{"slug":"stoa0108f.stoa010.opp-lat1","id":"latin:ogl-pl:stoa0108f.stoa010.opp-lat1","title":"Liber De Pascate Sive Cyclus Paschalis","title_source":"Liber De Pascate Sive Cyclus Paschalis","author":"Dionysius Exiguus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:51:55Z","cost_usd":0.011177},"source":{"registry_id":"latin:ogl-pl:stoa0108f.stoa010.opp-lat1","work_id":"stoa0108f.stoa010.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/stoa0108f/stoa010/stoa0108f.stoa010.opp-lat1.xml"},"stats":{"passages":23,"english_words":5530,"coptic_letters":0,"source_letters":21162,"commentary_units":130,"commentary_kinds":10,"derived_notes":3,"ambiguities":37,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"stoa0108f.stoa010.opp-lat1","abstract":"Dionysius Exiguus's Liber De Pascate Sive Cyclus Paschalis (c. AD 525) is a technical computus treatise that provides a unified method for calculating Easter dates based on the Alexandrian computus. The work includes a nineteen-year (Metonic) cycle, explanatory prose, and annotated tables. It survives in multiple medieval manuscripts, with earliest witnesses from the 8th–9th centuries. Dionysius invokes the authority of the 318 bishops at Nicaea (325 CE) and criticizes reliance on Jewish calculations. His cycle became the standard for Easter calculation in the Latin West, adopted at the Synod of Whitby (664) and during Carolingian reforms. The edition (ogl-pl) lacks a critical apparatus of manuscript variants.","historical_context":"Dionysius Exiguus composed this cycle in the early 6th century, around AD 525, likely in Rome or Scythia Minor, within a Latin-speaking monastic or scholarly community. The work responds to the need for a unified Easter reckoning in the Latin West, drawing on the Alexandrian computus tradition. It survives in multiple medieval manuscripts, often appended to computational collections; the earliest witnesses date from the 8th–9th centuries. The text is a technical computus treatise, not devotional or theological, with an instructional and tabular register. Its transmission reflects the Carolingian interest in computus and the eventual dominance of Dionysius's cycle, which was adopted by the Synod of Whitby (664) and later reforms. The dating of the Incarnation (AD 1) is based on a miscalculation, and the Easter table remains astronomically accurate only for a limited period.","significance":"Dionysius's cycle became the standard for Easter calculation in the Latin West, shaping medieval computus and liturgical practice. It established the Anno Domini era indirectly, though the preface does not mention this innovation. The work relates to earlier paschal tables (e.g., those of Victorius of Aquitaine) and later Carolingian computus collections, influencing figures like Bede. Its adoption at the Synod of Whitby (664) marked a key moment in the unification of Western Christian practice.","timeline":[{"date":"c. AD 525","event":"Dionysius Exiguus composes the Liber De Pascate Sive Cyclus Paschalis."},{"date":"325 CE","event":"Council of Nicaea; Dionysius invokes its authority for paschal reckoning."},{"date":"664","event":"Synod of Whitby adopts Dionysius's Easter cycle."},{"date":"8th–9th c.","event":"Earliest surviving manuscript witnesses of the work."},{"date":"8th–9th c.","event":"Carolingian reforms promote Dionysius's computus."},{"date":"1943","event":"C. W. Jones publishes the standard critical edition."}],"relations":[{"work":"Computus of Victorius of Aquitaine","relation":"predecessor in Latin paschal computation","key":"","label":null,"url":null},{"work":"Bede's De Temporum Ratione","relation":"later work that builds on Dionysius's cycle","key":"","label":null,"url":null},{"work":"Synod of Whitby (664)","relation":"event that adopted Dionysius's cycle","key":"","label":null,"url":null},{"work":"Carolingian computus collections","relation":"transmission context for the work","key":"","label":null,"url":null},{"work":"C. W. Jones edition (1943)","relation":"standard critical edition","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is not specified in the notes; only 'around AD 525' is given.","The earliest manuscript witnesses date from the 8th–9th centuries, leaving a gap of several centuries from the original composition.","The edition (ogl-pl) lacks a critical apparatus of manuscript variants; readers should consult the standard edition by C. W. Jones (1943).","Dionysius's dating of the Incarnation (AD 1) is based on a miscalculation; his Easter table is astronomically accurate only for a limited period."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000539,"generated":"2026-11-15T06:51:55Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0108f/stoa010/stoa0108f.stoa010.opp-lat1.xml"}],"checks":{"work":"stoa0108f.stoa010.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":23,"translated":23,"commentary_passages":23,"commentary_units":130,"english_words":5530,"source_letters":21052,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Dionysius Exiguus composed this cycle in the early 6th century, around AD 525, to provide a unified method for calculating Easter dates based on the Alexandrian computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The work survives in multiple medieval manuscripts, often appended to computational collections; the earliest witnesses date from the 8th–9th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Dionysius’s cycle became the standard for Easter calculation in the Latin West, adopted by the Synod of Whitby (664) and later by the Carolingian reforms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not include a critical apparatus of manuscript variants; readers should consult the apparatus in the standard edition by C. W. Jones (1943).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Dionysius’s dating of the Incarnation (AD 1) is based on a miscalculation; his Easter table remains astronomically accurate only for a limited period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a technical computus treatise, not a devotional or theological text; its register is instructional and tabular, with explanatory prose and annotated cycles.","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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 23 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":23},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"INCIPIT LIBER DIONYSII EXIGUI3.\n\nPRÆFATIO b.\n\na Domino beatissimo et nimium desideratissimo patri, Petronio, episcopo, Dionysius Exiguus.\n\nPaschalis festi rationem, quam multorum diu frequenter a nobis exposcit instantia, nunc, adjuti precibus vestris, explicare curavimus a. Sequentes per omnia venerabilium trecentorum et octodecim pontificum b, qui apud Nicæam, civitatem Bithyniæ, contra vesaniam Arii convenerunt, et jam rei bujus absolutam veramque sententiam; qui quartas decinos lunas paschalis obsei vantiæ, per novemdecim aanorum redeuntem semper in se circulum, stabiles immotasque fixerunt c, quæ cunctis sæculis, eodem quo repetuntur d, exordio, sine varietatis labuntur excursu. Hanc autem e regulam præfati circuli, non tam peritia sæculari quam S. Spiritus illustratione sanxerunt, et velut anchoram lirmam ac stabilem nuic rationi lunaris dimensionis apposuisse cernuntur. Quam postmodum nonnulli vel arrogantia despicientes, vel transgredientes inscitia h, Judiacii inducti fabulis i, diversam atque contrariam formam festivitatis unicæ i tradiderunt. Et quia sine fundamenti soliditate non potest structuraulla consistere, longe aliter in quibusdam annis dominicum Pascha et lunæ computum præfigere maluerunt, inordinatos circulos ordinantes k; qui non solum nullam recursus stabilitatem, verum eliam cursum præferunt errore notabilem.","english":"Here begins the book of Dionysius Exiguus.\n\nPreface.\n\nTo the most blessed and most beloved father, Petronius, bishop, Dionysius Exiguus.\n\nThe reckoning of the Paschal feast, which the insistence of many has long and frequently demanded of us, we have now, aided by your prayers, taken care to explain. Following in all things the venerable three hundred and eighteen pontiffs who gathered at Nicaea, a city of Bithynia, against the madness of Arius, and their already absolute and true judgment on this matter; who fixed the fourteenth moons of the Paschal observance, through the nineteen-year cycle always returning into itself, as stable and immovable, which, in every age, by the same beginning by which they are repeated, glide without the variation of a divergent course. Moreover, they established this rule of the aforementioned cycle not so much by secular learning as by the illumination of the Holy Spirit, and are seen to have placed it as a firm and stable anchor for this reckoning of the lunar measure. This rule, afterwards, some either despising through arrogance, or transgressing through ignorance, led astray by the fables of the Jews, handed down a different and contrary form of the unique feast. And because without the solidity of a foundation no structure can stand, they chose to set forth the Lord's Pascha and the computation of the moon far otherwise in certain years, arranging disordered cycles; which not only have no stability of recurrence, but also exhibit a course marked by error.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"INCIPIT LIBER DIONYSII EXIGUI. PRÆFATIO.","severity":"info","text":"The incipit and preface heading mark the formal opening of the work, establishing its genre as a treatise with a dedicatory preface.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"trecentorum et octodecim pontificum ... apud Nicæam","severity":"info","text":"The 318 bishops at Nicaea (325 CE) are a traditional count; Dionysius invokes their authority to ground his paschal reckoning in conciliar orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quartas decinos lunas paschalis observantiæ","severity":"info","text":"The 'fourteenth moons' refer to the lunar date of Passover (14 Nisan), which the Nicene fathers reportedly fixed as the basis for Easter dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"novemdecim annorum redeuntem semper in se circulum","severity":"info","text":"The nineteen-year cycle (Metonic cycle) is the core of Dionysius' paschal table, aligning lunar months with solar years for Easter computation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judaiac inducti fabulis","severity":"info","text":"Dionysius criticizes those who follow Jewish calculations (the 'fables of the Jews') for Easter, a common polemic in Latin paschal literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dionysius Exiguus","severity":"info","text":"Dionysius' paschal tables were later adopted by the Western Church and became the basis for the Anno Domini era, though this preface does not mention that innovation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Bishop Petronius is uncertain; he may be Petronius of Bologna or another figure. The phrase 'beatissimo et nimium desideratissimo patri' is a conventional dedicatory formula."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sed Alexandrinæ urbis archiepiscopus B. Athanasiusm, qui etiam ipse Nicæno concilio, tunc S. Alexandri pontificis diaconus, et in omnibus adjulor, inlerfuit, et deinceps venerabilis Thcophilus o et yrillus ab hac synodi veneranda i constitutione minuine discesserunt r. Imo potius eumdem decemnovennalem cyclum s, qui enneacaidecaeteris Græco vocabulo nuncupatur, sollicite retinentes, paschalem cursum nullis diversitatibus interpolasse monstrantur. Papa denique Theophilus t, centum annorum cursum Theodosio seniori principi dedicans, et S. Cyrillus, cyclum temporum nonaginta et quinque annorum componens, hanc sancti concilii traditionem, ad observandas quartas decimas lunas paschales, per omnia servaverunt. Et quia studiosis et quæ rentibus scire quod verum est debet ejusdem circuli regula fixius inhærere, hanc post præfationem nostram credidimus ascribendam.","english":"But the archbishop of the city of Alexandria, the blessed Athanasius, who himself was present at the Council of Nicaea, then serving as deacon to the pontiff Saint Alexander, and was an assistant in all matters, and afterwards the venerable Theophilus and Cyril, have in no way departed from the venerable constitution of this synod. Rather, diligently retaining that same nineteen-year cycle, which is called enneacaidecaeteris in Greek, they are shown to have interpolated the Paschal course with no variations. Finally, Pope Theophilus, dedicating a course of one hundred years to the elder Emperor Theodosius, and Saint Cyril, composing a cycle of times of ninety-five years, have in all respects preserved this tradition of the holy council for observing the Paschal fourteenth moons. And because for those who are studious and seek to know what is true, the rule of this same cycle ought to adhere more firmly, we have believed it should be appended after our preface.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"B. Athanasius","severity":"info","text":"Athanasius of Alexandria, a key figure at Nicaea (325), later bishop, is invoked to authenticate the Alexandrian paschal tradition. His presence as deacon to Alexander is historically plausible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"enneacaidecaeteris","severity":"info","text":"Greek loanword ἐννεακαιδεκαετηρίς, 'nineteen-year cycle', the Metonic cycle used for paschal computation. Dionysius uses it to align with Greek technical terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Papa denique Theophilus","severity":"info","text":"Theophilus of Alexandria (d. 412) composed a 100-year paschal table for Emperor Theodosius I. Cyril of Alexandria (d. 444) produced a 95-year cycle. Both are cited as faithful to Nicaea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"minuine discesserunt","severity":"caution","text":"The Latin is corrupt: 'minuine' likely for 'minime' (not at all). The sense is that Athanasius, Theophilus, and Cyril never departed from the Nicene constitution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hanc post præfationem nostram credidimus ascribendam","severity":"info","text":"Dionysius signals that the cycle's rule will follow the preface, marking a structural division between prefatory argument and technical exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"cyclum temporum nonaginta et quinque annorum","severity":"info","text":"Cyril's 95-year cycle (five 19-year cycles) became a standard form in later Latin paschal computus, influencing Bede and Carolingian authors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several corruptions: 'adjulor' for 'adiutor', 'inlerfuit' for 'interfuit', 'minuine' for 'minime', 'Thcophilus' for 'Theophilus', 'yrillus' for 'Cyrillus'. The English draft follows the intended sense."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Nonaginta quinque igitur u annorum hunc cyclum v, stu lio quo valuimus expedire contendimus, ultimum ejusdem B. Cyrilli, id est, quintum cyclum a Quia sex a dhuc cx co anni supererant, in nostro hoc opere præferentes,ac deinceps quinque alios juxta normam ejusdem pontificis, imo potius saepe dicti Nicæni concilii, nos ordinasse, profi:emur. Quia vero S. Cyrillus primum cyclum ab anno Diocletiani centesimo quinquagesimo tertio coepit et ultimum in ducentesimo quadragesimo septimo terminavit, nos a ducentesimo qnadragesimo octavo anno ejusdem tyranui potius quam principis, inchoantes, noluimus circulis nostiis memoriam impii et persecutoris innectere, sed agis elegimus ab incarnatione Donnini nostri Jesu Christi annorum tempora prænotare; quatenus exordium spei nostræ notius nobis existeret, et causa reparationis humanæ, id est, passio Redemptoris nostri, evidentius eluceret c.","english":"We have therefore endeavored to expedite this cycle of ninety-five years with all the diligence we could, presenting in this work the last of the same blessed Cyril, that is, his fifth cycle, since one hundred and six years still remained, and we profess that we have thereafter arranged five others according to the norm of the same pontiff, or rather of the oft-mentioned Council of Nicaea. But because Saint Cyril began his first cycle in the one hundred and fifty-third year of Diocletian and ended his last in the two hundred and forty-seventh, we, beginning from the two hundred and forty-eighth year of that tyrant rather than prince, have chosen not to bind our cycles to the memory of an impious man and persecutor, but have preferred to mark the times from the incarnation of our Lord Jesus Christ, so that the beginning of our hope might be more familiar to us, and the cause of human redemption, that is, the passion of our Redeemer, might shine forth more clearly.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Diocletian","severity":"info","text":"Diocletian, Roman emperor from 284 to 305, initiated the Great Persecution of Christians (303–311). His regnal years were used as an era in Egyptian Christian chronology, which Dionysius here rejects as impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tyranni potius quam principis","severity":"info","text":"Dionysius deliberately calls Diocletian a 'tyrant rather than prince,' a rhetorical contrast that underscores his rejection of the Diocletianic era for dating Easter cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ab incarnatione Domini nostri Jesu Christi","severity":"info","text":"Dionysius here introduces the anno Domini system, dating from the Incarnation of Christ, as a replacement for the Diocletianic era. This innovation became standard in medieval Latin Christendom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nonaginta quinque ... annorum hunc cyclum","severity":"info","text":"Dionysius states he compiled a 95-year cycle (five 19-year cycles), beginning with Cyril's fifth cycle and adding five more, following the Nicene norm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"B. Cyrilli","severity":"info","text":"Cyril of Alexandria (patriarch 412–444) composed paschal tables that Dionysius used as a base. His authority lent weight to Dionysius' continuation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number of years 'cx co' (106) is unclear in the Latin; it may refer to the gap between Cyril's last cycle and Dionysius' own time."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Hoc preterea lectorem putavimus admonendum, quod circulus iste nonaginta et quinque annorum, quem fecimus, cum, finito tempore, in id ipsum reverti cœperit, non per omnia propositam e teneat firmitatem. Nam licet anni Domnini nostri Jesu Christi ordinem suum continuata serie custodiant, et indictiones per annos quindecim solita revelutione decurrant, epactas etiam, quas Græci vocant, id est, adjectiones annuas lunares undecim quæ triginta dierum fine in se redeant, fixis regulis invenias adnotatas, dccemnovennalem quoque recursum, et pascales quartas decimas lunas, easdem I omnium ævorum revolutione reperias; tamen tenorem similem constantiae nequeunt custodire concurrentes dies hebdomadum i, et dies Paschæ Domini J, lunaque ipsius diei dominici i. CoNCurrentium autem hebdomadum ratio, quæ de solis cursu provenit, septeno annornm jugi circuitu terminatur. In quo per annos singulos unum numerare curabis; in eo tantummodo anno in quo bissextus fuerit, duos adjicics. Quæ causa etiam facit ut non per omnia circulus iste nonaginta quinque annorum suo recursui concordari videatur. Nam cumin cæteris annis non dissentiat n, in illis o solis, in quibas se bissextus interserit P, Pascha dominicum cum sua luna vario modo rationis occurrit q. Sed hi qui ordine fixo per omnia decurrunt tempora, mobilium casum sua stabili circuitione sine ulla possunt difficultate dirigere.","english":"We have further thought it right to warn the reader that this cycle of ninety-five years which we have made, when, after the completion of the period, it begins to return upon itself, does not in all respects maintain the proposed stability. For although the years of our Lord Jesus Christ preserve their order in an unbroken series, and the indictions run through fifteen years in their usual revolution, and the epacts also, which the Greeks call, that is, the annual lunar additions of eleven, which return upon themselves at the end of thirty days, you find noted down by fixed rules, and likewise the nineteen-year cycle and the paschal fourteenth moons you find the same in the revolution of all ages; nevertheless, the concurrent days of the weeks and the days of the Lord's Passover and the moon of that same Lord's day cannot maintain a similar constancy. Now the reckoning of the concurrents of the week, which arises from the course of the sun, is terminated by a seven-year continuous circuit. In this, for each single year you will count one; in that year only in which there is a bissextile, you will add two. This cause also makes it appear that this cycle of ninety-five years is not in all respects in agreement with its recurrence. For while in the other years it does not differ, in those years alone in which the bissextile interposes, the Lord's Passover with its moon occurs in a varying manner of reckoning. But those who run through all times in a fixed order can, by their stable circuit, direct the case of the movable elements without any difficulty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"concurrentes dies hebdomadum","severity":"info","text":"The 'concurrent days of the week' (Latin: concurrentes dies hebdomadum) are the weekday of 24 March, used in computus to align solar and lunar cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epactas","severity":"info","text":"Epacts (Greek: ἐπακταί) are the annual lunar additions of 11 days, adjusting the lunar calendar to the solar year; Dionysius glosses them as 'adjectiones annuas lunares undecim'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bissextus","severity":"info","text":"The bissextile (leap) day, inserted every four years, disrupts the 95-year cycle's recurrence; Dionysius notes that in leap years the concurrents increase by two instead of one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage explains the limitations of the 95-year cycle: while solar years, indictions, epacts, and the 19-year cycle recur identically, concurrents and Easter dates vary due to the bissextile day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius acknowledges that his cycle does not perfectly repeat, a point later computists (e.g., Bede) would address by extending cycles or adopting alternative reckonings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'propositam e teneat firmitatem' is corrupt; 'e' likely stands for 'se' (itself), reading 'propositam se teneat firmitatem' (maintain the proposed stability).","The phrase 'in id ipsum reverti cœperit' could mean 'begins to return to itself' or 'begins to revert to the same point'; the sense is that the cycle repeats after 95 years."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Et ideo post expletionem xcv annorum t, cum harum rerum diligens ad exordium redire voluerit, non ad quintum cyclum S. Cyrilli, quem nobis necessario proposuimus, sed ad nostrum primum vigilanler excurrat; et aordine quo diximus per cos qui firmum cursum retinent, eorum progressum, qui videntur titubare, sustentet c.\n\nIllud quoque non minori cura notandum esse censuimus, ne in pritni mensis agnitione fallamur. llinc enim pene cunctus error e discrepantiæ paschalis exoritur, dum temporis initium ignoratur f. Nam cum Dominus omnipotens hanc sacratissimam solemnitatem celebrandam filiis Israel, qui ex Ægyptia servitute liberabantur, indiceret, ait in libro Exodi ad Moysen et Aaron in terra Ægypti: Mensis iste principium mensium, primus erit in mensibus anni. Itemque ibidem: Primo, inquit, mense, decimo quarto die mensis, ad vesperam i comedetis azyma, usque ad vigesimum primum ejusdem ad vesperam. In Deuteronomio i quoque idem legislator Moyses ita populum de hac re commonet, dicens: Observa mensem novarum frugum, et verni primum temporis, ut facias pascha Domino Deo tuo, quoniam in isto mense eduxit te Dominus Deus tuus de Ægyplo noctu k. Tanta hac auctoritate divina claruit, primo mense, decimo quarto die, ad vesperam, usque ad vigesimum primum, festivitatem paschalem debere celebrari.","english":"And therefore, after the completion of the ninety-five years, when one diligently wishes to return to the beginning of these matters, let him not run back to the fifth cycle of St. Cyril, which we have necessarily set before us, but let him run attentively to our first; and, in the order we have stated, through those which maintain a fixed course, let him sustain the progress of those which seem to waver.\n\nWe have also judged that the following should be noted with no less care, lest we be mistaken in the recognition of the first month. For nearly all error and discrepancy concerning Easter arises from this, when the beginning of the time is unknown. For when the almighty Lord commanded this most sacred solemnity to be celebrated by the children of Israel, who were being freed from Egyptian servitude, he says in the book of Exodus to Moses and Aaron in the land of Egypt: \"This month is the beginning of months; it shall be the first of the months of the year.\" And likewise in the same place: \"In the first month,\" he says, \"on the fourteenth day of the month, at evening, you shall eat unleavened bread until the twenty-first of the same at evening.\" In Deuteronomy also, the same lawgiver Moses thus admonishes the people concerning this matter, saying: \"Observe the month of new grain, and the first of springtime, that you may keep the Passover to the Lord your God, because in this month the Lord your God led you out of Egypt by night.\" By such great divine authority it has been made clear that the Paschal feast ought to be celebrated in the first month, on the fourteenth day, at evening, until the twenty-first.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"non ad quintum cyclum S. Cyrilli, sed ad nostrum primum","severity":"info","text":"Dionysius distinguishes his own first 95-year cycle from the fifth cycle of Cyril, indicating that after 95 years the user should revert to Dionysius' own first cycle, not to Cyril's fifth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 12:2, 12:18; Deuteronomy 16:1, 16:3","severity":"info","text":"Dionysius quotes Exodus: 'This month is the beginning of months' and 'In the first month, on the fourteenth day at evening, you shall eat unleavened bread until the twenty-first.' He also cites Deuteronomy: 'Observe the month of new grain, and the first of springtime.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"error et discrepantia paschalis","severity":"info","text":"Dionysius identifies the root of paschal error as ignorance of the first month's beginning, reflecting the long-standing controversy in early Christianity over the date of Easter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"primus mensis","severity":"info","text":"'Primus mensis' refers to the first month of the Jewish calendar (Nisan), which Dionysius, following Exodus, defines as the month of spring new grain, crucial for calculating Easter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cyclum S. Cyrilli","severity":"info","text":"The 'cycle of St. Cyril' likely refers to a paschal cycle attributed to Cyril of Alexandria, which Dionysius used as a source but modified, showing the Alexandrian influence on Latin computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"titubare","severity":"caution","text":"The verb 'titubare' ('waver') describes cycles that do not maintain a fixed course; the text implies that some cycles in the 95-year period are irregular and need correction by stable ones.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'S. Cyrilli' is not specified further; it may refer to Cyril of Alexandria or another Cyril.","The phrase 'per cos qui firmum cursum retinent' leaves unclear which specific cycles are considered stable."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Sed quia mensis hic unde sumat exordium vel ubi terminetur, evidenter ibi non legitur, præfati venerabiles trecenti et octodecim pontifices antiqui moris observantiam [et m] exinde a sancto Moyse traditam, sicut in septimo D libro Ecclesiasticæ refertur Historiæ, solertius investigantes, ab octavo idus Martii usque in diem nonarum April. o natam lunam facere dixerunt primi mensis exordium; et a duodecimo die calendarum April. usque in decimum quartum calendas Mai. lunam decimam quartam solertius inquirendam a; quæ quia cum solis cursu non æqualiter volvitur, tantorum dierum spatiis, occursum vernalis æquimoctii consequatur r, qui a duodecima calendarum Aprilium die, cunctorum Orientalium sententiis, et maxime Ægyptiorum, qui calculationis præ omnibus gnari sunt, specialiter adnotatur. In quo etiamsi a luna decima quarta sabbato contigerit, quod semel in nonaginta quinque annis accidere manifestum est, sequenti die dominico, id est undecimo cal. April. luna decima quinta, celebrandum Pascha eadem sancta synodus sine ambiguitate firmavit, hoc modis omnibus admonens, ut ante duodecimum calend. April. lunam decimam quartam paschalis festi nullus inquireret; quam non primi mensis, sed ultimi, esse constaret.","english":"But because it is not clearly read there where this month begins or where it ends, the aforementioned venerable three hundred and eighteen pontiffs, more diligently investigating the observance of the ancient custom handed down from holy Moses, as is related in the seventh book of the Ecclesiastical History, decreed that the new moon which makes the beginning of the first month occurs from the eighth day before the Ides of March up to the day of the Nones of April; and that the fourteenth moon is to be sought more diligently from the twelfth day before the Kalends of April up to the fourteenth day before the Kalends of May; which, because it does not revolve equally with the course of the sun, within such spans of days, follows the occurrence of the vernal equinox, which is especially noted on the twelfth day before the Kalends of April according to the opinions of all the Easterners, and especially of the Egyptians, who are more skilled than all in calculation. In which, even if the fourteenth moon should happen on a Sabbath, which is manifestly known to occur once in ninety-five years, the same holy synod without ambiguity established that Easter should be celebrated on the following Lord's day, that is, on the eleventh day before the Kalends of April, the fifteenth moon, admonishing in every way that no one should seek the fourteenth moon of the paschal feast before the twelfth day before the Kalends of April; which would be established as not of the first month, but of the last.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"trecenti et octodecim pontifices","severity":"info","text":"The 318 bishops of the First Council of Nicaea (325 CE) are invoked as authority for the paschal rules, a standard appeal in computistical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septimo libro Ecclesiasticæ refertur Historiæ","severity":"info","text":"Reference to the seventh book of the Ecclesiastical History (Eusebius of Caesarea, trans. Rufinus) as source for the Mosaic origin of the lunar month calculation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"octavo idus Martii","severity":"info","text":"Roman date: March 8. The new moon of the first month is said to begin between March 8 and April 5 (Nones of April).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duodecimo die calendarum April.","severity":"info","text":"Roman date: March 21. This is the vernal equinox according to Eastern and especially Egyptian reckoning, a fixed point for paschal calculation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"semel in nonaginta quinque annis","severity":"info","text":"Dionysius notes that the 14th moon falling on a Sabbath occurs once in 95 years, a cycle length corresponding to his own paschal table.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"luna decima quinta","severity":"caution","text":"The text states Easter is celebrated on the 15th moon when the 14th falls on a Sabbath; this contradicts the Nicene norm of 14th moon, but Dionysius follows a specific exception.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin phrase 'luna decima quinta' may be a scribal error or a deliberate exception; the passage asserts the synod's ruling without ambiguity, but the rule is not standard."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"Sed nec hoc prætereundum esse putavimus, quod nimis errant qui lunam peragere cursum sui circuli triginta dierum spatiis æstimantes, duodecim lunares menses, in trecentis sexaginta diebus numerant, quibus etiam quinque dies adjiciunt, quos intercalares appellavit antiquitas, ut solarem annum adimplere videantur; cum diligens inquisitio veritatis ostenderit, in duobus lunae circulis non sexaginta dies, sed quinquaginta novem debere numerari. Ac per hoc in duodecim lunaribus mensibus trecentorum quinquaginta quatuor dierum summam colligi, cui epactas Ægyptii annuas, id est undecim dies accommodant, ul ita demum lunaris emensio a rationi solis adæquetur. Quod verissimum esse atque certissimum, supra scriptorum Patrum sententia comprobatur, qui juxta hanc Ægyptiorum calculationem, quartas decimas lunas paschalis observantiæ tradiderunt. Sed nonnulli tantæ subtilitatis, sive potius sanctionis ignari, dum alia supputationis argumenta perquirunt b, a veritatis tramite recedunt c. Unde plerumque contingit ut quam e sæpe dicti Patres decimam quartam lunam ponunt, eam isti decim quintam suspicentur; et quæ vigesima prima est, vigesimam secundam esse pronuntient. Sed nobis, quihus amor et cura est Christianæ religionis, a tantorum pontificum constitutione nulla prorsus oportet ratione discedere; sed præfixam ab his paschalem rcgulam sincerissima convenit devotione B servare.","english":"But we have thought this also not to be passed over, that those who, estimating that the moon completes the course of its cycle in a space of thirty days, count twelve lunar months as three hundred and sixty days, to which they also add five days, which antiquity called intercalary, so that they seem to fulfill the solar year, are greatly in error; since diligent inquiry into the truth has shown that in two lunar cycles not sixty days, but fifty-nine ought to be counted. And by this, in twelve lunar months a total of three hundred and fifty-four days is collected, to which the Egyptians add annual epacts, that is, eleven days, so that finally the lunar measure is made equal to the solar reckoning. That this is most true and most certain is confirmed by the opinion of the above-written Fathers, who, according to this calculation of the Egyptians, handed down the fourteenth moons of the paschal observance. But some, ignorant of such subtlety, or rather of such sanction, while they seek other arguments of computation, depart from the path of truth. Whence it often happens that what the often-mentioned Fathers set as the fourteenth moon, these suspect to be the fifteenth; and what is the twenty-first, they pronounce to be the twenty-second. But for us, who have love and care for the Christian religion, it is proper to depart in no way from the constitution of such great pontiffs; but it is fitting to keep the paschal rule fixed by them with the most sincere devotion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"epactas","severity":"info","text":"Epacts are the days added to a lunar year to align it with the solar year. Dionysius here adopts the Egyptian practice of adding 11 annual epacts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 318 pontiffs refer to the Council of Nicaea (325), which set rules for Easter dating. Dionysius cites their authority to support the Egyptian calculation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts two lunar calculations: a flawed 360-day year with intercalary days, and the correct 354-day lunar year plus 11 epacts, aligning with solar reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius insists on fidelity to the Nicene Fathers' paschal rule, warning that deviation leads to misdating the 14th moon. This reflects his role in standardizing the computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has a minor corruption: 'ul ita' should likely read 'ut ita'. The sense is clear: the Egyptians add epacts to equalize lunar and solar measures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'supra scriptorum Patrum' could refer to the Nicene Fathers or earlier authorities; context favors the Nicene Council."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Quanta vero in Ecclesiis toto terrarum orbe diffusis horum Patrum nitamur auctoritate, non labor est ostendere, cum sanctum concilium apud Antiochiam post tempora non ita longe conveniens, eocum primitus definitionem quam de paschali ratione protulerunt i nullo modo violandam esse censuerit. Demique in Sanctis canonibus sub titulo septuagesimo nono, qui est primus ipsius Antiocbeni conciIii, his verbis j invenitur expressum: Omnes qui ausi fuerint dissolvere definitionem sancti et magni concilii quod. apud Nicæam congregatum est, sub præsentiapiissimi et venerandi principis Constantini, de salutifera solemnitate paschali, excommunicando. et de Ecclesia pellendos esse censemus k, si tamen con tentiosius adversus ea quæ bene 'unt decreta perstite rint. Et hæc quidem de laicis dicta sint. Si quis autem eorum qui præsunt Ecclesiæ, aut episcopus, aut presbyter, aut diaconus, post hanc definitionem tentaverit, ad subversionem populorum et Ecclesiarum perturbationem, seorsim colligere, et cum Judæis Pascha celebrare, sancta synodus hunc alienum jam hinc ab Ecclesia judicavit: quod non solum sibi, sedplurimis causa corruptionis ac perturbationis exstiterit. Nec solum a ministerio tales removet, sed etiam illi * qui post damnationem hujusmodi communicare o tentaverint, damnati sunt P, omni quoque extrinsecus honore privati, quem sancta regula et sacerdotium Dei promeruit.","english":"How great indeed is the authority of these Fathers, which we strive to follow in the Churches spread throughout the whole world, it is not laborious to show, since the holy council convened at Antioch not long after those times decreed that the definition which they first set forth concerning the paschal reckoning was in no way to be violated. Finally, in the holy canons under the seventy-ninth title, which is the first of that Antiochene council, it is found expressed in these words: We decree that all who have dared to dissolve the definition of the holy and great council which was assembled at Nicaea, in the presence of the most pious and venerable Emperor Constantine, concerning the salutary paschal solemnity, are to be excommunicated and expelled from the Church, if, however, they persist more contentiously against those things which have been well decreed. And let these things be said concerning the laity. But if any of those who preside over the Church, whether bishop, or presbyter, or deacon, after this definition attempts, to the subversion of the peoples and the disturbance of the Churches, to assemble separately and to celebrate Easter with the Jews, the holy synod has judged this man already from this point alien from the Church: because he has been a cause of corruption and disturbance not only to himself but to very many. And not only does it remove such persons from ministry, but also those who after such condemnation have attempted to communicate with them are condemned, and are deprived of every external honor which the holy rule and the priesthood of God have merited.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"concilium apud Antiochiam","severity":"info","text":"The Council of Antioch (likely 341 AD) issued canons reinforcing Nicaea's Easter decree. Canon 1 (here called title 79) threatens excommunication for those celebrating Easter with Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"eocum","severity":"caution","text":"The Latin 'eocum' is a scribal error or variant for 'eorum' (of them). The sense is that the council decreed the Fathers' definition inviolable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Demique ... his verbis invenitur expressum","severity":"info","text":"Dionysius transitions from his own argument to a direct quotation of Antiochene canon 1, introduced by 'Demique ... his verbis invenitur expressum' (Finally ... it is found expressed in these words).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"excommunicando et de Ecclesia pellendos","severity":"info","text":"This canon was later incorporated into Latin canon law collections, reinforcing the authority of Nicaea's paschal decision and the penalty for Quartodeciman practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sub titulo septuagesimo nono","severity":"caution","text":"The numbering 'seventy-ninth title' is unusual; the Antiochene canons are typically 25. Dionysius may be citing a later collection or a different numbering system.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'eocum' is corrupt; likely 'eorum' (of them). The numbering of the Antiochene canon as 'seventy-ninth' is unclear in origin."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"His non dissimilia venerabilis papa Leo r, sedis apostolicae præsul, pronuntiat, dicens: Contra statuta canonum paternorum, quæ ante longissimæ ætatis. annos in urbe Nicæa spiritalibus sunt fundata decretis, nihil cuiquam audere conceditur; ita ut si quis diversum quid velit decernere, se potius minuat quam illa corrumpat. Quæ si, ut oportet, a cunctis pontificibus intemerata Mercentur, per universas ecclesias pax erit et firma concordia. Et iter um: In omnibus, inquit, ecclesiasticis causis, his legibus obsequimur, quas ad pacificam observantiam omnium sacerdotum, per trecentos octodecim episcopos Spiritus sanctus instituit; ita ut etiamsi multo plures aliud quam illi statuere decernant, in nulla reverentia sit habendum quidquid fuerit a prædictorum constitutione diversum.\n\nSufficienter, ut putamus, cunctis indicitur ne deinceps aliter quam a sanc tis constitutum est Patribus sacratissimum Pascha celebretur. Quod si testimonia tantorum sacerdotum forsitan quis obstinata mente despexerit, etiam in historia ecclesiastica paria breviter intimata reperiet; multorumque relatione pontificum, et maxime beali Athanasii, cujus supra meminimus, hæc eadem vulgata cognoscet. Id ipsum vero Epistola sancti Proterii, Alexandrinae urbis episcopi, ad eumdem papam Leonem, pro hac eadem pascbali quæstione directa, trstatur.","english":"Not dissimilar to these are the pronouncements of the venerable Pope Leo I, prelate of the apostolic see, who says: \"Against the statutes of the canonical fathers, which many years ago in the city of Nicaea were established by spiritual decrees, nothing is permitted to anyone to dare; so that if anyone wishes to decree something different, he diminishes himself rather than corrupts them.\" And if these, as is fitting, are kept inviolate by all pontiffs, there will be peace and firm concord throughout all churches. And again: \"In all ecclesiastical matters,\" he says, \"we obey those laws which the Holy Spirit instituted through the three hundred and eighteen bishops for the peaceful observance of all priests; so that even if many more should decree something other than what they established, whatever is different from the constitution of the aforesaid is to be held in no reverence.\"\n\nSufficiently, as we think, it is indicated to all that henceforth the most sacred Easter is not to be celebrated otherwise than as established by the holy Fathers. But if anyone, with an obstinate mind, should perhaps despise the testimonies of such great priests, he will also find similar things briefly set forth in ecclesiastical history; and through the account of many pontiffs, and especially of the blessed Athanasius, whom we mentioned above, he will come to know that these same things have been made public. Indeed, the very same thing is attested by the letter of the holy Proterius, bishop of the city of Alexandria, sent to the same Pope Leo concerning this same paschal question.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"His non dissimilia","severity":"info","text":"Dionysius introduces a second patristic authority, Pope Leo I, to reinforce the binding force of the Nicene canons on the paschal reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"trecentos octodecim episcopos","severity":"info","text":"The number 318 bishops at Nicaea is traditional in Latin sources, symbolizing the unity of the council; it is not a precise historical count but a symbolic figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Proterius","severity":"info","text":"Proterius, patriarch of Alexandria (d. 457), wrote to Pope Leo I defending the Alexandrian paschal computation against Quartodeciman or other local practices. His letter is now lost but cited here as a key witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sufficienter ... cunctis indicitur","severity":"info","text":"This sentence marks a rhetorical conclusion to the patristic testimonies, asserting that the evidence suffices to forbid any deviation from the Nicene paschal rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"historia ecclesiastica","severity":"info","text":"Dionysius refers to Eusebius’ Ecclesiastical History or its Latin continuations as a source for conciliar decrees, showing the work’s reliance on historical precedent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"beati Athanasii","severity":"caution","text":"The reference to Athanasius is ambiguous: Dionysius may mean Athanasius’ festal letters or his defense of the Nicene date; the text does not specify which work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'His non dissimilia' could refer to the preceding Antiochene canons or to the general patristic consensus; the reading taken is that it introduces a new authority parallel to the previous one.","The identity of the 'historia ecclesiastica' is not specified; it is assumed to be Eusebius’ work or a Latin epitome."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Quam ante hos annos transferentes e Græco, huic operi adnectendam esse prospeximus. Nec non et argumenta Ægyptiorum sagacitate quæsita subdidimus, quibus, si forsitan ignorentur, paschales tituli a possint facile reperiri; id est, quotus sit annus ab incarnatione Domiili, et quota sit indictio, quo. tus etiam lunaris circulus, sive decemnoveanalis existat, caeterique simili supputationis compendio requirantur c. Orantem pro nobis beatitudinem vestram divina gratia custodire dignetur.\n\nExplicit præfalio d.\n\nCYCLUS DECEMNOVENNALIS DIONYSII.\n\nIncipitcyclus decemnovennalis, quem Græci Enneacaidecaeterida vocant, constitutus a sanctis Patribus in quo quartas decimas paschales omni tempore sine ulla reper es ralsitate; tantum memineris annis singulis, qui cyclus lunae et qui decemnovennalis existat. In præcsenti namque tertia indictio est, consulatu Proli junioris, tertius decimus circulus decemnovennalis, decimus lunaris est a.","english":"Which we, having translated from Greek before these years, have seen fit to be appended to this work. We have also subjoined the arguments sought by the sagacity of the Egyptians, by which, if perhaps they are unknown, the paschal titles can be easily discovered: that is, what year it is from the incarnation of the Lord, and what the indiction is, what also the lunar cycle or the nineteen-year cycle is, and the rest are sought by a similar compendium of calculation. May divine grace deign to preserve your blessedness praying for us.\n\nHere ends the preface.\n\nTHE NINETEEN-YEAR CYCLE OF DIONYSIUS.\n\nHere begins the nineteen-year cycle, which the Greeks call the Enneacaidecaeteris, established by the holy Fathers, in which the paschal fourteenth moons are found at all times without any falsehood; only you must remember each year which cycle of the moon and which nineteen-year cycle exists. In the present, indeed, it is the third indiction, the consulship of the younger Probus, the thirteenth nineteen-year cycle, the tenth lunar cycle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Explicit præfatio","severity":"info","text":"The phrase 'Explicit præfatio' marks the formal end of the preface, a standard scribal colophon in Latin manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Enneacaidecaeterida","severity":"info","text":"The Greek term 'Enneacaidecaeteris' (ἐννεακαιδεκαετηρίς) denotes the nineteen-year lunisolar cycle used for paschal calculations, here Latinized as 'Enneacaidecaeterida'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"consulatu Probi junioris","severity":"info","text":"The consulship of 'Probus iunior' (Flavius Probus) dates to AD 525, the year Dionysius composed his cycle, providing a chronological anchor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"tertius decimus circulus decemnovennalis, decimus lunaris","severity":"info","text":"Dionysius specifies the current year as the 13th nineteen-year cycle and the 10th lunar cycle, consistent with his paschal table beginning in AD 525.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Quam ante hos annos transferentes e Græco","severity":"info","text":"Dionysius states that he translated this material from Greek 'before these years', indicating his reliance on Greek sources, likely the Alexandrian computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"argumenta Ægyptiorum sagacitate quæsita","severity":"info","text":"The 'arguments sought by the sagacity of the Egyptians' refers to computational tables or methods from the Alexandrian tradition, which Dionysius adapts for Latin readers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ante hos annos' is vague; it may refer to several years before the composition of the work, but the exact interval is unspecified.","The reading 'Domiili' in the Latin is a scribal error or abbreviation for 'Domini' (the Lord)."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Hunc annum cum characteribus suis ex cyclo Dionvsii Beda in lib. HaI. temp., cap.45, his verbis memorat: Quia ergo secundo ann circuli, quem primum Donysias scripsti, quingentesimus nicesimus tertius a incarnatione Domini, completus est amas, ipse est nimirum, juxta concursu, siderum, ille in quo incarnari dignatus est; quia hic secundus annus decemnovennalis octavus decimus est cycli lunaris. XI habens epactas v concurrentes septimanæ dies, lunam paschæ decimam quariam VIII cal. Arrii.\n\nARGUMENTA PASCHALIA.\n\nIMCIPIUNT ARGUMENTA DE TITILIS PASCHALIBUS ÆGYPTIORUM INVESTIGATA SOLERTa UT PRÆSENTES INDICENT a.\n\nARGUMENTUM PRIMUM b, De annis Christi.\n\nSi nosse vis. quotus sit annus ab incarnatione Domini nostri Jesu Christi, computa quindecies XXXIV d, fiunt DX; iis semper adde XII regulares e, fiunl DXXII; adde etiam indictionem amni cujus volucris, ut pula, tertiam, consulatu Probi junioris, fiunt simul auni DXXV. Isti sunt anni ab incarnatione Demini a.","english":"This year with its characters from the cycle of Dionysius, Bede in his work *On the Reckoning of Time*, chapter 45, mentions in these words: Because therefore the second year of the cycle, which Dionysius first wrote, the five hundred and twenty-third from the incarnation of the Lord, is completed, that year is indeed, according to the concurrence of the stars, that in which he deigned to be incarnate; for this second year of the nineteen-year cycle is the eighteenth of the lunar cycle, having eleven epacts and seven concurrent weekdays, the paschal moon the fourteenth on the eighth before the Kalends of April.\n\nPaschal Arguments.\n\nHere begin the arguments concerning the paschal titles, investigated by the sagacity of the Egyptians, so that they may indicate the present [years].\n\nFirst Argument: On the years of Christ.\n\nIf you wish to know what year it is from the incarnation of our Lord Jesus Christ, compute fifteen times thirty-four, they make five hundred and ten; to these always add twelve regulars, they make five hundred and twenty-two; also add the indiction of the year you wish, for example, the third, the consulship of Probus the younger, they make together five hundred and twenty-five. These are the years from the incarnation of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hunc annum cum characteribus suis ex cyclo Dionvsii Beda in lib. HaI. temp., cap.45, his verbis memorat","severity":"info","text":"This passage is a narrative interlude that quotes Bede's De Temporum Ratione, chapter 45, to authenticate the Dionysian cycle. It then introduces the 'Argumenta Paschalia' as a new section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epactas","severity":"info","text":"Epacts are the age of the moon on 22 March, used in computus to determine the date of Easter. Here, XI epacts indicate the lunar age for the second year of the Dionysian cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concurrentes septimanæ dies","severity":"info","text":"Concurrent weekdays are the number of days from 24 September to the following Sunday, used to find the day of the week for any date. Seven concurrents indicate a specific solar cycle alignment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"VIII cal. Arrii","severity":"info","text":"The date 'VIII cal. Arrii' (eighth before the Kalends of April) is 25 March, traditionally associated with the Crucifixion and, in some computistical traditions, the Incarnation. This aligns with the paschal moon date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"quingentesimus nicesimus tertius a incarnatione Domini","severity":"info","text":"The year 523 from the Incarnation corresponds to AD 527 in the Dionysian era, as Dionysius Exiguus began his cycle with AD 525. This passage confirms the cycle's starting point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Beda in lib. HaI. temp., cap.45","severity":"info","text":"Bede's De Temporum Ratione (c. 725) cites Dionysius Exiguus, showing the early medieval reception of the Dionysian cycle in Anglo-Saxon England. This quotation validates the cycle's authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'HaI. temp.' is an abbreviation for 'Historiae Temporum' or 'De Temporum Ratione'; the reading follows standard scholarly identification.","The phrase 'ut præsentes indicent a' is incomplete in the manuscript; the translation supplies 'years' as the likely object."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ARG. II b. De indictione.\n\nSi vis scire quota est indictio, ut puta, consulatu Probi junioris, sume annos ab incarnatione Domini nostri Jesu Christi DXXV r. His semper adjice III, fiunt DXXVIII. Hos partire per xv, remanent III. Tertia est indictio. Si vero nihil remanserit, decima quinta indictio est.\n\nARC. III d. De epactis.\n\nSi vis cognoscere quot e sint epactæ, id est adjectiones lunares, sume annos ab incarnatione Domini nostri Jesu Christi, quot fuerint, DXXV. Hos partire per xix, remanent III. Per XI multiplica, fiunt CXXXII. Hos item partire per xxx, remanent XII. Duodecim sunt adjectiones lunares.\n\n[Item aliud computum. -Computa a primo anno usque in quem volueris, ut puta, in annum. Dimitte semper I, remanent IX. Multiplica per IX annos xi annuas epaclas, et facies novies undeceni, xcix. Hos partire per xxx, id est ter triceni, xc, remanent ix. Nona est epacta circuli decemnovennalis. Ita anno XI. Dimitte unum, remanent x. decies undeceni, ex. Hos partire per xxx, remanent xx. Vicesima epacta lunaris erit circuli decemnovennalis anno XI. Ita per omnes decem et novem annos sub hac brevitate computabis.]","english":"ARG. II b. On the indiction.\n\nIf you wish to know what the indiction is, for example, in the consulship of Probus the Younger, take the years from the incarnation of our Lord Jesus Christ, 525. Always add 3 to these, making 528. Divide these by 15, 3 remains. It is the third indiction. If nothing remains, it is the fifteenth indiction.\n\nARG. III d. On the epacts.\n\nIf you wish to know how many the epacts are, that is, the lunar additions, take the years from the incarnation of our Lord Jesus Christ, as many as there have been, 525. Divide these by 19, 3 remains. Multiply by 11, making 132. Divide these again by 30, 12 remains. There are twelve lunar additions.\n\n[Another computation. — Count from the first year up to whichever you wish, for example, to the year. Always subtract 1, 9 remains. Multiply by the 9 years the 11 annual epacts, and you will make nine times eleven, 99. Divide these by 30, that is, three times thirty, 90, 9 remains. The ninth is the epact of the nineteen-year cycle. Thus in year 11. Subtract one, 10 remains. Ten times eleven, 110. Divide these by 30, 20 remains. The twentieth lunar epact will be of the nineteen-year cycle in year 11. Thus you will compute through all nineteen years under this brevity.]","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"indictio","severity":"info","text":"Indiction is a 15-year cycle used for dating in late Roman and medieval administrative contexts, not tied to astronomical events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"epactae","severity":"info","text":"Epacts are the lunar additions (Latin adjectiones lunares) that adjust the solar calendar to the lunar year, essential for calculating Easter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"consulatu Probi junioris","severity":"info","text":"Probus the Younger (Flavius Probus) was consul in 525 AD, the same year Dionysius uses as his anchor for the incarnation era.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ARG. II b. De indictione","severity":"info","text":"This passage is the second argument (ARG. II b) of the treatise, providing a practical rule for computing the indiction from the year of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ARG. III d. De epactis","severity":"info","text":"This is the fourth argument (ARG. III d) of the treatise, giving a method to compute epacts using the 19-year Metonic cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item aliud computum","severity":"caution","text":"The bracketed alternative computation is corrupt in the manuscript tradition: the phrase 'in annum' is incomplete, and the arithmetic for year 11 is ambiguous, possibly a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed 'Item aliud computum' contains a lacuna after 'in annum' and unclear referents for 'year 11'.","The phrase 'Dimitte semper I' could mean 'always subtract 1' or 'always set aside 1', affecting the calculation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"ARG. IV g. De concurrentibus.\n\nSi vis scire adjectiones solis, id est concurrentes septimanæ dies, sume annos ab incarnatione Damini quot fuerint, ut puta DXXV; per indictionem tertiam et annorum qui fuerint quartam partem semper adjice, iri est, nunc CXXXI, qui simul fiunt DCLVI. His adde IV, fiunt DCLX. Hos partire per VII, remanent II. Dum sunt epactæ solis, id est concurrentes septimanæ dies, persuprascriptam indictionem, consutatu Probi junioris.\n\n[Item nuper inventum, melius indicavi, si breviter patefiat a. Simili modo computa ab anno qui est post consulatum domini nostri Tiberri junioris Augusti, tantummodo ut in fine, ubi supra calculatio iv additos habet, jam non IV, sed i pro bis adjicias.]\n\nARs. V b. De cyclo decemnovennati.\n\nSi visscire quotus sit annus circulix et IX annorum, suine annos Domini, ut puta, DXXV, et unum semper adjice, fiunt DXXVI. Hos partire per et IX, remanent xin. Tertius decimus est annus cycli decemnovennalis. Quod si nihii remanserit, IX decima est.","english":"ARG. IV g. On the concurrents.\n\nIf you wish to know the additions of the sun, that is, the concurrent weekdays, take the years from the incarnation of the Lord, how many there have been, for example 525; through the third indiction and always add a fourth part of the years that have been, that is, now 131, which together make 656. To these add 4, they make 660. Divide these by 7, 2 remain. These are the epacts of the sun, that is, the concurrent weekdays, for the aforementioned indiction, the consulship of Probus the Younger.\n\n[Likewise, a recently discovered method, I have indicated better, if it is briefly made clear. Compute in a similar way from the year which is after the consulship of our lord Tiberius the Younger Augustus, only so that at the end, where the above calculation has 4 added, you now add not 4 but 1 for the bissextile.]\n\nARG. V b. On the nineteen-year cycle.\n\nIf you wish to know what the year of the cycle of 19 years is, take the years of the Lord, for example, 525, and always add one, they make 526. Divide these by 19, 13 remain. The thirteenth is the year of the nineteen-year cycle. But if nothing remains, it is the nineteenth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"concurrentes","severity":"info","text":"Concurrentes (concurrents) are the weekday offsets of the solar year, equivalent to the solar epacts. They indicate the day of the week on which a given year begins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epactæ solis","severity":"info","text":"Epactæ solis (solar epacts) is here used synonymously with concurrentes, though in other contexts epacts refer to lunar age. Dionysius explicitly equates them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contains two distinct arguments: ARG. IV g on concurrents and ARG. V b on the 19-year cycle. The bracketed interpolation in ARG. IV g offers an alternative method using the post-consular year of Tiberius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"DXXV","severity":"info","text":"The year 525 (DXXV) is the base year for Dionysius' calculations, corresponding to the consulship of Probus the Younger and the third indiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Tiberri junioris Augusti","severity":"caution","text":"The name 'Tiberri junioris Augusti' is likely a scribal error for Tiberius II Constantine (emperor 574–582), which would postdate Dionysius. This suggests the bracketed interpolation is a later addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bissextile","severity":"info","text":"The interpolation mentions the bissextile (leap year) adjustment, changing the added constant from 4 to 1. This reflects the need to correct the concurrents in leap years.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed interpolation may be a later gloss; its reference to Tiberius II Constantine suggests a date after Dionysius' lifetime.","The phrase 'per indictionem tertiam' is ambiguous: it may mean 'through the third indiction' or 'by the third indiction' as a base."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"ARC. VI d. De cyclo lunari.\n\nSi vis scire quotus cyclus lunæ est, qui decemnovennali circulo continetur, sume annos Domini, ut puta, DXXV, et subtrahe semper II, et remanent DXXIII. Hos partire per et IX, remanent x. Decimus cyclus lunæ est decemnovennalis circuli. Quoties autem nihil remanet, nonus decimus est.\n\nARG. VII. De luna decima quarla in mense Martio.\n\nSi vis nosse quibus annis decemnuvennalis circuli Martio mense, xiv luna paschalis incurrat: anno II, v, VII, x, XIII, XVI, XVIII, hos suprascriptos annos in Martio mense reperies: residuos vero XII, secundum regulam subter annexam, Aprili mense indubitanter calculabis.\n\nARG. VIII e. De bissexto.\n\nSi vis scire quando bissexlus dies sit, sume annos Domini, ut puta DXXV. Partire hos per IV. Si nihil rcmanserit, bissextus est. Si i aut ii, vel III, remanent, bissextus non est. Ne tibi forsilan aliqua caligo erroris occurrat, per omnem computum per quem ducis, si nihil superfuerit, eumdem computum esse per quem ducis agnosce, ut puta, si per a et IX ducis, et nihil superfuerit, xix esse; si per xv, quindecimum, et, si per VII, septimum.","english":"ARG. VI d. On the lunar cycle.\n\nIf you wish to know what the lunar cycle is, which is contained in the nineteen-year cycle, take the years of the Lord, for example 525, and always subtract 2, and 523 remain. Divide these by 19, 10 remain. The tenth lunar cycle of the nineteen-year cycle. But whenever nothing remains, it is the nineteenth.\n\nARG. VII. On the fourteenth moon in the month of March.\n\nIf you wish to know in which years of the nineteen-year cycle the paschal fourteenth moon occurs in the month of March: in years II, V, VII, X, XIII, XVI, XVIII, you will find these above-written years in the month of March; the remaining twelve, according to the rule subjoined below, you will without doubt calculate in the month of April.\n\nARG. VIII e. On the bissextile day.\n\nIf you wish to know when the bissextile day is, take the years of the Lord, for example 525. Divide these by 4. If nothing remains, it is a bissextile year. If 1 or 2, or 3 remain, it is not a bissextile year. Lest perhaps some fog of error occur to you, throughout every computation through which you divide, if nothing is left over, recognize that computation to be that through which you divide, as for example, if you divide by 19, and nothing is left over, it is the nineteenth; if by 15, the fifteenth, and, if by 7, the seventh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ARC. VI d. De cyclo lunari","severity":"info","text":"This section introduces the lunar cycle computation, a standard component of paschal computus. The heading 'ARC.' likely abbreviates 'Argumentum', a common term for a computational rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cyclus lunæ","severity":"info","text":"The 'lunar cycle' here refers to the position within the 19-year Metonic cycle, not the cycle itself. Dionysius uses the remainder after division by 19 to identify the year's place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"subtrahe semper II","severity":"caution","text":"The instruction to subtract 2 from the year of the Lord (525 → 523) before dividing by 19 is a known peculiarity of Dionysius' computus, likely to align his cycle with earlier Alexandrian calculations. The reason is not explained here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bissextus","severity":"info","text":"The bissextile (leap) day was inserted every four years in the Julian calendar. Dionysius' rule—divide the year by 4, remainder zero indicates leap—is standard, but his caution about 'fog of error' reflects the complexity of concurrent computations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ARG. VIII e. De bissexto","severity":"info","text":"This argument concludes the series of computational rules (ARG. IV–VIII) by generalizing the remainder method: if division by 19, 15, or 7 leaves no remainder, the result is the cycle number itself. This reinforces the modular arithmetic underlying paschal tables.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'subtrahe semper II' is ambiguous: it is unclear whether the subtraction applies to all years or only to the example year 525. The text says 'always subtract 2', but the rationale is not given.","The list of years in ARG. VII (II, V, VII, X, XIII, XVI, XVIII) is given in Roman numerals without explicit reference to the 19-year cycle; the reader must infer these are years of the decemnovennalis circulus."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ARG. IX f. De luna paschali mente Martio.\n\nSi vis cognoscere quota luna festi paschalis occurrat; si Martio mense Pascha celebratur, computa menses a Septembri usque ad Martium; fiunt vi. His semper adjice regulares II, fiunt VIII; adde epactas, id est adjecliones lunares cujus volueris anni, ut puta, indictionis tertiae I XII, fiunt xx; et diem mensis qua Pascha celebratur, id est Martii xxx, fiunt simul L. Deduc xxx, remanent XX; vicesima est in die resurrectionis Domini.\n\nMense Aprili. — Si vero mense Aprili Pascba celebramus, computa menses a Septembri usque ad Martium, fiunt VII. His semper adjice II, fiunt ix. Adde epactas lunæ anni cujus volueris, ut puta, indictionis iv h, XXIII, qui fiunt XXXII, ct diem mensis quo Pascha celebramus, id est Aprilis XIX, qui simil fiunt LI; deduc XXX, remanent XXI. Luna xxi est in die resurrectionis Domini.","english":"ARG. IX f. On the paschal moon in the month of March.\n\nIf you wish to know what moon of the paschal feast occurs: if Easter is celebrated in the month of March, count the months from September to March; they are 6. To these always add the regulars 2, making 8; add the epacts, that is, the lunar additions of whatever year you wish, for example, of the third indiction I XII, making 20; and the day of the month on which Easter is celebrated, that is, March 30, making together 50. Subtract 30, 20 remain; the 20th is on the day of the Lord’s resurrection.\n\nIn the month of April. — But if we celebrate Easter in the month of April, count the months from September to March, they are 7. To these always add 2, making 9. Add the epacts of the moon of whatever year you wish, for example, of the fourth indiction h, XXIII, which make 32, and the day of the month on which we celebrate Easter, that is, April 19, which likewise make 51; subtract 30, 21 remain. The 21st moon is on the day of the Lord’s resurrection.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ARG. IX f.","severity":"info","text":"This passage is the ninth argument (ARG. IX) in Dionysius's computational cycle, continuing the series of rules for calculating Easter. The 'f' likely indicates a subsection or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epactas","severity":"info","text":"Epacts are the age of the moon on a fixed date (here, 22 March), used to determine lunar phases in the computus. Dionysius adopts the Alexandrian system, where epacts range from I to XXIX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"regulares II","severity":"info","text":"The 'regulars' (regulares) are fixed numbers added in the calculation to adjust for month lengths. Here, 2 is added to the count of months from September to March to align with the lunar cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"indictionis tertiae I XII","severity":"info","text":"The indiction is a 15-year tax cycle used in late Roman dating. Dionysius gives examples for the third and fourth indictions, showing how epacts (I and XII, then h and XXIII) are applied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"h","severity":"caution","text":"The symbol 'h' in the Latin for the fourth indiction is unclear; it may represent a numeral or abbreviation. The English draft renders it as 'h', but its value is uncertain, possibly a scribal error or variant epact notation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"luna xxi est in die resurrectionis Domini","severity":"info","text":"The calculation yields the moon's age on Easter Sunday. For April Easter, the 21st moon is the paschal full moon, consistent with the rule that Easter falls on the Sunday after the first full moon on or after the vernal equinox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The symbol 'h' in the Latin for the fourth indiction is ambiguous; it may be a numeral or abbreviation, and its exact value is uncertain. The reading taken follows the English draft's rendering as 'h'.","The phrase 'mente Martio' in the title is likely a scribal error for 'mense Martio' (in the month of March), as the context and English draft indicate."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Si requiras a Septembri usque ad a Decembrem, tres semper in his IV mensibus regulares adjicias: in bissexto autem solummodo anno duos regulares suprascriplis mensibus adnumerabis, et pro XXII die, xx XII annis singuHs Decembri mense assumes in fine b.\n\nARG. X. De die septimanæ sanctæ feria paschali.\n\nSi vis cognoscere quotus dies septimanæ est, sume dies a Januario usque ad mensem quem volueris, ut puta, ad xxx diem mensis Martii c, liunt LXXXIX. His adjicies semper unum, fiunt ac; et semper adde epactas solis, id est concurrentes septimanæ dies cujus volueris anni, ut puta m, indict. II, fiunt simul xcn. Hos partire per VII, remanet una: ipsa est dominica paschalis a festi. Sic quamlibet diem a cat Jan. usque ad XXX diem mensis Decembris, quota feria fuerit,. invenies computando, ut regularem unum et concurrentes, quæ a Januario mense semper incipuint, pariter assumas.","english":"If you seek from September up to December, you shall always add three regulars in these four months; but in a bissextile year only, you shall count two regulars for the aforementioned months, and for the 22nd day, in each single year you shall assume at the end of December the 12th.\n\nARG. X. On the day of the holy week, the paschal ferial.\n\nIf you wish to know what day of the week it is, take the days from January up to the month you wish, for example, to the 30th day of the month of March, they are 89. To these you shall always add one, making 90; and always add the solar epacts, that is, the concurrents of the week-days of whatever year you wish, for example, indiction 2, making together 92. Divide these by 7, one remains: that is the paschal Sunday of the feast. Thus, for any day from the 1st of January up to the 30th day of the month of December, you will find what ferial it is by computing, so that you assume together the one regular and the concurrents, which always begin in the month of January.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"ARG. X introduces a new computational method for finding the weekday of Easter Sunday, distinct from the lunar calculation of ARG. IX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concurrentes","severity":"info","text":"Concurrentes are the solar epacts, the number of days beyond complete weeks from January 1 to the start of the year, used to find the weekday.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"regulares","severity":"info","text":"Regulares are fixed constants added to day-counts to adjust for month lengths; here, one regular is added for the January-to-March calculation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text in ARG. IX is corrupt: 'xx XII annis singuHs Decembri mense assumes in fine b' likely garbles the instruction for bissextile years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The example uses indiction 2, a 15-year tax cycle, to illustrate the concurrents; Dionysius often employs indictions for dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The method of adding regulars and concurrents, then dividing by 7, parallels later medieval computus manuals like Bede's De Temporum Ratione.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'xx XII annis singuHs' in ARG. IX is unclear; the reading assumes a reference to the 12th day of December in bissextile years.","The phrase 'in fine b' may be a scribal error or abbreviation; the intended meaning is uncertain."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ARG. XI e. De luna citimi paschalis.\n\nSi vis scire quota luna sit in XI calend. Aprilis t, sume annos incarnationis Domini nostri Jesu Christi, ut puta, DCLXXV I. Hos partire per xi, fiunt cx. Partire tricesima, remanent XX: vicesima luna est in XI cat Aprii. Si autem VII, septima; si asse, prima.\n\nARG. XII.\n\nSi vis nosse diem calendarum Januarii, per singulos annos, quota sit feria, sume annos incarnationia Domini nostri Jesu Christi, ut puta, annos DCLXXV. Deduc assem, remanent DCLXXIV. llos per quartam. partem partiris, et quartam partem, quam partitus es, adjicies super DCLXXIV, fiunt simul DCCCXLII. Hos partiris per VII, remanent II. Secunda est dies calendarum Januar. Si v, quinta feria; si asse, ca; si nihil, sabbatum h.\n\nApG. XIII. De luna calendarum Januarii.\n\nSi vis scire quota luna sit calendis Januarii, scito quotus lunaris cyclus sit, verbi gratia cyclus xv. Tene tibi unum, id est ipsas calendas Januarii, et duces quinquies quinquies decies: faciunt LXXV; quos adjicies super unum, et fiunt LXXVI. Item duces sexies decies quinquies, faciunt xc; quos adjicies super LXXVI, et sic summa numerorum CLXVI; in quibus partiris tricesima, remanent XVI. Sexta decima luna est calendis Januarii, et puncti i XVI. Isto modo per XIX cyclos lunares computabis semper, et calendis Januarii, quota sit luna, absque errore reperies.","english":"ARGUMENT XI. On the moon of the Paschal term.\n\nIf you wish to know what moon it is on the eleventh day before the Kalends of April, take the years of the Incarnation of our Lord Jesus Christ, for example, 675. Divide these by 19, the result is 110. Divide by 30, the remainder is 20: the moon is the twentieth on the eleventh day before the Kalends of April. But if it were 7, it would be the seventh; if 1, the first.\n\nARGUMENT XII.\n\nIf you wish to know, for each year, what day of the week the Kalends of January fall on, take the years of the Incarnation of our Lord Jesus Christ, for example, the year 675. Subtract one, the remainder is 674. Divide these by a fourth part, and the fourth part which you have divided, you add to 674, making together 842. Divide these by 7, the remainder is 2. The second day of the week is the Kalends of January. If it were 5, it would be the fifth day of the week; if 1, the Lord's day; if 0, the Sabbath.\n\nARGUMENT XIII. On the moon of the Kalends of January.\n\nIf you wish to know what moon it is on the Kalends of January, know what the lunar cycle is, for example, cycle 15. Keep one for yourself, that is, the Kalends of January themselves, and multiply five times fifteen: they make 75; which you add to one, and they make 76. Likewise multiply six times fifteen, they make 90; which you add to 76, and thus the sum of the numbers is 166; divide these by 30, the remainder is 16. The sixteenth moon is on the Kalends of January, and 16 points. In this way, through the 19 lunar cycles, you will always compute, and on the Kalends of January, what moon it is, you will find without error.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"ARG. XI–XIII form a sequence of computational rules: lunar date on 22 March, weekday of 1 January, and lunar date on 1 January.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"XI calend. Aprilis","severity":"info","text":"The eleventh day before the Kalends of April is 22 March, the standard paschal terminus in Dionysius' system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luna citimi paschalis","severity":"info","text":"The 'moon of the paschal term' refers to the lunar age on the fixed date 22 March, used to determine Easter limits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The year 675 is a worked example; Dionysius' paschal table covers years from 532 to 626, so 675 is a later addition or scribal update.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"In ARG. XII, 'per quartam partem' is ambiguous: it likely means divide by 4 (to get the number of leap-year days), but the Latin could be read as 'by a fourth part' without specifying the dividend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These arguments were widely copied in medieval computistical manuscripts, often with updated example years, showing their enduring use for paschal calculation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["In ARG. XII, the phrase 'per quartam partem partiris' is syntactically unclear: it may mean 'divide by a fourth part' (i.e., by 4) or 'divide into a fourth part' (i.e., take a quarter). The translation follows the former, standard interpretation."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Dum autem veneris ad XVII cycli lunaris i, et duxeris quinquies decies septies, super cal. Jan., qui faciunt LXXXV k, si partiris sexagesima, et adjicies ipsum assem, fiuut LXXXVI. Deinde ducis sexies decies septies 1, fiunt CII. Eos adjicies super LXXXVI m, et fiunt CLXXXVIII. Partire ibi tricesima, remanent IX. Nona luna est calendis Januarii, et puncti XXVI. Sic et in XVIII et xix cyclo facies. A primo vero cyclo lunari, usque in sextum decimum, non partiris sexagesimam, nc in errorem incidas.\n\nARG. XIV. Quota feria luna XIV incidat cycli de cemnovennalis anno primo.\n\nIncipit calculalio quomodo reperiri possit quota feria singularis anni a decima quarta luna paschalis, id est primi circuli decemnovennalis. Anno primo, quia non habet epactas lunares, pro eo quod cum noni decimi inferioris anni XVIII, et suis xi epactis b, addito etiam ab Ægyptiis die una, fiunt xxx, id est luna mensis unius integra, et nihil remanet de epactis, et quod in Aprili mense incidit eo anno luna paschalis XIV, tene regulares in eo semper XXXV, subtrahe XXX, id est ipsa luna integra, et remanent v. Quinto die a calendis, hoc est non. April.,occurrit luna paschalis XIV. Tene suprascriptos v, adde et concurrentes ejusdem anni iv, fiunt IX. Adde et regulares in eodem semper mense Aprili VII, fiunt XVI. Hos partire per vn, id est bis septeni XIV, remanent II.","english":"When you have come to the 17th of the lunar cycle, and you have multiplied five times seventeen, over the Kalends of January, which make 85, if you divide by sixty, and add that same unit, they become 86. Then you multiply six times seventeen, they become 102. You add these to the 86, and they become 188. Divide there by thirty, 9 remain. The ninth moon is on the Kalends of January, and 26 points. Thus you will do also in the 18th and 19th cycle. But from the first lunar cycle up to the sixteenth, you shall not divide by sixty, lest you fall into error.\n\nARGUMENT XIV. On what day of the week the 14th moon falls in the first year of the nineteen-year cycle.\n\nHere begins the calculation of how it may be found on what day of the week the 14th Paschal moon falls in each year, that is, of the first nineteen-year cycle. In the first year, because it has no lunar epacts, since from the 18th of the lower nineteenth year, and its 11 epacts, with also one day added by the Egyptians, they become 30, that is, a complete moon of one month, and nothing remains of the epacts, and because in the month of April in that year the 14th Paschal moon falls, keep the regulars in that month always as 35, subtract 30, that is, that same complete moon, and 5 remain. On the fifth day from the Kalends, that is, the Nones of April, the 14th Paschal moon occurs. Keep the above-written 5, add the concurrents of that same year, 4, they become 9. Add the regulars in that same month of April always, 7, they become 16. Divide these by 7, that is, twice seven is 14, 2 remain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"puncti","severity":"info","text":"The term 'puncti' (points) here refers to the fractional remainder of the lunar cycle, likely representing thirtieths of a day, used in Dionysius' computus to track lunar age.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"background","lemma":"concurrentes","severity":"info","text":"Concurrents are the number of days in excess of 52 weeks in a solar year, used to find the weekday of a given date; here, 4 concurrents for the first year of the cycle.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ARG. XIV","severity":"info","text":"This passage begins a new argument (XIV) on calculating the weekday of the 14th Paschal moon, shifting from lunar age computation to a combined lunar-solar reckoning.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non partiris sexagesimam","severity":"caution","text":"The instruction not to divide by sixty for cycles 1–16 is ambiguous; it may reflect a different epact system or a scribal error, as the rationale is not fully explained.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ab Ægyptiis die una","severity":"info","text":"The addition of one day 'by the Egyptians' likely refers to the Alexandrian computus, which added a day to the lunar epact to align with the solar calendar, a practice Dionysius adopted.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The phrase 'puncti XXVI' after the ninth moon is unclear: it may indicate the moon's age in points (26/30 of a day) or a separate calculation step.","The reference to 'lower nineteenth year' (inferioris anni) is ambiguous, possibly meaning the preceding cycle's 19th year."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Secun ia feria occurrit luna paschalis XIV, et dominicus festi paschalis dies luna xx.\n\nAnno secundo. —Item prefati circuli annus secundus, a quo sumunt exordium epactæ XI. Incidit in eo anno luna paschalis XIV mense Martii. Tene XXXVI regulares in eo semper, subtrahe semper epactas XI, remanent xxv. Vicesimo quinto die a calendis Martii, quod est VIII cal. April., occurrit luna paschatis xiv. Tene suprascriptos XXV, adde concurrentes ejusdem anni v, fiunt XXX. Adde semper in fine hujus mensis regulares IV, hos partire per VII, id est septies quaterni XXVIII, remanent vi. Sexta feria occurrit luna xiv paschalis, ct dominicus fest paschalis dies luna XVI.\n\nAnno tertio. — Item mense Aprili sæpe dicti circuli primi anno tertio. Tene semper in eo mense e imprimis regulares XXXV. Subtrahe epactas ejusdem anni XXII, remanent XIII. Tertio decimo die mensis, id est id.April., occurrit luna paschalis XIV. Tene hos XIII, adde concurrentes VI, fiunt XIX. Adde in Aprili semper inferius regulares VII, fiunt XXVI. Hos partire per VII ter septeni, XXI, remanent quinque. Quinta feria eril decima quarta luna paschalis, et dominicus dies paschalis festi luna XVII. Ita singulis annis a primo usque ad nonagesimum quintum annum ca!culabis.","english":"In the second year, the 14th paschal moon occurs on the second feria, and the Lord's day of the paschal feast on the 20th day of the moon.\n\nSecond year. — Likewise, the second year of the aforementioned cycle, from which the epacts take their beginning, is 11. In that year, the 14th paschal moon falls in the month of March. Always take 36 regulars in it, always subtract the epacts 11, 25 remain. On the 25th day from the Kalends of March, which is the 8th before the Kalends of April, the 14th moon of the Passover occurs. Take the aforementioned 25, add the concurrents of the same year 5, they become 30. Always add at the end of this month the regulars 4, divide these by 7, that is, seven times four is 28, 2 remain. The 14th paschal moon occurs on the sixth feria, and the Lord's day of the paschal feast on the 16th day of the moon.\n\nThird year. — Likewise, in the month of April of the often-mentioned cycle, the first third year. Always take in that month, first of all, the regulars 35. Subtract the epacts of the same year 22, 13 remain. On the 13th day of the month, that is, the Ides of April, the 14th paschal moon occurs. Take these 13, add the concurrents 6, they become 19. Always add in April the lower regulars 7, they become 26. Divide these by 7, three times seven is 21, 5 remain. The 14th paschal moon will be on the fifth feria, and the Lord's day of the paschal feast on the 17th day of the moon. Thus you will calculate for each year from the first up to the ninety-fifth year.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"epactæ XI","severity":"info","text":"Epacts are the age of the moon on 22 March (or 1 January in some systems). Here Dionysius gives the epact for the second year of his cycle as 11, a standard value in the 19-year Metonic cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concurrentes","severity":"info","text":"Concurrents are the weekday offset of the solar year (the number of days beyond 52 weeks). For year 2, the concurrent is 5; for year 3, it is 6. These are used to find the weekday of the paschal full moon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"regulares","severity":"info","text":"Regulars are fixed numbers assigned to each month to help compute the moon's age. For March, the regular is 36; for April, 35. They are part of the standard computus procedure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage demonstrates the step-by-step computus for years 2 and 3 of the 95-year cycle. The pattern: take regulars, subtract epacts to get the day of the paschal full moon; then add concurrents and month-end regulars, divide by 7 to find the weekday.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Secun ia feria","severity":"caution","text":"The opening line 'Secun ia feria' is likely a scribal error or abbreviation for 'Secunda feria' (Monday). The English draft translates it as 'second feria', but the subsequent calculation for year 2 yields a sixth feria (Friday), not Monday. This inconsistency may indicate a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius's 95-year cycle (19 × 5) became the standard for Easter calculation in the Latin West, later adopted by the Venerable Bede and the Carolingian computists. This passage shows the practical arithmetic that underpinned medieval paschal tables.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening line 'Secun ia feria' is ambiguous: it may be a corruption of 'Secunda feria' (Monday) or a misreading of a numeral. The computed result for year 2 gives Friday, not Monday, so the text may be garbled.","The phrase 'luna paschalis XIV' could refer to the 14th day of the lunar month or the 14th moon of the paschal cycle; the context supports the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Si quando mense Martio XIV luna paschalis incurrit, XXXVI regulares imprimis teneas, ex quibus epactas cujus volueris anni deducas, et concurrentes adjicias, et in fine: semper IV regulares augmentes. Aprili vero mense semper XXXV in capilc tene, ex quibus, ut supradictas epactas, et adjectos ejusdem anni concurrentibus suis regulares in fine VII augmenta. Facilius * namque et brevius omnia argumenla paschalia calculabis. Hoc tamen praeterea lectori sit cognitum, quoties in utrosque menses suprascriptos in prima regula contigerit f, ut deductas epactas x, amplius a XXX remaneant, dimitte XXX. Quod si unus aut duo, vel amplius superfuerint, tot dies ipsius mensis a calendis Januarii sit luna paschalis xiv. Quando autem (post) deductas epactas infra xxx, ut puta xx, seu amplius minusve remanserint, quod semel in xix annis accidere manifestum est, xxx die Aprilis erit luna paschalis XIV b.","english":"If the 14th paschal moon occurs in the month of March, you should first hold 36 regulars, from which you subtract the epacts of whichever year you wish, and add the concurrents, and at the end: always increase by 4 regulars. In the month of April, however, always hold 35 at the beginning, from which, as above, subtract the epacts, and with the concurrents of the same year added to their regulars, increase by 7 at the end. For you will calculate all paschal arguments more easily and briefly. Yet let this also be known to the reader: whenever in both the aforementioned months it happens in the first rule that, after subtracting the epacts, more than 30 remain, discard the 30. If one or two, or more, remain over, that many days from the Kalends of January is the 14th paschal moon of that month. But when, after subtracting the epacts, less than 30 remain—for example, 20, or more or less—which is manifestly known to happen once in 19 years, the 14th paschal moon will be on the 30th day of April.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"regulares","severity":"info","text":"The term 'regulares' here denotes fixed numbers used in paschal calculation, not 'rules' in the usual sense. In Dionysius' system, 36 and 35 are base constants for March and April respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concurrentes","severity":"info","text":"'Concurrentes' are the weekday increments (1–7) that align the lunar calendar with the solar year, equivalent to the 'concurrents' or 'epacts' of the solar cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage provides two algorithmic rules for determining the 14th paschal moon, one for March (using 36 regulars) and one for April (using 35 regulars), with adjustments for epacts and concurrents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a probable scribal error: 'in capilc' is likely a corruption of 'in capite' (at the beginning). The English draft follows this emendation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The rule that subtracting epacts from 30 yields the day of the 14th moon from the Kalends of January reflects the standard Alexandrian computus, which Dionysius adapted for Latin readers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in capilc' is unclear; it is emended to 'in capite' based on context and parallel usage in computistical texts.","The clause 'ut deductas epactas x, amplius a XXX remaneant' is syntactically ambiguous; the translation interprets it as 'after subtracting the epacts, more than 30 remain'."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ARG. XV. De die æquinoctii et solstitii.\n\nQua die natus est Dominus Jesus Christus secundum carnem ex Maria Virgine in Bethlehem, in qua i incipit crescere dies. Æquinoctium primum est in VIII cat. April., in qua æquatur dies cum nocte. Eodem die Gabriel nuntiat S. Mariæ, dicens: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit te. Propterea quod ex te nascetur, vocabitur Filius Dei. In qua etiam passus est Cbristus secundum carnem. Solstitium secundum est VIII cat. Julii, quando etiam natus est S. Joannes Baptista ei quo incipit decrescere dies. Æquinoctium secundum est VIII cat. Oct., in qua die conceptus est Joannes Baptista. Et hinc jam minor efficitur dies nocLe, usque ad natalem Domini Salvatoris. Ex VIII cat. April. et in VIII cat. Jan. dies numerantur CCLXXI. Unde secundum numerum dierum conceptus est Christus Dominus noster in die dominica VIII cal. Aprilis, et natus est in III feria XIII cal. Januar. Christus Dominus noster. In die qua passus est, fiunt anni CXXXIII i et menses III, qui sunt dies XIICCCCXIIII. Unde secundum numerum dierum ejus stat cum ni feria natum, et passum VI feria: natum VIII cal. Januar., passum VIII cat. April. Ex quo baptizatus est Jesus Christus Dominus noster, fiunt anni n, et dies numerantur xc, qui fiunt DCCCXX, cum bis. suis, ac sic baptizatur VIII id. Januar. die, v feria, et passus est, ut superius dixi, VIII cal.","english":"ARGUMENT 15. On the day of the equinox and solstice.\n\nOn which day the Lord Jesus Christ was born according to the flesh from the Virgin Mary in Bethlehem, on which day the day begins to grow longer. The first equinox is on the 8th day before the Kalends of April, on which day the day is equal to the night. On the same day Gabriel announces to Saint Mary, saying: \"The Holy Spirit will come upon you, and the power of the Most High will overshadow you.\" For this reason, he who will be born from you will be called the Son of God. On which day also Christ suffered according to the flesh. The second solstice is on the 8th day before the Kalends of July, on which day also Saint John the Baptist was born, and on which the day begins to grow shorter. The second equinox is on the 8th day before the Kalends of October, on which day John the Baptist was conceived. And from this point the day becomes shorter than the night, until the birthday of the Lord Savior. From the 8th day before the Kalends of April to the 8th day before the Kalends of January, 271 days are counted. Hence, according to the number of days, our Lord Christ was conceived on the Lord's day, the 8th day before the Kalends of April, and was born on the third feria, the 13th day before the Kalends of January, our Lord Christ. On the day on which he suffered, there are 133 years and 3 months, which are 11,414 days. Hence, according to the number of days, he was born on the third feria and suffered on the sixth feria: born on the 8th day before the Kalends of January, suffered on the 8th day before the Kalends of April. From the time when our Lord Jesus Christ was baptized, there are 2 years, and 90 days are counted, which make 820, with their bissextile days, and thus he is baptized on the 8th day before the Ides of January, the fifth feria, and suffered, as I said above, on the 8th day before the Kalends.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"VIII cat. April.","severity":"info","text":"The phrase 'VIII cat. April.' denotes the 8th day before the Kalends of April, i.e., 25 March, a date traditionally associated with the Annunciation and the Crucifixion in early Christian calendars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit te","severity":"info","text":"This quotation echoes the Annunciation narrative in Luke 1:35, though the wording is not verbatim from the Vulgate; it reflects a liturgical or patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"VIII cat. Julii","severity":"info","text":"The date 'VIII cat. Julii' (8th day before the Kalends of July, i.e., 24 June) is the traditional feast of the Nativity of John the Baptist, aligned with the summer solstice in the Julian calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"anni CXXXIII et menses III, qui sunt dies XIICCCCXIIII","severity":"info","text":"The calculation of 133 years and 3 months (11,414 days) from Christ's birth to his Passion reflects a tradition that the Incarnation and Crucifixion occurred on the same calendar date (25 March), a scheme found in earlier computistical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dies numerantur xc, qui fiunt DCCCXX, cum bis. suis","severity":"caution","text":"The arithmetic here is unclear: 90 days would not normally yield 820 days, even with bissextile intercalations. The text may be corrupt or the numbers mis-copied; the intended calculation likely involves a longer interval.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ARG. XV. De die æquinoctii et solstitii","severity":"info","text":"This argument is a self-contained unit within the cycle, linking astronomical events (equinoxes and solstices) to key moments in salvation history, a common feature of Latin computistical treatises.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text conflates the Annunciation, Conception, and Crucifixion on 25 March without distinguishing between these events in the same year; the chronology of Christ's life (conception, birth, baptism, passion) is presented as a single numerical scheme, but the exact method of counting days and years is not fully explained."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"April. vi feria. Cum bis. suis fiunt simul dies XIICCCCXV, et (ab) VIII id. Jan. in VIII cat. Apr. dies xc.\n\nARG. XVI. De ratione bissexti.\n\nBissextum non ob illum diem fieri, ut quidam putant, quo Josua oravit solem stare, credendum est: quia dies ille et fuit, et præteriit. Sed ab hoc dicitur bissextus, quod in unumquemque mensem punctus unus accrescit. Punctus vero unus quarta pars horæ est. IV vero puncti unam horam faciunt; XII vero puncti tu horas explicant. Ergo in IV annis ternæ horæ, quæ sunt XII, diem faciunt i, qui ad latur Februario, cum VI cai. Mart. habuerit, ut in erastino sic habeat. Verbi causa, si hodie VI cai. Mart. additur ille dies in IV anno expleto; nihilominus et crastino VI cal. Martii habcatur. Et ideo bissextus dicitur, quia bis vi cal. Martii habet Februarius.\n\nSex diebus fecit Deus mundum, septimo requievil. Ut ergo plenius intelligatur, computa quot horas Itabeat unus dies a, et divides illas in partes, et quantus remanet, csiude sit bissextus. Primum computa dies ccc, quomodo horas habent, decies tricenteni sunt tria millia. Iterum facis: bis tricenteni, sexcentcni: fiunt in tricentis diebus horæ III DC. Iterum facis: decies sexageni DC, et bis sexageni CII. Fiunt ergo in sexagenis diebus horae DCXX. Iterum facis: decies quini L, et his quini x. Ecce habes in quinque diebus horas LX.","english":"April, the sixth day of the week. With the bissextile days, they together make 12,415 days, and from the eighth day before the Ides of January to the eighth day before the Kalends of April, 90 days.\n\nARGUMENT 16. On the reckoning of the bissextile day.\n\nThe bissextile day is not made because of that day on which, as some think, Joshua prayed for the sun to stand still; for that day both was and has passed. But it is called bissextus because in each month one punctus increases. Now one punctus is a quarter of an hour. Four puncti make one hour; twelve puncti complete three hours. Therefore in four years, three hours, which are twelve, make one day, which is added to February, so that when it has had the sixth day before the Kalends of March, it also has it on the following day. For example, if today is the sixth day before the Kalends of March, that day is added in the completed fourth year; nevertheless, on the next day the sixth day before the Kalends of March is also observed. And therefore it is called bissextus, because February has twice the sixth day before the Kalends of March.\n\nIn six days God made the world; on the seventh he rested. So that it may be more fully understood, compute how many hours one day has, and divide them into parts, and whatever remains, consider it the bissextile day. First, compute 300 days, how many hours they have: ten times three hundred is three thousand. Again you do: twice three hundred, six hundred: in 300 days there are 3,600 hours. Again you do: ten times sixty is 600, and twice sixty is 120. Therefore in 60 days there are 720 hours. Again you do: ten times five is 50, and twice five is 10. Behold, you have in five days 60 hours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"bissextum","severity":"info","text":"Bissextum is the Latin term for the intercalary day of the leap year, derived from bis (twice) and sextus (sixth), referring to the repetition of the sixth day before the Kalends of March.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"punctus","severity":"info","text":"A punctus is a quarter of an hour, a unit of time used in medieval computus. Four puncti make one hour, and twelve puncti make three hours, which accumulate over four years to form one day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"VI cal. Mart.","severity":"info","text":"The sixth day before the Kalends of March corresponds to February 24 in the Roman calendar. The bissextile day is inserted after this date, causing it to be counted twice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Josua oravit solem stare","severity":"info","text":"Dionysius rejects the folk belief that the bissextile day commemorates Joshua's prayer for the sun to stand still (Joshua 10:12-14). This reflects a common medieval misconception that he corrects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sex diebus fecit Deus mundum","severity":"info","text":"The reference to God creating the world in six days and resting on the seventh (Genesis 1) serves as a theological framework for the computistical calculation, linking the bissextile day to divine order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"computa quot horas Itabeat unus dies a","severity":"caution","text":"The Latin text here is corrupt: 'Itabeat' likely should be 'habeat' (has), and 'a' may be a stray letter. The calculation that follows (300 days = 3600 hours) is based on 12-hour days, not 24, reflecting ancient practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text in the calculation section is corrupt, with 'Itabeat' and 'a' likely scribal errors. The intended meaning is to compute hours in a day, but the arithmetic uses 12-hour days, which is ambiguous for modern readers."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Fiunt simul integro anno in diebus CCCLXV horæ IIII CCCLXXX, et alias tantas in nocte, fiunt simul dierum et noctium totius anni VIII DCCLX horæ. Divide ia illas VII partes. Primum facis: septies milleni VII, remanenti DCCLX. Item facis: septies ducenLi, fiunt ICCCC, remanent CCCLX. Item facis: septies quinquageni fiunt CCCL, remanent x. Item facis: septies as VII, remanent III. Istæ tres horæ faciunt iu i? annis diem.","english":"Together, in a whole year, there are 365 days, 4 hours, 380 [hours], and the same number in the night; together, the days and nights of the entire year make 8,760 hours. Divide those into 7 parts. First you do: seven times one thousand is 7,000; 760 remain. Next you do: seven times two hundred is 1,400; 360 remain. Next you do: seven times fifty is 350; 10 remain. Next you do: seven times one is 7; 3 remain. Those 3 hours make one day in 4 years.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"horæ IIII CCCLXXX","severity":"info","text":"The Latin text reads 'horæ IIII CCCLXXX', which the English draft renders as '4 hours, 380 [hours]'. This is a scribal error: the intended figure is 4 hours and 380 minutes (i.e., 6 hours and 20 minutes), but the text conflates hours and minutes, producing an impossible sum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Divide ia illas VII partes","severity":"info","text":"This passage demonstrates the computational method for deriving the bissextile day: dividing the total annual hours (8,760) by 7 to find the weekly remainder, which accumulates to one extra day every four years. The step-by-step arithmetic mirrors earlier arguments in the cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"bissextile day","severity":"info","text":"The bissextile (leap) day was a recurring topic in early medieval computus, often justified by the need to align the solar year with the calendar. Dionysius here refutes the notion that it commemorates Joshua's miracle, as mentioned in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"septies as VII","severity":"caution","text":"The phrase 'septies as VII' is corrupt; the expected reading is 'septies septem' (seven times seven) or 'septies unum' (seven times one). The English draft interprets it as 'seven times one', but the Latin 'as' is likely a scribal error for 'septem' or 'unum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"8,760 hours","severity":"info","text":"The calculation of 8,760 hours per year (365 days × 24 hours) is standard in ancient and medieval astronomy, found in Pliny the Elder and later computistical works. Dionysius uses it to derive the leap-year cycle.","cites":[],"named_sources":["Pliny the Elder"],"dropped_cites":[]}],"ambiguities":["The Latin 'horæ IIII CCCLXXX' is ambiguous: it may intend 4 hours and 380 minutes (i.e., 6 hours 20 minutes) or be a conflation of hours and minutes. The reading taken follows the English draft's interpretation as 4 hours plus 380 minutes, though the arithmetic is inconsistent.","The phrase 'septies as VII' is ambiguous due to the corrupt 'as'; the reading taken is 'seven times one' (as in the English draft), but 'seven times seven' is also possible."],"confidence":"medium","notes":[]}]}