{"slug":"stoa0089a.stoa003.opp-lat1","id":"latin:ogl-pl:stoa0089a.stoa003.opp-lat1","title":"Carmina [Incertus]","title_source":"Carmina [Incertus]","author":"Mamertus Claudianus","genre":"poetry","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":"2026-11-15T06:21:51Z","cost_usd":0.005613},"source":{"registry_id":"latin:ogl-pl:stoa0089a.stoa003.opp-lat1","work_id":"stoa0089a.stoa003.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/stoa0089a/stoa003/stoa0089a.stoa003.opp-lat1.xml"},"stats":{"passages":11,"english_words":2564,"coptic_letters":0,"source_letters":9115,"commentary_units":64,"commentary_kinds":8,"derived_notes":1,"ambiguities":18,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"stoa0089a.stoa003.opp-lat1","abstract":"The Carmina attributed to Mamertus Claudianus are a set of late antique Latin poems in dactylic hexameter, surviving only in manuscripts from the 9th–10th centuries. Their authorship is uncertain, with the heading 'Carmina Dubiae Auctoritatis' in the Renaissance Pisaurense collection signaling early modern scholarly caution. The poems reject classical mythological themes in favor of Christian subject matter, equating 'Christi' with a divine name and dismissing Epicurean atomism. No medieval citations or liturgical use are known, and their influence was negligible. The text lacks a critical apparatus, and variant readings are unrecorded.","historical_context":"The Carmina are usually placed in the late 5th century, but no internal or external evidence confirms this date. They survive only in 9th–10th century manuscript headings, with no earlier witnesses. The poems were composed in Latin, likely in a Western Christian community familiar with classical mythology and Epicurean philosophy, which the poet rejects in favor of Christian cosmology. The genre is late antique Christian poetry, a tradition that includes figures like Prudentius and Sedulius. The transmission is obscure: the poems were not cited by medieval authors and appear in no liturgical or canonical collections. The Renaissance Pisaurense anthology (from Pesaro) included them under 'doubtful authority', reflecting early modern skepticism. The text's corruption, such as 'Dei Oammatum nomine' (likely for 'Dei unctum nomine'), suggests a flawed manuscript tradition.","significance":"The Carmina illustrate the persistence of classical poetic forms in late antique Christian literature and the topos of rejecting pagan mythology. Their uncertain authorship and negligible influence highlight the challenges of reconstructing the canon of early Christian poetry. They also exemplify how Renaissance editors applied critical caution to attributions, a precursor to modern textual scholarship.","timeline":[{"date":"late 5th c. (conjectural)","event":"Probable composition of the Carmina, based on stylistic and thematic parallels with other late antique Christian poetry."},{"date":"9th–10th c.","event":"Earliest surviving manuscript headings attributing the poems to Mamertus Claudianus."},{"date":"15th–16th c.","event":"Inclusion in the Pisaurense collection (Renaissance anthology) under 'Carmina Dubiae Auctoritatis'."},{"date":"modern","event":"Publication in the ogl-pl edition without critical apparatus or stemma."}],"relations":[{"work":"Prudentius, Psychomachia","relation":"Similar late antique Christian Latin poetry in dactylic hexameter, using classical forms for Christian themes.","key":"","label":null,"url":null},{"work":"Sedulius, Carmen Paschale","relation":"Contemporary Christian epic poetry that also adapts classical meter and rejects pagan mythology.","key":"","label":null,"url":null},{"work":"Epicurean philosophy (as referenced in the poem)","relation":"The poet dismisses Epicurus's atomic theory, contrasting it with the Genesis creation narrative.","key":"","label":null,"url":null},{"work":"Pisaurense collection","relation":"Renaissance anthology that preserved the poem under a heading of doubtful authorship.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Mamertus Claudianus is uncertain, based only on 9th–10th century manuscript headings.","Dating is conjectural (late 5th c.) with no internal or external confirmation.","The text is corrupt in places (e.g., 'Dei Oammatum nomine'), and no critical edition or stemma exists.","The poems had negligible influence and are not cited by medieval authors or found in liturgical collections."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000428,"generated":"2026-11-15T06:21:51Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0089a/stoa003/stoa0089a.stoa003.opp-lat1.xml"}],"checks":{"work":"stoa0089a.stoa003.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":64,"english_words":2564,"source_letters":9060,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The poems are in dactylic hexameter, the standard meter for late antique Latin verse, with occasional rhythmic irregularities typical of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The attribution to Mamertus Claudianus rests on manuscript headings from the 9th–10th centuries; no earlier witness survives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Dating is conjectural: the poems are usually placed in the late 5th century, but no internal reference or external record confirms this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) provides no critical apparatus or stemma; variant readings from other manuscripts are not recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Carmina were not cited by any known medieval author and appear in no liturgical or canonical collection; their influence was negligible.","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: poetry in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 11 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CARMINA DUBIÆ AUCTORITATIS. (Ex Collectione Pisaurensi.)\n\nCONTRA POETAS VANOS CARMEN.\n\nJam mihi polliceor sacris tua carmina libris Condere, teque Dei Oammatum nomine Christi, Ora soluturum summo facunda parenti: Incipe divinis tantum dare pectora rebus, Subrectosque Deo sensus attollere terra: Mox oculis coelo nova lux orietur aperto, Intrabitque sacer tacito per aperta meatu Spiritus, et læto quatiet tua viscera flatu. Eia age, tende chelym, et fecundum concute pectus, Magna movens abeat solitis impensa facultas Carminibus, major rerum tibi nascitur ordo. Non modo judicium Paridis, nec bella gigantum Falsa canis: fuerit puerili ludus in ævo Ite tuus, quondam decnerunt ludicra parvum: Nunc animis gravior, quantum provectior annis Aspernare velis maturo corde camenas, Et qualem caslis jam congrua moribus aetas, Atque tui specimen venerabile postulat oris, Suspice materiam, et divinos concipe sensus.","english":"Poems of Doubtful Authority. (From the Pisaurense Collection.)\n\nAgainst Vain Poets.\n\nI now promise to enshrine your sacred poems in holy books, and you, O Christ, the name of God, the Anointed One, who will loose the eloquent tongue for the highest Father: only begin to give your heart to divine things, and to raise your senses, directed towards God, from the earth. Soon a new light will arise in the opened heavens for your eyes, and the sacred Spirit will enter through the opened spaces in a silent passage, and will shake your inmost being with a joyful breath. Come now, stretch the lyre, and strike your fruitful breast; let a great power, moving beyond the usual, depart for your songs; a greater order of things is born for you. No longer do you sing of the judgment of Paris, nor the false wars of the giants: that was a childish game in your past age; once, playful things were fitting for a little one. Now, with a mind more serious, as much as you are more advanced in years, you wish to spurn the Muses with a mature heart, and an age already fitting for the heavens, and a venerable example which your countenance demands, take up the subject matter, and conceive divine thoughts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Carmina Dubiae Auctoritatis","severity":"info","text":"The heading 'Carmina Dubiae Auctoritatis' signals that the editor of the Pisaurense collection regarded the poem's attribution to Mamertus Claudianus as uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Christi","severity":"info","text":"The Greek-derived 'Christi' (Χριστοῦ) is used here as a divine name, equated with 'Dei Oammatum nomine' (a likely corrupt phrase for 'Dei unctum nomine', 'the anointed one of God').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"judicium Paridis","severity":"info","text":"The 'judgment of Paris' and 'wars of the giants' are standard classical mythological themes rejected here in favor of Christian subject matter, reflecting a common topos in late antique Christian poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ex Collectione Pisaurensi","severity":"info","text":"The Pisaurense collection (from Pesaro) was a Renaissance anthology of Latin poetry; its inclusion of this poem under 'doubtful authority' indicates early modern scholarly caution about authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dei Oammatum nomine","severity":"caution","text":"The phrase 'Dei Oammatum nomine' is likely corrupt; it may represent 'Dei unctum nomine' (the anointed one of God) or a misreading of a Greek epithet. The text is uncertain here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee (the poet addressed as 'you') is not specified; it may be a generic Christian poet or a specific contemporary.","The phrase 'Dei Oammatum nomine' is textually corrupt and its exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Si decus e falsis aliquod nomenque tulisti, De vacuis magnum rebus, cum ficta vetustis Carminibus caneres, vel cum terrena referres Gesta triumphantum laudans insignia regum, Non equidem ex illis tu laudem sumere dignus, Quos magis ornabas opulenti munere verbi: Quanto major ab his crescet tibi gloria cœptis, In quibus et linguam exercens, mentem quoque sancLam Erudiens, laudemque simul vitamque capesses Dumque legis catus, et scribis miracula summi Vera Dei, propior disces et carior ipsi Esse Deo: quem dum credens miraris, amare Incipies, et amando recte illabere Cbristo. Hactenus illa tuae vanae tuba vocis in usus Personuit vanos, modo celsior intonat actus. Nosce magis causas rerum et primordia mundi. Ne vagus innumeros Epicuri somnia mundos, Quos atomis demens per inane parentibus edit, Irritus in vacuum spatiato pectore quæras: Legifer antiquo venerandus nomine Moses, Compositum prima rePetens ab origine mundum Instituente Deo curas tibi solvet inanes: Formatumque hominem limo, et spiramine sacro Allatum referens, cujus sit munere cunctis Celsior in terra spirantibus, ipse docebit: Neu te ceu lapides Pyrrhæ, argillamve Promethei, Contemnas, quem summa manus vultuque animoque Sublimem et propria dignatus imagine finxit. Cognosces ibidem, ne pergas tradere falis Arbitrium nostri, quæ nos sententia letbo Vinxerit, et cujus vitam sub lege trahamus.","english":"If you have gained any beauty and name from false things, a great name from empty things, when you sang of fictions in ancient poems, or when you related earthly deeds, praising the glorious triumphs of kings, you are not worthy to take praise from those whom you rather adorned with the gift of rich speech: how much greater glory will grow for you from these undertakings, in which you exercise both your tongue and also instruct your mind in holiness, and you will attain both praise and life at the same time. And while you read wisely and write of the true miracles of the highest God, you will learn to be nearer and dearer to God himself: whom, while believing, you admire, you will begin to love, and by loving you will rightly glide into Christ. Hitherto that trumpet of your voice has resounded for vain uses; now it thunders forth higher deeds. Learn more the causes of things and the beginnings of the world. Do not, wandering, seek the countless worlds of Epicurus' dreams, which the madman, with atoms as parents, produces through the void, vainly roaming in an empty heart. Moses, venerable in name with ancient law, will solve your empty cares, seeking the world composed from the first beginning by God as founder: and reporting man formed from clay and brought to life by sacred breath, he himself will teach by whose gift he is higher than all breathing things on earth. Do not despise yourself as if you were Pyrrha's stones or Prometheus' clay, whom the highest hand, with face and mind sublime, and deigning to fashion in its own image, has made. You will learn there also, not to hand over the judgment of our fate to falsehood, what sentence has bound us to death, and under whose law we lead our life.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Epicuri somnia mundos","severity":"info","text":"Epicurus taught that innumerable worlds arise from atoms in the void; the poet dismisses this as madness, contrasting it with the single created world of Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses ... formatumque hominem limo","severity":"info","text":"The reference to man formed from clay and animated by divine breath echoes Genesis 2:7, where God shapes Adam from the earth and breathes life into him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pyrrhæ ... Promethei","severity":"info","text":"Pyrrha's stones refer to the Deucalion myth (Ovid, Met. 1.348–415); Prometheus' clay to the creation of man in Greek myth. Both are dismissed as false origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hactenus ... modo celsior intonat","severity":"info","text":"This line marks a clear turn: the poet contrasts past vain poetry (tuba vanae vocis) with the present higher subject (actus), structuring the poem as a conversion narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Mamertus Claudianus","severity":"info","text":"Claudianus Mamertus (5th c.) was a Gallic theologian and poet; this poem's attribution is uncertain, but its anti-Epicurean and pro-Mosaic stance fits late antique Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"falis","severity":"caution","text":"The Latin 'falis' is likely a scribal error for 'falsis' (falsehoods); the sense requires 'ne pergas tradere falsis arbitrium nostri'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'falis' is uncertain; emended to 'falsis' for sense.","The phrase 'recte illabere Christo' may mean 'glide into Christ' or 'fall into Christ'; the poet likely intends a positive spiritual union."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Si mentem cælo jacis altius, et super astra Scire cupis quid sit, vel quid fuerit prius ævo, Et mundo et sæclis docet ulteriora Joannes. Principio Verbum, inquit, erat, Deus obside Verbo Gaudebat, Verbumque Dei simul, et Deus idem Yerbum erat, hoc Verbum, sine quo nihil, omnia per quod, Omnia, et alterno natura omnis famulatur Strata Dco, genit! numen, genitoris adorant Cunctaque per genitos in majestate paterna Regnantem Dominum jam lingua fatemur lesum: Nomine quo fundata salus stat nostra, fidesque Nititur. æternæ tendens in sæcula vitæ.","english":"If you cast your mind higher than the sky, and beyond the stars you wish to know what is, or what was before time, John teaches things more remote than the world and the ages. \"In the beginning was the Word,\" he says; God rejoiced in the Word as a pledge, and the Word of God was at the same time, and the same God was the Word. This Word, without which nothing, through which all things, all things, and every nature in turn lies prostrate, subject to God. The divine offspring, the power of the begetter, all things adore through the begotten in paternal majesty. We now confess with our tongue the reigning Lord Jesus, by which name our salvation and faith are founded and rest, reaching toward eternal life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Principio Verbum, inquit, erat","severity":"info","text":"This is a direct citation of John 1:1, 'In principio erat Verbum,' adapted to the accusative case for the indirect statement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Verbum","severity":"info","text":"Verbum translates the Greek Λόγος (Logos), a key theological term in Johannine prologue, denoting the divine Word as both agent of creation and person of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joannes","severity":"info","text":"Joannes refers to John the Evangelist, traditionally identified as the author of the Gospel of John, which opens with the Logos doctrine central to early Christian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Si mentem cælo jacis altius","severity":"info","text":"The passage begins with a conditional clause (Si...), then shifts to direct quotation of John, creating a contrast between human intellectual ambition and revealed truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"genit! numen","severity":"caution","text":"The text reads 'genit! numen' which is likely a scribal error or abbreviation for 'genitum numen' (the begotten divinity), referring to Christ as the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jam lingua fatemur lesum","severity":"info","text":"The confession of Jesus as Lord echoes early creeds and liturgical formulas, showing the poem's catechetical or doxological function within a Christian context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'genit! numen' is corrupt; the intended reading is likely 'genitum numen' (the begotten divinity). The English draft interprets it as 'the divine offspring, the power of the begetter,' which is a plausible expansion."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Hujus divino mortales munere fulti Assequimur fragiles castis evincere factis Naturam, et rigidæ disrumpere vincula mortis, Et non corporeis in corpore legibus uti, Sectantes divina Dei vestigia Christi, Mente animam, corpusque sacris moderante sub armis: Mens quoniam subjecta Deo capit arma salutis, Inque animam carnemque suam regnum obtinet, ct fit Jure patens homo quisqne sui, qni deditus uni Æternum Domino proprios regnator in artus Efficitur, vitiis invictus, et osor iniqui, Fortior adversis virtutibus, ordine justo: verus homo, quia mente potens, in qua rationis Lumen habet, famulos nullo certamine sensus Temperat, et placidis sua pectora flectit habenis; Tu, cui mens generosa superni seminis ignis Ardet in æthereos animo conscendere gressus, In gremio Domini caput insere: mox inhianti Proflua lacte sacro largus dabit ubera Christus, Divinoque tuam perfundet lumine mentem, Ut videas pulsa caligine magna tremendi Iura Dei, quibus omniparens sapientia Christus In sese remanens semper novat omnia rerum, Atque ut vult operum Deus arbiter esse suorum, Continet et mutat species et tempora vite, Porrigit aut retrahit cælum, mare, sidera, ventos, Qua fecit virtute, regens: docet exitus ingens Ægypti, mersusque mari refluente tyrannus, Et prius ipse graves elementa per omnia motus Expertus, quem cuncta tremunt, cui cuncta ministrant.","english":"Sustained by this divine gift, we mortals, though fragile, achieve by chaste deeds to overcome nature, to break the rigid bonds of death, and to use non-corporeal laws within the body, following the divine footsteps of Christ, the God, with the mind governing the soul and the body under sacred arms. For the mind, subject to God, seizes the weapons of salvation, and obtains dominion over its own soul and flesh, and each man becomes by right master of himself, who, given over to the one eternal Lord, becomes ruler of his own limbs, unconquered by vices, a hater of iniquity, stronger than adverse virtues, in just order: a true man, because powerful in mind, in which he holds the light of reason, he tempers his senses, servants without any struggle, and guides his breast with gentle reins. You, whose noble mind burns with the fire of supernal seed to ascend with ethereal steps, insert your head into the lap of the Lord: soon Christ, bountiful, will give his udders flowing with sacred milk to you as you gape, and will flood your mind with divine light, so that, with darkness dispelled, you may see the great laws of the awesome God, by which the all-parent wisdom, Christ, remaining in Himself, always renews all things, and, as God wishes to be the arbiter of His own works, He contains and changes species and the times of life, draws in or draws back the sky, the sea, the stars, the winds, ruling by the power with which He made them: the vast outcome of Egypt teaches this, and the tyrant drowned by the receding sea, and He Himself, whom all things tremble at, whom all things serve, first experienced heavy motions through all the elements.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hujus divino mortales munere fulti","severity":"info","text":"The opening phrase 'Hujus divino munere fulti' refers back to the preceding passage's description of the Word (John 1:1) as the sustaining divine gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"castis evincere factis Naturam","severity":"info","text":"'Castis factis' (chaste deeds) and 'evincere Naturam' (overcome nature) reflect ascetic theology: the body's nature is overcome through chastity, a key theme in Mamertus's monastic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In gremio Domini caput insere","severity":"info","text":"The image of inserting one's head into the Lord's lap and receiving milk from Christ's udders echoes Song of Songs 8:5 (Vulgate: 'lac et mel sub lingua tua') and patristic allegories of Christ as nursing mother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"docet exitus ingens Ægypti, mersusque mari refluente tyrannus","severity":"info","text":"The 'exitus ingens Aegypti' and 'tyrannus mersus mari refluente' refer to the Exodus and the drowning of Pharaoh in the Red Sea (Exodus 14:27-28), used as a type of divine power over nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tu, cui mens generosa...","severity":"info","text":"The shift to direct address ('Tu, cui mens generosa') marks a rhetorical turn from general exposition to apostrophe, inviting the reader into the mystical ascent described in the following lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ct fit Jure patens homo quisqne sui","severity":"caution","text":"The phrase 'ct fit Jure patens homo quisqne sui' is likely corrupt; 'ct' may be a scribal error for 'et', and 'patens' might be 'potens' (powerful) or 'patiens' (suffering). The translation follows the sense of self-mastery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ct fit Jure patens homo quisqne sui' is textually uncertain; the reading adopted ('becomes by right master of himself') assumes emendation to 'et fit iure potens homo quisque sui'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Tempora namque uno tellus communis habebat Judæos, quae sola Deo tunc lecta fuit gens: Et tamen illa Dei gravis hostibus ira superbis Permixtos inter populos discreta cucurrit. Jam scio non dices, quod sors incerta procellas, Et mare casus agat, mare cum discedere jussum, Discessisse legas, siccamque rigentibus undis Inter aquas patuisse viam, rursusque solutum Æquor ad imperium sancti virgamque prophetæ, li liquidos remeasse sinus, in utroque maris vis Paruit, ut sanctis iter et vindicta daretur. Quid profugus Tharsum vates, quem sorte pericli In inare dejectum spatioso bellua rictu Cœpit, et innocuum vasta ructavit ab alvo? Nonne docet ditione Dei mare et astra moveri? Namque Deum frustra fugiens, quem cuncta tenentem Nemo fugit, movit coUti simul et maris iras. Omnipotentis enim Domini natura rebellem Cognoscens, timuit per se quasi conscia tutum Ferre reum, et ventis fugitivum vinxit et undis. Iste propheta Deo lectus terrere minacI Peccantes monitu populos, postquam grave dixit Exitium, fregitque reos, avertit et iras Numinis, impenso lavit sua crimina fletu, Extremumque diem fugit perversa Ninive. Non rex ille habuit fatum, qui morte propinqua Oravit Dominum, quem leges noverat unum Flectere posse suas, consumptum intenderet ævum Longius, et meruit tria ducere lustra superstes Annis ipse suis, et non sua vivere saecla. Nunc tria miremur texentem fata Platonem.","english":"For the land then held the Jews in common with a single time, which alone was the chosen people of God at that time: and yet that grave wrath of God against the proud enemies ran distinct among the mingled peoples. Now I know you will not say that uncertain chance drives the storms, and that chance drives the sea, when you read that the sea was ordered to part, and did part, and that a dry path lay open among the stiffening waves, and again the sea, dissolved at the command of the holy man and the prophet’s rod, flowed back into its liquid folds, in both cases the power of the sea obeyed, so that a path and vengeance were given to the saints. Why did the prophet, a fugitive to Tarsus, whom, cast into the sea by a perilous fate, a beast with a vast maw seized, and vomited forth harmless from its huge belly? Does it not teach that the sea and the stars are moved by the dominion of God? For fleeing God in vain, whom no one flees, since he holds all things, he stirred up the wrath of the sky and the sea at once. For the rebellious nature, recognizing the omnipotent Lord, feared, as if conscious, to carry the safe man through itself, and bound the fugitive with winds and waves. That prophet, chosen by God, after he terrified the sinning peoples with a threatening warning, proclaimed a grave destruction, broke the guilty, and turned aside the wrath of the Godhead, washed away his own crimes with tears, and fled the final day of perverse Nineveh. That king did not have a fate, who, with death near, prayed to the Lord, whom he knew alone could bend his own laws, that he might extend his consumed life-span longer, and he deserved to live three lustra as a survivor beyond his own years, and to live in ages not his own. Now let us marvel at Plato weaving fates for three.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Discessisse legas, siccamque rigentibus undis Inter aquas patuisse viam","severity":"info","text":"The parting of the sea alludes to Exodus 14:21–22, where Moses parts the Red Sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"profugus Tharsum vates","severity":"info","text":"The prophet cast into the sea and swallowed by a beast is Jonah (Jonah 1:15–17, 2:10). Tarsus is his destination in Jonah 1:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Extremumque diem fugit perversa Ninive","severity":"info","text":"Jonah’s mission to Nineveh and its repentance averting destruction is from Jonah 3:4–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non rex ille habuit fatum, qui morte propinqua Oravit Dominum","severity":"info","text":"King Hezekiah’s prayer for extended life is from 2 Kings 20:1–6 and Isaiah 38:1–5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tria ducere lustra superstes","severity":"info","text":"Hezekiah’s additional 15 years (three lustra) are recorded in 2 Kings 20:6; a lustrum is a five-year period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Nunc tria miremur texentem fata Platonem","severity":"info","text":"Plato’s ‘weaving fates’ likely refers to the myth of Er in Republic 10, where souls choose their destinies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in the Tarsus episode is not named but is clearly Jonah; the 'king' is not named but is Hezekiah."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Aut Arati numeros, et picta Manethonis astra. Dicant quæso ubi tunc rapidas nascentibus oras Ponebant, et quæ quibus ibant sidera signis, Cum pius Ezechias fidei virtute precatus, Verteret astrorum cursus, cœlique meatus Turbaret jussi retro acto lumine solis? Vel ducis imperio sancti cum sisteret idem Dilata solem nocte, ut victoria sacri Profligaretur populi, stetit orbe recurso Librans, ut magnos caperet lux aucta triumphos. Quid soboles virtusque Dei, et sapientia Christus? Nonne satis vanis curas erroribus aufert, Nosque simul monitis et factis edocet, unum Cuncta Deum regere, et nil ut sine mente putemus Principis esse Det, dicens non arbore frondem, Aere non volucrem, sine jussu decidere; cumque Omnipotens verbo sternit mare, vel pede calcat, Et verbo mortes abigit, vel dæmonas urget, Aut reduces animas in corpora sancta remittit, Jamque diu exanimes tumulis jubet ire reclusis, Integratque putres vita remeante sepultos? Nonne potestatem propriam satis inaicat auctor, Qui solus naturam omnem vitamque gubernat?","english":"Or the numbers of Aratus, and the painted stars of Manetho. Let them tell, I ask, where then the swift boundaries were placed for the newborn, and which stars went with which signs, when the pious Ezechias, by the power of his faith in prayer, turned back the courses of the stars and disturbed the motions of the sky, the sun’s light driven backward by command? Or when, at the command of the holy leader, the same sun halted, the night prolonged, so that the victory of the sacred people might be accomplished; it stood still, the orbit reversed, balancing so that the increased light might encompass great triumphs. What of the Son, the power and wisdom of God, Christ? Does he not sufficiently remove your vain cares and errors, and teach us alike by warnings and deeds that one God rules all, and that we should think nothing happens without the command of the Creator, saying that not a leaf from a tree, not a bird in the air, falls without his order? And when the Almighty levels the sea with a word, or treads upon it with his foot, and by a word drives away deaths, or presses demons, or sends back returning souls into holy bodies, and commands the long-dead to go forth from opened tombs, and restores the decayed to life with the returning breath of life—does he not sufficiently show his own power, the author who alone governs all nature and life?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Arati numeros, et picta Manethonis astra","severity":"info","text":"Aratus (ca. 315–240 BCE) wrote the Phaenomena, a didactic poem on constellations; Manetho (4th–3rd cent. BCE) was an Egyptian priest and astrologer. The poet dismisses pagan astronomical systems as irrelevant to divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechias ... verteret astrorum cursus","severity":"info","text":"The reference is to the biblical account of King Hezekiah (2 Kings 20:1–11; Isaiah 38:1–8), where the sun’s shadow is said to have moved backward as a sign of divine favor, interpreted here as a literal reversal of celestial motion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ducis imperio sancti cum sisteret idem","severity":"info","text":"This alludes to Joshua’s command for the sun to stand still at Gibeon (Joshua 10:12–14), a miracle that prolonged daylight for Israelite victory. The poet uses it to illustrate God’s control over the cosmos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"soboles virtusque Dei, et sapientia Christus","severity":"info","text":"The phrase identifies Christ as the 'offspring, power, and wisdom of God,' echoing early Christian theological language (cf. 1 Corinthians 1:24; Proverbs 8:22–31) and emphasizing the Logos doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non arbore frondem, Aere non volucrem, sine jussu decidere","severity":"info","text":"This echoes a common patristic topos derived from Isaiah 40:8 and Psalm 104:24, asserting that all natural events occur by divine decree. The phrasing may also recall Virgil, Aeneid 6.146, but the context is biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Integratque putres vita remeante sepultos","severity":"info","text":"The description of resurrection—restoring decayed bodies to life—reflects the Christian doctrine of bodily resurrection, a point of contention with pagan and Gnostic views. The poet uses it as proof of divine omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'pius Ezechias' is clear (Hezekiah), but the miracle of the sun's backward motion conflates the biblical sign (the shadow on the sundial) with a literal reversal of the sun's course. The 'dux sanctus' is Joshua, though the text does not name him explicitly."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"His precor, his potius studiumque operamque legendis Scribendisque vovc; cane grandia cœpta Tonantis, Scribe creatarum verbo primordia rerum, Et ehaos ante diem, primæque crepuscula lucis, Quaeque dehinc variis elementa per omnia sæclis Dicta vel acta Deo, per sancta volumina disces, Quæ docuit tabulis legalibus indita Moses, Aut Evangelici quæ lex nova Testamenti Signat, operta prius retegens mysteria Christum Tunc te divinum vere memorabo poetam, Et quasi dulcis aquae potum tua carmina ducam: Cum mihi nectareos summis a fontibus hanstus Præbebunt, Dominum rerum retinentia Christum, Atque tuam pollere Deo testantia mentem, Ut simul oris opes a te mentisque capessam: Et quem cognato junctum mihi foedere hector, Gratuler hunc sancta sub relligione propinquum: Nec cum mortali solvendis corpore vinclis Perpetuo sanctum complectar pignore * *.","english":"I pray to Him, to Him rather I devote my zeal and labor in reading and writing; sing of the Thunderer's great undertakings, write of the first beginnings of things created by the Word, and of the chaos before the day, and the first twilight of light, and what thereafter through all ages in various elements was spoken or done by God—you will learn this through the holy volumes, which Moses taught, inscribed on the legal tablets, or which the new law of the Gospel Testament marks, revealing mysteries previously hidden, Christ. Then I will truly remember you as a divine poet, and I will drink your poems like a draught of sweet water: when they offer me, drawn from the highest nectarous springs, the things that hold Christ the Lord of all, and testify that your mind prevails by God, so that I may gain from you both the riches of speech and of mind. And I will rejoice that he, whom Hector joined to me by a kindred bond, is a kinsman under holy religion: nor, with the mortal bonds of the body to be loosed, will I embrace the holy one with a perpetual pledge * *.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"cane grandia cœpta Tonantis","severity":"info","text":"The poet invokes the addressee to sing of the Thunderer's (Tonantis) great undertakings, a periphrasis for God the Father, echoing classical epic convention (e.g., Jupiter Tonans).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"creaturarum verbo primordia rerum","severity":"info","text":"Alludes to the creation account in Genesis 1, where God creates through the Word (verbum), aligning with the Johannine prologue (John 1:1-3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tabulis legalibus indita Moses","severity":"info","text":"Refers to the Mosaic Law given on tablets (Exodus 24:12, 31:18), a standard patristic reference to the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Evangelici quæ lex nova Testamenti","severity":"info","text":"Contrasts the Old Law (Mosaic) with the New Law of the Gospel, a common typological pairing in Christian Latin poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chaos ante diem","severity":"info","text":"Chaos here denotes the pre-creation state, adapted from classical cosmology (Ovid, Met. 1.5-9) but Christianized as the formless void before the first day of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nec cum mortali solvendis corpore vinclis Perpetuo sanctum complectar pignore","severity":"caution","text":"The final lines are fragmentary (marked by asterisks in the edition), breaking off mid-sentence; the sense of 'perpetual pledge' is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee (Hector) is unclear: possibly a personal name or a typological figure; the 'kindred bond' (cognato foedere) may refer to a literary or spiritual kinship.","The phrase 'solvendis corpore vinclis' could be read as a reference to death (loosing of bodily bonds) or to ascetic release from the body."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"IN JACOBUM, MAGISTRUM EQUITUM.\n\nPer cineres Pauli, per cani limina Petri, Ne laceres versus, dux Jacobe, meos;\n\nSic tua pro clypeo sustentet pectora Thomas, Et comes ad bellum Bartholomæus eat:\n\nSic ope sanctorum non barbarus irruat Alpes: Sic tibi det vires sancta Susanna suas.\n\nSic quicunque ferox gelidum tranaverit Istrum, Mergatur; volucres ceu Pharaonis equi:\n\nSic Geticas ultrix feriat rhomphæa catervas, Romanasque regant prospera teJa manus;\n\nSic tibi det magnum moriens conviva triumpham, Atque tuam vincant dolia fusa sitim:\n\nSic nunquam hostili maculetur sanguine dextra, Ne laceres versus, dux lacobe, meos.\n\nCARMEN PASCHALE.\n\nChriste potens rerum, redeuntis conditor ævi, Vox summi sensusque Dci: quem fudit ab alta Mente Pater, tantique dedit consortia regni; Impia qui nostræ domuisti crimina vita:, Passus corporea mundi vestire figura, Affarique palam populos, hominemque fateri: Quemque utero inclusum Mariæ, mox nnmine viso Virginei tumuere sinus, innuplaqne Mater Arcano stupuit compleri viscera partu, Aactorem paritura suum. Mortalia corda Artificem rexere poli, mundique repertor Pars fuit humani generis; latuitque sub uno Pectore qui totum late complectitur orbem; Et qui non spatiis terræ, non xquoris unda, Non capitur cœlo, parvos confluxit in artus.","english":"To Jacob, Master of the Horse.\n\nBy the ashes of Paul, by the threshold of Peter's white hair, do not tear my verses, Duke Jacob, mine;\n\nSo may Thomas sustain your breast for a shield, and Bartholomew go with you to war as a companion:\n\nSo by the aid of the saints may no barbarian storm the Alps: So may holy Susanna give you her strength.\n\nSo may any fierce man who swims across the icy Ister be drowned; like the horses of Pharaoh, birds devour him:\n\nSo may the Getic rhomphaea, an avenger, strike the Gothic hordes, and the prosperous hands of the Tejans rule Roman affairs;\n\nSo may a dying guest give you a great triumph, and poured-out casks overcome your thirst;\n\nSo may your right hand never be stained with enemy blood, do not tear my verses, Duke Jacob, mine.\n\nEASTER POEM.\n\nChrist, powerful over things, founder of the returning age, Voice and Mind of highest God, whom the Father poured forth from his deep Mind, and gave him shares of so great a kingdom; who subdued the impious crimes of our life by suffering, having deigned to clothe himself in a bodily form, to speak openly to peoples, and to acknowledge himself a man: and whom, enclosed in Mary's womb, soon at the sight of the divine power the virgin's breasts swelled, and the unwedded Mother was amazed that her inmost parts were filled by a secret birth, about to bear her own Author. Mortal hearts: the Artificer of the sky, the discoverer of the world, was a part of the human race; and he who wholly encompasses the whole world under one breast lay hidden; and he who is not contained by the spaces of earth, nor by the wave of the sea, nor by the sky, flowed together into small limbs.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"IN JACOBUM, MAGISTRUM EQUITUM","severity":"info","text":"The heading identifies the first poem as addressed to Jacob, Master of the Horse, a military official. The second heading, CARMEN PASCHALE, marks a shift to an Easter poem on Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Geticas ... rhomphæa","severity":"info","text":"Geticas refers to the Goths, often called Getae in late Latin poetry. Rhomphæa is a Thracian sword, used here as an avenger against barbarian hordes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pharaonis equi","severity":"info","text":"Pharaonis equi alludes to the drowning of Pharaoh's army in the Red Sea (Exodus 14–15), where horses and riders were engulfed. The image reinforces the curse on invaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"TeJa manus","severity":"caution","text":"TeJa is likely a scribal error or abbreviation for Teucra (Trojan) or Teutonica; the sense is obscure. The English draft reads 'Tejans' (Trojans), but the Latin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Vox summi sensusque Dei","severity":"info","text":"Christ is called 'Voice and Mind of highest God,' echoing Johannine Logos theology (John 1:1) and identifying Christ as the divine Word and Reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Carmen Paschale","severity":"info","text":"This Easter poem draws on patristic Christological themes, especially the paradox of the incarnate Word contained in Mary's womb, a common motif in Latin hymnody.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["TeJa manus: the reading is uncertain; possibly Teucra (Trojan) or a corruption of Teutonica (Germanic). The English draft adopts 'Tejans' but the Latin does not support this clearly.","The phrase 'per cani limina Petri' may refer to St. Peter's tomb or church, but 'cani' (white hair) is an unusual epithet for Peter."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Quin et supplicii nomen, nexusque subisti, Ut nos subriperes letho, mortemque fugares Morte tua: mox æthereas evectus in auras, Purgata repetis lætum tellure parentem. Angustum foveas, festis ut sæpe diebus Annua sinceri celebret jejunia sacri.\n\nLAUS CHRISTI.\n\nProles vera Dei, cunctisque antiquior annis. Nunc genitus, qui sem; er eras, lucisque repertor Ante tuæ, matrisque parens: quem misit ab astris Æquævus Genitor, verbique in semina fusum Virgineos habitare sinus, et corporis arcti Jussit inire vias, parvaque in sede morari: Quem sedes non ulla capit: qui lumine primo Vidisti quidquid mundo nascente crearas. Ipse opifex, opus ipse sui, dignatus iniquas Ætatis sentire vices et corporis hujus Dissimiles perferre modos, hominemque subire, Ut possit monstrare Deum, ne lubricus error, Et decepta diu varii solertia mundi, Pectora tam multis sineret mortalia sæclis Auctorem nescire suum. Te conscia partus Mater, et attoniti pecudum sensere timores. Te nova sollicito lustrantes sidera visu In cœlo videre prius, lumenque secuti Invenere Magi.Tu noxia pectora solvis, Elapsasque animas in corpora functa reducis, Et vitam remeare jubes. Tu lege recepti Muneris, ad Manes penetras, mortisque latebras Immortalis adis; nasci tibi nam fuit uni Principium, linisque mori: sed nocte refusa, In cœlum, Patremque redis, rursusque perenni Ordine purgatis adimis contagia terris.","english":"Indeed, you underwent even the name of punishment and the bonds, to snatch us from death, and to put death to flight by your own death. Soon, borne up into the ethereal breezes, you seek again your joyful parent, the earth purified. May you warm a narrow tomb, so that often on festal days the annual fasts of a sincere sacred rite may be celebrated.\n\nPRAISE OF CHRIST.\n\nTrue offspring of God, and older than all years. Now born, who always were; the discoverer of light before your own, and parent of your mother: whom the coeternal Father sent from the stars, poured into the seeds of the Word to inhabit a virgin's womb, and to enter the narrow paths of the body, and to dwell in a small abode: whom no place contains: who, at the first light, saw whatever you had created when the world was born. Yourself the maker, yourself your own work, you deigned to feel the unjust changes of age and to endure the unlike modes of this body, and to undergo humanity, so that you might be able to show God, lest slippery error and the long-deceived cleverness of the varied world should allow mortal hearts for so many ages to be ignorant of their Author. Your mother, conscious of the birth, and the terrified beasts felt fears. You, the new stars, scanning with anxious gaze, saw first in heaven, and the Magi, following the light, found you. You loose guilty breasts, you lead back escaped souls into dead bodies, and you command life to return. By the law of the received gift, you penetrate to the shades, and you, immortal, enter the hiding places of death; for to you alone was birth a beginning, and you finish by dying: but with night repelled, you return to heaven and the Father, and again by the eternal order you remove contagion from the purified lands.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LAUS CHRISTI","severity":"info","text":"The heading 'LAUS CHRISTI' marks a shift from the preceding poem to Jacob to a new, Christological poem. The transition is abrupt, and the two sections may be separate compositions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Proles vera Dei, cunctisque antiquior annis","severity":"info","text":"This phrase echoes the paradoxical language of early Christian creeds and hymns, asserting Christ's pre-existence and coeternity with the Father, reminiscent of the Nicene Creed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lumenque secuti Invenere Magi","severity":"info","text":"This alludes to the Magi following the star to the infant Christ, as in Matthew 2:1-12. The poet combines the star with the Magi's journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elapsasque animas in corpora functa reducis","severity":"info","text":"This recalls Gospel miracles of resurrection, such as the raising of Lazarus (John 11:1-44) and the widow's son (Luke 7:11-15), attributed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Magi","severity":"info","text":"The Magi are the wise men from the East who visited Christ after his birth, a tradition elaborated in early Christian writings and art.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Angustum foveas, festis ut saepe diebus Annua sinceri celebret jejunia sacri","severity":"caution","text":"The syntax is compressed and ambiguous: 'foveas' could be subjunctive or indicative, and the reference to 'jejunia' (fasts) may be a specific liturgical practice or a general metaphor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition between the poem to Jacob and the 'LAUS CHRISTI' section is unclear; they may be separate works or a single composition with a thematic shift.","The phrase 'Angustum foveas' is syntactically ambiguous; it may mean 'you warm a narrow tomb' or 'may you warm a narrow tomb'.","The identity of the 'parentem' (parent) in line 5 of the first section is ambiguous: it could refer to God the Father or to the earth as a mother figure."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Tu solus, Patrisque comes: tu Spiritus insons, Et toties unus, triplicique in nomine simplex. Quid, nisi pro cunctis, aliud? quis credere possit Te potuisse mori, poteras qui reddere vitam?\n\nMIRACULA CHRISTI.\n\nAngelus alloquitur Mariam, quo præscia verbo Concipiat, salva virginitate, Deum.\n\nDant tibi Chaldæi prænuntia munera reges, Myrrham homo, rcx aurum, suscipe thura Deus.\n\nPermutat lymphas in vina liquentia Christus: Quo primum facto se probat esse Deum.\n\nQuinque explent panes, pisces duo, millia quinque; Et Deus ex parvo plus superesse jubct.\n\nEditus ex utero. cæcus nova lumina sensit, Et stupet ignotum se meruisse diem.\n\nLazarus e tumulo, Christo inclamantc, resurgit, Et durae mortis lex resoluta perit.\n\nNutantem quatit unda Petrum: cui Christus in alto Et dextra cressus firmat. et ore fidem.\n\nExsanguis Christi contingit femina vestem; Stat cruor in venis: fit medicina fides.","english":"You alone, and the Father’s companion: you the innocent Spirit, and so often one, and in a triple name simple. What else, if not for all? Who could believe that you could have died, you who were able to give back life?\n\nTHE MIRACLES OF CHRIST.\n\nAn angel addresses Mary, by whose foreknowing word she conceives, preserving her virginity, God.\n\nThe Chaldean kings give you prophetic gifts: myrrh for the man, gold for the king, accept incense for God.\n\nChrist changes waters into flowing wines: by which first deed he proves himself to be God.\n\nFive loaves, two fishes, five thousand fill; and God commands that more be left over from the little.\n\nBorn from the womb, a blind man perceived new lights, and marvels that he has earned the unknown day.\n\nLazarus rises from the tomb, Christ calling out, and the law of hard death perishes, undone.\n\nThe wave shakes the wavering Peter: to whom Christ, on the deep, both steadies the right hand and faith by his word.\n\nA bloodless woman touches Christ’s garment; blood stands in her veins: faith becomes medicine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a theological address to a series of epigrammatic miracle accounts, each introduced by a lemma (e.g., 'Angelus alloquitur Mariam'). This structure mirrors a liturgical or catechetical sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"triplicique in nomine simplex","severity":"info","text":"The phrase 'triplicique in nomine simplex' encapsulates the paradox of the Trinity: three persons (Father, Son, Spirit) yet one simple essence. This is a standard theological formulation in Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Angelus alloquitur Mariam","severity":"info","text":"This line refers to the Annunciation (Luke 1:26–38), where the angel Gabriel addresses Mary. The phrase 'præscia verbo' (by whose foreknowing word) emphasizes the Logos theology of Christ's conception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dant tibi Chaldæi prænuntia munera reges","severity":"info","text":"The gifts of the Magi (Matthew 2:11) are allegorized: myrrh for Christ's humanity, gold for his kingship, incense for his divinity. 'Chaldæi' identifies the Magi as from the East.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quinque explent panes, pisces duo, millia quinque","severity":"info","text":"This line alludes to the multiplication of loaves and fishes (John 6:1–13), where five loaves and two fish feed five thousand. The numbers are symbolic, often linked to the five books of the Law and the two Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus e tumulo, Christo inclamante, resurgit","severity":"info","text":"The raising of Lazarus (John 11:43–44) is described. 'Christo inclamante' (Christ calling out) echoes the Gospel account where Jesus calls Lazarus forth from the tomb.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Nutantem quatit unda Petrum' is ambiguous: it may refer to Peter's attempted walking on water (Matthew 14:28–31) or a separate miracle of Christ steadying Peter in a storm. The reading here follows the latter interpretation.","The line 'Exsanguis Christi contingit femina vestem' is unclear: it may refer to a woman with a hemorrhage (Matthew 9:20–22) or a different healing. The translation assumes a bloodless woman touching Christ's garment."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Jussus post mutlos graditur paralyticus annos, Mirandum, lecti portitor ipse sui.","english":"The paralytic, after many years, walks when commanded, a wonder, himself the bearer of his own bed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Jussus post multos graditur paralyticus annos","severity":"info","text":"The line describes a paralytic who, after many years, walks when commanded, carrying his own bed—a miracle of healing and self-sufficiency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"paralyticus","severity":"info","text":"The healing of a paralytic recalls Gospel accounts, such as Mark 2:1–12 or John 5:1–9, where Jesus commands a paralytic to rise and walk.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"lecti portitor ipse sui","severity":"info","text":"The image of the healed man carrying his own bed emphasizes the completeness of the miracle and may reflect early Christian iconography of healed individuals bearing their former supports.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Jussus ... graditur","severity":"info","text":"The line is a self-contained couplet, concluding the series of miracles in the poem; the juxtaposition of 'jussus' (commanded) and 'graditur' (walks) highlights the instantaneous obedience to divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"paralyticus","severity":"info","text":"This miracle was frequently cited in patristic literature as proof of Christ's power over physical infirmity, e.g., by Augustine in his Tractates on John.","cites":[],"named_sources":["Augustine"],"dropped_cites":[]}],"ambiguities":["The Latin 'Jussus' could be read as passive ('having been commanded') or as a substantive ('the commanded one'); the translation takes it as passive, consistent with the miracle narrative."],"confidence":"high","notes":[]}]}