes. Apud Almanniam, ait, sunt 26, aut 27. Apud Brabantiam 32, aut supra. In ltalia sexagenarium numerum supergressi sunt, et adhuc quotidie increscunt. Sermonum priorum (uno excepto 45) idem omnino stilus. Rcliqui variis ex Mss. sunt revera collecti, sed minus sincere exhibiti. Collectioni autem augendæ potissimum lucum præbuit Germanense nostrum aut simile quoddam exemplar, quo nimirum continentur sermones 49, 62, 63, 64, 65, 66, et68, quibus tamen plura de suo addidit collectionis auctor ac mutavit.","english":"In Jordan's volume, not all the sermons that follow here are extant; but only these: 1, 2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, and 54, inscribed \"To the Brothers in the Hermitage\"; afterwards, however, is placed the sermon now fifth in order, but which we place among the last by Jordan, and called \"To the Presbyters of Hippo.\" To this Jordan immediately subjoined two sermons on the common life of clerics. Then the sermons 58, 43, 44, and three others, and 76. The Colbertinus and Victorinus codices agree with Jordan's autograph in such a way that we believe them to have been copied from it, although they omit the warning at the beginning and some sermons at the end. Mauburnus testifies that he has seen several books of the same collection, and that they differ in the number of sermons. In Germany, he says, there are 26 or 27. In Brabant, 32 or more. In Italy they have exceeded the number of sixty, and still daily increase. The style of the earlier sermons (with one exception, 45) is entirely the same. The rest have been collected from various manuscripts, but are less faithfully presented. For augmenting the collection, the greatest opportunity was provided by our Germanense or some similar exemplar, which indeed contains sermons 49, 62, 63, 64, 65, 66, and 68, to which, however, the author of the collection added much of his own and altered.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"In Jordani volumine","severity":"info","text":"The passage describes the contents of a manuscript volume attributed to Jordan of Saxony (Jordanus de Quedlinburg), a 14th-century Augustinian. It lists specific sermon numbers and notes variations among codices, indicating a complex textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ad Fratres in eremo","severity":"info","text":"This title, 'To the Brothers in the Hermitage,' refers to a set of sermons traditionally attributed to Augustine but here associated with Jordan's collection. The phrase 'in eremo' suggests a monastic or eremitic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ad Presbyteros Hipponenses","severity":"info","text":"This title, 'To the Presbyters of Hippo,' is a known Augustinian sermon. Its placement here as 'now fifth in order' but 'among the last by Jordan' indicates editorial rearrangement in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Colbertinus ct Victorinus","severity":"info","text":"The Colbertinus and Victorinus codices are named manuscripts from the libraries of Colbert and St. Victor in Paris. Their agreement with Jordan's autograph suggests they were copied from it, though they omit the initial warning and some final sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Mauburnus","severity":"info","text":"Mauburnus (Johannes Mauburnus, 15th-century Augustinian) is cited as a witness to multiple copies of the sermon collection, noting regional variations in number: 26–27 in Germany, 32+ in Brabant, and over 60 in Italy, with continued growth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Germanense","severity":"caution","text":"The 'Germanense' exemplar is identified as a source for augmenting the collection, but the author of the collection is said to have added and altered material. This warns that the sermons from this source may not be authentic or faithfully transmitted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jordan of Saxony' (Jordanus de Quedlinburg) and his exact role as author or compiler is not fully clarified. The phrase 'we place among the last by Jordan' may indicate editorial intervention by the passage's author. The specific manuscripts (Colbertinus, Victorinus, Germanense) are not precisely identified in modern scholarship."],"confidence":"high","notes":[]}]}