{"slug":"tmp1136.tmp1136.opp-lat1","id":"latin:ogl-pl:tmp1136.tmp1136.opp-lat1","title":"De Canonibus Observandis","title_source":"De Canonibus Observandis","author":"Caesarius Arelatensis Episcopus","genre":"canon-law","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":"2026-11-15T06:24:06Z","cost_usd":0.005945},"source":{"registry_id":"latin:ogl-pl:tmp1136.tmp1136.opp-lat1","work_id":"tmp1136.tmp1136.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/tmp1136/tmp1136/tmp1136.tmp1136.opp-lat1.xml"},"stats":{"passages":12,"english_words":2374,"coptic_letters":0,"source_letters":10013,"commentary_units":66,"commentary_kinds":10,"derived_notes":1,"ambiguities":20,"work_notes":5,"external_links":2,"timeline":6},"summary":{"work":"tmp1136.tmp1136.opp-lat1","abstract":"De Canonibus Observandis is a collection of canons by Caesarius of Arles (c. 470–542), designed for diocesan governance in early 6th-century Gaul. It compiles conciliar decrees and patristic norms, reflecting the ecclesiastical discipline of the period before the Carolingian systematization. The text survives in a single manuscript tradition with later interpolations; the OGL-PL edition reproduces the 17th-century printed edition by D. Chabrol, as found in Migne's Patrologia Latina. Lacking a critical apparatus, it should be supplemented by G. Morin's 1942 critical edition. The work influenced later Gallic and Frankish collections, such as the Collectio Vetus Gallica, and shaped diocesan statutes in Merovingian Gaul.","historical_context":"Caesarius of Arles (c. 470–542) served as bishop of Arles in southern Gaul, a region under Visigothic and later Frankish rule. The early 6th century was a period of ecclesiastical consolidation, with local councils issuing canons to regulate clergy, liturgy, and morality. De Canonibus Observandis likely emerged from Caesarius's pastoral and administrative efforts, drawing on earlier Gallic synods (e.g., Council of Arles) and patristic authorities. The work survives in a single manuscript tradition, with later interpolations, and was transmitted through medieval collections like the Collectio Vetus Gallica. The OGL-PL edition relies on a 17th-century printed edition by D. Chabrol, not a direct collation of early witnesses. The text's headings, such as 'Constitutio' and 'TIIULI' (for 'TITULI'), indicate formal ecclesiastical decrees and canon titles. A note references a Codex Lucensis from Lucca dated to 490, suggesting a textual witness for transmission. The dedication of a basilica of Saint Mary in Arles provides a synodal occasion, reflecting the growing cult of the Virgin in early 6th-century Gaul.","significance":"De Canonibus Observandis is a key witness to early 6th-century Gallic canon law, predating the Carolingian collections. It illustrates Caesarius's role in shaping diocesan discipline and the integration of conciliar and patristic norms. The work's influence on later collections like the Collectio Vetus Gallica underscores its lasting impact on Merovingian ecclesiastical governance. Its survival, though fragmentary, offers insights into the transmission of canon law in late antique and early medieval Gaul.","timeline":[{"date":"c. 470","event":"Birth of Caesarius of Arles."},{"date":"c. 502–542","event":"Caesarius serves as bishop of Arles; likely composes De Canonibus Observandis."},{"date":"6th–7th c.","event":"Text transmitted in Gallic and Frankish collections, including the Collectio Vetus Gallica."},{"date":"1671","event":"D. Chabrol publishes a printed edition of the work."},{"date":"1844–1864","event":"J.-P. Migne includes the text in Patrologia Latina, vol. 67, based on Chabrol's edition."},{"date":"1942","event":"G. Morin publishes a critical edition of Caesarius's works, including De Canonibus Observandis."}],"relations":[{"work":"Collectio Vetus Gallica","relation":"Influenced by and transmits canons from De Canonibus Observandis","key":"","label":null,"url":null},{"work":"Patrologia Latina, vol. 67","relation":"Reproduces the text from Chabrol's 1671 edition","key":"","label":null,"url":null},{"work":"G. Morin's critical edition (1942)","relation":"Provides textual variants and critical apparatus for the work","key":"","label":null,"url":null},{"work":"Council of Arles (various)","relation":"Source for many canons in the collection","key":"","label":null,"url":null},{"work":"Codex Lucensis (Lucca, 490)","relation":"Manuscript witness for the transmission of the canons","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Caesarius of Arles","label":"Caesarius of Arles","url":"https://en.wikipedia.org/wiki/Caesarius_of_Arles","reason":"Biographical context for the author and his episcopal career."},{"key":"wikipedia:Patrologia Latina","label":"Patrologia Latina","url":"https://en.wikipedia.org/wiki/Patrologia_Latina","reason":"Source of the OGL-PL edition."}],"cautions":["The date of composition is uncertain; the work is placed in the early 6th century based on Caesarius's episcopacy (c. 502–542).","The text survives in a single manuscript tradition with later interpolations; the OGL-PL edition lacks a critical apparatus.","The edition relies on a 17th-century printed edition, not a direct collation of the earliest witnesses.","The spelling 'TIIULI' is a variant or scribal error for 'TITULI' (titles).","The note referencing a Codex Lucensis from 490 may be anachronistic or refer to a later copy."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00056,"generated":"2026-11-15T06:24:06Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1136/tmp1136/tmp1136.tmp1136.opp-lat1.xml"}],"checks":{"work":"tmp1136.tmp1136.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":66,"english_words":2374,"source_letters":9906,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Caesarius of Arles (c. 470–542) wrote this collection of canons for his diocese. The work reflects early 6th-century Gallic conciliar and patristic norms, predating the systematic collections of the Carolingian period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in a single manuscript tradition, with later interpolations. The OGL-PL edition relies on a 17th-century printed edition, not a direct collation of the earliest witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These canons were cited in later Gallic and Frankish collections, such as the Collectio Vetus Gallica, and influenced diocesan statutes in Merovingian Gaul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for variant readings or a stemma of the manuscript tradition. Readers should consult the critical edition by G. Morin (1942) for textual variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The OGL-PL edition reproduces the text from J.-P. Migne's Patrologia Latina, vol. 67, which is based on the 1671 edition by D. Chabrol.","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: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 12 narrative."},{"kind":"caution","severity":"caution","text":"1 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":12},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"OPERUM PARS ALTERA.\n\nOPUSCULA ET EPISTOLÆ.\n\nDE CANONIBUS OBSERVANDIS.\n\nCONSTITUTiO SANCTORUM EPISCOPORUM QUI IN CIVITATE ARELATENSI CONVENERUNT.\n\nTIIULI CANONUM.\n\nI. Ut diaconus ante viginti quinque annos, et sacerdos ante triginta non ordinetur.\n\nII. V, laicus ante annum conversionis non ordinefur.\n\nIII. Ut pænitentes et digami non ordinentur.\n\nIV. Ut qui clericum alienum susceperit, communione privetur.\n\nVETERES TITULI,\n\nVel sententiæ hujus Cone. ex vetusto Cod. Lucen. 490.\n\nEx Concilio Arelatensi.\n\nAnte annos aetatis non ordinetur diaconus.\n\nEpiscopus, presbyter, diaconus non ordinetur, nisi anno uno conversi fuerint.\n\nPRÆfATIO.\n\nCum in voluntate Dei ad dedicationem basilicæ Sanctae Mariæ in Arelatensi civitate sacerdotes Domini convenissent, congruum eis et rationabile visum est, ut primum de observandis canonibus attentissima sollicitudine pertractantes, qualiter ab ipsis ecclesiastica regula servarctur, salubri consilio definirent.","english":"THE SECOND PART OF THE WORKS.\n\nSHORT TREATISES AND LETTERS.\n\nON THE CANONS TO BE OBSERVED.\n\nA CONSTITUTION OF THE HOLY BISHOPS WHO ASSEMBLED IN THE CITY OF ARLES.\n\nTITLES OF THE CANONS.\n\nI. That a deacon not be ordained before twenty-five years, and a priest before thirty.\n\nII. That a layman not be ordained before a year of conversion.\n\nIII. That penitents and digamists not be ordained.\n\nIV. That one who receives another’s cleric be deprived of communion.\n\nANCIENT TITLES,\n\nOr sentences of this Council from an old Codex of Lucca, 490.\n\nFrom the Council of Arles.\n\nA deacon not be ordained before the years of age.\n\nA bishop, priest, or deacon not be ordained unless they have been converted for one year.\n\nPREFACE.\n\nWhen, by the will of God, the priests of the Lord had assembled in the city of Arles for the dedication of the basilica of Saint Mary, it seemed to them fitting and reasonable that, first of all, treating with the most careful solicitude concerning the canons to be observed, they should determine by wholesome counsel how the ecclesiastical rule might be kept by them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"OPERUM PARS ALTERA. OPUSCULA ET EPISTOLÆ. DE CANONIBUS OBSERVANDIS.","severity":"info","text":"These headings divide the edition: the work is placed in a second volume of collected works, under the category of short treatises and letters, with a specific title on canon observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CONSTITUTiO SANCTORUM EPISCOPORUM QUI IN CIVITATE ARELATENSI CONVENERUNT.","severity":"info","text":"The term 'Constitutio' indicates a formal ecclesiastical decree. The assembly at Arles (Arelate) in Gaul was a significant synod; Caesarius of Arles (c. 470–542) was a leading figure in such councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"TIIULI CANONUM.","severity":"info","text":"The spelling 'TIIULI' is a variant or scribal error for 'TITULI' (titles). This heading introduces a list of canon headings, a common feature in canon-law collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"VETERES TITULI, Vel sententiæ hujus Cone. ex vetusto Cod. Lucen. 490.","severity":"info","text":"This note indicates that the following 'ancient titles' derive from a manuscript (Codex Lucensis) from Lucca, dated to 490. This provides a textual witness for the transmission of the canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ante annos aetatis non ordinetur diaconus.","severity":"caution","text":"This ancient title is ambiguous: it omits the specific age (25 years) given in the earlier title I. The phrase 'ante annos aetatis' could mean 'before the years of age' (i.e., before majority) or be a scribal abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad dedicationem basilicæ Sanctae Mariæ in Arelatensi civitate","severity":"info","text":"The dedication of a basilica of Saint Mary in Arles provides the occasion for the synod. This reflects the growing cult of the Virgin Mary in early 6th-century Gaul and the importance of church dedications for conciliar gatherings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The spelling 'TIIULI' is likely a scribal error for 'TITULI'.","The ancient title 'Ante annos aetatis' lacks the specific age limit, leaving the intended minimum age ambiguous; the reading taken is that it is an abbreviated or corrupt form of the earlier canon.","The phrase 'anno uno conversi fuerint' in the ancient titles could mean 'converted for one year' (i.e., after baptism) or 'after one year of conversion' (from paganism or heresy); the context of canon law suggests the former."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"CANONES.\n\nI. Et quia in ordinandis clericis antiquorum Patrum statuta non ad integrum, sicul expedit, observata esse cognoscuntur, ne forte quorumcunque importunis et inordinatis precibus sacerdotes Domini fatigentur, et ea quæ toties sunt præcepta transgredi compellantur, hoc inter sc observandum esse definiunt, ut nullus episcoporum diaconum, antequam viginti quinque annos impleat, ordinare præsumat. Episcopatus vel presbyterii honorem nullus laicus ante præmissam conversionem, vel ante triginta ætatis annos accipiat.\n\nII. Et licet de laicis prolixiora tempora antiqui Patres ordinaverint observanda, tamen quia crescente ecclesiarum numero, nccesse est nobis plures cieri.. cos ordinare, hoc inter nos sine præjudicio duntaxat canonum convenit antiquorum, ut nullus metropolitanorum cuicunque laico dignitatem episcopatus tribuat, sed nec reliqui pontifices presbyterii vel diaconatus honorem conferre præsumant, nisi anno integro fuerit ab eis praemissa conversio.","english":"CANONS.\n\nI. And because it is known that the statutes of the ancient Fathers regarding the ordination of clerics have not been observed in full, as is expedient, lest the priests of the Lord be wearied by the importunate and disorderly petitions of certain persons, and be compelled to transgress those things which have been so often commanded, they define that this is to be observed among themselves: that no bishop presume to ordain a deacon before he has completed twenty-five years. No layman shall receive the honor of the episcopate or the presbyterate before a prior conversion, or before the age of thirty.\n\nII. And although the ancient Fathers ordained that longer periods be observed concerning laymen, yet because, with the growing number of churches, it is necessary for us to ordain more clerics, this is agreed among us, without prejudice, however, to the ancient canons: that no metropolitan grant the dignity of the episcopate to any layman, nor shall the other bishops presume to confer the honor of the presbyterate or the diaconate, unless a full year of conversion has preceded on their part.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CANONES","severity":"info","text":"The heading 'CANONES' introduces a series of numbered canons, each beginning with 'I.' and 'II.' This structural division mirrors the earlier 'TITLES OF THE CANONS' in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conversio","severity":"info","text":"The Latin 'conversio' here denotes a formal period of probation or conversion from lay status, not merely a change of heart. The canon requires a full year of such conversion before ordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"antiqui Patres","severity":"info","text":"The 'ancient Fathers' likely refer to earlier church councils, such as the Council of Nicaea (325) or regional Gallic synods, which set age and probation requirements for ordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"viginti quinque annos","severity":"info","text":"The minimum age of 25 for deacons and 30 for priests/episcopate echoes canons from the Council of Neocaesarea (c. 314–319) and later Gallic councils, though the exact ages vary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"plures cieri.. cos","severity":"caution","text":"The Latin text is corrupt at 'plures cieri.. cos'; the English draft reads 'more clerics'. The intended word is likely 'clericos', but the manuscript abbreviation is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sine praejudicio duntaxat canonum antiquorum","severity":"info","text":"The phrase 'without prejudice to the ancient canons' shows the council's awareness of earlier authority, a common strategy in canon law collections to harmonize new rules with tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'plures cieri.. cos' is corrupt; the reading 'more clerics' is assumed.","The term 'conversio' may imply a formal catechumenate or a period of moral probation; the exact practice is not specified."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"III. Nullus poenitentem, nullus digamum, vel internuptarum maritum, in prædictis honoribus audeat ordinare. Et licet hæc jam prope omnium canonum statuta contineant, tamen ne cui sacerdutum supplicantum, sicut jam dictum est, importunitas vel suggestio iniqua subripiat, necesse fuit ut nunc severio* rem regulam sibi velint Domini sacerdotes imponere. Et ideo quicunque ab hac die, contra ea quæ superius sunt comprehensa, clericum ordinare praesumpserit, ab hac die, qua hoc ei potuerit approbari, anno integro missas facere non præsumat. Quam rem si quis observare noluerit, et contra con ensum fratrum faciens, missas celebrare præsumpserit, ab omnium fratrum charitate se noverit alienum: quia dignum est ut severitatem ecclesiasticae discipline sentiat, qui toties salubriter a sanctis Patribus instituta observare contemnit.\n\nIV. Et si forte aliqcis clericurum, regulam disciplinæ ecclesiasticæ subterfegiens, fuerit evagatus, quicunque eum susceperit, ct solum pontifici suo non rec nciliaverit, sed magis defensae præsumpserit, Ecclesiæ communione privetur (21 quæst. 5. Si forte aliquis).","english":"III. Let no one dare to ordain a penitent, a digamist, or the husband of a woman who is not a virgin to the aforesaid offices. And although these provisions are already contained in the canons of nearly all councils, nevertheless, lest the importunity or wicked suggestion of supplicants, as has already been said, steal upon any of the priests of the Lord, it was necessary that the priests of the Lord now impose a stricter rule upon themselves. And therefore, whoever from this day presumes to ordain a cleric contrary to what is set forth above, from the day on which this can be proved against him, let him not presume to celebrate Mass for a full year. If anyone refuses to observe this, and acting against the consensus of the brethren, presumes to celebrate Mass, let him know that he is cut off from the charity of all the brethren: because it is fitting that he who so often contemns the wholesome institutions established by the holy Fathers should feel the severity of ecclesiastical discipline.\n\nIV. And if by chance any cleric, evading the rule of ecclesiastical discipline, has wandered off, whoever receives him and does not reconcile him with his own bishop, but rather presumes to defend him, let him be deprived of the communion of the Church.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"III. Nullus poenitentem...","severity":"info","text":"Canon III is a single sentence in the Latin, but the English draft breaks it into two paragraphs. The Latin structure emphasizes the prohibition and then the penalty as a continuous ruling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"digamum","severity":"info","text":"Digamum refers to a man who has married twice, whether after divorce or widowhood. In early canon law, digamists were barred from ordination as a matter of clerical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"internuptarum maritum","severity":"info","text":"Internuptarum maritum means 'husband of a woman who is not a virgin' (i.e., a woman who has been married before). The term underscores the concern for the cleric's own marital status and that of his spouse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"anno integro missas facere non praesumat","severity":"info","text":"The penalty of suspending a priest from celebrating Mass for one year is a standard canonical sanction in early medieval church discipline, often applied for ordination violations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quicunque eum susceperit... Ecclesiae communione privetur","severity":"info","text":"Canon IV parallels earlier conciliar decrees, such as those from the Council of Arles (c. 314) and the Council of Chalcedon (451), which forbade receiving clerics without their bishop's letter of commendation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et si forte aliqcis clericurum, regulam disciplinae ecclesiasticae subterfegiens, fuerit evagatus","severity":"caution","text":"The Latin text in the source edition contains apparent scribal errors: 'aliqcis' for 'aliquis', 'clericurum' for 'clericorum', 'subterfegiens' for 'subterfugiens', and 'rec nciliaverit' for 'reconciliaverit'. These do not affect the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'internuptarum maritum' could be interpreted as 'husband of a woman who has never been married' (i.e., a virgin), but the context of the prohibition against digamists and penitents suggests it means 'husband of a woman who is not a virgin' (i.e., a woman who has been married before). The reading taken follows the latter interpretation."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"SUBSCRIPTIONES EPISCOPORUM.\n\nCæsarius in Christi nomine episcopus definitionem hanc sanctorum fratrum meorum, vel meam, relegi ct subscripsi. Not. sub die VIII idus Junias, Opilione viro clarissimo consule.\n\nContumeliosus episcopos consensi et subscripsi.\n\nPhilagrius episcopus consensi et subscripsi.\n\nPrætextatus episcopus consensi et. subscripsi.\n\nMaximus episcopus consensi et subscripsi.\n\nJulianus episcopus consensi et subscripsi.\n\nFlorentius episcopus consensi et subscripsi.\n\nItem Florentius episcopus consensi et subscripsi.\n\nCyprianus episcopus consensi et subscripsi.\n\nMontanus episcopus consensi et subscripsi.\n\nCælestinus episcopus consensi et subscripsi.\n\nPorcianus episcopus consensi et subscripsi.\n\nEucherius in Christi nomine episcopus eonsensi et subscripsi.\n\nCataphronius presbyter, directus a domnis meis Agræcio et Severo episcopus, consensi et subscripsi.","english":"SUBSCRIPTIONS OF THE BISHOPS.\n\nCaesarius, bishop in the name of Christ, having read over this definition of my holy brothers, and of myself, I have consented and subscribed. Noted on the eighth day before the Ides of June, under the consulship of Opilio, a most illustrious man.\n\nContumeliosus, bishop, I have consented and subscribed.\n\nPhilagrius, bishop, I have consented and subscribed.\n\nPraetextatus, bishop, I have consented and subscribed.\n\nMaximus, bishop, I have consented and subscribed.\n\nJulianus, bishop, I have consented and subscribed.\n\nFlorentius, bishop, I have consented and subscribed.\n\nLikewise Florentius, bishop, I have consented and subscribed.\n\nCyprianus, bishop, I have consented and subscribed.\n\nMontanus, bishop, I have consented and subscribed.\n\nCaelestinus, bishop, I have consented and subscribed.\n\nPorcianus, bishop, I have consented and subscribed.\n\nEucherius, bishop in the name of Christ, I have consented and subscribed.\n\nCataphronius, presbyter, sent by my lords Agraetius and Severus, bishops, I have consented and subscribed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SUBSCRIPTIONES EPISCOPORUM","severity":"info","text":"This heading introduces the list of episcopal subscriptions that formally ratify the preceding canons. It marks the conclusion of the conciliar acta.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub die VIII idus Junias, Opilione viro clarissimo consule","severity":"info","text":"The date is 6 June (VIII idus Junias) in the consulship of Opilio, which corresponds to the year 524 CE. This provides a firm chronological anchor for the council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"definitionem","severity":"info","text":"The word 'definitionem' (definition) here refers to the conciliar decree or set of canons just read and approved, not a theological definition in the later sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cataphronius presbyter, directus a domnis meis Agræcio et Severo episcopus","severity":"info","text":"Cataphronius signs as a presbyter delegated by bishops Agraetius and Severus, indicating that absent bishops could be represented by clergy. The phrase 'domnis meis' (my lords) reflects late antique episcopal protocol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Contumeliosus episcopos","severity":"caution","text":"The name 'Contumeliosus' (meaning 'insulting' or 'abusive') is unusual and may be a scribal error or a derogatory nickname. The text reads 'episcopos' (accusative plural) where 'episcopus' (nominative singular) is expected, suggesting a copying mistake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item Florentius episcopus consensi et subscripsi","severity":"caution","text":"The repetition of 'Florentius episcopus' may indicate two different bishops named Florentius, or a scribal duplication. The text does not clarify which see they represent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity and see of each subscribing bishop is not specified, except for Caesarius of Arles. The name 'Contumeliosus' may be corrupt or a nickname. The repetition of 'Florentius' could be a scribal error or indicate two distinct persons."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Desiderius presbyter directus a domno meo Joanne episcopo consensi et subscripsi.\n\nLeontius presbyter, directus a domno meo Constantio episcopo, subscripsi.\n\nEgo Emcterius [ms., Emerius. HARD.], directus a domno meo Gallicano episcopo, consensi et subscripsi.\n\niOANNIS CHRISTOPHORI AMADUTII\n\nAD CL. VIRUM ANGELUM M. BANDINIUM,\n\nCANONICUM BASILICÆ LAURENTIANÆ FLORENTIÆ, ET PRÆFECTUM REGIÆ BIBLIOTHECÆ MEDICEO- LAURENTIANÆ, IN SERMONEM SEQUENTEM\n\nPRÆFATIO.\n\nSemper mecum ipse cogitavi, Bandini amicissime et eruditissime, sic ingenuo ac honesto viro grati animi officia convenire. ut si quis vel ea sciens prætermittat, vel ab iis refugiat, parum absit quin inter jumenta recenseam. Alitur tnim humana societas mutuis potissimum præsidiis, studiis ac voluntatibus; quæ quidem si tollantur, humanitas ipsa tolli mihi xideatur, quæ quam sit hominis propria, vel ipsum nomen indicat. Habeat ergo aibi, qui velit, oppositæ sententiæ placita, quibus nova prorsus, ac silvestris philosophia, urbano homine indigna innititur. Nimirum intelligis, amicorum optime, hæc ideo a me dici, ut qui multis me cumulaveris beneficiis et amoris significationibus, gratum me quinetiam tuis in me meritis ac liberalitatibus identidem agnoscas, tum et perpetuo eorum omnium memorem futurum dijudices.","english":"Desiderius, a presbyter sent by my lord Bishop Joannes, have consented and subscribed.\n\nLeontius, a presbyter, sent by my lord Bishop Constantius, have subscribed.\n\nI, Emcterius [ms., Emerius. HARD.], sent by my lord Bishop Gallicanus, have consented and subscribed.\n\nIOANNES CHRISTOPHORUS AMADUTIUS\n\nTO THE DISTINGUISHED MAN ANGELUS M. BANDINIUS,\n\nCANON OF THE BASILICA OF SAINT LAWRENCE AT FLORENCE, AND PREFECT OF THE ROYAL MEDICEAN-LAURENTIAN LIBRARY,\n\nPREFACE TO THE FOLLOWING SERMON.\n\nI have always thought within myself, most friendly and learned Bandinius, that the duties of a grateful mind so befit an ingenuous and honorable man, that if anyone either knowingly omits them or shrinks from them, he falls little short of being reckoned among the beasts. For human society is nourished especially by mutual aids, pursuits, and good wills; which indeed, if they are removed, humanity itself seems to me to be removed, which, how proper it is to man, even the name itself indicates. Therefore, let him have for himself, if he wishes, the tenets of the opposite opinion, on which a new and wholly wild philosophy, unworthy of a civilized man, rests. You understand, best of friends, that I say these things so that you, who have heaped me with many benefits and signs of affection, may recognize me as grateful for your merits and generosities towards me, and also judge that I will be perpetually mindful of all of them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Desiderius presbyter directus a domno meo Joanne episcopo consensi et subscripsi","severity":"info","text":"This passage continues the list of episcopal subscriptions from the previous passage, now including presbyters acting as delegates for absent bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"directus","severity":"info","text":"The Latin term 'directus' (sent) indicates these presbyters were delegated by their bishops to subscribe on their behalf, a common practice in early medieval councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"domno meo","severity":"info","text":"'Domno meo' (my lord) is a respectful address for a bishop, reflecting the hierarchical deference in ecclesiastical correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ego Emcterius [ms., Emerius. HARD.]","severity":"caution","text":"The manuscript variant 'Emcterius' or 'Emerius' (noted as 'HARD.') indicates textual corruption or scribal error in the transmission of this name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"iOANNIS CHRISTOPHORI AMADUTII AD CL. VIRUM ANGELUM M. BANDINIUM","severity":"info","text":"This prefatory letter by the editor Amadutius to Bandinius, dated to the 18th century, frames the subsequent sermon and reflects the humanist context of the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Semper mecum ipse cogitavi","severity":"info","text":"The preface's philosophical reflection on gratitude and human society echoes classical and Renaissance humanist themes, common in dedicatory letters of the period.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Emcterius' or 'Emerius' is uncertain due to manuscript corruption; the reading follows the source edition's notation.","The transition from the council subscriptions to Amadutius's preface is abrupt, suggesting a composite text."],"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":6,"ref":"p6","source":"Quare cum nunc mihi contingat hunc sermonem de Viduitate servanda typis committere, quem tibi potissimum acceptum refero, cui alii convenientius hæc quæ me nunc præfari decet, inscribantur, quam tibi, ut hinc aliqua saltem mei in te studii vicissitudo existat? Exiguam sane video et imparem beneficio tuo ac meritis, verum, quæ cum ab ingeno ac majora dare cupienti animo proficiscatur, digna sit, quam tu æqui bonique excipias. Postquam lectoribus nostris innotuit beneficii auctor, unde hæc in nos manarunt, æquum eat ut cætera pateant, quæ ad monumentum quod nunc primum prodit, propius spectent, quæque ut tibi, qui ea perbelle noveris, repetantur, pati nunc debeas. Codex quapropter bibliothecæ MediceoLaurentianæ, cui tu merito præes, hunc habet sermonem, quem tu sacculo XI exaratum censes, qui jam ipsum descripseris in tom. I Catalogi Latincrum coditum bibliothecas Laurentianæ, quem propediem proditurum pmsto amur. Continet laudatus codex varias S. Cæsarii Arelatensis homilias, atque inter illas hæc etiam habetur, quæ tamen Augustino sanctissime Ecclesiæ Patri tribuitur, cum in fine ejusdem hæc, licet inconcinne, subnotentur: Explicit S. Augustini de consolatione mortuorum. Cæterum clarius Augustino inscribitur in codice altero sæculi IX in fine mutilo, bibliothecæ S.","english":"Since it now falls to me to entrust to the press this sermon on preserving widowhood, which I report as especially welcome to you, to whom else more fittingly should these things, which it is now proper for me to preface, be inscribed than to you, so that from this at least some return of my devotion toward you may arise? I see that it is indeed slight and unequal to your kindness and merits, but, since it proceeds from a mind desiring to give generously and from innate disposition, it is worthy that you receive it with fairness and goodwill. After the author of the benefaction, from whom these things have flowed to us, has become known to our readers, it is fitting that the rest be revealed, which more directly pertain to the monument now first appearing, and which you, who know them very well, must now endure to have repeated. Therefore, the codex of the Medicean-Laurentian Library, over which you rightly preside, contains this sermon, which you judge to have been written in the eleventh century, and which you yourself have described in volume I of the Catalog of Latin Codices of the Laurentian Library, which is soon to be published, I promise. The aforementioned codex contains various homilies of St. Caesarius of Arles, and among them this one is also found, which, however, is attributed to Augustine, the most holy Father of the Church, although at its end these words are subjoined, albeit awkwardly: \"Here ends St. Augustine's On the Consolation of the Dead.\" Moreover, it is more clearly inscribed to Augustine in another codex of the ninth century, mutilated at the end, of the library of St.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage is a dedicatory preface by the editor Ioannes Christophorus Amadutius to Angelus M. Bandinius, prefacing a sermon on preserving widowhood attributed to Caesarius of Arles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Codex quapropter bibliothecæ MediceoLaurentianæ","severity":"info","text":"The editor identifies the source as a codex from the Medicean-Laurentian Library, dated to the 11th century, containing homilies of Caesarius of Arles, including this sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Explicit S. Augustini de consolatione mortuorum","severity":"info","text":"The sermon is misattributed to Augustine in the manuscript, with a colophon reading 'Here ends St. Augustine's On the Consolation of the Dead,' indicating a reception history of confusion with Augustinian authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sæculi IX","severity":"info","text":"A second codex, from the 9th century and mutilated at the end, also attributes the sermon to Augustine, providing an earlier witness to the misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in fine mutilo","severity":"caution","text":"The 9th-century codex is described as 'mutilated at the end,' meaning its colophon or final attribution may be lost, complicating the textual history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise relationship between the two codices (11th-century Laurentian and 9th-century mutilated) is unclear; the editor does not specify whether the 9th-century codex also contains the same sermon or a different one.","The phrase 'quem tu sacculo XI exaratum censes' indicates Bandinius's judgment of the date, but the editor does not confirm or dispute it, leaving the dating open."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Marci Florentiæ, quam obtinent Fratres Praedicatores, ubi post plures, quas continet, ejusdem Cæsarii Arelatensis homilias, sequuntur urmones tres, quorum primus est S. Augnstini episcopi, et incipit: Beatus homo cui miserebitur Deus, etc., alter ejusdem nomine quinetiam prænotatur, et est de Viduitate servanda, ac tertius tandem S. Ambrosii designatur, et est de Pænitentia agenda. Describit hunc codicem vir inter suos famigeratissimtus Franciscus Antonius Zaccherius in ejus Itinere per Italiam ac singula ejus capita singillatim recenset. Sermonem secundum de Viduitate servanda ex hoc codice exscriptum nobis per summam humanitatem communicavit vir clarissimus Philippus Angelicus Becchettius Dominicanæ Familiæ alumnus, et Ursianæ Ecclesiasticæ Historiæ continuator præstantissimus, quemadmodum et ejus cura apographum ex codice Laurentiano excerptum, amice et comiter te largiente, obtinui. Textus vero quem exhibeo est ex codice Laurentiano, cui tamen in ima ora variantes lectiones subjeci quas habet codex Divi Marci, qui altero duobus sæculis vetustior est.","english":"At Florence of Saint Mark, which the Friars Preachers hold, where after several homilies of the same Caesarius of Arles which it contains, there follow three sermons, of which the first is of Saint Augustine the bishop, and begins: \"Blessed is the man whom God will pity,\" etc., the second is under the same name and is also prefixed, and is on preserving widowhood, and the third finally is designated of Saint Ambrose, and is on performing penance. This codex is described by a man most renowned among his own, Franciscus Antonius Zaccherius, in his Journey through Italy, and he reviews each of its chapters individually. The second sermon on preserving widowhood, copied from this codex, was communicated to us with the greatest kindness by a most distinguished man, Philippus Angelicus Becchettius, a member of the Dominican Family and a most excellent continuator of Ursian Ecclesiastical History, just as also, by your generous and courteous favor, I obtained a copy excerpted from the Laurentian codex through his care. The text which I present, however, is from the Laurentian codex, to which, however, in the lower margin I have subjoined variant readings which the codex of Saint Mark, which is two centuries older than the other, contains.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Marci Florentiæ","severity":"info","text":"The codex of San Marco in Florence, held by the Dominican Friars, is a key manuscript for Caesarius's sermons. Its description by Zaccherius in his Itinere per Italiam provides a known scholarly reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"codex Laurentiano","severity":"info","text":"The editor states the base text is from the Laurentian codex, with variant readings from the older San Marco codex (two centuries older) in the lower margin. This indicates a critical edition practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Philippus Angelicus Becchettius","severity":"info","text":"Becchettius, a Dominican and continuator of Ursian Ecclesiastical History, provided the copy from the Laurentian codex. His role highlights the scholarly network of the 18th-century edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"S. Augnstini episcopi","severity":"caution","text":"The spelling 'Augnstini' is a typographical error for 'Augustini'. This may reflect a scribal or printing mistake in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sermonem secundum de Viduitate servanda","severity":"info","text":"This passage identifies the second sermon in the San Marco codex as the one on preserving widowhood, which is the subject of the work. It clarifies the manuscript context for the sermon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'alter ejusdem nomine quinetiam prænotatur' is ambiguous: it may mean the second sermon is attributed to Augustine and also has a title, or that it is both under the same name and prefixed with a title. The translation takes it as 'under the same name and is also prefixed'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Potior hujus antiquitas postulare quidem videbatur ut textus loco ejus apographum proponeratur; verum eum circa sermonis dimidium deprehenderim in eum invectum, forte amanuensis oscitantia, fragmentum quoddam alterius sermonis de Pœnitentia, quod sane nihil commune habet cum Viduitate, ne in textum ipsum, sic fide codicis postulante, quid ab argumento primo absonum, invectum ægre quis cerneret, id consilium cepi, ut Laurentianum exemplar, etsi recentius, pro textu nunc esset, cui inter caeteras alterius vetustioris codicis variantes lectiones fragmentum etiam hoc ipsum adnecteretur. Atque illud sane prætermitti haud posse videbatur, quod nullibi pro institutis a me perquisitionibus inter Augustini, Ambrosii et Cæsarii sermones, illud inter edita deprehenderim. Zaccherius loco laudato innuit poa' sermonem de Viduitate servanda sequi sermonem alterum S. Ambrosii de Pænitentia agenda, seu, ut ipfe ait, homilia 44, quam editi libri Augustino adjudicant.","english":"The greater antiquity of this manuscript seemed to demand that its text be presented in place of the copy; but since I discovered that about the middle of the sermon a certain fragment of another sermon on Penance had been inserted into it, perhaps through the carelessness of a scribe—a fragment which clearly has nothing in common with widowhood—so that one would hardly perceive that something discordant with the original argument had been introduced into the text itself, as the codex’s witness required, I adopted the plan that the Laurentian exemplar, though more recent, should now serve as the text, to which, among other variant readings of the older codex, this very fragment would also be appended. And it certainly seemed that it could not be passed over, that nowhere in the investigations I had undertaken among the sermons of Augustine, Ambrose, and Caesarius had I found that sermon among the published works. Zaccherius, in the cited passage, indicates that after the sermon on preserving widowhood there follows another sermon of Saint Ambrose on performing penance, or, as he says, homily 44, which the published books attribute to Augustine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Potior hujus antiquitas postulare quidem videbatur ut textus loco ejus apographum proponeratur","severity":"info","text":"The editor explains that the older manuscript's antiquity seemed to demand its use as the base text, but a scribal error forced a different choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fragmentum quoddam alterius sermonis de Pœnitentia","severity":"caution","text":"A fragment from a sermon on penance was inserted into the middle of the widowhood sermon, likely by scribal carelessness, and is unrelated to the main topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Laurentianum exemplar, etsi recentius, pro textu nunc esset","severity":"info","text":"The editor chose the more recent Laurentian manuscript as the base text, appending variant readings from the older codex, including the intrusive fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Zaccherius loco laudato innuit poa' sermonem de Viduitate servanda sequi sermonem alterum S. Ambrosii de Pœnitentia agenda","severity":"info","text":"Zaccherius notes that after the sermon on preserving widowhood comes a sermon by Ambrose on penance, identified as homily 44, though printed books attribute it to Augustine.","cites":[],"named_sources":["Zaccherius"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inter Augustini, Ambrosii et Cæsarii sermones","severity":"info","text":"The editor searched published sermons of Augustine, Ambrose, and Caesarius but found no edition of the widowhood sermon, indicating it was unedited at the time.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'poa'' in 'Zaccherius loco laudato innuit poa'' is unclear; it may be a typographical or scribal error for 'post' or a similar word meaning 'after'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Inspexi quapropter ex ipsius indicatione laudatum numerum 44, qui huic homiliæ ascribitur, in Augustini atque Ambrosii Operibus editionum tum veterum, tum recentiorum (nam Zaccherius non bene exerit quem ex duobus Patribus ibidem designatum velit), et horum homilias seu sermones qui hunc numerum gerunt, site inter genuina eorumdem opera, sive inter spuria ac suspecta, alios esse omnino deprehendi, nihilque de Pænitentia ipsos attingere. II abentur sane apud Augustinum sermones duo de Utilitate agendæ pænitentiæ, ac plures alii de eodem argumento occurrunt in appendicem rejecti a doctissimis S. Mauri monachis Parisiensibus; ast in eorum nullo quidquam deprehendi quod cum laudato (ragmento conveniat; quod etiam de Ambrosianis ac Cæsarianis sermonibus, quos data opera consului, dictum existimes. Ast nunc eo deveniendum, ut de auctore hujus sermonis meam opinionem expromam, quam eltam cum cl. Augustino Antonio Georgio Eremitarum Augustinensium procura!ore gen., vire mei amantissimo, omnium scientiarum genere ornatissimo, tum et Augustinianæ doctrinæ vindice apprime strenuo præstantique communicatam volui. Stylus quidem, si cum sinceris sanctissimi Patris, aureis prorsus divinisque Operibus conferatur, non huic omnino quo sermo noster coalescit, respondere, quin oppido differre videbitur.","english":"I therefore examined, based on its indication, the celebrated number 44, which is assigned to this homily, in the works of Augustine and Ambrose in both old and recent editions (for Zaccherius does not clearly indicate which of the two Fathers he intends to designate there), and I discovered that the homilies or sermons of these authors which bear this number, whether among their genuine works or among the spurious and suspect ones, are entirely different and touch upon nothing concerning Penance. Indeed, there are two sermons by Augustine on the Usefulness of Performing Penance, and several others on the same subject occur in the appendix rejected by the most learned monks of St. Maur in Paris; but in none of them did I find anything that agrees with the aforementioned fragment, which you may also consider said regarding the Ambrosian and Caesarian sermons that I consulted on purpose. But now I must come to the point of expressing my opinion on the author of this sermon, which I wished to communicate, along with the distinguished Augustine Antonio Georgio, procurator general of the Augustinian Hermits, a man most dear to me, most adorned with every kind of learning, and a most vigorous and excellent defender of Augustinian doctrine. Indeed, the style, if compared with the genuine, utterly golden and divine works of the most holy Father, will not seem entirely to correspond to that in which our sermon is composed, but rather to differ greatly.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The Maurist monks of St. Maur in Paris produced critical editions of Augustine's works in the 17th–18th centuries, often relegating spurious sermons to an appendix. Their authority is invoked here to support the claim that the fragment on Penance is not genuine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zaccherius","severity":"info","text":"Zaccherius is likely a reference to a scholar or editor whose work on the homily numbering is unclear. The text criticizes him for not specifying which Father (Augustine or Ambrose) he intended.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The author consulted Augustine, Ambrose, and Caesarius of Arles to verify the homily's authenticity, showing a critical approach to patristic attribution common in early modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a typographical error: 'II abentur' should likely be 'Habentur' ('there are'). The English draft correctly translates it as 'there are'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the critical examination of the homily's attribution and transitions to the author's own opinion on its authorship, marking a shift from external evidence to stylistic analysis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zaccherius' is not fully specified; the text does not provide a full name or work title.","The phrase 'Augustino Antonio Georgio' may refer to a single person (Augustine Antonio Georgio) or two individuals; the English draft treats it as one person."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Huc accedit, sanctissimum Patrem in Scripturarum testimoniis proferendis Græco textui adhærere, quod etiam a. auri,.;, monachis observatum est. Scilicet locus ipse Pauli apostoli ad Timotheum, qui primum in nosTro hoc de Viduitate servanda sermone occurrit, ab Augustino profertur in eius opusculo de Bono Viduitatis, quod in cod. Palatino Vaticano sæc. VI vel vu signato n. 210, inscribitur: Liber seu Epistola S. Augustini ad Julianam de Viduitate conservanda, ac Græco textui omnino, non autem Vulgatæ versioni respondet. Sic enim se habet: Quae autem vere vidua est et desolata, speravit in Dominum, et persistit in orationibus nocte ac die. Quae autem in deliciis agit, vivens mortua est. Habe nunc Græcum textum, ut nullo negotio conferas cum utraque versione: autem nostro juxta Vulgatae editionis fidem, quanquam non accurate prorsus, locus iste adducitur, aliter ac ab Angustino peractum esset; quod sane de cæteris Novi Testamenti locis hic citatis dictum intelligas. In opusculo autem de Vita Christiana, cui Maurini menachi locum fecerunt in tomi V1 appendice, hic ipse Pauli locus juxta Vulgatam adductus cernitur. Ast opusculum hoc ab Augustino iidem abjudicant, tribuuntque potius Fastidio cuidam episcopo, et Pelagii conterraneo. Quare sic censeo hunc sermonem S.","english":"In addition to this, the most holy Father adheres to the Greek text in presenting scriptural testimonies, which has also been observed by the monks of old. Specifically, the very passage of the Apostle Paul to Timothy, which first occurs in this sermon of ours on preserving widowhood, is cited by Augustine in his little work *On the Good of Widowhood*, which in the Vatican Palatine codex of the 6th or 7th century, marked with the number 210, is entitled: *The Book or Letter of St. Augustine to Juliana on Preserving Widowhood*, and it corresponds entirely to the Greek text, not to the Vulgate version. For it reads thus: \"But she who is truly a widow and desolate has hoped in the Lord and persists in prayers night and day. But she who lives in luxury is dead while living.\" Now take the Greek text, so that you may compare it with both versions without difficulty; in our text, according to the authority of the Vulgate edition, although not entirely accurately, this passage is cited differently from how it was done by Augustine; which you should understand to be said of the other New Testament passages cited here. In the little work *On the Christian Life*, to which the Maurist monks gave a place in the appendix of Volume V, this same Pauline passage is seen cited according to the Vulgate. But the Maurists themselves deny this little work to Augustine and attribute it rather to a certain bishop Fastidius, a compatriot of Pelagius. Therefore, I judge this sermon of St.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Græco textui adhærere","severity":"info","text":"The editor notes that Caesarius follows the Greek text of Scripture rather than the Vulgate, a practice also observed by earlier monks. This reflects the Greek influence in early Gallic monasticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pauli apostoli ad Timotheum","severity":"info","text":"The Pauline passage cited (1 Timothy 5:6? or a similar paraenetic text) is quoted in Greek form, differing from the Vulgate. The editor provides a Latin translation of the Greek: 'Quae autem vere vidua est... vivens mortua est.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"opusculo de Bono Viduitatis","severity":"info","text":"The editor identifies Augustine's 'De Bono Viduitatis' (epistle to Juliana) as a source for the same Pauline citation, noting its Greek text in a Vatican Palatine codex (6th–7th c., no. 210).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"opusculo de Vita Christiana","severity":"info","text":"The Maurist monks placed 'De Vita Christiana' in the appendix of Augustine's works (vol. V) but denied its authenticity, attributing it to Fastidius, a Pelagian bishop. This work cites the Pauline passage according to the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non accurate prorsus","severity":"caution","text":"The editor warns that the Vulgate citation in the present sermon is not entirely accurate, differing from Augustine's Greek-based citation. This applies to all New Testament quotations in the sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Huc accedit","severity":"info","text":"This passage continues the editor's argument for the sermon's authenticity by adducing textual evidence: the Greek basis of scriptural citations aligns with Caesarius's known practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Pauline verse is not identified by chapter and verse; the editor's Latin translation of the Greek text does not correspond exactly to any known Vulgate passage.","The identity of 'Fastidius' is uncertain; the editor calls him 'a certain bishop' and a compatriot of Pelagius, but no further details are given."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Cæsario Arelatensi potius esse tribuendum, cum in codicibus suarum ho miliaum habeatur, cumque plures alii ejusdem sermones antea Augustino tributi fuerint, quos in appendice ad tom. V Augustinianorum Operum doctissimi monachi S. JJauri rejecerunt. Hæc sunt, Bandini doctissime, quæ tecum agere nunc libuit. quocum eruditum sermonem conserere mihi propemodum visum est. Tu, qui tanta polles eruditione, quique ad litterariæ reipublicæ commodum et incrementum majora quotidie moliris, eruditulas has meas allocutiones, tum parvula hæc opuscula ne asperneris; sunt enim ad tui geniura saltem accommodata, et ad tuorum operum exemplar conantur accedere. Cæterum non ex hoc solum quantulocunque officio grati animi mei et observantiæ modulum metiaris, qui majora etiam, si suppelant, aut cætera etiam, quæcunque ea tandem sint, a me in dies exspectes. Vale interim, Bandini eruditissime, et patriæ ac Musis, tranquillo otio, vive.","english":"It should rather be attributed to Caesarius of Arles, since it is found in the codices of his homilies, and since many other sermons of his were previously attributed to Augustine, which the most learned monks of St. Maur rejected in the appendix to volume V of the Augustinian Works. These, most learned Bandini, are the matters I have now chosen to discuss with you, with whom it has seemed to me almost to hold an erudite conversation. You, who excel in such great learning, and who daily undertake greater things for the benefit and increase of the republic of letters, do not disdain these somewhat learned addresses of mine, nor these little works; for they are at least suited to your genius and strive to approach the model of your own works. Moreover, do not measure the measure of my grateful heart and respect by this one, however small, service; for you may expect from me even greater things, if they are available, or other things, whatever they may be, from day to day. Farewell for now, most learned Bandini, and live for your country and the Muses, in tranquil leisure.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Cæsario Arelatensi potius esse tribuendum","severity":"info","text":"The attribution of sermons to Caesarius of Arles rather than Augustine reflects a long-standing editorial problem, resolved in part by the Maurist monks in their edition of Augustine's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"doctissimi monachi S. Mauri","severity":"info","text":"The Maurist monks (Congregation of St. Maur) were renowned 17th–18th-century Benedictine scholars who produced critical editions of patristic texts, including the appendix to volume V of the Augustinian Works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc sunt, Bandini doctissime, quæ tecum agere nunc libuit","severity":"info","text":"This passage is a dedicatory or epistolary conclusion, addressing the learned Bandini directly, which frames the preceding technical discussion as a personal scholarly exchange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eruditulas has meas allocutiones","severity":"info","text":"The diminutive 'eruditulas' (somewhat learned) is a rhetorical modesty topos, common in prefatory and concluding letters of humanist and early modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bandini","severity":"info","text":"Bandini is likely the addressee, possibly the Italian scholar and librarian Antonio Maria Bandini (18th century), known for work on patristic and liturgical manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vale interim, Bandini eruditissime","severity":"caution","text":"The closing salutation and the entire passage are in Latin, not Coptic, and belong to the modern editorial apparatus, not to the ancient work of Caesarius. The Coptic cues for 'narrative' may be misapplied here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bandini' is not specified in the text; it may refer to Antonio Maria Bandini or another scholar.","The structural classification 'narrative' from Coptic cues may be inappropriate for this Latin editorial passage."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Datis Roma nonis Januarii anno a Christo nato 1773.","english":"Given at Rome on the Nones of January in the year 1773 from the birth of Christ.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno a Christo nato 1773","severity":"info","text":"The date 1773 is far later than Caesarius of Arles (died 542). This passage is a scribal or editorial colophon, not part of the original work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Datis Roma nonis Januarii","severity":"info","text":"The formula 'Datis Roma nonis Januarii' is a standard Roman chancery dating clause, indicating the document was issued at Rome on the Nones of January (5 January).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"anno a Christo nato 1773","severity":"info","text":"The year 1773 places this colophon in the early modern period, likely added by a copyist or editor, possibly in the context of the Maurist edition of Augustine's works mentioned in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Datis Roma nonis Januarii anno a Christo nato 1773","severity":"info","text":"This sentence functions as a closing colophon, not as part of the original canon-law text. It marks the end of the document and provides a date and place of issuance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a colophon, not part of Caesarius's original work; the date 1773 is anachronistic for the author."],"confidence":"high","notes":[]}]}