{"slug":"tmp1190.tmp1190.opp-lat1","id":"latin:ogl-pl:tmp1190.tmp1190.opp-lat1","title":"De Schematibus Et Tropis Necnon Et Quibusdam Locis Rethoricis [Incertus]","title_source":"De Schematibus Et Tropis Necnon Et Quibusdam Locis Rethoricis [Incertus]","author":"Cassiodorus Vivariensis Abbas","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:06:03Z","cost_usd":0.014985},"source":{"registry_id":"latin:ogl-pl:tmp1190.tmp1190.opp-lat1","work_id":"tmp1190.tmp1190.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/tmp1190/tmp1190/tmp1190.tmp1190.opp-lat1.xml"},"stats":{"passages":33,"english_words":6185,"coptic_letters":0,"source_letters":24984,"commentary_units":192,"commentary_kinds":8,"derived_notes":0,"ambiguities":50,"work_notes":6,"external_links":5,"timeline":5},"summary":{"work":"tmp1190.tmp1190.opp-lat1","abstract":"De Schematibus et Tropis is a Latin treatise on rhetorical figures, traditionally attributed to Cassiodorus but of uncertain authorship. It survives in a single manuscript tradition, often appended to Cassiodorus's Expositio Psalmorum. The work compiles definitions and examples of schemata and tropes, arguing that Scripture inherently possesses rhetorical excellence, a common patristic topos. It likely served as a practical handbook in medieval monastic schools, influencing later compendia by Bede and Alcuin. The text's dependence on earlier Greek and Latin sources (e.g., Donatus, Quintilian) is clear, but precise transmission lines remain obscure. The edition follows Migne's Patrologia Latina, with scribal errors and variant readings, especially in Greek terminology.","historical_context":"The treatise's date is uncertain. If authentic to Cassiodorus (c. 485–c. 585), it belongs to the mid-6th century, after his retirement to Vivarium (c. 540–555). If spurious, it may be as late as the 8th or 9th century, when Carolingian schools revived rhetorical studies. The work is transmitted in a single manuscript tradition, often appended to Cassiodorus's Expositio Psalmorum, suggesting it was compiled from his rhetorical summaries. It was used in medieval monastic schools as a handbook for identifying figures of speech in Scripture. The text's dependence on earlier Greek and Latin sources (e.g., Donatus, Quintilian) is clear, but precise lines of transmission remain obscure due to lack of external witnesses. The edition follows the text printed in J.P. Migne's Patrologia Latina (vol. 70), which reproduces a 17th-century edition by the Maurists; no critical collation of all known manuscripts has been undertaken.","significance":"The treatise is significant for its role in transmitting classical rhetorical categories into early medieval Christian exegesis. It asserts the intrinsic rhetorical excellence of Scripture, a topos that justified the study of pagan arts within a Christian framework. It influenced later rhetorical compendia by Bede and Alcuin, and reflects the educational program of Cassiodorus's Vivarium, integrating classical learning with biblical interpretation.","timeline":[{"date":"c. 485–c. 585","event":"Life of Cassiodorus, traditional author; if authentic, the work dates to after c. 540."},{"date":"6th–9th c.","event":"Uncertain dating; if spurious, may be as late as Carolingian period."},{"date":"8th–9th c.","event":"Carolingian schools revive interest in rhetoric; the treatise may have been compiled or copied then."},{"date":"17th c.","event":"Maurist edition of the work, later reproduced in Migne's Patrologia Latina (vol. 70)."},{"date":"19th c.","event":"Migne's Patrologia Latina edition becomes standard reference."}],"relations":[{"work":"Expositio Psalmorum","relation":"Often appended to this work by Cassiodorus; likely source of the treatise's content.","key":"","label":null,"url":null},{"work":"De Doctrina Christiana","relation":"Augustine's work is quoted to authorize study of rhetorical figures in Scripture.","key":"","label":null,"url":null},{"work":"Institutiones","relation":"Cassiodorus's educational program at Vivarium; the treatise reflects its integration of classical learning.","key":"","label":null,"url":null},{"work":"De Schematibus et Tropis (Bede)","relation":"Later rhetorical compendium influenced by this treatise.","key":"","label":null,"url":null},{"work":"Rhetorical works of Alcuin","relation":"Influenced by this treatise in Carolingian period.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Cassiodorus","label":"Cassiodorus","url":"https://en.wikipedia.org/wiki/Cassiodorus","reason":"Traditional author; provides context for Vivarium and his works."},{"key":"wikipedia:Patrologia Latina","label":"Patrologia Latina","url":"https://en.wikipedia.org/wiki/Patrologia_Latina","reason":"Edition used for this translation."},{"key":"wikipedia:Donatus","label":"Donatus","url":"https://en.wikipedia.org/wiki/Donatus","reason":"Source for rhetorical categories."},{"key":"wikipedia:Quintilian","label":"Quintilian","url":"https://en.wikipedia.org/wiki/Quintilian","reason":"Source for rhetorical categories."},{"key":"wikipedia:Augustine of Hippo","label":"Augustine of Hippo","url":"https://en.wikipedia.org/wiki/Augustine_of_Hippo","reason":"Quoted in the treatise; De Doctrina Christiana is a key source."}],"cautions":["Attribution to Cassiodorus is traditional but not secure; the work may be a later compilation.","Dating is uncertain: if authentic, mid-6th century; if spurious, possibly 8th–9th century.","Survives in a single manuscript tradition; no critical collation of all manuscripts has been undertaken.","Latin text contains numerous scribal errors and variant readings, especially in Greek terminology."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000535,"generated":"2026-11-15T07:06:02Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1190/tmp1190/tmp1190.tmp1190.opp-lat1.xml"}],"checks":{"work":"tmp1190.tmp1190.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"8","kind":"term"},{"code":"commentary-single-kind","i":"20","kind":"term"},{"code":"commentary-single-kind","i":"27","kind":"term"},{"code":"commentary-single-kind","i":"29","kind":"term"}],"stats":{"passages":33,"translated":33,"commentary_passages":33,"commentary_units":192,"english_words":6185,"source_letters":24984,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The treatise survives in a single manuscript tradition, often appended to Cassiodorus’s Expositio Psalmorum. Its attribution to Cassiodorus is traditional but not secure; the work may be a later compilation from his rhetorical summaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain. If authentic, it belongs to the mid-6th century, after Cassiodorus’s retirement to Vivarium (c. 540–555). If spurious, it may be as late as the 8th or 9th century, when Carolingian schools revived interest in rhetorical schemata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was used in medieval monastic schools as a practical handbook for identifying figures of speech in Scripture. It influenced later rhetorical compendia, such as those by Bede and Alcuin, but never achieved wide independent circulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot resolve the authorship question. The text’s dependence on earlier Greek and Latin rhetorical sources (e.g., Donatus, Quintilian) is clear, but the precise lines of transmission remain obscure due to lack of external witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition follows the text printed in J.P. Migne’s Patrologia Latina (vol. 70), which reproduces a 17th-century edition by the Maurists. No critical collation of all known manuscripts has been undertaken for this work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains numerous scribal errors and variant readings, especially in the Greek terminology for tropes. Readers should consult the apparatus for emendations; the English draft may silently regularize some inconsistencies.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 33 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":33},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE SCHEMATIBUS ET TROPIS\n\nNECNON ET QUIBUSDAM LOCIS RHETORICIS S. SCRIPTURAE QUAE PASSIM IN COMMENTARIO CASSIODORI IN PSALMOS REPERIUNTUR.\n\nScriptura divina, ait Cassiodorus (In praefat, in Psalt., pag. 7), multis modis genera suae locutionis exercet, definitionibus succincta, schematibus decora, verborum proprietate signata, syllogismorum complexionibus expedita, disciplinis rutilans; non tamen ab eis accipiens extraneum decorem, sed potius illis propriam conferens dignitatem. Haec enim quando in divinis Scripturis splendent, certa atque purissima sunt; cum vero ad opiniones hominum et quaestiones inanissimas veniunt, ambiguis altercationum fluctibus agitantur; ut quod hic est firmissime semper verum, frequenter alibi reddatur incertum.\n\nHaec mundanarum artium periti, quos tamen multo posterius ab exordio divinorum librorum exstitisse manifestum est, ad collectiones argumentorum, quae Graeci dicunt, et ad artem dialecticam et rhetoricam transtulerunt, ut cunctis evidenter appareat, prius ad exprimendam veritatem justis mentibus datum, quod postea gentiles humanae sapientiae aptandum esse putaverunt. Haec in lectionibus sacris tanquam clarissima sidera relucent, et significantias rerum utilissimis compendiis decenter illuminant.","english":"ON SCHEMES AND TROPES\n\nAND ALSO ON CERTAIN RHETORICAL FIGURES OF HOLY SCRIPTURE WHICH ARE FOUND PASSIM IN THE COMMENTARY OF CASSIODORUS ON THE PSALMS.\n\nHoly Scripture, says Cassiodorus (In the Preface to the Psalter, p. 7), exercises the kinds of its expression in many ways: concise in definitions, adorned with schemes, marked by propriety of words, expeditious in the complexities of syllogisms, gleaming with disciplines; yet it does not receive from them an alien beauty, but rather confers upon them its own dignity. For when these things shine in the divine Scriptures, they are certain and most pure; but when they come to the opinions of men and the most empty questions, they are agitated by the ambiguous waves of altercations; so that what is here most firmly always true, is frequently rendered uncertain elsewhere.\n\nThose skilled in the worldly arts, who nevertheless are manifestly known to have existed much later than the beginning of the divine books, transferred these things to collections of arguments, which the Greeks call, and to the dialectical and rhetorical art, so that it might appear clearly to all that what was first given to just minds for expressing the truth, the gentiles afterwards thought should be adapted to human wisdom. These things shine in the sacred readings like the brightest stars, and decently illuminate the significances of things with the most useful compendia.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"De Schematibus Et Tropis","severity":"info","text":"The title announces a treatise on rhetorical figures, but the work is a compilation from Cassiodorus's Psalm commentary, not a freestanding composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cassiodorus","severity":"info","text":"Cassiodorus (c. 485–c. 585) founded Vivarium and promoted the integration of classical learning with Christian exegesis; his Psalm commentary is a key source for this treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Scriptura divina","severity":"info","text":"The passage asserts that Scripture possesses intrinsic rhetorical excellence, which pagan arts later borrowed—a common patristic topos of 'spoiling the Egyptians'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"schematibus","severity":"info","text":"Latin 'schemata' (from Greek σχήματα) denotes figures of speech; Cassiodorus uses it to claim that biblical language is inherently adorned, not needing external ornament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"multo posterius ab exordio divinorum librorum","severity":"info","text":"Cassiodorus argues that pagan arts postdate biblical revelation, reflecting a common early medieval view of the priority of sacred over secular learning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a later compilation, not by Cassiodorus himself; the attribution 'Incertus' signals uncertainty about the author."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Nam et Pater Augustinus in libro III (Cap. 29) de Doctrina Christiana ita professus est: Sciant autem litterali modis omnium locutionum quos grammatici Graeco nomine vocant, auctores nostros usos fuisse. Et paulo post sequitur: Quos tamen, id est modos locutionum, qui noverunt, agnoscunt in litteris sanctis, eorumque scientia ad cas intelligendas aliquantulum adjuvantur. Cujus rei et in aliis codicibus suis fecit evidentissimam mentionem. In libris quippe quos appellavit de Modis locutionum diversa schemata saecularium litterarum inveniri probavit in litteris sacris, alios autem proprios modos in divinis eloquiis esse declaravit, quos grammatici sive rhetores nullatenus attigerunt. Dixerunt hoc apud nos et alii doctissimi Patres, id est, Hieronymus Ambrosius, Hilarius, ut nequaquam praesumptores hujus rei, sed pedisequi esse videamur.","english":"For indeed Father Augustine in Book III (Chapter 29) of *On Christian Doctrine* has professed thus: “But let them know that our authors have used all the literal modes of expression which the grammarians call by the Greek name.” And a little later he continues: “Those, however, that is, the modes of expression, those who know them recognize them in the sacred letters, and their knowledge is of some help in understanding them.” He has made very clear mention of this matter also in his other books. For in the books which he called *On the Modes of Expression* he proved that various schemes of secular literature are found in sacred letters, but he declared that there are other, proper modes in divine eloquence, which the grammarians or rhetoricians have in no way touched. Other most learned Fathers among us have also said this, that is, Jerome, Ambrose, Hilary, so that we may by no means appear to be presumers in this matter, but followers.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Augustine's De Doctrina Christiana 3.29 is the source of the quotation; Cassiodorus uses it to authorize the study of rhetorical figures in Scripture.","cites":[],"named_sources":["Augustine 397–426"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cassiodorus lists Jerome, Ambrose, and Hilary as patristic authorities who also affirmed the presence of classical rhetorical figures in the Bible, positioning himself as their follower.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"modi locutionum","severity":"info","text":"The phrase 'modi locutionum' (modes of expression) is Augustine's term for rhetorical figures; Cassiodorus equates it with the Greek 'schemata'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as an authoritative citation chain: Augustine's explicit statement, then his lost work De Modis Locutionum, then a list of other Fathers, building a cumulative case.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The work 'De Modis Locutionum' by Augustine is no longer extant; Cassiodorus's description of its contents is our only detailed witness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'alios autem proprios modos' could mean either 'other, proper modes' (as translated) or 'other modes proper to Scripture'; the sense is that Scripture has unique figures unknown to secular grammarians."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Sed dicit aliquis: Nec partes ipsae syllogismorum, nec nomina schematum, nec vocabula disciplinarum, nec alia hujuscemodi ullatenus inveniuntur in Psalmis. Inveniuntur plane in virtute sensuum, non in effatione verborum. Sic enim vina in vitibus, messem in semine, frondes in radicibus, fructus in ramis, arbores ipsas sensu contemplamur in nucleis. Merito ergo esse dicimus, quae inesse nihilominus virtute sentimus. Nam et Apostolus vetat (I Corint. III, 18) nos seduci per vanam sapientiam: ista vero non abnegat in litteris esse divinis.\n\nCognoscite ergo, magistri saecularium litterarum, hinc (ex Scriptura scilicet) schemata, hinc diversi generis argumenta, hinc definitiones, hinc disciplinarum omnium profluxisse doctrinas, quando in his litteris posita cognoscitis, quae ante scholas vestras longe prius dicta fuisse sentitis.\n\nFigura est quaedam conformatio dictionis a communione remota, quae interioribus oculis velut aliquid vultuosum semper offertur, quam traditione majorum, ostentationem et habitum possumus nuncupare. Pag. 16·","english":"But someone says: Neither the parts themselves of syllogisms, nor the names of the schemata, nor the terms of the disciplines, nor any other such things are found in the Psalms. They are found plainly in the power of the meanings, not in the utterance of the words. For thus we contemplate wine in the vines, the harvest in the seed, leaves in the roots, fruit in the branches, the trees themselves in the kernels by the sense. Therefore we rightly say that they exist, which we nevertheless feel to be present in their power. For the Apostle also forbids (1 Cor. 3:18) us to be led astray by vain wisdom: but he does not deny that these things are in the divine writings.\n\nKnow therefore, masters of secular letters, that from here (that is, from Scripture) the schemata, from here arguments of various kinds, from here definitions, from here the teachings of all disciplines have flowed forth, when you recognize in these writings things which you feel were spoken long before your schools.\n\nA figure is a certain conformation of diction removed from common usage, which is always offered to the inner eyes as something with a countenance, which by the tradition of the elders we can call display and habit. Page 16.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Corint. III, 18","severity":"info","text":"The citation 'I Corint. III, 18' refers to 1 Corinthians 3:18, but the verse numbering is non-standard; the Vulgate reads 'scientia inflat' at 1 Cor 8:1, not 3:18. The reference likely alludes to Paul's warning against vain wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"figura","severity":"info","text":"Cassiodorus defines 'figura' as a conformation of diction removed from common usage, offered to inner eyes. This aligns with classical rhetorical definitions (e.g., Quintilian) but adapts them for scriptural exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"schemata","severity":"info","text":"Cassiodorus argues that rhetorical schemata are present in the Psalms 'in virtute sensuum' (in the power of meanings) rather than in explicit verbal forms, reflecting a Neoplatonic or Augustinian hermeneutic of latent spiritual sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"magistri saecularium litterarum","severity":"info","text":"Cassiodorus addresses 'masters of secular letters', asserting that all disciplines derive from Scripture. This reflects his project at Vivarium to reconcile classical learning with Christian doctrine, influencing medieval education.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Pag. 16","severity":"info","text":"The marginal note 'Pag. 16' likely marks a page break in the source manuscript or edition, indicating a structural division in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'I Corint. III, 18' is ambiguous: it does not match standard Vulgate chapter/verse numbering; possibly a scribal error or alternative tradition.","The phrase 'ostentationem et habitum' as synonyms for 'figura' is unusual; 'ostentatio' often has negative connotations, but Cassiodorus uses it neutrally."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":", schema, est figura dictionis in ordine verborum cum decore composita. Pag. 14.\n\n, tropus, est dictio ab eo loco in quo propria est, translata in eum locum in quo propria non est. Pag. 21.\n\n, aenigma, id est obscura sententia, quando aliud dicit, et aliud vult intelligi. Dixit ignem, dixit fulgura, dixit montes, dixit caelos; et per haec omnia unum votum est annuntiare Dominum Salvatorem. Pag. 325.\n\n, aetiologia, id est causae redditio, quoties praemissae rei ratio decora subsequitur: Propter hoc delectatum est cor meum, et exsultavit lingua mea: insuper et caro mea requiescet in spe. Pag. 54. Vide pag. et 202.\n\n, allegoria, id est inversio aliud dicens, et aliud significans: Praefulgorae in conspectu ejus nubes transierunt, grando et carbones ignis. Exponit per hanc figuram quid illae nubes, id est praedicatores, habeant. Grando enim, id est objurgationes figuratae, quibus Judaeorum corda durissima tundebantur. Carbones ignis, charitatis incendia, quibus mentes fidelium coelesti igne reviviscunt. Pag. et 101.","english":", schema, is a figure of diction in the order of words composed with elegance. Page 14.\n\n, tropus, is a diction transferred from the place where it is proper to the place where it is not proper. Page 21.\n\n, aenigma, that is, an obscure sentence, when it says one thing and intends another to be understood. It spoke of fire, it spoke of lightning, it spoke of mountains, it spoke of heavens; and through all these, one desire is to announce the Lord Savior. Page 325.\n\n, aetiologia, that is, the giving of a cause, whenever a fitting reason follows a previously stated matter: For this reason my heart was delighted, and my tongue exulted; moreover, my flesh will rest in hope. Page 54. See page 202.\n\n, allegoria, that is, inversion, saying one thing and signifying another: They shone in his sight, clouds passed by, hail and coals of fire. It explains through this figure what those clouds, that is, preachers, possess. For hail, that is, figurative reproaches, by which the hardest hearts of the Jews were struck. Coals of fire, the fires of charity, by which the minds of the faithful revive with celestial fire. Page 101.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"schema","severity":"info","text":"Cassiodorus defines schema as a figure of diction in the order of words composed with elegance, aligning with classical rhetorical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tropus","severity":"info","text":"Tropus is defined as a diction transferred from its proper place to an improper one, a standard definition in Latin rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aenigma","severity":"info","text":"Aenigma is an obscure sentence saying one thing and intending another, illustrated by elements (fire, lightning, mountains, heavens) all pointing to the Lord Savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aetiologia","severity":"info","text":"Aetiologia is the giving of a cause, where a fitting reason follows a previously stated matter, exemplified by a psalm verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"allegoria","severity":"info","text":"Allegoria is inversion, saying one thing and signifying another, with an example interpreting clouds as preachers, hail as figurative reproaches, and coals as fires of charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm verse (aetiologia example)","severity":"info","text":"The aetiologia example likely echoes Psalm verses expressing delight and hope, though not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page references (e.g., Pag. 14, 21, 325) likely refer to a specific edition or manuscript, but their exact source is unclear.","The allegoria example's source is not identified; it may be a patristic commentary."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":", amphibologia, id est dictio ambigua, dubiam faciens pendere sententiam: Cogitaverunt consilia quae non potuerunt stabilire; scilicet Judaei dicendo: Expedit unum pro omnibus mori (Joan. XVIII, 14). Verum quidem dictum, sed malo voto prolatum. Pag. 71.\n\n, id est recapitulatio, quae fit quando ea quae superius dicta sunt latius, breviter postea in memoriam revocantur: Benedixit omnes timentes Dominum, pusillos cum majoribus. Post speciales enumerationes ad benedictionem generalitatis ascendit: ubi simul omnes benedicuntur qui servire Domino pura mente delegerunt. Pag. 588.\n\n, anadiplosis, id est congeminatio dictionis, quae fit aut in versu, aut in repetitione verborum: Tollite portas principes vestras, et elevamini portae aeternales, et introibit Rex gloriae. Quis est iste Rex gloriae? Dominus virtutum ipse est Rex gloriae. Pag. et 433.","english":", amphibologia, that is, ambiguous diction, making a sentence hang in doubt: \"They devised plans which they could not establish\"; that is, the Jews saying, \"It is expedient that one die for all\" (John 18:14). A true saying indeed, but uttered with evil intent. Page 71.\n\n, that is, recapitulation, which occurs when things that were said more broadly above are later recalled briefly to memory: \"He blessed all who fear the Lord, the small along with the greater.\" After specific enumerations, it ascends to a blessing of generality: where all are blessed together who have chosen to serve the Lord with a pure mind. Page 588.\n\n, anadiplosis, that is, doubling of a word, which occurs either in a verse or in repetition of words: \"Lift up your gates, O princes, and be raised up, O eternal gates, and the King of Glory will enter. Who is this King of Glory? The Lord of Hosts Himself is the King of Glory.\" Pages 433 and following.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"amphibologia","severity":"info","text":"Amphibologia is a Latin borrowing from Greek ἀμφιβολία, denoting syntactic ambiguity. Cassiodorus illustrates it with a saying that is true in itself but uttered with evil intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 18:14","severity":"info","text":"The verse cited is John 18:14, where the Jews declare 'It is expedient that one die for all' during Christ's trial. Cassiodorus reads it as an example of amphibologia because the statement is ambiguous in intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"recapitulatio","severity":"info","text":"Recapitulatio is the Latin term for recapitulation, a rhetorical figure that briefly recalls earlier broader statements. Cassiodorus exemplifies it with a blessing that moves from specific enumerations to a general benediction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"anadiplosis","severity":"info","text":"Anadiplosis (Greek ἀναδίπλωσις) is the repetition of a word or phrase at the end of one clause and the beginning of the next. Cassiodorus illustrates it with a liturgical passage about the King of Glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents three distinct rhetorical figures (amphibologia, recapitulatio, anadiplosis) in sequence, each with a definition, a biblical or liturgical example, and a page reference. This structure is consistent with Cassiodorus's method in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cassiodorus's use of page numbers (71, 588, 433) suggests a lost source, likely a larger rhetorical or exegetical work from which these examples are excerpted. The numbers may refer to columns or sections of a manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (71, 588, 433) are not explained; they may refer to a lost source or to the original manuscript's foliation. The identity of the 'Jews' in the amphibologia example is ambiguous: Cassiodorus may be drawing on a patristic tradition that interprets John 18:14 as a malicious utterance."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":", anaphora, id est relatio, quando unum verbum per commatum principia repetitur: Si consistant adversum me castra. Si exsurgat in me praelium. Pag. et 148.\n\n, anastrophe, id est perversio, quae fit, quoties aut sensus, aut verba pro aliquo decore vertuntur: In die tribulationis meae clamavi ad te, quoniam exaudisti me. Ideo se dicit clamasse, quoniam exauditus est, cum clamor praecedat, ut Deus possit audire. Pag. et 449.\n\n, antiphrasis, id est contraria locutio. Per antiphrasim calumnia dicitur capitis alumna, dum magis ipsa petat caput alienum, eique contraria sit: Redime me a calumniis hominum. Pag. 420.\n\n. Antiprosopon est quando pro homine ingrato ponitur persona gratissima: Quia comederunt Jacob, et locum ejus desolaverunt. Pro gente quae peccaverat, gratissimi patriarchae nomen objectum est; ut recordatio sanctissimi viri populi delicta mitigaret. Pag. 273.","english":"anaphora, that is, repetition, when one word is repeated at the beginnings of clauses: \"If camps stand against me. If battle rises up against me.\" Page 148.\n\nanastrophe, that is, inversion, which occurs whenever either the sense or the words are turned about for some elegance: \"In the day of my tribulation I cried out to you, because you heard me.\" He says he cried out because he was heard, although the cry precedes, so that God might be able to hear. Page 449.\n\nantiphrasis, that is, contrary speech. By antiphrasis, slander is called the nursling of the head, while it rather seeks another's head and is contrary to it: \"Deliver me from the slanders of men.\" Page 420.\n\nAntiprosopon is when, in place of an ungrateful person, a most pleasing person is put: \"Because they ate Jacob, and laid waste his place.\" In place of the people who had sinned, the name of the most pleasing patriarch was set forth, so that the recollection of the most holy man might mitigate the offenses of the people. Page 273.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"anaphora","severity":"info","text":"Cassiodorus defines anaphora as relatio, a term used in Latin rhetorical theory for the repetition of a word at the beginning of successive clauses. The examples given are hypothetical military phrases, not scriptural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"anastrophe","severity":"info","text":"Anastrophe, here called perversio, is a rhetorical inversion of word order or sense. Cassiodorus illustrates with a psalm verse (likely Psalm 18 or similar) where the logical sequence of cry and hearing is reversed for stylistic effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"antiphrasis","severity":"info","text":"Antiphrasis is defined as contraria locutio, a figure where a word is used in a sense opposite to its literal meaning. Cassiodorus gives the example of calumny called 'nursling of the head,' though the precise source of the quoted phrase is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"antiprosopon","severity":"info","text":"Antiprosopon is a rare figure where a pleasing person is substituted for an ungrateful one. Cassiodorus cites a phrase about 'eating Jacob,' likely a reference to the patriarch Jacob, but the exact scriptural or patristic source is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"antiprosopon","severity":"info","text":"The phrase 'Because they ate Jacob, and laid waste his place' may allude to a biblical narrative of Jacob's descendants or a metaphorical consumption of his legacy, but no direct verse matches this wording. It could be a paraphrase or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The page numbers (148, 449, 420, 273) are given without context; they likely refer to a lost manuscript or edition of Cassiodorus's work. The exact sources of the biblical or illustrative quotations are not verifiable from the text alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural or patristic sources for the examples under anastrophe, antiphrasis, and antiprosopon are not explicitly identified; the phrase 'ate Jacob' is particularly obscure and may be a corruption or a non-canonical reference."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":". Antiptosis est, quando casus pro casu ponitur: Sicut proximum, sicut fratrem nostrum, sic complacebam. Quantum ad eloquentiam Latinam proximo et fratri complacuisse nos dicimus. Pag. 116.\n\n, antisagoge, id est contradictio: Qui dixerunt: Linguam nostram magnificabimus, labia nostra a nobis sunt: Quis noster Dominus est? Pag. 45.\n\n, antistathmesis, id est recompensatio, quando justa factis recipit, qui se aut recta, aut prava conversatione tractaverit: Qui seminant in lacrymis, in gaudio metent. Pag. 441.\n\n, antonomasia, id est vice nominis posita, quando sic nomen aliud ponitur, ut tamen illud quod necessarium fuerit, sentiatur: Rex virtutum dilecti. Hic enim dilectum, Filium Patris debemus accipere. Pag. 221.\n\n* et. Peusis et apocrisis, id est percunctatio et responsio, quando interrogatione praemissa, responsio apta subsequitur: Ut quid timebo in die mata? Iniquitas calcanei mei circumdabit me. Pag. et 386.","english":"Antiptosis is when one case is put for another: \"Just as a neighbor, just as our brother, so I was pleasing.\" As far as Latin eloquence is concerned, we say that we have been pleasing to a neighbor and to a brother. Page 116.\n\nAntisagoge, that is, contradiction: Those who said: \"We will magnify our tongue, our lips are from us: Who is our Lord?\" Page 45.\n\nAntistathmesis, that is, recompense, when one receives justly according to deeds, whether one has conducted oneself in a right or a depraved manner: \"Those who sow in tears will reap in joy.\" Page 441.\n\nAntonomasia, that is, placed instead of a name, when another name is so placed that nevertheless what was necessary is understood: \"The King of virtues of the Beloved.\" For here we must take \"the Beloved\" as the Son of the Father. Page 221.\n\nAnd peusis and apocrisis, that is, inquiry and response, when a question is put first, and a suitable answer follows: \"Why should I fear on the day of death? The iniquity of my heel will surround me.\" Pages  and 386.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Antiptosis","severity":"info","text":"Antiptosis is a rhetorical figure where one grammatical case is substituted for another, as in the Latin example given. Cassiodorus notes the Latin usage differs from the Greek construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Antisagoge","severity":"info","text":"Antisagoge, here defined as 'contradiction', is a rhetorical term for a counter-statement or objection. The example appears to be a scriptural or patristic citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Antistathmesis","severity":"info","text":"The example for antistathmesis, 'Those who sow in tears will reap in joy', echoes biblical themes of reaping what one sows, possibly alluding to Psalm 126 or similar wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Antonomasia","severity":"info","text":"The phrase 'Rex virtutum dilecti' (King of virtues of the Beloved) is interpreted as referring to Christ, the Son of the Father, a common Christological reading in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Peusis et apocrisis","severity":"info","text":"Peusis and apocrisis are Greek terms for question and answer, a rhetorical figure where a speaker poses a question and then answers it. The example concerns fear of death and iniquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The page numbers in the Latin (e.g., Pag. 116, 45, 441, 221, 386) likely refer to a lost source or earlier edition, but their exact reference is uncertain. The final entry has 'Pag. et 386', possibly a scribal error or omission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural sources for the examples are not explicitly identified; the page numbers may refer to a now-unknown patristic florilegium or Cassiodorus' own lost work.","The final entry 'Pag. et 386' is ambiguous: it may indicate two pages or a corrupt reading."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":", aposiopesis, id est dictio cujus finis reticetur, ut aut terreatur, aut ad desiderium provocetur auditor: Obauditu auris obaudivit mihi. Pag. 63.\n\n, apostrophe, id est conversio, quoties ad diversas personas crebro verba convertimus: Nunc cognovi quoniam salvum fecit Dominus Christum suum. Pag. et 156.\n\nArgumentum est argutae mentis indicium (vel judicium) quod per indagationes probabiles rei dubiae perficit fidem. Pag. 111.\n\nArgumentum ab adjunctis: Ecce oculi Domini super timentes eum, sperantes in misericordia ejus. Adjunctum est enim timere Dominum, et sperare in eo; quae res mutua et insolubili societate connectitur. Pag. 109.\n\nArgumentum ab antecedentibus: Ecce enim in iniquitatibus conceptus sum, et in delictis peperit me mater mea. Pag. 170.\n\nArgumentum a causis: Ecce enim veritatem dilexisti; incerta et occulta sapientiae tuae manifestasti mihi. Dicit enim post tot collata beneficia, ad talia se non debuisse pervenire peccata. Pag. 171.","english":"Aposiopesis, that is, a statement whose end is suppressed, so that the hearer may be frightened or provoked to desire: \"The ear of hearing has heard me.\" Page 63.\n\nApostrophe, that is, a turning aside, whenever we frequently direct our words to different persons: \"Now I know that the Lord has saved his Christ.\" Page 156.\n\nAn argument is an indication (or judgment) of a shrewd mind, which through probable investigations perfects the credibility of a doubtful matter. Page 111.\n\nArgument from adjuncts: \"Behold, the eyes of the Lord are upon those who fear him, hoping in his mercy.\" For fearing the Lord and hoping in him are adjuncts; which things are connected by a mutual and indissoluble bond. Page 109.\n\nArgument from antecedents: \"Behold, I was conceived in iniquities, and my mother bore me in sins.\" Page 170.\n\nArgument from causes: \"Behold, you have loved truth; you have revealed to me the uncertain and hidden things of your wisdom.\" For he says that after so many conferred benefits, he ought not to have fallen into such sins. Page 171.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"aposiopesis","severity":"info","text":"Aposiopesis is a rhetorical figure where a sentence is broken off abruptly, often to convey emotion or threat. Cassiodorus defines it as a statement whose end is suppressed to frighten or provoke the hearer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"apostrophe","severity":"info","text":"Apostrophe is a rhetorical device where the speaker turns away from the main audience to address a different person or entity. Cassiodorus describes it as a turning aside when words are frequently directed to different persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum","severity":"info","text":"Cassiodorus defines argumentum as an indication or judgment of a shrewd mind that establishes belief in a doubtful matter through probable investigations. This reflects classical rhetorical theory, notably from Cicero and Quintilian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum ab adjunctis","severity":"info","text":"Argument from adjuncts uses things that are naturally connected, like fearing the Lord and hoping in his mercy, as mutually supporting evidence. Cassiodorus illustrates this with a biblical example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum ab antecedentibus","severity":"info","text":"Argument from antecedents uses prior events or conditions to support a conclusion. Cassiodorus cites a verse about being conceived in iniquities as an example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum a causis","severity":"info","text":"Argument from causes uses reasons or motivations to explain an outcome. Cassiodorus provides an example where love of truth leads to revelation of hidden wisdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text for aposiopesis and apostrophe begins with a comma, suggesting possible corruption or omission of preceding material. The biblical citations are not explicitly identified; the verses may be from Psalms or other Old Testament books, but exact references are not given in the passage."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Argumentum comparationis a minori ad majus: Sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te, Deus. Cervo enim homo noscitur hic assimilatus. Pag. 141.\n\nArgumentum a conjugatis: Deficientes ut fumus deficient. Haec enim verba ex seipsis nascuntur, et orta ab uno, sibi consona similitudine derivantur. Pag. et 169.\n\nArgumentum a consequentibus dicitur, quando illud quod praemittitur sequenti dictione firmatur: Salvum me fac, Domine, quoniam defecit sanctus; quoniam diminutae sunt veritates a filiis hominum. Pag. 45, et 172.\n\nArgumentum ex contrariis: Non sedi in concilio vanitatis, et cum iniqua gerentibus non introibo. Concilium enim vanitatis et congregatio innocentium omnino contraria sunt. Pag. 86, et 111.\n\nArgumentum a dictis et factis majorum dicitur, quando testimonii pondus gravissima patrum auctoritate firmatur: Deus, auribus nostris audivimus; patres nostri annuntiaverunt nobis opus quod operatus es in diebus eorum et in diebus antiquis. Pag. 146.","english":"Argument from comparison from the lesser to the greater: Just as the stag longs for the springs of water, so my soul longs for you, O God. For the stag is understood here as likened to man. Page 141.\n\nArgument from cognates: The failing vanish like smoke. For these words are born from themselves, and, arising from one source, are derived with a consonant likeness. Pages and 169.\n\nArgument from consequents is said when that which is set forth is confirmed by the following expression: Save me, O Lord, because the saint has failed; because the truths have been diminished among the sons of men. Pages 45 and 172.\n\nArgument from contraries: I did not sit in the council of vanity, and I will not enter with those who do unjust deeds. For the council of vanity and the assembly of the innocent are altogether contrary. Pages 86 and 111.\n\nArgument from the sayings and deeds of the elders is said when the weight of testimony is confirmed by the most weighty authority of the fathers: O God, we have heard with our ears; our fathers proclaimed to us the work that you wrought in their days and in the days of old. Page 146.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cassiodorus defines five rhetorical arguments: comparison from lesser to greater, cognates, consequents, contraries, and sayings/deeds of elders. Each is illustrated with a biblical example and a page reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum a minori ad majus","severity":"info","text":"The argument from the lesser to the greater (a minori ad majus) is a standard rhetorical figure, here exemplified by the stag's longing for water as a comparison for the soul's longing for God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut cervus desiderat ad fontes aquarum","severity":"info","text":"The biblical simile of the stag longing for water is not a direct quotation from the Vulgate but echoes Psalm 42:1 (41:2 LXX) 'Quemadmodum desiderat cervus ad fontes aquarum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Salvum me fac, Domine, quoniam defecit sanctus","severity":"info","text":"The plea 'Save me, O Lord, because the saint has failed' is not a verbatim Vulgate verse but may allude to Psalm 12:1 (11:2 LXX) or a similar penitential context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non sedi in concilio vanitatis","severity":"info","text":"The phrase 'I did not sit in the council of vanity' echoes Psalm 26:4 (25:4 LXX) 'Non sedi in concilio vanitatis' from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cassiodorus adapts classical rhetorical categories (e.g., from Cicero or Quintilian) to biblical exegesis, treating scriptural passages as examples of argumentation for Christian instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (e.g., 141, 169) likely refer to Cassiodorus's own lost biblical commentary or a psalter edition, but their exact referent is uncertain.","The phrase 'Pages and 169' (Pag. et 169) may indicate a textual corruption or a missing page number."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Argumentum ab eventu dicitur, quando ad illud supplicatio tendit, ad quod rei ordinem pervenire cognoscit: Utquid avertis faciem tuam et dexteram tuam de medio sinu tuo in finem? Pag. 251.\n\nArgumentum a genere: Ibi ceciderunt omnes qui operantur iniquitatem. Genus est enim superbia, unde omnia vitia exorta noscuntur. Pag. 120.\n\nArgumentum ab ingenio dicitur, quando non per ignorantiam, sed malitiosa voluntate peccatur: Noluit intelligere ut bene ageret. Pag. 119.\n\nArgumentum a laude rei laesae dicitur, ut tanto plus hostibus cresceret invidia, quanto loca sancta fuerant eorum praesumptione vastanda: Liberasti virgam haereditatis tuae, montis Sion in quo habitasti. Pag. et 316.\n\nArgumentum quod dicitur a necessitate, quando causae gravissimae praemittuntur, ut ad confessionem proficuam correctus animus adducatur: Conversus sum in aerumna, dum confringitur mihi spina. Pag. et 129.","english":"Argument from outcome is so called when the supplication tends toward that which the order of things is known to reach: Why do you turn away your face and your right hand from the midst of your bosom to the end? Page 251.\n\nArgument from kind: There fell all who work iniquity. For pride is the kind from which all vices are known to arise. Page 120.\n\nArgument from disposition is so called when sin occurs not through ignorance but through malicious will: He did not wish to understand so that he might do good. Page 119.\n\nArgument from praise of the injured thing is so called, so that the more the holy places were to be laid waste by their presumption, the greater the envy would grow against the enemies: You freed the rod of your inheritance, Mount Zion where you dwelt. Pages and 316.\n\nArgument which is called from necessity, when the gravest reasons are set forth so that the corrected mind may be led to beneficial confession: I turned about in affliction, while the thorn is broken for me. Pages and 129.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"argumentum ab eventu","severity":"info","text":"The term 'argumentum ab eventu' (argument from outcome) is a rhetorical figure where the supplication is directed toward the natural conclusion of a sequence of events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum a genere","severity":"info","text":"The term 'argumentum a genere' (argument from kind) uses a general category (here, pride) as the source from which specific vices derive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum ab ingenio","severity":"info","text":"The term 'argumentum ab ingenio' (argument from disposition) refers to sin committed not out of ignorance but through malicious will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum a laude rei laesae","severity":"info","text":"The term 'argumentum a laude rei laesae' (argument from praise of the injured thing) heightens envy against enemies by emphasizing the sanctity of the places they violated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum a necessitate","severity":"info","text":"The term 'argumentum a necessitate' (argument from necessity) presents grave reasons to lead the corrected mind to beneficial confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Utquid avertis faciem tuam et dexteram tuam de medio sinu tuo in finem?","severity":"info","text":"This biblical quotation is not identified in the allowed citation keys; it may be a paraphrase or composite from the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical citations (e.g., 'Pag. 251') are not resolved to specific verses; the source edition may provide marginal references not included here."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Argumentum quod dicitur a necessario: Nisi Dominus aedificaverit domum, in vanum laboraverunt aedificantes eam. Necessaria quippe est Domini aedificatio, sine quo nihil boni ad culmen perfectionis adducitur. Pag. 442.\n\nArgumentum quod dicitur notatio, cum ex verbi positione, elicitur similitudo sermonis: Tentaverunt me, et deriserunt derisu. Pag. 116.\n\nArgumentum a pari: Dies diei eructat verbum, et nox nocti indicat scientiam. Pag. 65.\n\nArgumentum a parte majore: Et secundum multitudinem miserationum tuarum, dele iniquitatem meam. Multo enim major est misericordia Domini, quamvis peccata nostra videantur ingentia. Pag. 170.\n\nArgumentum quod dicitur a persona: Hic accipiet benedictionem a Domino, et misericordiam a Deo salutari suo. Meritam beneficii per magnitudinem voluit concedentis agnosci. Pag. 81·\n\nArgumentum a persona extrinsecus attributa, quando quis aut de improbis amicis arguitur, aut de bonorum conjunctione laudatur: Et cum electo electus eris, et cum perverso subverteris. Pag. 61. Argumentum quod dicitur a rebus ipsis, quando et adversarios corruisse dicimus, et nos erectos esse testamur: Ipsi obligati sunt et ceciderunt; nos autem surreximus et erecti sumus. Pag. 68.","english":"The argument which is called from necessity: Unless the Lord has built the house, those building it have labored in vain. For the Lord's building is indeed necessary, without which nothing good is brought to the summit of perfection. Page 442.\n\nThe argument which is called notation, when from the position of a word, a similarity of speech is elicited: They have tempted me, and have mocked me with mockery. Page 116.\n\nThe argument from equality: Day brings forth word to day, and night reveals knowledge to night. Page 65.\n\nThe argument from the greater part: And according to the multitude of your mercies, blot out my iniquity. For the mercy of the Lord is much greater, however immense our sins may seem. Page 170.\n\nThe argument which is called from person: This one will receive blessing from the Lord, and mercy from God his savior. He wished the merit of the benefit to be recognized through the greatness of the one granting it. Page 81.\n\nThe argument from an attribute extrinsic to the person, when someone is either accused on account of wicked friends, or praised for association with good men: And with the chosen you will be chosen, and with the perverse you will be subverted. Page 61. The argument which is called from the things themselves, when we say that adversaries have fallen, and we testify that we have been raised up: They are bound and have fallen; but we have risen and are erect. Page 68.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"argumentum a necessario","severity":"info","text":"The 'argument from necessity' is a rhetorical figure where a conclusion is drawn from an indispensable condition. Cassiodorus illustrates it with a scriptural example (cf. Ps 127?): without the Lord's building, human labor is vain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"argumentum quod dicitur notatio","severity":"info","text":"'Notatio' (etymology or paronomasia) derives a similarity of speech from the position of a word. The example 'deriserunt derisu' (mocked with mockery) is a figura etymologica, common in Latin rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dies diei eructat verbum, et nox nocti indicat scientiam","severity":"info","text":"This verse (likely from a psalm or wisdom book) is not identified in the Vulgate; it may be a lost or apocryphal citation. Cassiodorus uses it as an example of argument from equality (a pari).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et secundum multitudinem miserationum tuarum, dele iniquitatem meam","severity":"info","text":"This prayer-like verse echoes penitential psalms (e.g., Ps 51:3). Cassiodorus treats it as an argument from the greater part (a parte majore): God's mercy outweighs human sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"argumentum a persona extrinsecus attributa","severity":"info","text":"This rhetorical figure evaluates a person by their associates. Cassiodorus cites a proverb-like maxim: association with the chosen elevates, with the perverse corrupts. It reflects classical ethical topoi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage lists six distinct rhetorical arguments (a necessario, notatio, a pari, a parte majore, a persona, a persona extrinsecus attributa, a rebus ipsis) in a catalog format, each with a scriptural example and page reference.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural sources for several examples (e.g., 'Dies diei eructat verbum') are not clearly identified in the Vulgate; they may be from lost or non-canonical texts.","The page numbers (e.g., Pag. 442) likely refer to a specific edition of the Bible or a florilegium, but the exact reference system is uncertain."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Argumentum a tempore: Tu exsurgens misereberis Sion: quia venit tempus miserendi. Pag. 340.\n\nArgumentum quod dicitur a tormentis, quando per tot mala nequaquam fidelium animus potuit immutari: Haec omnia venerunt tuper nos, ei obliti non sumus te, et inique non egimus in testamento tuo. Pag. 148.\n\nArgumentum nimis accommodum, quando pro aliquo detestabili ponitur persona gratiosa: Ne avertatur humilis factus confusus: pauper et inops laudabunt nomen tuum. Pag. 253.\n\n, asteismos, id est urbana dictio, venustatis et facetiae causa composita: Dominus regnavit, irascantur populi. Quod non ad exhortationem, sed ad derisionem videtur potius pertinere. Pag. 329.\n\n, auxesis, id est augmentum, quae fit quando addendo quaedam nomina per membra singula, rerum augmenta congeminat: Tu autem, Domine, susceptor meus es, gloria mea, et exaltans caput meum. Pag. 20, et 272.","english":"Argument from time: You, rising up, will have mercy on Zion, because the time for mercy has come. Page 340.\n\nThe argument which is called from torments, when through so many evils the mind of the faithful could by no means be changed: All these things have come upon us, we have not forgotten you, and we have not acted unjustly in your testament. Page 148.\n\nA very fitting argument, when a pleasing person is put in place of something detestable: Let the humble man, made ashamed and confounded, not be turned away; the poor and needy will praise your name. Page 253.\n\nAsteismos, that is, urbane speech, composed for the sake of charm and wit: The Lord has reigned, let the peoples be angry. Which seems to pertain not to exhortation, but rather to mockery. Page 329.\n\nAuxesis, that is, increase, which occurs when, by adding certain names through individual members, it redoubles the increases of things: But you, Lord, are my sustainer, my glory, and the one who lifts up my head. Pages 20 and 272.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"asteismos","severity":"info","text":"Asteismos is a Greek rhetorical term (ἀστεισμός) meaning 'urbane wit' or 'polished speech', used here to classify a mocking or ironic scriptural quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"auxesis","severity":"info","text":"Auxesis (αὔξησις) is a Greek rhetorical term for 'amplification' or 'increase', describing a figure that builds emphasis through cumulative naming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tu autem, Domine, susceptor meus es, gloria mea, et exaltans caput meum","severity":"info","text":"This citation appears to be a pastiche of psalm phrases, possibly echoing Psalms 3:4 and 18:46 (Vulgate), but no single verse matches exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Argumentum a tempore","severity":"info","text":"The 'argument from time' is a standard rhetorical topos (locus a tempore), used in classical and patristic argumentation to stress the opportune moment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage lists five distinct rhetorical arguments (time, torments, substitution, asteismos, auxesis), each with a scriptural example and page reference, following a consistent catalog format.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tuper","severity":"caution","text":"The Latin 'tuper' is likely a scribal error for 'super' ('upon us'), as the English draft reads 'upon us'. The text may be corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are not fully identified; 'Tu autem, Domine...' may be a composite or loose paraphrase. The page numbers (e.g., 340, 148) refer to an unknown edition of the Psalms or a patristic florilegium."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":", brachilogia, id est brevis locutio, cum plura paucis complectimur: Non accipiam de domo tua vitulos, neque de gregibus tuis hircos. Per hunc versum et alios duos qui sequuntur, breviter enumerat quae se respuere profitetur. Pag. 166.\n\n, cacozelon, id est mala affectatio, quoties ingenium judicio caret, et spe boni fallitur praecipitata velocitas: Et concupierunt concupiscentiam in deserto, et tentaverunt Deum in siccitate. Pag. 362.\n\n, catachresis, quae recte dicitur abusio, quae rebus nomen commodat alienum: Exsurge, quare obdormis, Domine? Non enim Deo convenit exsurgere, qui nunquam noscitur posse dormire. Pag. 149.\n\n, characterismus, id est informatio aut descriptio, quando aliquis aut per formam describitur, aut per actus proprios indicatur: Polluuntur viae ejus (sc. Antichristi), auferuntur judicia tua a facie ejus: omnium inimicorum suorum dominabitur. Pag. 40.","english":"Brachylogia, that is, brief speech, when we encompass many things in few words: “I will not accept calves from your house, nor goats from your flocks.” Through this verse and the other two that follow, he briefly enumerates what he professes to reject. Page 166.\n\nCacozelon, that is, bad affectation, whenever talent lacks judgment and hasty speed is deceived by the hope of good: “And they desired a desire in the desert, and they tempted God in the drought.” Page 362.\n\nCatachresis, which is rightly called abuse, which lends a foreign name to things: “Arise, why do you sleep, O Lord?” For it is not fitting for God to arise, who is known never to be able to sleep. Page 149.\n\nCharacterismus, that is, portrayal or description, when someone is either described by form or indicated by their own actions: “His ways are polluted (sc. of Antichrist), your judgments are removed from his face: he will rule over all his enemies.” Page 40.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"brachilogia","severity":"info","text":"Brachylogia (βραχυλογία) is a Greek rhetorical term for concise speech, here glossed as brevis locutio. Cassiodorus adapts it from classical rhetoric into a Christian exegetical tool.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"cacozelon","severity":"info","text":"Cacozelon (κακόζηλον) denotes bad affectation or false taste in style. Cassiodorus warns against rhetorical excess that lacks judgment, a concern inherited from Latin rhetorical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"catachresis","severity":"info","text":"Catachresis (κατάχρησις) is the misuse or borrowing of a word for a thing lacking a proper term. Cassiodorus illustrates with a biblical anthropomorphism about God, noting its impropriety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"characterismus","severity":"info","text":"Characterismus (χαρακτηρισμός) is a rhetorical figure for vivid description of a person's form or actions. Cassiodorus applies it to the Antichrist, blending classical rhetoric with eschatological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exsurge, quare obdormis, Domine?","severity":"info","text":"The verse 'Arise, why do you sleep, O Lord?' is not a direct biblical quotation but a rhetorical adaptation, possibly echoing Psalm 44:23 (Vulgate) or similar calls for divine awakening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cassiodorus draws on classical rhetorical categories (brachylogia, cacozelon, catachresis, characterismus) to analyze Scripture, reflecting the Vivarium's program of integrating pagan learning with Christian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical source for the catachresis example is not explicitly cited; it may be a paraphrase or composite. The page numbers (166, 362, 149, 40) refer to the source edition (ogl-pl) but their exact referent is unclear."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":", climax, id est gradatio, quando positis quibusdam gradibus, sive in laudibus, sive in vituperatione semper accrescit: Pronuntiabunt et loquentur iniquitatem, loquentur omnes qui operantur injustitiam. Pag. 316.\n\n, id est communicatio consilii; quod fit frequenter, quando aut cum adversariis, aut cum adjutoribus verba miscemus: In Domino confido: quomodo dicitis animae meae: Transmigra in montem sicut passer? Pag. 43.\n\n, id est a communi, quando dicta superius ad inferiora respondent: Laetamini in Domino et exsultate, justi, et gloriamini, omnes recti corde. Hic jungendum est in Domino gloriamini. Pag. 105.\n\nConcessio est, cum reus non id quod fecit, aliqua concertatione defendit; sed, ut ignoscatur, postulat absolute: Miserere mei, Deus, secundum magnam, etc. Pag. et 103.\n\nDefinitio substantialis est illa supra quam genus potest inveniri. Filius meus es tu; Ego hodie genui te. Pag. 18.","english":"Climax, that is, gradation, when, with certain steps set in place, whether in praise or in blame, it always increases: “They will proclaim and speak iniquity, all who work injustice will speak.” Page 316.\n\nCommunication, that is, consultation; which occurs frequently, when we mingle words either with adversaries or with assistants: “I trust in the Lord: how do you say to my soul: ‘Migrate to the mountain like a sparrow’?” Page 43.\n\nFrom the common, when things said above respond to those below: “Rejoice in the Lord and exult, you just, and glory, all you of upright heart.” Here “in the Lord” is to be joined with “glory.” Page 105.\n\nConcession is when the defendant does not defend what he did by some argument, but absolutely begs that he be pardoned: “Have mercy on me, O God, according to the great,” etc. Pages 103 and 104.\n\nSubstantial definition is that above which a genus can be found. “You are my son; I begot you today.” Page 18.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"climax","severity":"info","text":"Climax (Greek κλῖμαξ, 'ladder') is the Latin rhetorical term for gradatio, a figure in which each successive phrase builds upon the previous one. Cassiodorus defines it as a stepwise increase in praise or blame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"communicatio consilii","severity":"info","text":"Communicatio consilii, 'consultation,' is a rhetorical figure where the speaker deliberates with an adversary or ally. Cassiodorus illustrates it with a biblical verse expressing trust in God and questioning a command to migrate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"a communi","severity":"info","text":"A communi, 'from the common,' is a figure where a word or phrase used in an earlier clause is understood to apply to a later one. Cassiodorus notes that 'in Domino' must be joined with 'gloriamini' in the example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"concessio","severity":"info","text":"Concessio, 'concession,' is a rhetorical strategy where the defendant does not argue the facts but pleads for pardon. Cassiodorus cites a prayer for mercy as an example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"definitio substantialis","severity":"info","text":"Definitio substantialis, 'substantial definition,' is a definition that cannot be subsumed under a higher genus. Cassiodorus gives the example of a father declaring paternity, which is a unique, non-generic relation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pronuntiabunt et loquentur iniquitatem","severity":"info","text":"The verse cited for climax is not a direct biblical quotation but a paraphrase or adaptation, possibly from Psalm 58 or a similar prophetic text. The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical source for the climax example is unclear; it may be a loose paraphrase.","The page numbers (e.g., 103 and 104 for concessio) suggest a specific edition, but the exact reference is not given."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Secunda species definitionis,, id est notio nuncupatur. Haec unamquamque rem per id quod agit, non per id quod est, conatur ostendere: Beatus vir cujus est nomen Domini spes ejus. Pag. 136.\n\nTertia species definitionis, id est qualitativa. Haec dicendo quid quale sit hoc unde agitur, quid sit evidenter ostendit: Tu autem in sancto habilas, laus Israel. Pag. et 107.\n\nQuinta species definitionis quam Graeci, Latine ad verbum dicimus, quoties unamquamque rem verbis singulis, quid sit, ostendimus: Quoniam rectus est sermo Domini. Una enim parte orationis definitum est quid sit sermo Domini, hoc est, rectus. Pag. et 154.\n\nSeptima species definitionis, quam Graeci, Latini per translationem dicunt, fit cum rem aliquam sub brevi praeconio, quae sit ostendimus: Lex Domini irreprehensibilis, convertens animas. Pag. 65.\n\nOctava species definitionis, quae Graece dicitur, Latine per privantiam contrarii ejus, quod definitur: Non est similis tibi in diis, Domine; et non est secundum opera tua. Pag. 291.","english":"The second species of definition, that is, called *notio*. This attempts to show each thing by what it does, not by what it is: “Blessed is the man whose hope is the name of the Lord.” Page 136.\n\nThe third species of definition, that is, the qualitative. This, by stating what quality the subject under discussion has, clearly shows what it is: “But you dwell in the holy place, praise of Israel.” Pages 107 and [107].\n\nThe fifth species of definition, which the Greeks [call *antonomasia*], we say in Latin *ad verbum*, whenever we show what each thing is by individual words: “Because the word of the Lord is straight.” For by one part of speech it is defined what the word of the Lord is, that is, straight. Pages 154 and [154].\n\nThe seventh species of definition, which the Greeks [call *metalepsis*], the Latins call *per translationem*, occurs when we show what something is under a brief commendation: “The law of the Lord, irreprehensible, converting souls.” Page 65.\n\nThe eighth species of definition, which in Greek is called *antiphrasis*, in Latin *per privantiam* of the contrary of that which is defined: “There is none like you among the gods, O Lord; and there is none according to your works.” Page 291.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"notio","severity":"info","text":"The Latin term notio, here a calque of Greek ἔννοια, designates a definition by function rather than essence. Cassiodorus adapts rhetorical theory to scriptural exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ad verbum","severity":"info","text":"The phrase ad verbum translates Greek ἀντονομασία (antonomasia), a figure substituting an epithet for a name. Cassiodorus redefines it as a species of definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per translationem","severity":"info","text":"Per translationem renders Greek μετάληψις (metalepsis), a trope of transference. Cassiodorus treats it as a brief commendation defining a thing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per privantiam","severity":"info","text":"Per privantiam corresponds to Greek ἀντίφρασις (antiphrasis), definition by negation of the contrary. Cassiodorus applies it to a psalm verse denying any god like the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beatus vir cujus est nomen Domini spes ejus","severity":"info","text":"The verse is not a direct Vulgate citation but a paraphrase of Psalm 40:2 (LXX 39:3) or similar. Cassiodorus adapts it to illustrate definition by function.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non est similis tibi in diis, Domine","severity":"info","text":"This echoes Psalm 86:8 (LXX 85:8) or a similar monotheistic affirmation. Cassiodorus uses it to exemplify definition by privation of the contrary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of species skips the fourth and sixth, possibly due to manuscript lacuna or Cassiodorus' selective treatment. The English draft inserts bracketed Greek terms (antonomasia, metalepsis, antiphrasis) not present in the Latin, which may reflect editorial conjecture."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Nona species definitionis, quam Graeci, Latini per quamdam imaginationem dicunt, quando nominata matre vel patre ad intelligentiam individuae personae sensus noster adducitur: Defecerunt laudes David filii Jesse. In titulo Psal. LXXII, pag. 244.\n\nDecima species definitionis est quam Graeci, Latini veluti appellant, quando talis est alicujus rei complexio, ut non tantum uni rei, de qua dicitur, sed et aliis applicari posse videatur: Homo cum in honore esset non intellexit. Homo enim et pro diabolo ponitur. Pag. 162.\n\nDuodecima species definitionis est quam Graeci, Latini per laudem dicunt: Opera manuum ejus veritas et judicium: fidelia omnia mandata ejus. Pulcherrimis variisque sententiis in hoc et sequenti versu laudes Domini describuntur. Pag. 381, et 462.\n\nDecima tertia species definitionis est quam Graeci, Latini juxta rationem dicunt; quae tunc exoritur, quando majoris rei nomine res definitur inferior. Ego dixi: Dii estis, et filii Excelsi omnes. Hic homines dicuntur dii, et filii Dei. Pag. 282.","english":"The ninth species of definition, which the Greeks call *phantasia* and the Latins call *imaginatio*, occurs when, by naming the mother or father, our understanding is led to the knowledge of an individual person: \"The praises of David, son of Jesse, have ceased.\" In the title of Psalm 72, page 244.\n\nThe tenth species of definition is what the Greeks call *amphibolia* and the Latins call *ambiguitas*, when the composition of something is such that it seems applicable not only to the one thing of which it is said, but also to others: \"When man was in honor, he did not understand.\" For \"man\" is also used for the devil. Page 162.\n\nThe twelfth species of definition is what the Greeks call *encomium* and the Latins call *laus*, when they speak by way of praise: \"The works of his hands are truth and judgment; all his commandments are faithful.\" In this and the following verse, the praises of the Lord are described in the most beautiful and varied sentences. Pages 381 and 462.\n\nThe thirteenth species of definition is what the Greeks call *kata logon* and the Latins call *secundum rationem*, which arises when a thing of lower rank is defined by the name of a higher thing: \"I said: You are gods, and all sons of the Most High.\" Here men are called gods and sons of God. Page 282.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"phantasia","severity":"info","text":"Cassiodorus gives the Greek term *phantasia* for the ninth species of definition, which the Latins call *imaginatio*. This is a rare instance where he supplies a Greek rhetorical term not found in the standard Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 72","severity":"info","text":"The example for the ninth species is from the title of Psalm 72: 'The praises of David, son of Jesse, have ceased.' This is a direct citation of the Vulgate psalm heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"amphibolia","severity":"info","text":"For the tenth species, Cassiodorus gives the Greek *amphibolia* and Latin *ambiguitas*, meaning ambiguity. This species describes a definition that can apply to more than one subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo cum in honore esset non intellexit","severity":"info","text":"The example for the tenth species is 'When man was in honor, he did not understand.' Cassiodorus notes that 'man' here can also refer to the devil, illustrating the ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"encomium","severity":"info","text":"The twelfth species is called *encomium* in Greek and *laus* in Latin, meaning praise. Cassiodorus cites a verse praising God's works, from pages 381 and 462 of his source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"kata logon","severity":"info","text":"The thirteenth species is *kata logon* in Greek and *secundum rationem* in Latin, meaning 'according to reason.' It defines a lower thing by the name of a higher, as when men are called gods.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage numbers (e.g., pag. 244, 162, 381, 462) refer to Cassiodorus's source text, likely a manuscript of the Psalms with commentary, but the exact edition is not specified.","The eleventh species of definition is omitted between the tenth and twelfth, possibly due to a lacuna in the manuscript or Cassiodorus's own selection."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Decima quarta species definitionis est quam Graeci, Latini ad aliquid vocant, quoties unum nomen sic dicitur, ut aliud ex eo intelligi posse videatur: Ipse invocabit me: Pater meus es tu; Deus meus, et susceptor salutis meae. Pag. 302.\n\n, diaphoresis: Mutuatur peccator et non solvet; justus autem miseretur et commodat. Per hanc figuram fit differentia personarum inter justum et impium. Pag. 124.\n\n, diaporesis, id est dubitatio, cum habemus ambiguum, si possit inveniri quod quaeritur: Si iniquitates observaveris, Domine: Domine, quis sustinebit?\n\n, diatyposis, id est expressio, per quam figuram rebus personisve subjectis, et formae ipsae, et habitus exprimuntur: Conturbatus est in ira oculus meus, anima mea, et venter meus. Pag. 99.\n\n, eclipsis, id est defectus, quoties verbum suspenditur, ut vivacius inquiratur: Memento verbi tui servo tuo. Servo tuo, subaudiendum, imple promissum: quia si velis sine aliqua adjectione superioribus aptare quod dictum est, verba sibi nequeunt convenire. Pag. 406.","english":"The fourteenth species of definition is what the Greeks call *pros ti* and the Latins call *ad aliquid*, whenever one noun is spoken in such a way that another seems able to be understood from it: \"He himself will call upon me: You are my father; my God, and the sustainer of my salvation.\" Page 302.\n\n*Diaphoresis*: \"The sinner borrows and will not repay; but the just man takes pity and lends.\" Through this figure a distinction of persons is made between the just and the impious. Page 124.\n\n*Diaporesis*, that is, doubt, when we are uncertain whether what is sought can be found: \"If you observe iniquities, O Lord: O Lord, who will endure it?\"\n\n*Diatyposis*, that is, depiction, by which figure both the forms themselves and the habit are expressed in the subjects or persons: \"My eye, my soul, and my belly were disturbed in anger.\" Page 99.\n\n*Eclipsis*, that is, omission, whenever a verb is suspended so that it may be more vividly sought: \"Remember your word to your servant. To your servant,\" it is to be understood, \"fulfill the promise\": because if you wish to adapt what is said to the preceding words without any addition, the words cannot agree with each other. Page 406.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"pros ti","severity":"info","text":"The Greek term *pros ti* (πρός τι) means 'relative' or 'in relation to something', a standard category in Aristotelian categories. Cassiodorus here uses it as a species of definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diaphoresis","severity":"info","text":"The Greek term *diaphoresis* (διαφορησις) is likely a variant or corruption of *diaphora* (difference) or *diaphoresis* (distinction). Cassiodorus uses it to mark a distinction of persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diaporesis","severity":"info","text":"The Greek term *diaporesis* (διαπόρησις) means 'perplexity' or 'doubt', a rhetorical figure of hesitation. Cassiodorus correctly glosses it as *dubitatio*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diatyposis","severity":"info","text":"The Greek term *diatyposis* (διατύπωσις) means 'vivid description' or 'depiction'. Cassiodorus glosses it as *expressio*, aligning with rhetorical usage for enargeia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eclipsis","severity":"info","text":"The Greek term *eclipsis* (ἔκλειψις) means 'omission' or 'ellipsis'. Cassiodorus glosses it as *defectus*, a standard Latin rhetorical term for a syntactic gap.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 72","severity":"info","text":"The verse 'He himself will call upon me: You are my father; my God, and the sustainer of my salvation' is likely from a psalm, possibly Psalm 72 (LXX) or a similar passage, but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek term *diaphoresis* is unusual; it may be a scribal error for *diaphora* or *diaphoresis* (distinction). The exact source of the scripture quotations is not identified in the text."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":", emphasis, id est exaggeratio, quando rem aliquam multis in unum collectis doloribus allegamus, ut benevolentiam judicis enumeratis calamitatibus impetremus: Nunc autem repulisti et confudisti nos; et non egredieris, Deus, in virtutibus nostris. Avertisti nos retrorsum, etc. Pag. 147.\n\n, energia, id est imaginatio, quae actum rei incorporeis oculis subministrat: Magnificate Dominum mecum, et exaltemus nomen ejus in invicem. Pag. et 257.\n\nepanalepsis, id est verbi in principio versus positi, in ejusdem fine repetitio: Deus, quis similis erit tibi? Ne taceas, neque compescaris, Deus. Pag.\n\n, epanados, id est repetitio rerum quae junctim ductae sunt: Quid est tibi, mare, quod fugisti; et tu, Jordanis, quare conversus es retrorsum? Pag. 386.\n\n, enthymema, id est mentis conceptio. Syllogismus est constans ex una propositione et conclusione: Quoniam rex speravit in Domino, et in misericordia Altissimi non commovebitur. Iste taliter explicatur: Omnis sperans in Domino exsultabit et laetabitur in misericordia ejus. Ego igitur exsultabo et laetabor in misericordia ejus. Pag. 7.","english":", emphasis, that is, *exaggeratio*, when we allege some matter with many griefs gathered into one, so that we may obtain the judge's goodwill by enumerated calamities: \"But now you have repulsed and confounded us; and you do not go forth, O God, in our strengths. You have turned us back,\" etc. Page 147.\n\n, *energia*, that is, *imaginatio*, which supplies the action of a thing to the incorporeal eyes: \"Magnify the Lord with me, and let us exalt his name in turn.\" Page 257.\n\n*epanalepsis*, that is, the repetition of a word placed at the beginning of a verse at its end: \"O God, who will be like you? Do not be silent, nor be restrained, O God.\" Page.\n\n, *epanados*, that is, the repetition of things which have been led jointly: \"What is the matter with you, O sea, that you fled; and you, Jordan, why have you turned back?\" Page 386.\n\n, *enthymema*, that is, a conception of the mind. It is a syllogism consisting of one proposition and a conclusion: \"Since the king hoped in the Lord, he will not be moved in the mercy of the Most High.\" This is explained thus: \"Everyone hoping in the Lord will exult and rejoice in his mercy. Therefore I will exult and rejoice in his mercy.\" Page 7.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"emphasis","severity":"info","text":"Cassiodorus glosses emphasis as exaggeratio, a Latin calque meaning 'exaggeration' or 'amplification'. The rhetorical figure emphasizes a point by heaping up grievances to move the judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"energia","severity":"info","text":"Energia is glossed as imaginatio, 'vivid representation'. The term refers to a figure that places the action before the mind's eye, a concept common in ancient rhetorical theory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epanalepsis","severity":"info","text":"Epanalepsis is defined as the repetition of a word at both the beginning and end of a verse. The Latin gloss 'verbi in principio versus positi, in ejusdem fine repetitio' matches standard definitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epanados","severity":"info","text":"Epanados is glossed as 'repetitio rerum quae junctim ductae sunt', i.e., repetition of things led jointly. This figure involves the repetition of paired elements, as in the example addressing sea and Jordan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"enthymema","severity":"info","text":"Enthymema is defined as 'mentis conceptio' and described as a syllogism consisting of one proposition and a conclusion. This matches the classical rhetorical definition of an enthymeme as a truncated syllogism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm citation","severity":"info","text":"The example for enthymema ('Quoniam rex speravit in Domino...') echoes Psalm 20:8 (LXX) or similar passages, though the exact verse is not identified. The expanded form ('Omnis sperans in Domino...') is a logical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (147, 257, 386, 7) likely refer to a lost manuscript or edition; their exact referent is uncertain.","The scripture examples are not explicitly identified; they may be paraphrases or composites rather than direct quotations."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":", epembasis, id est iteratio, quoties per singula commata ad decorem maximum verba geminantur: Multi insurgunt adversum me; multi dicunt animae meae. Pag. et 73.\n\n, epexegesis, id est explanatio dicti superioris: Domine Deus meus, si feci istud; si est iniquitas in manibus meis. Pag. 31, et 97.\n\n, epexergasia, quae lit quoties uni causae duas probationes apponimus: Quoniam peccatores peribunt; inimici autem Domini mox honorificati fuerint et exaltati, deficientes ut fumus deficient. Pag. 124.\n\n, epichirema, id est exsecutio vel approbatio: Dominus illuminatio mea et salus mea, quem timebo? etc. Hoc argumento utimur, quoties rem de qua agitur, per exemplum aliquod probare contendimus. Pag. et 134.\n\n, epidiorthosis, id est superioris rei correctio: Adjutor meus, non movebor amplius. Pag. 203.\n\n, epimone, id est repetitio crebra sententiae, quae sive in laudibus, sive in vituperationibus decenter adhibita, magnam vim exaggerationis accumulat: Usquequo, Domine, oblivisceris me in finem? Usquequo exaltabitur inimicus meus super me? Pag. et 93.","english":", *epembasis*, that is, iteration, when words are doubled for the greatest beauty through each clause: \"Many rise up against me; many speak against my soul.\" Ps. 73.\n\n, *epexegesis*, that is, explanation of a preceding statement: \"Lord my God, if I have done this; if there is iniquity in my hands.\" Ps. 31, and 97.\n\n, *epexergasia*, which is when we apply two proofs to one cause: \"Because sinners will perish; but the enemies of the Lord, as soon as they have been honored and exalted, will vanish like smoke.\" Ps. 124.\n\n, *epichirema*, that is, execution or approval: \"The Lord is my light and my salvation, whom shall I fear?\" etc. We use this argument whenever we try to prove the matter at hand by means of some example. Ps. 134.\n\n, *epidiorthosis*, that is, correction of a preceding statement: \"My helper, I will not be moved further.\" Ps. 203.\n\n, *epimone*, that is, frequent repetition of a thought, which, whether fittingly employed in praises or in reproaches, accumulates great force of emphasis: \"How long, O Lord, will you forget me utterly? How long will my enemy be exalted over me?\" Ps. 93.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"epembasis","severity":"info","text":"Cassiodorus defines epembasis as iteratio, the doubling of words for decorative effect. This Greek rhetorical term is rare in Latin handbooks; its inclusion reflects the author's reliance on Greek sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 73","severity":"info","text":"The verse cited for epembasis, 'Multi insurgunt adversum me; multi dicunt animae meae,' corresponds to Psalm 73 (Vulgate numbering). The phrase 'animae meae' suggests a variant or misremembering of the standard text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"epexegesis","severity":"info","text":"Epexegesis is defined as explanatio dicti superioris, a clarification of a preceding statement. This aligns with standard rhetorical usage, where it denotes a clarifying addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 31","severity":"info","text":"The example for epexegesis, 'Domine Deus meus, si feci istud; si est iniquitas in manibus meis,' is drawn from Psalm 31 (Vulgate). The conditional structure illustrates the trope of explanatory repetition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"epexergasia","severity":"info","text":"Epexergasia is defined as applying two proofs to one cause. This term is less common in classical rhetoric; Cassiodorus may be adapting Greek sources, possibly from Hermogenes or the rhetorical tradition of the Second Sophistic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"epichirema","severity":"info","text":"Cassiodorus defines epichirema as exsecutio vel approbatio, linking it to argument by example. This reflects the late antique fusion of rhetorical and logical categories, as seen in Boethius and later medieval arts of discourse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (e.g., 'Pag. et 73') are ambiguous: they may refer to a specific manuscript or edition of the Psalms, but the exact reference system is unclear.","The Latin text for epembasis includes 'animae meae,' which does not match the standard Vulgate Psalm 73; this may be a scribal error or a variant reading."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":", epiphonema, id est acclamatio quae post narratas res breviter cum acclamatione prorumpit, post omnia desinens in exaggeratissimam summitatem: Et ut inhabitem in domo Domini in longitudinem dierum. Pag. et 102.\n\n, epitrochasmos, id est dicti rotatio, cum succincte ea quae sunt effusius dicenda pers(??)- git: Dominus regit me, et nihil mihi deerit, etc. Pag. et 233.\n\n, epizeuxis, id est conjunctio, quando sine aliqua interpositione in uno versu verba geminantur: Dies dici eructat verbum, et nox nocti indicat scientiam. Pag. et 117.\n\n, erotema, id est interrogatio: Quare fremuerunt gentes, et populi meditati sunt inania? Pag. et 51.\n\n, erotesis, id est interrogatio, quando ad exercitationem suam aliquis proponit sibi, quae ipse respondet: In quo corrigit juvenior viam suam? in custodiendo sermones tuos. Pag. et 430.\n\n, ethopoeia, quoties datur locutio certae personae: Conserva me, Domine, quoniam speravi in te. Persona est enim hic Domini Salvatoris. Pag. et 234.","english":", *epiphonema*, that is, acclamation, which after narrated matters bursts forth briefly with acclamation, ending everything in the most exaggerated summit: \"And that I may dwell in the house of the Lord for length of days.\" Ps. 102.\n\n, *epitrochasmos*, that is, rotation of speech, when things that ought to be said more diffusely are succinctly dispatched: \"The Lord rules me, and nothing will be lacking to me,\" etc. Ps. 233.\n\n, *epizeuxis*, that is, conjunction, when without any interposition words are doubled in one verse: \"Day to day belches forth the word, and night to night reveals knowledge.\" Ps. 117.\n\n, *erotema*, that is, interrogation: \"Why did the nations roar, and the peoples meditate on vanities?\" Ps. 51.\n\n, *erotesis*, that is, interrogation, when for his own exercise someone proposes to himself what he himself answers: \"In what does the younger one correct his way? In keeping your words.\" Ps. 430.\n\n, *ethopoeia*, whenever speech is given to a specific person: \"Preserve me, Lord, for I have hoped in you.\" For here the person is of the Lord Savior. Ps. 234.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"epiphonema","severity":"info","text":"Cassiodorus defines epiphonema as a brief exclamation after a narrative, citing Ps. 102:1. The term is standard in classical rhetoric (Quintilian, Inst. 8.5.11).","cites":[],"named_sources":["Quintilian Institutio Oratoria"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epitrochasmos","severity":"info","text":"Epitrochasmos, 'rotation of speech,' denotes concise treatment of diffuse material. The Latin dicti rotatio is a calque; the Greek term is rare in Latin rhetorical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"epizeuxis","severity":"info","text":"Epizeuxis, 'conjunction,' is the immediate repetition of a word in the same verse. Cassiodorus' example from Ps. 117 illustrates the figure with 'dies' and 'nox' repeated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"erotema","severity":"info","text":"Erotema is a rhetorical question expecting no answer. Cassiodorus distinguishes it from erotesis, which is a self-directed question with a response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"erotesis","severity":"info","text":"Erotesis is a question posed for self-exercise, answered by the speaker. The distinction from erotema is not standard in classical rhetoric; Cassiodorus may be innovating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ethopoeia","severity":"info","text":"Ethopoeia, 'speech of a specific person,' is a prosopopoeia. Cassiodorus identifies the speaker as Christ (Domini Salvatoris), a Christological reading of Ps. 234.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text for epitrochasmos has 'pers(??)-git', likely a scribal abbreviation for 'persequitur' or 'perstringit'; the sense is 'dispatches' or 'treats briefly'.","The psalm numbers (e.g., 102, 233) follow the Septuagint/Vulgate numbering, which differs from the Hebrew numbering."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":", etymologia, est oratio brevis per certas assonationes ostendens ex quo nomine id quod quaeritur, venerit nomen. Pag. 12.\n\n, exallage, id est permutatio vel immutatio, quoties contra consuetudinem aut genus commutatur, aut casus: Annuntiavi et locutus sum: multiplicati sunt super numerum. Pag. 136, 17, et 173.\n\n, exergasia, quoties aliquid breviter proponitur, et subtiliter ac latius explicatur: Dilatans exsultationes universae terrae mons Sion, latera aquilonis civitas Regis magni. Pag. 159.\n\n, exetasmos, id est exquisitio, cum res complures divisas cum interrogatione exquirentes, singulis quae conveniunt applicamus: Quis ascendet in montem Domini? aut quis stabit in loco sancto ejus? Pag. 81.\n\n, hirmos, id est convenientia, quae fit quando series orationis tenorem suum usque ad ultimum servat: Deus, in nomine tuo salvum me fac, et in virtute tua libera me. Pag. et 392.","english":"etymologia, that is, etymology, is a brief speech showing by certain assonances from what name the thing which is sought has derived its name. Page 12.\n\nexallage, that is, permutation or change, whenever either gender or case is changed contrary to custom: I announced and I spoke: they are multiplied beyond number. Pages 136, 17, and 173.\n\nexergasia, whenever something is briefly proposed and then subtly and more fully explained: The mountain Sion, the sides of the north, the city of the great king, spreading forth the exultations of the whole earth. Page 159.\n\nexetasmos, that is, examination, when we inquire into several divided matters with interrogation, applying to each what is fitting: Who will ascend the mountain of the Lord? or who will stand in his holy place? Page 81.\n\nhirmos, that is, coherence, which occurs when the sequence of speech preserves its tenor all the way to the end: God, in your name save me, and in your power free me. Page and 392.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"etymologia","severity":"info","text":"Cassiodorus defines etymologia as a brief speech showing by assonances the derivation of a name. This reflects the late antique grammatical tradition, e.g., Isidore, Etymologiae 1.29.","cites":[],"named_sources":["Isidore of Seville"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exallage","severity":"info","text":"Exallage (Greek ἐξαλλαγή) means 'permutation or change,' here referring to irregular gender or case usage. The biblical example (cf. Ps. 104:34?) illustrates a grammatical solecism used as a figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Annuntiavi et locutus sum: multiplicati sunt super numerum","severity":"info","text":"The Latin phrase 'Annuntiavi et locutus sum: multiplicati sunt super numerum' echoes Psalm 104:34 (LXX) or similar, though the exact source is uncertain. It serves as an example of exallage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exergasia","severity":"info","text":"Exergasia (Greek ἐξεργασία) denotes 'working out' a brief proposition with fuller explanation. The biblical example (cf. Ps. 47:2?) illustrates expansion of a theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exetasmos","severity":"info","text":"Exetasmos (Greek ἐξετασμός) means 'examination' or 'inquiry,' a figure using questions to apply fitting attributes. The example (cf. Ps. 23:9?) shows rhetorical interrogation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hirmos","severity":"info","text":"Hirmos (Greek εἱρμός) means 'coherence' or 'series,' describing a speech that maintains its tenor throughout. The example (cf. Ps. 53:3?) illustrates sustained address.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page references (e.g., 'Pag. 12', 'Pag. et 392') are unclear; they may refer to a biblical edition or a lost source. The biblical citations are not explicitly identified, so the exact verses are uncertain."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":". Homoeoteleuton fit quando similibus litteris dictiones plurimae terminantur: Remisisti iniquitatem plebis tuae, operuisti omnia peccata eorum. Pag. et 302.\n\n. Homoeosis est figura per quam minus notae rei ex similitudine ejus, quae magis nota est, demonstratio declaratur: Ecce oculi servorum in manibus dominorum suorum. Et sicut oculi ancillae, etc. Pag. 435,\n\n, Homoeoptoton fit quando in similes sonos exeunt verba diversa: Jubilate Deo, omnis terra; cantate, et exsultate, et psallite. Pag. 327.\n\n, hypallage, id est permutatio, quoties in alium intellectum verba quae dicta sunt transferuntur: Dominus de caelo prospexit super filios hominum, ut videat si est intelligens aut requirens Deum. Videat, id est videri faciat. Pag. et 179.\n\n, hyperbaton, id est suspensus ordo verborum, quoties ordo verborum longius explicatur: Quoniam qui nequiter agunt exterminabuntur. Pendet autem versus iste de superioribus, unde dicit: Ne aemulatus fueris eum qui prosperatur in via sua. Pag. et 153.","english":"Homoeoteleuton occurs when many words end with similar letters: \"You have forgiven the iniquity of your people, you have covered all their sins.\" Page and 302.\n\nHomoeosis is a figure by which the demonstration of a less known thing is declared from the likeness of that which is more known: \"Behold, the eyes of servants are in the hands of their masters. And like the eyes of a maidservant, etc.\" Page 435.\n\nHomoeoptoton occurs when different words end in similar sounds: \"Rejoice in God, all the earth; sing, and exult, and play the psaltery.\" Page 327.\n\nHypallage, that is, permutation, whenever words that have been spoken are transferred to another meaning: \"The Lord looked down from heaven upon the sons of men, to see if there is one who understands or seeks God. 'See,' that is, cause to be seen.\" Page and 179.\n\nHyperbaton, that is, a suspended order of words, whenever the order of words is unfolded at greater length: \"Because those who act wickedly will be destroyed.\" But this verse depends from the preceding, where it says: \"Do not envy him who prospers in his way.\" Page and 153.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Homoeoteleuton","severity":"info","text":"Homoeoteleuton is a rhetorical figure where multiple words end with the same letters or sounds, used for rhythmic effect. Cassiodorus illustrates it with a biblical example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Remisisti iniquitatem plebis tuae, operuisti omnia peccata eorum","severity":"info","text":"This biblical quotation is not directly identified in the source edition; it may be a paraphrase or composite from the Psalms or prophetic books, reflecting Cassiodorus's use of scriptural examples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Homoeosis","severity":"info","text":"Homoeosis is a figure of speech that clarifies a less known thing through comparison with a more known one, akin to simile. Cassiodorus's example 'Ecce oculi servorum in manibus dominorum suorum' is obscure and may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Hypallage","severity":"info","text":"Hypallage, meaning 'permutation,' involves a transfer of words to a different sense, as when 'videat' is glossed as 'videri faciat' (cause to be seen). This reflects a rhetorical device common in Latin grammatical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage lists five rhetorical figures (homoeoteleuton, homoeosis, homoeoptoton, hypallage, hyperbaton) in sequence, each with a definition and biblical example, following the pattern of earlier entries in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The page references (e.g., 'Pag. et 302') are incomplete or corrupt in the manuscript tradition, likely indicating lost marginal annotations or folio numbers. The examples for homoeosis and hypallage are also textually uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical source for 'Remisisti iniquitatem plebis tuae' is not identified; it may be a loose citation. The example for homoeosis ('Ecce oculi servorum...') is obscure and possibly mis-copied. Page numbers are fragmentary."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":". Hyperbole est figura per quam solent aliqua in magnitudinem exaggerationis extendi. Lacrymis stratum meum rigabo. Pag. et 421.\n\n, hyperthesis, id est superlatio, cum aliquam rem opinione omnium notam, sententia nostra exsuperare contendimus: Et ascendit super cherubim et volavit: volavit super pennas ventorum. Pag. et 172.\n\n, hypexaeresis, id est exceptio: Fiant dies ejus pauci, et episcopatum ejus accipiat alter. Pag. 375.\n\n. Hypozeuxis est quando diversa verba singulis apta clausulis apponuntur: Beatus vir qui non abiit in consilio impiorum, et in via peccatorum non stetit, ei in cathedra pestilentiae non sedit. Pag. et 484.\n\n, icon, id est imaginatio: Custodi me, Domine, ut pupillam oculi. Per hanc figuram pupillae oculi se Dominus comparavit. Pag. 56.\n\n, idea, id est species, et fit cum speciem rei futurae velut oculis offerentes, motum animi concitamus: Sedes super thronum, qui judicas aequitatem. Pag. et 59.","english":"Hyperbole is a figure by which some things are usually extended to the magnitude of exaggeration: \"I will water my bed with tears.\" Page and 421.\n\nHyperthesis, that is, exaggeration, when we strive to surpass with our own opinion some matter known to everyone's opinion: \"And he ascended above the cherubim and flew; he flew above the wings of the winds.\" Page and 172.\n\nHypexaeresis, that is, exception: \"Let his days be few, and let another receive his episcopate.\" Page 375.\n\nHypozeuxis is when different words are applied to individual clauses, each suited to its own: \"Blessed is the man who did not go away in the counsel of the impious, and did not stand in the way of sinners, and did not sit in the chair of pestilence.\" Page and 484.\n\nIcon, that is, image: \"Guard me, Lord, as the pupil of the eye.\" Through this figure the Lord compared himself to the pupil of the eye. Page 56.\n\nIdea, that is, species, and it occurs when, offering the appearance of a future matter as if before the eyes, we stir the motion of the mind: \"You sit upon the throne, who judge equity.\" Page and 59.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"hyperthesis","severity":"info","text":"Cassiodorus glosses hyperthesis as superlatio, a Latin calque meaning 'exaggeration' or 'overstatement,' aligning with Greek rhetorical theory where hyperthesis denotes amplification beyond common belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hypexaeresis","severity":"info","text":"Hypexaeresis is a Greek term for 'exception' (Latin exceptio), used here as a rhetorical figure where a clause introduces a limiting or excluding condition, as in the cited example of a bishop's replacement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"icon","severity":"info","text":"Icon (Greek εἰκών, 'image') is defined as a figure of comparison, here illustrated by a simile comparing divine protection to the pupil of the eye, a biblical echo from Psalm 17:12 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Custodi me, Domine, ut pupillam oculi","severity":"info","text":"The phrase 'Guard me, Lord, as the pupil of the eye' echoes Psalm 17:12 (LXX), where the psalmist prays for protection, though Cassiodorus adapts it as a rhetorical example of icon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sedes super thronum, qui judicas aequitatem","severity":"info","text":"The example for idea ('You sit upon the throne, who judge equity') likely alludes to Psalm 9:5 (LXX) or similar theophanic imagery, presenting a future scene to stir emotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a catalogue of rhetorical figures (hyperbole, hyperthesis, hypexaeresis, hypozeuxis, icon, idea), each with a definition and biblical or quasi-biblical example, following the pattern of earlier entries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text lacks clear punctuation or paragraph breaks; the period before 'hyperthesis' and 'hypexaeresis' may indicate scribal abbreviation or a list format. The English draft treats each as a separate entry, which is followed here."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":", ironia, id est irrisio, quoties aliquid quod sub laude dicitur, intellectum vituperationis habere monstratur: Speravit in Domino, eripiat eum: salvum faciat eum, quoniam vult eum. Pag. et 91.\n\n, ison, id est aequalitas, quando res aliquae parilitate similes, adbibita laude vel detractione, junguntur: Justus ut palma florebit, ut cedrus Libani multiplicabitur. Pag. 313.\n\nleptologia, id est subtilis locutio, quando res singulae minutatim ac subtiliter indicantur: Dilexisti malitiam super benignitatem: iniquitatem magis quam loqui veritatem. Pag. 177.\n\n, metabole, id est iteratio unius rei sub varietate verborum: Verba mea auribus percipe, Domine: intellige clamorem meum. Intende voci orationis meae, Rex meus et Deus meus. Pag. et 229.\n\n, metaphora, id est translatio, cum mutatur nomen aut verbum ex eo loco ubi proprium est, in eum in quo aut proprium deest, aut translatum proprio melius est: Verumtamen in diluvio aquarum multarum, ad eum non approximabunt. Pag. et 493.","english":"Irony, that is, mockery, whenever something said under the guise of praise is shown to have an understanding of blame: \"He hoped in the Lord; let him snatch him; let him save him, since he wants him.\" Page and 91.\n\nIson, that is, equality, when some things similar in parity are joined with praise or blame applied: \"The just man will flourish like a palm, will be multiplied like a cedar of Lebanon.\" Page 313.\n\nLeptology, that is, subtle speech, when individual things are indicated minutely and subtly: \"You loved malice more than kindness; iniquity more than speaking truth.\" Page 177.\n\nMetabole, that is, repetition of one thing under a variety of words: \"Perceive my words with your ears, Lord; understand my cry. Heed the voice of my prayer, my King and my God.\" Page and 229.\n\nMetaphor, that is, transference, when a name or verb is changed from that place where it is proper, into that in which either the proper is lacking, or the transferred is better than the proper: \"Nevertheless, in the flood of many waters, they will not approach him.\" Page and 493.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ironia","severity":"info","text":"Cassiodorus defines ironia as mockery (irrisio) under the guise of praise, a standard rhetorical figure. The example from Psalm 69:14 (LXX) illustrates blame through apparent hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ison","severity":"info","text":"Ison (Greek ἴσον) means equality; Cassiodorus applies it to comparisons of parity with praise or blame. The biblical example (Psalm 91:13, 91:14) uses similes of palm and cedar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"leptologia","severity":"info","text":"Leptologia (Greek λεπτολογία) denotes subtle or minute speech. Cassiodorus’ example (Psalm 118:29, 118:30) contrasts malice and iniquity with kindness and truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"metabole","severity":"info","text":"Metabole (Greek μεταβολή) is repetition of one idea under varied wording. The example (Psalm 5:2, 5:3, 5:4) repeats the plea for attention with different verbs and nouns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"metaphora","severity":"info","text":"Metaphora (Greek μεταφορά) is transference of a name or verb from its proper place. Cassiodorus’ example (Psalm 68:3) uses 'flood of many waters' metaphorically for danger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catalogue of rhetorical figures (tropi) with five entries: ironia, ison, leptologia, metabole, metaphora. Each follows the pattern: Greek term, Latin gloss, definition, and biblical example with page reference.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (e.g., 91, 313, 177, 229, 493) likely refer to Cassiodorus’ own commentary on the Psalms (Expositio Psalmorum), but the exact edition is not specified. The Latin text shows minor punctuation inconsistencies (e.g., commas before 'ironia' and 'metabole')."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":", metastasis, id est translatio, dum culpam nostram in alium transfere contendimus: Non declines cor meum in verti mala, ad excusandas excusationes in peccatis. Pag. 477.\n\n, metonymia, id est transnominatio, quoties intellectum rei diversis modis verbis alienis et translatitiis indicamus: Qui habitat in coelis irridebit eos, et Dominus subsannabit eos. Pag. et 42.\n\n, mythopoeia, quando aliquis introducitur loquens. Pag. 21. Introducitur Ecclesia loquens; Cum invocarem, etc.\n\n, metriasmos, id est mediocritas, quoties rem magnam mediocri relatione proferimus: Qui videbant me foras fugerunt a me: excidi tanquam mortuus a corde. Pag. et 116.\n\n, parabola, id est similitudo, quando illud quod intelligi volumus, per comparationes aliquas indicamus: Aperiam in parabolis os meum. Pag. 253.\n\n, parabola, id est comparatio, quando sibi genus dissimile in aliqua communione sociatur: Et erit tanquam lignum quod plantatum est secus detursus aquarum. Pag. 13, et 219.","english":"Metastasis, that is, transference, whenever we strive to transfer our own blame onto another: \"Do not incline my heart to turn to evils, to make excuses for excuses in sins.\" Page 477.\n\nMetonymy, that is, transnomination, whenever we indicate the understanding of a thing in various ways by foreign and transferred words: \"He who dwells in the heavens will mock them, and the Lord will deride them.\" Pages and 42.\n\nMythopoeia, when someone is introduced speaking. Page 21. The Church is introduced speaking: \"When I called out,\" etc.\n\nMetriasmos, that is, mediocrity, whenever we present a great matter by a moderate account: \"Those who saw me outside fled from me; I fell away as if dead from the heart.\" Pages and 116.\n\nParable, that is, similitude, when we indicate what we wish to be understood through some comparisons: \"I will open my mouth in parables.\" Page 253.\n\nParable, that is, comparison, when a dissimilar kind is joined together in some commonality: \"And it will be like a tree that is planted beside the downflow of waters.\" Pages 13 and 219.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"metastasis","severity":"info","text":"The Greek term metastasis (μετάστασις) is glossed as 'transference' and describes a rhetorical figure where blame is shifted to another. The Latin translatio is a standard calque.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"metonymia","severity":"info","text":"The verse 'Qui habitat in coelis irridebit eos, et Dominus subsannabit eos' echoes Psalm 2:4 (LXX) or a similar passage, though the exact wording is not identical to the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mythopoeia","severity":"info","text":"Mythopoeia (μυθοποιία) is a rhetorical figure where a character is introduced speaking. Cassiodorus cites the Church personified, a common exegetical device in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"metriasmos","severity":"info","text":"Metriasmos (μετριασμός) is glossed as 'mediocrity' and denotes understatement or moderation in describing a great matter. The Latin mediocritas is a direct translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"parabola","severity":"info","text":"Two distinct definitions of parabola are given: first as 'similitude' (similitudo), then as 'comparison' (comparatio). This reflects the dual usage in classical rhetoric, where παραβολή can denote both a brief simile and an extended comparison.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"parabola","severity":"info","text":"The verse 'Aperiam in parabolis os meum' (I will open my mouth in parables) is not a direct biblical quotation but may allude to Psalm 49:1 or a similar prophetic context, possibly from the Psalms or Wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (e.g., 'Pag. 477') are manuscript or edition references whose exact source is not identified in the passage.","The phrase 'Cum invocarem, etc.' is a truncated citation; the full biblical or patristic reference is unclear.","The second definition of parabola as 'comparison' may overlap with the first, but Cassiodorus treats them as distinct figures."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":", paradigma est narratio per exempla hortans aliquem, aut deterrens: Non sic simpli, non sic. Pag. et 112.\n\n, paradoxon, quando exitus inopinatus vel non exspectatus ingeritur: Verumtamen oculis tuis considerabis, et retributionem peccatorum videbis: quoniam tu es, Domine, spes mea. Pag. 310.\n\n, paraprosdocia, id est inopinatus exitus, cum aliud exponitur, et aliud explicatur: Deus meus, impollutae. viae ejus. Pag. et 87.\n\n, parenthesis, id est interpositio, quando in sensu medio recipit verba quaedam quae ordinem sententiae videntur posse dividere. Opera hominum, propter verba labiorum tuorum ego custodivi vias duras. Pag. 55.\n\n, parison, id est aequatio sententiae, quando duae res e diverso ponuntur, sed una magis eligitur: Quia melior est dies una in atriis tuis super millia. Pag. et 312. Item quoties bona vel mala conjunctim membris dissimilibus alligamus: Quia spiritus pertransivit in co, et non subsistet, et non cognoscet amplius lorum suum. Pag. et 367.","english":"Paradigma is a narrative that urges or deters someone by means of examples: \"Not so, simple ones, not so.\" Page 112.\n\nParadoxon, when an unexpected or unanticipated outcome is introduced: \"Nevertheless, you will consider with your own eyes, and you will see the retribution of sinners: for you, Lord, are my hope.\" Page 310.\n\nParaprosdocia, that is, an unexpected outcome, when one thing is set forth and another is explained: \"My God, his ways are undefiled.\" Page 87.\n\nParenthesis, that is, an interposition, when in the middle of a sentence it receives certain words that seem able to divide the order of the thought: \"The works of men, because of the words of your lips, I have kept to hard ways.\" Page 55.\n\nParison, that is, an equalization of the sentence, when two things are placed from opposite sides, but one is chosen more: \"Because one day in your courts is better than thousands.\" Page 312. Likewise, whenever we bind together good or bad things jointly with dissimilar clauses: \"Because the spirit has passed into him, and will not stand still, and will no longer know its own rein.\" Page 367.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"paradigma","severity":"info","text":"Paradigma is a Greek loanword (παράδειγμα) meaning 'example' or 'model'; Cassiodorus defines it as a narrative that urges or deters through examples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paradoxon","severity":"info","text":"Paradoxon (παράδοξον) denotes an unexpected or surprising outcome; Cassiodorus illustrates it with a verse from Psalm 37:10-16, emphasizing divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paraprosdocia","severity":"info","text":"Paraprosdocia (παραπροσδοκία) refers to an unexpected conclusion, where the exposition differs from the explanation; the example is from Psalm 84:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"parenthesis","severity":"info","text":"Parenthesis (παρένθεσις) is an interposition of words that may disrupt the sentence order; the example echoes Psalm 5:10, though the Latin text is slightly altered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"parison","severity":"info","text":"Parison (πάρισον) means equalization of clauses; Cassiodorus gives two examples: one from Psalm 84:11 (preferring one day in God's courts) and another from an unidentified source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 37:10-16","severity":"info","text":"The paradoxon example quotes Psalm 37:10-16 (LXX), referring to divine retribution seen by the speaker.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (e.g., 112, 310) likely refer to a specific edition of Cassiodorus's works, but the source is not identified.","The second parison example ('spiritus pertransivit in co') is obscure and may be a corruption or a non-biblical source."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":", paroemia: Ego dixi in excessu mentis meae: Omnis homo mendax. Pag. 391.\n\n, paronomasia, id est denominatio quae similitudine sermonis concitat audientis affectum: Misericors et miserator Dominus; patiens et multum misericors. Pag. et 408.\n\nPercunctatio est figura quae alterius personae non patitur exspectare responsum: Peccatori autem dixit Dens: Quare tu enarras justitias meas, et assumis testamentum meum per os tuum? Pag. 167.\n\n, periphrasis, id est per circuitum: Et dominabitur a mari usque ad mare, et a flumine usque ad terminos orbis terrae. Pag. et 385.\n\nPhantasia est quoties in concipiendis futuris visionibus animus perducitur audientis: Sedet in insidiis (de Antichristo loquitur) cum divitibus in occultis, ut interficiat innocentem. Pag. 41.\n\net, pensis et apocrisis, id est percunctatio, ubi et interrogatio fit, et responsio parata subsequitur: Quid est homo, quod memor es ejus; aut filius hominis, quoniam visitas cum? Pag. et 161.","english":"Paroemia: I said in the excess of my mind: Every man is a liar. Page 391.\n\nParonomasia, that is, a denomination which by similarity of speech stirs the hearer's emotion: The Lord is merciful and compassionate; patient and very merciful. Page and 408.\n\nPercunctatio is a figure which does not allow the response of another person to be awaited: But to the sinner God said: Why do you recount my justices, and take up my testament by your mouth? Page 167.\n\nPeriphrasis, that is, by circumlocution: And he will rule from sea to sea, and from the river to the ends of the earth. Page and 385.\n\nPhantasia is whenever the mind of the hearer is led into conceiving future visions: He lies in ambush (he speaks of the Antichrist) with the rich in secret places, so that he may kill the innocent. Page 41.\n\nAnd, pensis and apocrisis, that is, percunctatio, where both a question is made and a ready response follows: What is man, that you are mindful of him; or the son of man, that you visit him? Page and 161.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"paroemia","severity":"info","text":"Paroemia is a Greek loanword meaning 'proverb'. Cassiodorus uses it to classify a biblical or proverbial saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"paronomasia","severity":"info","text":"Paronomasia is a rhetorical figure based on wordplay or similarity of sound. Cassiodorus glosses it as 'denominatio' and gives an example from the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"percunctatio","severity":"info","text":"Percunctatio is a Latin rhetorical term for a question that does not expect an answer. Cassiodorus equates it with the Greek 'pensis et apocrisis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"periphrasis","severity":"info","text":"Periphrasis is a figure of speech using circumlocution. Cassiodorus provides a biblical example of expansive rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"phantasia","severity":"info","text":"Phantasia is a Greek rhetorical term for vivid visualization. Cassiodorus applies it to prophetic or apocalyptic description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"pensis et apocrisis","severity":"info","text":"Pensis et apocrisis is a Greek phrase meaning 'question and answer'. Cassiodorus treats it as equivalent to percunctatio, a figure with both query and immediate response.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'pensis et apocrisis' which may be a corruption or variant of 'peusis kai apokrisis' (question and answer). The English draft retains the Greek forms without correction."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":". Pleonasmos fit quando aliquid superfluum ponitur: Incenderunt igni sanctuarium tuum. In Scripturis divinis haec figura non convenit, ubi totum utile, totum necessarium, totumque perfectum est. Pag. et 478.\n\n. Polysyndeton est conjunctionis vel alicujus verbi frequens iteratio: Dominus conservet eum, et vivificet eum, et beatum faciat eum, et emundet in terra animam ejus, et non tradat eum in manus inimici ejus. Pag. et 283.\n\n, proanaphonesis, id est exclamatio, quoties inter alia quae loquimur, subito ad Deum verba convertimus: Veniat mors super eos, et descendant in infernum viventes, quoniam nequi lice in hospitiis eorum. Ego autem ad Deum clamavi, et Dominus exaudivit me. Pag. et 197.\n\n, procatalepsis, id est praeoccupatio: Quoniam iniquitatem meam ego agnosco, et peccatum meum contra me est semper. Hic enim quasi jam in venturo judicio constitutus, delictorum suorum aspectus teterrimus pertimescit. Pag. 170.","english":"Pleonasm occurs when something superfluous is added: \"They set fire to your sanctuary.\" In the divine Scriptures this figure is not appropriate, where everything is useful, everything necessary, and everything perfect. Page 478.\n\nPolysyndeton is the frequent repetition of a conjunction or some word: \"May the Lord preserve him, and give him life, and make him blessed, and cleanse his soul on earth, and not deliver him into the hands of his enemy.\" Page 283.\n\nProanaphonesis, that is, exclamation, whenever among other things we speak, we suddenly turn our words to God: \"Let death come upon them, and let them descend alive into hell, since they are wicked in their dwellings. But I cried out to God, and the Lord heard me.\" Page 197.\n\nProcatalepsis, that is, pre-occupation: \"For I acknowledge my iniquity, and my sin is always against me.\" For here, as if already placed in the coming judgment, he dreads the most hideous sight of his own sins. Page 170.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pleonasmos","severity":"info","text":"Pleonasmos is the Latin transliteration of Greek πλεονασμός, meaning 'redundancy' or 'excess'. Cassiodorus notes it is inappropriate in Scripture, contrasting with classical rhetorical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Incenderunt igni sanctuarium tuum","severity":"info","text":"This phrase is not a direct biblical quotation but echoes language found in Psalms (e.g., Ps 78:1) and Lamentations (e.g., Lam 2:19) describing the destruction of the Temple. Cassiodorus uses it as an example of pleonasm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus conservet eum, et vivificet eum, et beatum faciat eum","severity":"info","text":"This polysyndetic series resembles liturgical or psalm-like blessings, possibly from a prayer or a paraphrase of Psalm 40 (e.g., 'Benedicat te Dominus'). The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Veniat mors super eos, et descendant in infernum viventes","severity":"info","text":"This exclamation echoes imprecatory psalms (e.g., Ps 54:17, Ps 68:2) and prophetic curses, but is not a verbatim quotation. Cassiodorus likely adapts a biblical theme for rhetorical illustration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quoniam iniquitatem meam ego agnosco, et peccatum meum contra me est semper","severity":"info","text":"This confession resembles penitential psalms (e.g., Ps 50:3-5) and the 'Confiteor' tradition, but is not a direct biblical citation. Cassiodorus uses it to illustrate procatalepsis as anticipatory self-accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"proanaphonesis","severity":"info","text":"Proanaphonesis (Greek προαναφώνησις) is a rhetorical term for exclamation or apostrophe, often directed to God. Cassiodorus equates it with exclamatio, a standard Latin figure in rhetorical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical sources for the examples are not explicitly identified by Cassiodorus; they appear to be paraphrases or composites rather than direct quotations.","The page numbers (478, 283, 197, 170) likely refer to a lost edition or manuscript, but their exact reference is unclear."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":". Prolepsis, id est praeoccupatio: Exaudiat te Dominus in die tribulationis. Propheta studio magnae charitatis accensos optat Ecclesiae catholicae provenire quae longo post tempore fieri posse cernebat. Pag. 67, et 92.\n\n, prosopopoeia, quoties inanimatis rebus verba tribuuntur: elevaverunt flumina voces suas, a vocibus aquarum multarum. Pag. 514.\n\n. Prothesios parallage fit cum altera propositio pro altera ponitur: Fortitudinem meam ad te custodiam. Ad hic pro per ponitur. Pag.\n\n, sarcasmos, quasi usque ad pulpas penetrans hostilis irrisio: Et dixerunt: Non videbit Dominus, neo intelliget Deus Jacob. Pag. et 460.\n\n. Sardismos est figura quae semper linguarum permixtione formatur: Propterea memor ero tui de lemi Jordanis et Hermoniim, a monte modico. Abyssus abyssum invocat in voce cataractarum tuarum. Pag. et 199.\n\n, schesis onomaton, id est multitudo nominum conjunctorum diversis verbis unam rem significantium: Peccavimus cum patribus nostris, injuste egimus, iniquitatem fecimus. Pag. 360.","english":"Prolepsis, that is, pre-occupation: \"May the Lord hear you on the day of tribulation.\" The prophet, kindled by the zeal of great love, wishes for the Catholic Church to obtain what he perceived could happen after a long time. Page 67 and 92.\n\nProsopopoeia, whenever words are attributed to inanimate things: \"The rivers raised their voices,\" from the voices of many waters. Page 514.\n\nProthesis parallage occurs when one proposition is put in place of another: \"I will keep my strength for you.\" Here \"for\" is put in place of \"through.\" Page.\n\nSarcasm, as it were, a hostile mockery penetrating to the flesh: \"And they said: The Lord will not see, nor will the God of Jacob understand.\" Page and 460.\n\nSardism is a figure which is always formed by a mixture of languages: \"Therefore I will remember you from the Lemi of the Jordan and Hermoniim, from a small mountain. The abyss calls the abyss in the voice of your cataracts.\" Page and 199.\n\nSchesis onomaton, that is, a multitude of nouns joined together with different verbs signifying one thing: \"We have sinned with our fathers, we have acted unjustly, we have committed iniquity.\" Page 360.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Prolepsis","severity":"info","text":"Prolepsis (πρόληψις) is a rhetorical figure anticipating an objection; Cassiodorus glosses it as 'praeoccupatio' and applies it to a prophetic wish for the Church's future.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prosopopoeia","severity":"info","text":"Prosopopoeia (προσωποποιία) personifies inanimate objects; Cassiodorus cites 'the rivers raised their voices' as an example from scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Prothesios parallage","severity":"info","text":"Prothesis parallage (πρόθεσις παραλλαγή) is a substitution of one preposition for another; Cassiodorus notes 'ad' for 'per' in the cited verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sarcasmos","severity":"info","text":"Sarcasm (σαρκασμός) is defined as hostile mockery 'penetrating to the flesh'; the example mocks God's supposed ignorance of Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sardismos","severity":"info","text":"Sardism (σαρδισμός) is a figure mixing languages; Cassiodorus illustrates with a phrase blending Hebrew and Greek toponyms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"schesis onomaton","severity":"info","text":"Schesis onomaton (σχέσις ὀνομάτων) is a cluster of nouns with different verbs expressing one idea; the example lists three synonymous phrases for sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers are fragmentary; 'Pag. 67, et 92' and 'Pag. et 460' suggest missing or corrupt references. The Coptic text is a Latin translation of Greek rhetorical terms, and the exact scriptural sources for the examples are not identified."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":", somatopoeia, id est corporis attributio, quoties rebus incorporeis corpora tribuuntur: Misericordia et veritas obviaverunt sibi; justitia et pax complexae sunt se. Pag. 289.\n\n. Syllepsis est quoties casus discrepantes in unam significantiam congregamus: Domine Dominus noster, quam admirabile est nomen tuum in universa terra! Domine casus vocativus, contra usum illi Dominus, qui est nominativus, videtur adjunctus. Pag. 34.\n\nSyllogismus categoricus. Omnis justus laetatur in Domino; omnis qui laetatur in Domino recto corde est: omnis igitur justus recto corde est. Laetamini in Domino et exsultate, justi; et gloriamini omnes recti corde. Pag. 105.\n\nSyllogismus quinquepartitus vel oratorius. Propositio est enim: Quare tristis es, anima mea, et quare conturbas me? Spera in Domino, quoniam confitebor illi salutare vultus mei. Probatio propositionis quatuor versibus qui sequuntur procul dubio continetur adjuncta. Deinde provenit assumptio: Dicam Deo, Susceptor meus es, quare me oblitus es? quare me repulisti, et quare tristis incedo, dum affligit me inimicus? Sequitur duobus aliis versibus probatio assumptionis. Infertur postremum sub repetitione primi versus, propositi syllogismi decora conclusio: Quare tristis es, anima mea, etc. Pag. 144.","english":"somatopoeia, that is, attribution of a body, whenever bodies are assigned to incorporeal things: \"Mercy and truth met each other; justice and peace embraced one another.\" Page 289.\n\nSyllepsis is whenever we gather together discrepant cases into one meaning: \"O Lord our Master, how admirable is your name in the whole earth!\" \"Lord\" is the vocative case, contrary to usage, to which \"Master,\" which is nominative, seems to be joined. Page 34.\n\nCategorical syllogism. \"Every just man rejoices in the Lord; everyone who rejoices in the Lord is of upright heart; therefore every just man is of upright heart. Rejoice in the Lord and exult, you just; and glory, all you of upright heart.\" Page 105.\n\nFive-part or rhetorical syllogism. For the proposition is: \"Why are you sad, my soul, and why do you trouble me? Hope in the Lord, for I will confess to him the salvation of my face.\" The proof of the proposition is contained, without doubt, in the four verses that follow, joined together. Then comes the assumption: \"I will say to God, 'You are my supporter, why have you forgotten me? why have you rejected me, and why do I walk sad, while the enemy afflicts me?'\" The proof of the assumption follows in two other verses. Finally, after the repetition of the first verse, the fitting conclusion of the proposed syllogism is brought in: \"Why are you sad, my soul,\" etc. Page 144.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"somatopoeia","severity":"info","text":"Cassiodorus adapts the Greek σωματοποιΐα, literally 'body-making', as a rhetorical figure for attributing physical form to incorporeal entities. The term is rare in Latin rhetorical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Misericordia et veritas obviaverunt sibi; justitia et pax complexae sunt se","severity":"info","text":"The example for somatopoeia echoes Psalm 84:11 (Vulgate: 'Misericordia et veritas obviaverunt sibi; iustitia et pax complexae sunt se'). Cassiodorus cites it as a biblical instance of personification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Syllepsis","severity":"info","text":"Syllepsis here denotes a grammatical figure where cases are mismatched for rhetorical effect. Cassiodorus illustrates with 'Domine Dominus noster', where vocative 'Domine' is paired with nominative 'Dominus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Syllogismus quinquepartitus vel oratorius","severity":"info","text":"Cassiodorus presents a five-part rhetorical syllogism (propositio, probatio propositionis, assumptio, probatio assumptionis, conclusio) as a distinct form, likely derived from Cicero or Quintilian, though the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Syllogismus categoricus","severity":"info","text":"The categorical syllogism example ('Omnis justus laetatur in Domino...') is a standard Aristotelian form, adapted by Cassiodorus to a Christian context. The concluding exhortation ('Laetamini...') is his own addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Syllogismus quinquepartitus vel oratorius","severity":"info","text":"Cassiodorus' five-part syllogism influenced later medieval rhetorical and logical treatises, though its precise transmission is debated. The example's biblical phrasing suggests a fusion of classical rhetoric with scriptural exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (289, 34, 105, 144) likely refer to Cassiodorus' own lost source or a manuscript foliation, but their exact reference is uncertain.","The transition from somatopoeia to syllepsis is abrupt; the Coptic text may have omitted a heading or line break."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Syllogismus enthymematicus. Vide enthymema.\n\n, synathroesmos, id est congregatio, quoties plurimae res in unum, et multa crimina alligantur: Salvum me fac, Domine, quoniam defecit sanctus, quoniam diminutae sunt veritates a filiis hominum. Pag. et 78.\n\n, syncrisis, id est comparatio, dum comparatione quadam justiorem causam nostram, quam adversarii demonstramus: Hi in curribus, et hi in equis; nos autem in nomine Domini Dei nostri magnificabimur. Pag. et 87.\n\n, synchoresis, id est concessio, quoties aliqua importune desiderantibus conceduntur, quae ad utilitatem eorum pertinere non possunt: Et manducaverunt, et saturati sunt nimis: et desiderium eorum attulit eis. Pag. 267.\n\n, syndyasmos, syndesmos, vel, ut mss., syndicasmos, id est collatio, quando sibi aut personae aut causae sive ex contrario, sive ex simili comparantur: Eloquia Domini eloquia casta. Hic eloquia divina laudantur: superius vero sermo humanus arguitur. Pag. et 178.","english":"Syllogismus enthymematicus. See enthymeme.\n\nSynathroesmos, that is, a gathering, whenever very many things and many crimes are bound together into one: \"Save me, Lord, because the holy man has failed, because truths have diminished among the sons of men.\" Page 78.\n\nSyncrisis, that is, comparison, when by some comparison we show our cause to be more just than that of the adversary: \"These in chariots, and these on horses; but we shall be magnified in the name of our Lord God.\" Page 87.\n\nSynchoresis, that is, concession, whenever things are granted to those who importunately desire them, which cannot pertain to their benefit: \"And they ate, and were excessively sated: and their desire brought it upon them.\" Page 267.\n\nSyndyasmos, syndesmos, or, as the manuscripts have it, syndicasmos, that is, collation, when either persons or causes are compared with each other, whether from the contrary or from the similar: \"The words of the Lord are chaste words.\" Here divine words are praised; above, however, human speech is censured. Page 178.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"syllogismus enthymematicus","severity":"info","text":"Cassiodorus refers the reader to the earlier entry on enthymeme, implying that the syllogismus enthymematicus is a variant or synonym of that figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"synathroesmos","severity":"info","text":"The Greek term synathroesmos (συναθροισμός) means 'gathering' or 'accumulation'; Cassiodorus glosses it as congregatio and applies it to the piling up of multiple items or charges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Salvum me fac, Domine, quoniam defecit sanctus, quoniam diminutae sunt veritates a filiis hominum","severity":"info","text":"The verse is not a direct biblical quotation but a pastiche echoing Psalm 11:10 (LXX) and possibly other passages; the 'holy man' and 'truths diminished' recall themes of moral decline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"syncrisis","severity":"info","text":"Syncrisis (σύγκρισις) is the rhetorical figure of comparison; Cassiodorus illustrates it with a contrast between the adversaries' mounts and the Christians' reliance on God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"syndyasmos / syndesmos / syndicasmos","severity":"caution","text":"The manuscript variants syndyasmos, syndesmos, and syndicasmos reflect uncertainty; Cassiodorus settles on collatio, a pairing or comparison of persons or causes by similarity or contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage lists five rhetorical figures in sequence, each with a Greek term, a Latin gloss, a definition, and a biblical or quasi-biblical example, following the pattern of earlier entries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (78, 87, 267, 178) are given without a clear reference system; they may refer to a lost manuscript or a standard edition of Cassiodorus's sources.","The biblical examples for synathroesmos and synchoresis are not verbatim from the Vulgate, leaving their exact source uncertain."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":". Synecdoche est figura quae significat a toto partem: Confitebor tibi, Domine, in toto corde meo; narrabo omnia mirabilia tua. Pag. et 73. Item significat a parte totum: Exaudi orationem meam: ad te omnis caro veniet. Pag. et 230. Item, cum per id quod sequitur possumus intelligere quod praecedit. Pag. 71.\n\n, tapinosis, id est humiliatio, quoties magnitudo mirabilis rebus humillimis comparatur: Ego autem sum vermis et non homo, opprobrium hominum et abjectio plebis. Pag. et 129. Item quando cujuslibet rei magnitudo minuitur in exiguam parvitatem: Quoniam mille anni ante oculos tuos tanquam dies hesterna quae praeteriit, et sicut custodia in nocte. Pag. et 359.\n\n, tautologia, id est ejusdem sermonis iteratio. Desiderium animae ejus tribuisti ei. Desiderium ejus animae fuit, sicut in Evangelio dicit: Desiderio desideravi manducare vobiscum hoc pascha (Luc. XXII, 15). Pag. et 218.","english":"Synecdoche is a figure which signifies the whole from the part: \"I will confess to you, Lord, with my whole heart; I will recount all your wonders.\" Page 73. Likewise, it signifies the part from the whole: \"Hear my prayer: to you all flesh will come.\" Page 230. Likewise, when through what follows we can understand what precedes. Page 71.\n\nTapinosis, that is, humiliation, whenever a wondrous greatness is compared to the most humble things: \"But I am a worm and not a man, the reproach of men and the abjection of the people.\" Page 129. Likewise, when the magnitude of any thing is diminished into a tiny smallness: \"Because a thousand years before your eyes are like yesterday which has passed, and like a watch in the night.\" Page 359.\n\nTautology, that is, the repetition of the same word: \"You gave him the desire of his soul. The desire of his soul was, as it says in the Gospel: 'I have earnestly desired to eat this Passover with you.'\" (Luke 22:15). Page 218.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Synecdoche","severity":"info","text":"Cassiodorus defines synecdoche as a figure signifying whole from part, part from whole, or consequence from antecedent, following classical rhetorical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 22:15","severity":"info","text":"The tautology example cites Luke 22:15, but the verse is non-canonical; it may be a variant or apocryphal tradition, as the canonical Gospels lack this wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tapinosis","severity":"info","text":"Tapinosis (humiliation) is a rhetorical figure diminishing grandeur, here illustrated with a self-deprecating psalm-like phrase and a cosmic comparison from Psalm 90:4 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage lists three figures (synecdoche, tapinosis, tautology) in sequence, each with definitions and biblical examples, typical of Cassiodorus' pedagogical arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cassiodorus' examples for synecdoche and tapinosis draw on the Psalms, reflecting his monastic context and the use of Scripture as rhetorical model.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (73, 230, 71, 129, 359, 218) likely refer to a lost manuscript or edition, not identifiable from the source.","The Gospel citation for tautology (Luke 22:15) does not match the Vulgate; it may be a scribal error or a non-canonical source."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":", zeugma, id est conjunctio, quando multa pendentia aut uno verbo, aut una sententia concluduntur: Qui facit haec, non movebitur in aeternum. Pag. 52.","english":"Zeugma, that is, a conjunction, when many dependent clauses are concluded by a single word or a single sentence: \"Who does these things will not be moved forever.\" Page 52.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"zeugma","severity":"info","text":"Zeugma is a rhetorical figure where a single word or phrase governs multiple dependent clauses. Cassiodorus defines it as a 'conjunction' (coniunctio).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui facit haec, non movebitur in aeternum","severity":"info","text":"The example 'Qui facit haec, non movebitur in aeternum' (Who does these things will not be moved forever) is not a direct biblical quotation but may echo Psalm 15:5 or similar texts about steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"zeugma","severity":"info","text":"Cassiodorus adapts classical rhetorical terminology for Christian use. Zeugma was standard in Latin grammarians like Donatus and Quintilian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"zeugma","severity":"info","text":"This passage concludes the treatise's treatment of tropes and figures, following the pattern of definition, etymology, and biblical example.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page reference 'Pag. 52' is unclear; it may refer to a biblical verse or a prior source, but the exact reference is not identified."],"confidence":"medium","notes":[]}]}