{"slug":"stoa0193b.stoa001.opp-lat1","id":"latin:ogl-pl:stoa0193b.stoa001.opp-lat1","title":"Sanctus Martinus. Prolegomena","title_source":"Sanctus Martinus. Prolegomena","author":"Martinus Episcopus Turonensis","genre":"other","date":"ANNO DOMINI 399 (Migne heading)","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":"2026-11-15T06:06:39Z","cost_usd":0.002797},"source":{"registry_id":"latin:ogl-pl:stoa0193b.stoa001.opp-lat1","work_id":"stoa0193b.stoa001.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/stoa0193b/stoa001/stoa0193b.stoa001.opp-lat1.xml"},"stats":{"passages":5,"english_words":992,"coptic_letters":0,"source_letters":4290,"commentary_units":28,"commentary_kinds":9,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"stoa0193b.stoa001.opp-lat1","abstract":"Sanctus Martinus. Prolegomena — Martinus Episcopus Turonensis is a hagiographical prologue to the life of St. Martin of Tours, likely composed by Sulpicius Severus shortly after Martin's death (ca. 371–397). The text establishes Martin as a model bishop and ascetic, emphasizing his dual excellence in sanctity and learning. It survives in numerous manuscripts, often combined with Sulpicius' Dialogues and letters, with the earliest complete witness from the 6th century. The work became foundational for Western monasticism and hagiography, widely copied and used in liturgy, especially at Tours and in the Rule of St. Benedict. This edition does not include variant readings from the earliest manuscript traditions; for critical apparatus, consult the 1961 edition by Jacques Fontaine.","historical_context":"The work was composed in Latin in Gaul, likely at Tours or Primuliacum, around 397–398, shortly after Martin's death in 397 (though the heading gives 399, possibly a scribal error). Sulpicius Severus (c. 363–c. 425), a Gallo-Roman historian and hagiographer, wrote the Vita Martini based on personal acquaintance with Martin. The text belongs to the hagiographical genre, specifically a prologue (prolegomena) to a saint's life. It survives in numerous manuscripts, often combined with Sulpicius' Dialogues and letters; the earliest complete witness is from the 6th century. The work was widely copied and used in liturgy, especially at Tours and in the Rule of St. Benedict, and was included in early modern patristic collections like Galland's Bibliotheca Veterum Patrum (1765–1781).","significance":"The Vita Martini, including this prologue, is a foundational text for Western monasticism and hagiography, establishing Martin as a model bishop and ascetic. It influenced later hagiographical writing and was used in the Rule of St. Benedict. The work also provides insight into late antique Gallo-Roman Christianity and the development of the cult of saints.","timeline":[{"date":"ca. 363–ca. 425","event":"Life of Sulpicius Severus, author of the Vita Martini."},{"date":"ca. 371–397","event":"Martin serves as Bishop of Tours."},{"date":"397","event":"Traditional date of Martin's death."},{"date":"397–398","event":"Sulpicius Severus composes the Vita Martini, including the prologue."},{"date":"6th century","event":"Earliest complete manuscript witness of the Vita Martini."},{"date":"1765–1781","event":"Inclusion in Galland's Bibliotheca Veterum Patrum, showing early modern reception."}],"relations":[{"work":"Vita Martini","relation":"This prologue is part of the same work by Sulpicius Severus.","key":"","label":null,"url":null},{"work":"Dialogues of Sulpicius Severus","relation":"Often transmitted together with the Vita Martini in manuscripts.","key":"","label":null,"url":null},{"work":"Rule of St. Benedict","relation":"The Vita Martini was used in the Rule, influencing Western monasticism.","key":"","label":null,"url":null},{"work":"Bibliotheca Veterum Patrum (Galland)","relation":"This edition is taken from that collection, showing continued reception.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The heading gives the date 399 for Martin's death, but the traditional date is 397; the discrepancy may reflect a later tradition or scribal error.","The earliest complete manuscript witness is from the 6th century, so earlier transmission is uncertain.","Sulpicius Severus' authorship of the prologue is likely but not explicitly stated in the text; it is attributed based on style and content."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000449,"generated":"2026-11-15T06:06:39Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0193b/stoa001/stoa0193b.stoa001.opp-lat1.xml"}],"checks":{"work":"stoa0193b.stoa001.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":28,"english_words":992,"source_letters":4290,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a hagiographical prologue to the life of St. Martin of Tours, likely composed by Sulpicius Severus. It establishes Martin as a model bishop and ascetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Martin served as Bishop of Tours from ca. 371 to 397. Sulpicius Severus wrote the Vita Martini shortly after Martin's death, around 397–398, based on personal acquaintance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in numerous manuscripts, often combined with Sulpicius' Dialogues and letters. The earliest complete witness is from the 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Vita Martini became a foundational text for Western monasticism and hagiography, widely copied and used in liturgy, especially at Tours and in the Rule of St. Benedict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include variant readings from the earliest manuscript traditions; for critical apparatus, consult the 1961 edition by Jacques Fontaine.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ANNO DOMINI CCCXCIX. SANCTUS MARTINUS EPISCOPUS TURONENSIS. (Ex Galland. Vet. Patr. Biblioth. t. VII.)\n\nPROLEGOMENA.\n\nI. Non tantum vitae sanctitate, verum etiam doctrinae laude praestantissimum fuisse beatum Martinum ecclesiae Turonicae antistitem, luculenter satis testatur qui eum probe noverat Sulpicius Severus. Sic enim ille: « Jam vero, inquit, in verbis et confabulatione ejus quanta gravitas, quanta dignitas erat! quam acer, quam efficax, et quam in absolvendis scripturarum quaestionibus promptus et facilis! — Jesum testor spemque communem, me ex nullius umquam ore tantum scientiae, tantum ingenii, tam boni et tam puri sermonis audisse. Quamquam in Martini virtutibus quantula est ista laudatio! nisi quod mirum est, homini illitterato ne hanc quidem gratiam defuisse. » Et alibi: « Jam si ad laevam, Achaiae sinum paululum devexus intraveris, sciat Corinthus, sciant Athenae, non sapientiorem in Academia Platonem, nec Socratem in carcere fortiorem: felicem quidem Graeciam, quae meruit audire Apostolum praedicantem; sed nequaquam a Christo Gallias derelictas, quibus donaverit habere Martinum. » Haec Sulpicius.","english":"In the year of the Lord 399. Saint Martin, Bishop of Tours. (From Galland, Ancient Library of the Fathers, vol. VII.)\n\nPROLEGOMENA.\n\nI. That the blessed Martin, bishop of the church of Tours, was preeminent not only in the sanctity of his life but also in the praise of his teaching is clearly enough attested by Sulpicius Severus, who knew him well. For he says: “But indeed,” he says, “in his words and conversation, how great was his gravity, how great his dignity! How sharp, how effective, and how ready and facile he was in resolving questions of the Scriptures! — I call Jesus and our common hope to witness, that I have never heard from anyone’s lips so much learning, so much talent, such good and such pure speech. Although in Martin’s virtues, how small a praise is this! except that it is wonderful that this grace was not lacking even in an unlettered man.” And elsewhere: “Now if you enter a little to the left, into the bay of Achaia, let Corinth know, let Athens know, that there was no wiser man than Plato in the Academy, nor a stronger man than Socrates in prison: happy indeed is Greece, which deserved to hear the Apostle preaching; but by no means were the Gauls abandoned by Christ, to whom he granted the gift of having Martin.” Thus Sulpicius.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ANNO DOMINI CCCXCIX","severity":"info","text":"The year 399 is given for Martin's death, but the traditional date is 397. The discrepancy may reflect a later tradition or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sulpicius Severus","severity":"info","text":"Sulpicius Severus (c. 363–c. 425) was a Gallo-Roman historian and hagiographer, best known for his Vita Martini and Dialogues, which are the primary sources for Martin's life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ex Galland. Vet. Patr. Biblioth. t. VII","severity":"info","text":"This note indicates the passage is taken from Galland's Bibliotheca Veterum Patrum (1765–1781), a major collection of patristic texts, showing the continued reception of Martin in early modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"non tantum vitae sanctitate, verum etiam doctrinae laude praestantissimum","severity":"info","text":"The author emphasizes Martin's dual excellence in sanctity and learning, a common topos in hagiography that counters the image of Martin as merely an unlettered ascetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"non sapientiorem in Academia Platonem, nec Socratem in carcere fortiorem","severity":"info","text":"Sulpicius compares Martin favorably to Plato and Socrates, classical paragons of wisdom and fortitude, a rhetorical device that elevates Martin above pagan exemplars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"homini illitterato","severity":"caution","text":"Sulpicius calls Martin 'unlettered,' but this may be a rhetorical exaggeration to highlight his natural wisdom; Martin's actual literacy is debated among scholars.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The date 399 for Martin's death conflicts with the traditional 397; the source of this variant is unclear.","The phrase 'homini illitterato' may be a hagiographic trope rather than a factual statement about Martin's education."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"II. Porro sub tanti Patris nomine circumfertur Confessio Trinae unitatis et unius Trinitatis, stylo simplici et alicubi obscuriore, librariorum fortasse inscitia, conscripta; quam anno primus edidit cum aliis veterum opusculis Jodocus Clichtoveus. Deinceps vero saepius idem libellus, virorum eruditorum Petri Pithoei, Casparis Barthii, Christiani Daumii aliorumque opera, typis denuo consignatus comperitur. Exstat praeterea in plerisque Patrum bibliothecis et in collectionibus conciliorum excusus. De eo autem haec habet Combefisius: « Exscripseram, inquit, sermonem de sancta Trinitate, ejus (Martini) praenotatum nomine, ex codice em. card. Mazarini; sed ita in eo vitiosum, ut non visum sit repraesentare: id inde factum videtur, quod antiquarius ex vetustioribus membranis aut ceris non satis feliciter potuerit exscribere. Est tamen ille, conjecturae his quae Severus de illitterati Martin, eruditione ac facundia, tanta scribit obtestatione. » Ila Combefisius, ea respiciens quae modo ex Sulpicio recitavimus. Ex priscis item membranis eamdem Confessionem Trajecti evulgavit anno Theod. Pulmannus, cujus varias lectiones ad suae editionis calcem quae Cygneae prodiit rejecit Daumius.","english":"II. Moreover, under the name of such a Father, a Confession of the Triune Unity and the One Trinity is circulated, written in a simple style and in places somewhat obscure, perhaps due to the ignorance of copyists; this was first published, together with other works of the ancients, by Jodocus Clichtoveus. Thereafter, the same little book is found to have been printed again, by the efforts of learned men—Peter Pithou, Caspar Barth, Christian Daum, and others. It is also extant in most libraries of the Fathers and in collections of councils, having been printed. Concerning it, Combefisius has this: \"I had transcribed,\" he says, \"a sermon on the Holy Trinity, bearing his (Martin's) name, from a manuscript of the eminent Cardinal Mazarin; but it was so corrupt in that copy that it did not seem fit to be reproduced: this appears to have happened because the antiquarian was unable to copy it successfully from older membranes or wax tablets. Yet it is that same sermon, by conjecture, which Severus attests with such insistence concerning the unlettered Martin's learning and eloquence.\" So Combefisius, referring to what we have just recited from Sulpicius. Likewise, from ancient membranes, the same Confession was published at Utrecht in the year of Theod. Pulmannus, whose variant readings Daumius relegated to the end of his edition, which appeared at Zwickau.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Confessio Trinae unitatis et unius Trinitatis","severity":"info","text":"The work attributed to Martin is first published by Jodocus Clichtoveus (early 16th cent.), then re-edited by Pithou, Barth, and Daum, indicating a sustained humanist interest in pseudo-Marian or pseudo-patristic trinitarian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"librariorum fortasse inscitia","severity":"caution","text":"The editor suggests textual obscurity may stem from scribal ignorance, a common topos in patristic editing; the Latin itself is not corrupt but the transmitted text is deemed unreliable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Combefisius","severity":"info","text":"Combefisius (17th-cent. Dominican editor) reports a corrupt manuscript from Cardinal Mazarin’s library, which he judged too faulty to print, yet he links it to Sulpicius Severus’s praise of Martin’s learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Trajecti evulgavit anno Theod. Pulmannus","severity":"info","text":"The same Confession was published at Utrecht (Traiectum) by Theodorus Pulmannus (16th cent.), with variant readings later collated by Daum in his Zwickau edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ex antiquarius ex vetustioribus membranis aut ceris non satis feliciter potuerit exscribere","severity":"caution","text":"Combefisius’s report that the copyist could not transcribe successfully from old membranes or wax tablets suggests the exemplar was physically damaged or illegible, casting doubt on the entire textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is not Coptic; the passage is a Latin editorial note. The 'Confessio' is attributed to Martin but its authenticity is uncertain; the editor reports multiple editions and a corrupt manuscript tradition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"III. Verum prae caeteris commendanda videtur Thomae Beauxamis solertia; qui tres vetustissimos codices nactus, eorum collatione diligenter instituta, eumdem sancti praesulis Turonensis libellum brevi commentario illustratum subjectumque Vitae beati Martini a Sulpicio Severo conscriptae, prelocommisit Parisiis anno 1571. Quandoquidem vero hanc editionem reliquis mulio emendatiorem secuti sumus, quae praeterea inter rariores recensetur; juverit proinde nonnulla ex eodem Parisiensi editore in medium proferre, quibus dum ille studium suum in hanc opellam impensum prodit, ejus pariter sive integritatem, sive pretium astruit. Sic igitur ille: « Tria, inquit, e diversis bibliothecis volumina mihi prolata sunt, quae manus ipsa, satis antiquissima esse contestabatur: characteres enim aliis qui ante mille annos in usu erant, collati, persimiles omnium testimonio habiti sunt. Porro tribus hisce voluminibus emendicatis, triplex Severi Sulpicii historia contexebatur.... Verum cum primo in libri cujusque vestigio compendium nostrae fidei a D. Martino conscriptum agnovissem; obstupui sane, cur cum toties Severus e prelis prodiret, illius ne mentio quidem facta sit. Sed, ut arbitror, praeter characterum antiquitatem, rei ipsius eos difficultas deterrebat.","english":"III. But the diligence of Thomas Beausamis seems especially commendable; who, having obtained three very ancient codices and diligently instituted a collation of them, prefixed the same little book of the holy bishop of Tours, illustrated with a brief commentary, to the Life of Blessed Martin written by Sulpicius Severus, and published it in Paris in the year 1571. Since, however, we have followed this edition as much more correct than the others, and it is moreover reckoned among the rarer ones; it will be helpful, therefore, to bring forth some things from the same Parisian editor, by which, while he displays his labor expended on this little work, he likewise establishes either its integrity or its value. Thus he says: \"Three volumes,\" he says, \"from different libraries were brought to me, which the hand itself attested to be quite ancient: for the characters, compared with others that were in use a thousand years ago, were judged by all to be very similar. Moreover, from these three begged volumes, a triple history of Sulpicius Severus was compiled.... But when I had recognized at the beginning of each book a compendium of our faith written by St. Martin, I was certainly astonished why, although Severus had so often come forth from the presses, not even a mention of it was made. But, as I think, besides the antiquity of the characters, the difficulty of the matter itself deterred them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Thomas Beauxamis","severity":"info","text":"Thomas Beauxamis (fl. 1571) was a French editor and scholar who produced a critical edition of Sulpicius Severus' works, including the Creed of St. Martin, based on three ancient manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"tres vetustissimos codices","severity":"info","text":"Beauxamis claims to have used three very ancient codices, whose script resembled that used a thousand years prior, indicating a high regard for manuscript age in establishing textual authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"prae caeteris commendanda","severity":"info","text":"The editor praises Beauxamis' diligence above others, reflecting the humanist valorization of collation and commentary as essential to restoring patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"brevi commentario illustratum","severity":"info","text":"Beauxamis' edition prefixed a brief commentary to the Creed, indicating that the Creed was treated as an integral part of the Life of Martin, not a separate work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"characteres enim aliis qui ante mille annos in usu erant, collati, persimiles omnium testimonio habiti sunt","severity":"caution","text":"The claim that the script matched that of a thousand years prior may be rhetorical; such paleographical assertions in early modern editions often served to bolster authority rather than reflect objective dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cur cum toties Severus e prelis prodiret, illius ne mentio quidem facta sit","severity":"info","text":"Beauxamis expresses surprise that the Creed had been omitted from earlier printed editions of Sulpicius Severus, highlighting the text's rediscovery in the 16th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tres vetustissimos codices' may refer to manuscripts of Sulpicius Severus' works containing the Creed, but the exact contents and provenance are unspecified.","The claim of script resembling that of a thousand years prior is vague and may be anachronistic; the reading taken is that it reflects early modern editorial rhetoric."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Nec enim suis periodis, virgulis caeterisve notulis contextus definiebatur: adeo ut quibusdam ambiguus, aliis mancus, omnibus abstrusior appareret. Nam cum summa brevitate rem omnium difficillimam complectatur; quis inter dictiones incircumscriptas adeo perplexas, quid certi elicere potuisset?... Operae praetium igitur duxi suis punctis, quasi vinclis, effluentes dictiones cohibere, sieque facile D. Martini Confessionem reddere. Et ne quid deesset, annotatiunculas addidi, ne cujus vocis obscuritas diutius lectorem suspenderet. » Deinceps vero noster editor Parisiensis libelli praestantiam edisserere pergens, complures haereses hac sua Confessione D. Martinum evertere ostendit, Ebionis, Cerinthi, Marcionis, Manetis, Apollinarii, Arii, Macedonii ac Eunomii. Quibus enarratis, ita concludit: « Vides, Christiane lector, ut compendiose multas haereses noster Martinus enecet? Illis quippe temporibus exsti(??)it, quibus aut qui Trinitatem, aut qui unicam divinitatem evertere nitebantur, pullularunt.... Expende vero quot schismata, factiones et sectae, quo tempore floruit, emerserint: tum facile agnosces non abs re hanc de Trinitatis et unius divinitatis fide editam sententiam. » Haec ille.","english":"For it was not defined by its periods, commas, or other marks of punctuation: so much so that it appeared ambiguous to some, defective to others, and more obscure to all. For since it embraces the most difficult subject with the utmost brevity, who could have extracted anything certain from such perplexing and unmarked words?... Therefore, I considered it worthwhile to restrain the flowing words with their own points, as if with bonds, and thus render the Confession of St. Martin easily understandable. And lest anything be lacking, I added brief annotations, so that the obscurity of any word would no longer detain the reader. Then, proceeding to discuss the excellence of the little book, our Parisian editor shows that St. Martin overturns many heresies by this Confession of his: those of Ebion, Cerinthus, Marcion, Manes, Apollinaris, Arius, Macedonius, and Eunomius. After recounting these, he concludes thus: \"You see, Christian reader, how concisely our Martin destroys many heresies? For he lived in those times when those who sought to overturn either the Trinity or the single divinity were springing up.... Consider indeed how many schisms, factions, and sects emerged in the time when he flourished: then you will easily recognize that this published statement on the faith of the Trinity and the one divinity is not out of place.\" So says he.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Thomas Beausamis","severity":"info","text":"Thomas Beausamis (Thomas Beausse) edited the Confession of St. Martin with a commentary, published in Paris in 1571, as noted in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ebionis, Cerinthi, Marcionis, Manetis, Apollinarii, Arii, Macedonii ac Eunomii","severity":"info","text":"These are early Christian heresiarchs: Ebion (Jewish Christianity), Cerinthus (Gnostic), Marcion (dualist), Manes (Manichaean), Apollinaris (denied Christ's human mind), Arius (subordinationist), Macedonius (denied Holy Spirit's divinity), Eunomius (extreme Arian).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec ille","severity":"info","text":"The phrase 'Haec ille' marks the end of a long quotation from the Parisian editor, returning to the author's own voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"exsti(??)it","severity":"caution","text":"The Latin text has 'exsti(??)it', likely a typographical error for 'exstitit' (arose, existed). The parentheses and question marks indicate an uncertain reading in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"suis punctis, quasi vinclis, effluentes dictiones cohibere","severity":"info","text":"The editor metaphorically describes punctuation as 'bonds' (vinclis) to restrain flowing words, emphasizing the need for clarity in an unpunctuated text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'exsti(??)it' is uncertain; the intended word is likely 'exstitit'.","The identity of the 'Parisian editor' is not explicitly named in this passage, though the preceding passage identifies him as Thomas Beausamis."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quae quidem omnia si quis accurato perpendat, arguet enimvero, mea quidem sententia, nonnullos viros eruditos ejusmodi Confessionem minus recte suspectam habuisse; quae nimirum in primis vetustissimorum codicum fide et auctoritate munitur: digna plane quae cum Expositione fidei Gregorii Thaumaturgi conferatur, si paucas demas duriusculas voces, librariis forte vitio vertendas.","english":"All of which, if one examines carefully, will indeed prove, in my opinion at least, that certain learned men have held such a Confession under unjust suspicion; for it is supported, first of all, by the trustworthiness and authority of the most ancient manuscripts: it is plainly worthy of being compared with the Exposition of the Faith of Gregory Thaumaturgus, if one excepts a few rather harsh expressions, which are perhaps to be attributed to the fault of copyists.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Quae quidem omnia","severity":"info","text":"The phrase refers to the preceding discussion of the Confession's textual difficulties, now argued to be unjustly suspected by certain learned men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Confessionem","severity":"info","text":"Here 'Confessionem' likely refers to a specific creedal or doctrinal statement, possibly the so-called 'Confession of Faith' attributed to Martin of Tours, which the author defends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Expositione fidei Gregorii Thaumaturgi","severity":"info","text":"Gregory Thaumaturgus (c. 213–270) was a bishop and theologian; his Exposition of the Faith is a Trinitarian creed. The comparison suggests the Confession is of similar doctrinal weight and antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"vetustissimorum codicum fide et auctoritate","severity":"info","text":"The author appeals to the authority of very ancient manuscripts to support the Confession's authenticity, indicating a textual tradition that predates later scribal errors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"duriusculas voces, librariis forte vitio vertendas","severity":"caution","text":"The phrase acknowledges that a few harsh expressions may be scribal errors, suggesting the text is not entirely pristine and requires critical judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"si quis accurato perpendat","severity":"info","text":"This conditional clause introduces the author's argumentative turn, moving from describing textual problems to defending the Confession's value.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Confessionem' is not explicitly named; it may be a specific text associated with Martin of Tours or a broader creed. The reading taken is that it is a particular confession defended by the author."],"confidence":"high","notes":[]}]}