{"slug":"stoa0104p.stoa021.opp-lat1","id":"latin:ogl-csel:stoa0104p.stoa021.opp-lat1","title":"(Cypriani) Ad Quendam Senatorem","title_source":"(Cypriani) Ad Quendam Senatorem","author":"Pseudo-Cyprian","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":"2026-11-15T05:29:09Z","cost_usd":0.002213},"source":{"registry_id":"latin:ogl-csel:stoa0104p.stoa021.opp-lat1","work_id":"stoa0104p.stoa021.opp-lat1","edition":"ogl-csel","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0104p/stoa021/stoa0104p.stoa021.opp-lat1.xml"},"stats":{"passages":3,"english_words":891,"coptic_letters":0,"source_letters":3207,"commentary_units":18,"commentary_kinds":8,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":5,"timeline":6},"summary":{"work":"stoa0104p.stoa021.opp-lat1","abstract":"Ad Quendam Senatorem is a pseudonymous Latin letter attributed to Cyprian of Carthage but now recognized as part of the Pseudo-Cyprianic corpus. It exhorts a Roman senator to abandon pagan office and embrace Christian asceticism. The work survives in manuscript collections of spurious Cyprianic writings and was cited in medieval canonical collections as authentic. Its date is uncertain, likely 4th–5th century, and its genre blends epistolary exhortation with polemic against traditional Roman religion. The text reflects tensions between senatorial class obligations and Christian ideals of renunciation.","historical_context":"The letter was composed in Latin, probably in the western Roman Empire, during the 4th or 5th century, a period when Christianity was gaining legal status and elite conversions were common. The addressee, a senator, symbolizes the conflict between public pagan duties and private Christian faith. The work belongs to the Pseudo-Cyprianic corpus, a collection of texts falsely attributed to Cyprian of Carthage (d. 258) to gain authority. Its manuscript transmission is separate from Cyprian's authentic letters, and it was later included in medieval canonical collections as genuine. No precise date or author can be determined; stylistic and thematic parallels suggest a milieu of ascetic Christian writers in North Africa or Italy. The letter's survival in multiple manuscripts indicates its use in monastic and clerical education.","significance":"Ad Quendam Senatorem illustrates the adaptation of Cyprianic authority for later polemical purposes, particularly the critique of senatorial involvement in pagan cults. It influenced medieval views on clerical and senatorial conversion and was cited in canon law collections. The work also provides insight into the literary strategies of pseudonymous Christian exhortation and the ongoing negotiation between Christian identity and Roman aristocratic traditions.","timeline":[{"date":"3rd c.","event":"Cyprian of Carthage writes authentic letters; his authority later attracts pseudonymous attributions."},{"date":"4th–5th c.","event":"Ad Quendam Senatorem likely composed; reflects Christian critique of senatorial pagan office."},{"date":"5th–6th c.","event":"Manuscript transmission of Pseudo-Cyprianic corpus begins; letter copied in monastic scriptoria."},{"date":"9th–12th c.","event":"Letter cited in medieval canonical collections as authentic work of Cyprian."},{"date":"16th–17th c.","event":"Humanist scholars begin to question Cyprianic authorship; pseudonymity recognized."},{"date":"19th–20th c.","event":"Modern critical editions classify the work as Pseudo-Cyprian; dating remains uncertain."}],"relations":[{"work":"Pseudo-Cyprian, De Aleatoribus","relation":"Another pseudonymous work in the same corpus, also falsely attributed to Cyprian.","key":"","label":null,"url":null},{"work":"Cyprian, Epistulae","relation":"Authentic letters of Cyprian; Ad Quendam Senatorem imitates their epistolary form.","key":"","label":null,"url":null},{"work":"Pseudo-Cyprian, Adversus Iudaeos","relation":"Another Pseudo-Cyprianic treatise, sharing polemical style and manuscript tradition.","key":"","label":null,"url":null},{"work":"Pseudo-Cyprian, De Singularitate Clericorum","relation":"Part of the same corpus, addressing clerical conduct and asceticism.","key":"","label":null,"url":null},{"work":"Canonical collections (e.g., Decretum Gratiani)","relation":"Medieval canon law collections cite the letter as Cyprianic, influencing later reception.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Pseudo-Cyprian","label":"Pseudo-Cyprian","url":"https://en.wikipedia.org/wiki/Pseudo-Cyprian","reason":"Overview of the corpus to which this work belongs."},{"key":"wikipedia:Cyprian","label":"Cyprian","url":"https://en.wikipedia.org/wiki/Cyprian","reason":"Background on the figure to whom the work is falsely attributed."},{"key":"wikipedia:Late Latin","label":"Late Latin","url":"https://en.wikipedia.org/wiki/Late_Latin","reason":"Linguistic context for the work's composition."},{"key":"wikipedia:Christianity in the 4th century","label":"Christianity in the 4th century","url":"https://en.wikipedia.org/wiki/Christianity_in_the_4th_century","reason":"Broader religious and political setting."},{"key":"wikipedia:Canon law","label":"Canon law","url":"https://en.wikipedia.org/wiki/Canon_law","reason":"Reception history of the work in medieval legal collections."}],"cautions":["Date is uncertain; the work is placed in the 4th–5th century based on style and content, but no external evidence fixes a precise date.","Authorship is pseudonymous; the attribution to Cyprian is a later ascription not accepted by modern scholarship.","Manuscript tradition is separate from Cyprian's authentic letters; no full stemma is available.","The critical apparatus of this edition is selective, limiting detailed textual analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000521,"generated":"2026-11-15T05:29:08Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0104p/stoa021/stoa0104p.stoa021.opp-lat1.xml"}],"checks":{"work":"stoa0104p.stoa021.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":891,"source_letters":3207,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a pseudonymous letter addressed to a senator, urging conversion from pagan office to Christian life. It survives under Cyprian’s name but is not by him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text is transmitted in the corpus of Pseudo-Cyprianic writings, often grouped with other exhortatory epistles. Its manuscript tradition is separate from Cyprian’s authentic letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain, likely 4th–5th century, based on style and content. No external evidence fixes a precise date; attribution to Cyprian is a later ascription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The letter was cited in medieval canonical collections as Cyprianic, influencing later views on clerical and senatorial conversion. Its pseudonymity was not widely recognized until modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not provide a full stemma of manuscripts or a detailed analysis of the work’s relationship to other Pseudo-Cyprianic texts. The critical apparatus is selective.","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: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CVPRIANI AD QVENDAM SENATOREM\n\nEX CHRISTIANA RELIGIONE AD IDOLORUM SERVITVTESI CONVERSTM.\n\nCum te diuersis iterum uanisque uiderem\ninseruire sacris priscoque errore teneri,\nobstipui motus. quia carmina semper amasti. carmine respondens properaui scribere uersus,\nut te corriperem tenebras praeponere luci. quis patiatur enim te Matrem credere magnam\nposse deam dici rursusque putare colendam. cuius cultores infamia turpis inurit\nnamque sacerdotes tunicis muliebribus idem\ninterius uitium cultu exteriore fatentur,\nidque licere putant, quod non licet; unde per urbem\nleniter incedunt mollita uoce loquentes,\nlaxatosque tenent extenso pollice lumbos,\net proprium mutant uulgato crimine sexum.\n\ncumque suos celebrant ritus, his esse diebus\nse castos memorant; ut, si tantum modo tunc sunt,\nut perhibent casti, reliquo iam tempore quid sunt ? sed quia coguntur saltim semel esse pudici,\nmente fremunt, lacerant corpus funduntque cruorem. quale sacrum est-, uero quod fertur nomine sanguis? nunc etiam didici, quod te non fecerit aetas,\nsed tua religio caluum, caligaque remota,\ngallica sit pedibus molli redimita papyro:\nres miranda satis deiectaque culmine summo. si quis ab Isiaco consul procedat in orbem,\nrisus orbis erit; quis te non rideat autem,\nqui fueris consul, nunc Isidis esse ministrum?","english":"Cyprian to a Certain Senator\n\nWho Has Converted from the Christian Religion to the Service of Idols\n\nWhen I saw you again serving diverse and vain rites and being held by your ancient error, I was struck with amazement. Because you have always loved poems, I hastened to write verses in reply with a poem, so that I might rebuke you for preferring darkness to light. For who could endure that you believe the Great Mother can be called a goddess and again think she should be worshipped, whose worshippers a shameful infamy brands? For her priests, with women’s garments, confess an inner vice by their outward attire, and they think what is not permitted is permitted; hence they walk softly through the city, speaking with an effeminate voice, and hold their loins loosened with an extended thumb, and change their sex by a notorious crime.\n\nAnd when they celebrate their rites, they claim to be chaste on those days; if they are chaste only then, as they claim, what are they the rest of the time? But because they are compelled to be modest at least once, they rage in their minds, tear their bodies, and pour out blood. What kind of sacred rite is that which is called by the name of true blood? Now I have also learned that age has not made you so, but your religion: bald, with the military boot removed, your Gallic sandal bound with soft papyrus around your feet—a thing sufficiently astonishing, fallen from the highest pinnacle. If a consul should proceed into the world from the Isiac cult, the world will laugh; who would not laugh at you, who, having been a consul, are now a minister of Isis?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CVPRIANI AD QVENDAM SENATOREM","severity":"info","text":"The title and subtitle frame the poem as a rebuke to a senator who has abandoned Christianity for pagan cults, establishing the polemical epistolary genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Matrem credere magnam","severity":"info","text":"The Magna Mater (Cybele) was a Phrygian goddess whose cult, introduced to Rome in 204 BCE, involved eunuch priests (galli) and ecstatic rites, often criticized by early Christian writers for perceived immorality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Isiaco","severity":"info","text":"The Isiac cult, devoted to the Egyptian goddess Isis, was popular in the Roman Empire and had priests with shaved heads and distinctive linen garments, contrasting with traditional Roman religious norms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gallica","severity":"info","text":"Gallica here refers to a type of Gallic sandal or shoe, associated with the attire of Isiac priests, contrasting with the caliga (military boot) of a Roman consul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"CVPRIANI AD QVENDAM SENATOREM","severity":"info","text":"This poem is attributed to Pseudo-Cyprian, a later imitator of Cyprian of Carthage, and survives in manuscripts of the Corpus Cyprianic; its authorship and date remain uncertain, likely 4th–5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"carmine respondens properaui scribere uersus","severity":"caution","text":"The Latin text is metrically irregular, suggesting possible textual corruption or a non-classical composition; the phrase 'carmine respondens' may be a scribal error or intentional archaism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the senator is unknown; the poem may be a literary fiction rather than addressing a real historical figure.","The phrase 'caligaque remota' could be interpreted as the senator having removed his military boots, but the exact ritual context is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"quodque pudet primo, te non pudet esse secundo,\ningeniumque tuum turpes damnare per hymnos,\nrespondente tibi uulgo 'et lacerante senatu;\nteque domo propria pictum cum fascibus ante,\nnunc quoque cum sistro faciem portare caninam. haec tua humilitas et humilitatis imago est! aedibus illa tuis semper monumenta manebunt. Rumor et ad nostros peruenit publicus aures\nte dixisse: „Dea, erraui; ignosce, rediui.\"\n\ndic mihi, si ualeas: cum talia saepe rogares\net ueniam peteres. quae tecum uerba locuta est? uere mente cares, sequeris qui mente carentes. haec iterum repetis nec te delinquere sentis:\nquid mereare. uide. minus esses forte notandus,\nsi tantum hoc scires et in hoc errore maneres;\nat cum uericolae penetraueris ostia legis\net tibi nosse deum paucis prouenerit annis,\ncur linquenda tenes aut cur retinenda relinquis? nilque colis. dum cuncta colis. nec corde retractas,\nuera quid a falsis. quid ab umbris lumina distent. philosophum fingis. cum te sententia mutet:\nnam tibi si stomachum popularis mouerit ira,\net Iudaeus eris totusque incertus ageris. lndulge dictis: sapientia non placet alta. omne quod est nimium. contra cadit. unum operantur\net calor et frigus; sic hoc, sic illud adurit. sic tenebrae uisum, sic sol contrarius aufert,\net pariter laedunt tepidum feruensque lauacrum. esca alitur corpus, corpus corrumpitur esca,\nuimque suam minuit, si quid protenditur ultra.","english":"and what shames you first, it shames you not to be second,\nand to condemn your own talent through shameful hymns,\nwith the common people answering you and the senate tearing you apart;\nand you, once painted in your own home with the fasces before you,\nnow also carrying a dog-faced image with a sistrum. This is your humility and the image of humility! Those monuments will always remain in your house. The public rumor has reached our ears\nthat you said: \"Goddess, I have erred; forgive me, I have returned.\"\n\nTell me, if you can: when you often made such requests\nand sought pardon, what words did she speak with you? Truly you lack a mind, you who follow those who lack a mind. You repeat these things again and do not perceive that you are doing wrong:\nsee what you deserve. You would perhaps be less blameworthy\nif you only knew this and remained in this error;\nbut since you have entered the doors of the truth-loving law\nand it has been granted to you to know God in a few years,\nwhy do you hold onto what should be abandoned, or abandon what should be retained? You worship nothing, while you worship everything, nor do you weigh in your heart\nhow truth differs from falsehoods, how lights differ from shadows. You pretend to be a philosopher, while a change of opinion moves you:\nfor if the anger of the people stirs your stomach,\nyou will even become a Jew and be driven about entirely uncertain. Indulge my words: lofty wisdom does not please. Everything that is excessive falls against itself. Both heat and cold produce the same effect; thus this and that burn. Thus darkness takes away sight, and the sun likewise takes it away,\nand lukewarm and boiling baths harm equally. Food nourishes the body, food corrupts the body,\nand its power diminishes if anything is extended beyond measure.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"sistro ... faciem caninam","severity":"info","text":"The sistrum and dog-face evoke the Egyptian goddess Isis (often depicted with a dog or jackal-headed attendant) and her cult, which was widespread in the Roman Empire. The convert's adoption of these symbols marks his return to pagan polytheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uera quid a falsis. quid ab umbris lumina distent","severity":"info","text":"The contrast between truth and falsehood, light and shadow, echoes a common biblical trope (e.g., John 1:5, 1 John 2:8) but is not a direct quotation. The phrasing is rhetorical, typical of Christian polemic against paganism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"et Iudaeus eris totusque incertus ageris","severity":"info","text":"The accusation that the senator would become a Jew under popular pressure reflects a common early Christian trope of Jewishness as a mark of instability or apostasy, paralleled in Tertullian and other Latin apologists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dic mihi, si ualeas","severity":"info","text":"This rhetorical question marks a shift from narrative rebuke to direct interrogation, a common device in Latin satire and Christian polemic to challenge the apostate's sincerity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quodque pudet primo, te non pudet esse secundo","severity":"caution","text":"The Latin syntax is compressed and ambiguous: 'quodque pudet primo' may mean 'what shames you first' or 'what shames you at first.' The translation follows the sense of sequential shame, but the grammar is elliptical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ad Quendam Senatorem","severity":"info","text":"This poem was attributed to Cyprian in the Middle Ages but is now considered pseudo-Cyprianic, likely from the 4th–5th century. Its survival in the CSEL corpus shows its use in anti-pagan polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'goddess' (Dea) is not specified; likely Isis or a syncretic figure.","The phrase 'faciem caninam' may refer to Anubis or a dog-headed demon; the exact cult reference is uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"denique si sedeas. requies est magna laboris;\nsi multum sedeas, labor est; Maro namque poeta\n\npro poena posuit \"sedet aeternumque sedebit\ninfelix Theseus.\" semper nocet utile longum:\nprandia longa nocent, ieiunia longa fatigant. sic nimium sapere stultum facit. — improba secta. me dea sic docuit; moderamen amabile\" dixit.\" —\nsed tu nec sectam modo nec moderamina curas. mens autem stabilis nullo peruertitur aestu,\nipsaque simplicitas numquam mala cogitat ulla. hinc sincera fides aeterna sede fruetur,\net dolus e contra longo cruciabitur igni. elige, quid uelis, ut digna piacula uites. sic tamen hanc ueniam mereatur creditor. inquam:\nut leue crimen erit, si nolis noscere uera,\nnon leue crimen erit. si cognita uera relinquas. Sed te correctum forsan matura senectus\nin melius reuocat satiatum erroribus istis;\ntempus enim mutat. mala digerit omnia tempus. tunc igitur, cum te consulta reduxerit aetas,\ndisce deo seruare fidem, ne forte bis unum\nincurras lapsum; quia uere dicitur illud:\nqui pedis offensi lapidem uitare secundo\nnescit et incautus iterum uexauerit. artus,\nimputet ipse sibi nec casibus imputet ullis. corrige delictum fidamine, corrige mentem,\nsuffecit peccare semel. desiste uereri:\nnon erit in culpa, quem paenitet ante fuisse.","english":"Finally, if you sit, it is a great rest from labor; if you sit too long, it is labor. For the poet Maro placed as a punishment: \"The unhappy Theseus sits and will sit forever.\" The useful, if prolonged, always harms: long dinners harm, long fasts weary. Thus excessive wisdom makes one foolish. \"A wicked pursuit. The goddess taught me thus: 'Moderation is lovable,' she said.\" But you care neither for the pursuit nor for moderation. A stable mind, however, is overturned by no storm, and simplicity itself never thinks any evil. Hence sincere faith will enjoy an eternal abode, and deceit, on the contrary, will be tormented by long-lasting fire. Choose what you wish, so that you may avoid fitting penalties. Yet I say: let the creditor obtain this pardon in such a way that if you are unwilling to know the truth, it will be a light sin; if you abandon the truth once known, it will not be a light sin. But perhaps old age, once mature, will recall you corrected, sated with these errors; for time changes all. Time digests all evils. Then, when a wiser age leads you back, learn to keep faith with God, lest you incur a double fall by chance; for that saying is truly spoken: he who, having stumbled on a stone, does not know how to avoid it a second time and, incautious, has again injured his limbs, should blame himself and not impute it to any accidents. Correct your fault with trust, correct your mind; it is enough to have sinned once. Cease to fear: he who repents of having been at fault before will not be at fault.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a satirical critique of the senator's public performances to a moral exhortation on moderation, sin, and repentance, culminating in a call for correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maro namque poeta pro poena posuit 'sedet aeternumque sedebit infelix Theseus'","severity":"info","text":"The quotation of Virgil (Aeneid 6.617) about Theseus is a classical, not biblical, reference, used here as a moral exemplum of eternal punishment.","cites":[],"named_sources":["Virgil Aeneid"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"improba secta","severity":"info","text":"'Improba secta' (wicked pursuit) likely refers to the senator's adherence to pagan or theatrical pursuits, contrasted with Christian moderation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"me dea sic docuit","severity":"info","text":"The phrase 'the goddess taught me thus' is a parody of pagan divine instruction, possibly from a lost source, used to mock the senator's pagan leanings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"si nolis noscere uera ... non leue crimen erit si cognita uera relinquas","severity":"info","text":"The distinction between ignorance and rejection of truth echoes a common patristic theme: willful ignorance is a lesser sin than apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui pedis offensi lapidem uitare secundo nescit","severity":"info","text":"The proverb about stumbling twice on the same stone is a classical topos, later adopted in Christian moral teaching on learning from sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'me dea' (the goddess) is unclear; it may be a generic pagan reference or a specific deity from a lost source.","The phrase 'sic tamen hanc ueniam mereatur creditor' is syntactically ambiguous; 'creditor' may be metaphorical (God as creditor) or literal."],"confidence":"high","notes":[]}]}