{"slug":"tmp1205.tmp1205.opp-lat1","id":"latin:ogl-pl:tmp1205.tmp1205.opp-lat1","title":"Opera Sancto Gregorio Episcopo Turonensi Attributa","title_source":"Opera Sancto Gregorio Episcopo Turonensi Attributa","author":"Gregorius Turonensis Episcopus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:33:52Z","cost_usd":0.008002},"source":{"registry_id":"latin:ogl-pl:tmp1205.tmp1205.opp-lat1","work_id":"tmp1205.tmp1205.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/tmp1205/tmp1205/tmp1205.tmp1205.opp-lat1.xml"},"stats":{"passages":16,"english_words":3526,"coptic_letters":0,"source_letters":13981,"commentary_units":91,"commentary_kinds":9,"derived_notes":6,"ambiguities":26,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tmp1205.tmp1205.opp-lat1","abstract":"The 'Opera Sancto Gregorio Episcopo Turonensi Attributa' is a collection of works ascribed to Gregory of Tours (c. 538–594), a late sixth-century Gallo-Roman historian and hagiographer. The edition, based on a digital transcription from the Patrologia Latina, gathers texts of uncertain authenticity, including spuria from later Merovingian or Carolingian periods. Without critical apparatus, it reflects medieval monastic cataloguing rather than assured authorship. The collection likely includes hagiographical and historical pieces, but readers must consult modern editions (e.g., MGH) for textual criticism and authenticity assessment.","historical_context":"Gregory of Tours, bishop from 573 to 594, wrote in Merovingian Gaul, primarily at Tours. His authentic works include the 'Historia Francorum' and hagiographical collections like the 'Liber in gloria martyrum' and 'Vita patrum'. The 'Opera Sancto Gregorio Episcopo Turonensi Attributa' assembles texts attributed to him, but many are later additions from Carolingian scriptoria, where Gregory's authority was invoked for miracle collections and saints' lives. The Patrologia Latina edition (19th c.) reprints earlier printed editions, often from manuscripts at Saint-Germain-des-Prés, a major Benedictine library. Transmission was via medieval monastic libraries, where attributions were fluid. The collection's lack of stemmatic analysis means its contents mix authentic works with later forgeries or misattributions, common in medieval manuscript traditions.","significance":"This collection illustrates the medieval reception of Gregory of Tours as an authoritative figure for hagiography and history, even for texts he did not write. It highlights the fluidity of authorship in manuscript culture and the need for critical editions. The work relates to broader traditions of Merovingian and Carolingian hagiography, and to the Patrologia Latina's role in preserving medieval Latin texts, albeit without modern textual criticism.","timeline":[{"date":"c. 538–594","event":"Life of Gregory of Tours; his authentic works composed."},{"date":"6th–9th c.","event":"Attribution of spurious works to Gregory in Merovingian and Carolingian scriptoria."},{"date":"17th–18th c.","event":"Manuscripts collected at Saint-Germain-des-Prés, Paris."},{"date":"19th c.","event":"Patrologia Latina edition printed, reprinting earlier editions without full collation."},{"date":"20th–21st c.","event":"Digital transcription (ogl-pl) made available; modern critical editions (MGH) supersede for authenticity."}],"relations":[{"work":"Historia Francorum","relation":"Authentic historical work by Gregory; contrast with spuria in this collection.","key":"","label":null,"url":null},{"work":"Liber in gloria martyrum","relation":"Authentic hagiographical work by Gregory; similar genre to some attributed texts.","key":"","label":null,"url":null},{"work":"Vita patrum","relation":"Authentic collection of saints' lives by Gregory; model for later attributions.","key":"","label":null,"url":null},{"work":"Patrologia Latina","relation":"Source edition; reprints earlier printed texts without critical apparatus.","key":"","label":null,"url":null},{"work":"Monumenta Germaniae Historica (MGH)","relation":"Modern critical edition series for Gregory's works; recommended for textual variants.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the collection is unknown; the works span the 6th to 9th centuries or later.","Authorship of many texts is disputed; the attribution to Gregory is often a later monastic ascription.","The Patrologia Latina edition lacks critical apparatus and manuscript collation; textual variants are not recorded.","The digital transcription (ogl-pl) may contain errors from the printed edition or OCR."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00051,"generated":"2026-11-15T06:33:52Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1205/tmp1205/tmp1205.tmp1205.opp-lat1.xml"}],"checks":{"work":"tmp1205.tmp1205.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":91,"english_words":3526,"source_letters":13939,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'Opera Sancto Gregorio Episcopo Turonensi Attributa' signals that the edition collects works ascribed to Gregory of Tours, not all certainly authentic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The source edition 'ogl-pl' indicates a digital transcription from the Patrologia Latina, which often reprints earlier printed editions without full manuscript collation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Gregory of Tours (c. 538–594) wrote in the late sixth century; works attributed to him may include spuria from later Merovingian or Carolingian periods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Gregory's hagiographical and historical works were widely copied in medieval libraries; some attributions in this collection reflect later monastic cataloguing rather than authorial origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide critical apparatus or stemmatic analysis; readers must consult modern editions (e.g., MGH) for textual variants and authenticity judgments.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 16 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"OPERA SANCTO GREGORIO EPISCOPO TURONENSI ATTRIBUTA.\n\nSANCTI GREGORII EPISCOPI TURONENSIS PRÆFATIO IN LIBRUM MiRACULORUM BEATI ANDREÆ APOSTOLI.\n\n(Ex Cod. ins. Sancti Germani a Pratis.)\n\nInclyta sanctorum apostolorum tropæa nulli credo tatere fidelium, quia quredam exinde evangelica dogmata docent, quædam apostolici actus narrant. De quibusdam vero exstant libri, in quibus propriae actiones eorum denotantur; de plerisque enim nihil aliud nisi passionum scripta suscepimus. Nam repefl librum de virtotibus sancti Andreae apostoli, qui propter nimiam verbositatem a nonnullis apocryphus dicebatur. De quo placuit ut retractatis enucleatisque tantum virtutibus, praetermissis his quae fastidium generabant, uno tantum parvo volumine admiranda miracula clauderentur, quod et legentibus praestaret graHam, et detrahentium auferret invidiam. Quia inviolatam fidem non exigit multitudo verbositatis, sed integritas rationis et puritas mentis.","english":"The works attributed to Saint Gregory, Bishop of Tours.\n\nPreface of Saint Gregory, Bishop of Tours, to the Book of the Miracles of the Blessed Apostle Andrew.\n\n(From a manuscript codex of the monastery of Saint-Germain-des-Prés.)\n\nI believe that the renowned triumphs of the holy apostles are unknown to none of the faithful, because some of them are taught by the Gospel lessons, and some are related in the Acts of the Apostles. For certain of them, moreover, books exist in which their own deeds are recorded; concerning many, however, we have received nothing other than written accounts of their passions. For I came upon a book about the miracles of the holy apostle Andrew, which, on account of its excessive verbosity, was called apocryphal by some. Concerning this, it seemed good that, after the miracles had been reviewed and sifted, with those things that generated disgust set aside, the wondrous miracles should be enclosed in but one small volume, which would both bestow grace upon its readers and remove the ill-will of its detractors. For inviolate faith does not require a multitude of verbosity, but integrity of reason and purity of mind.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Praefatio in Librum Miraculorum Beati Andreae Apostoli","severity":"info","text":"This preface introduces a collection of miracles of Andrew, distinguishing it from a longer, apocryphal source. The author claims to have condensed the material to avoid verbosity and disgust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"apocryphus","severity":"info","text":"The Latin 'apocryphus' (from Greek ἀπόκρυφος) here means 'of doubtful authenticity' or 'spurious,' not necessarily heretical. The author notes the earlier book was called apocryphal due to excessive verbosity, not doctrinal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sancti Germani a Pratis","severity":"info","text":"The manuscript source is the Abbey of Saint-Germain-des-Prés in Paris, a major Benedictine house with a rich library. This indicates the text's transmission in a medieval French monastic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Gregorius Turonensis","severity":"info","text":"Gregory of Tours (c. 538–594) was a historian and hagiographer. This preface, though attributed to him, may be a later composition; the work's authenticity is debated, but it reflects his interest in apostolic miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"repefl librum","severity":"caution","text":"The Latin 'repefl' is likely a scribal error for 'reperi' (I found). The text is from a single manuscript (Cod. ins. Sancti Germani a Pratis) and may contain other corruptions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Gregory of Tours is uncertain; the preface may be a later medieval composition. The phrase 'retractatis enucleatisque' could imply either a critical edition or a simple abridgment."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"INCIPIT TEXTUS IPSORUM MIRACULORUM.\n\nIgitur post illum dominicae Ascensionis nobilem gloriosumque triumphum, cum beati apostoli prædicare verbum Dei prr diversaS regiones dispersi fuissent, Andreas apostofus apud Achaiam provinciam annuntiare Dominum Jesum Christum exorsus est. Matthæus autem apostolus qui et evangelista Mirmidonae urbi verbum salutis annuntiavit, etc., fere ut in vulgato Abdia libro III apostolicæ Historicæ. Quem ideo librum hue integrum referre visum non est. Salis fuerit capitulorum indicem, prout in ins. Codice habetur, hic exhibere cum duobus extremis capitibus intearM; in quorum priori Apostoli mortem, quæ paulo fusius apud Abdiam narratur, paucis exhibet, in altero nero de oleo ex ejusdem sancti tumulo manante loquitur, quod Abdias non habet. Qua omnia brevi epilogo Gregorii concluduntur.\n\nINCIPIUNT CAPITULA HIRI DB MIRACULIS BEATI ANDREÆ APOSTOLI.","english":"Here begins the text of the miracles themselves.\n\nTherefore, after that noble and glorious triumph of the Lord’s Ascension, when the blessed apostles had been scattered to preach the word of God throughout various regions, the apostle Andrew began to proclaim the Lord Jesus Christ in the province of Achaia. The apostle Matthew, however, who is also an evangelist, announced the word of salvation to the city of Mirmidona, etc., much as in the commonly known book of Abdias, Book III of the Apostolic History. It did not seem fitting to reproduce that entire book here. It will suffice to present here the list of chapters, as it is found in the manuscript codex, together with the two final chapters in their entirety; in the first of these, the death of the apostle is briefly set forth, which is narrated somewhat more fully by Abdias, and in the second, it speaks of the oil flowing from the same saint’s tomb, which Abdias does not have. All these are concluded with a brief epilogue by Gregory.\n\nHere begin the chapters of the book on the miracles of the blessed apostle Andrew.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"INCIPIT TEXTUS IPSORUM MIRACULORUM","severity":"info","text":"This heading marks the beginning of the miracle narratives proper, following the preface. The phrase 'ipsorum miraculorum' distinguishes the text from the preceding prefatory material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abdiae libro III apostolicæ Historicæ","severity":"info","text":"The reference is to the Pseudo-Abdias collection, a late antique compilation of apostolic acts. The editor notes that the present manuscript abbreviates this source, omitting most of its content except for two final chapters.","cites":[],"named_sources":["Pseudo-Abdias"],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"prout in ins. Codice habetur","severity":"info","text":"The abbreviation 'ins.' stands for 'inscripto' or 'inscriptus', indicating the manuscript codex from which the editor worked. This signals a reliance on a specific, likely medieval, witness for the chapter list.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"oleo ex ejusdem sancti tumulo manante","severity":"info","text":"The detail of oil flowing from Andrew's tomb is absent from Pseudo-Abdias, suggesting a local or later hagiographic tradition. This miracle type is common in medieval relic cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fere ut in vulgato Abdia libro III apostolicæ Historicæ","severity":"caution","text":"The editor's phrase 'fere ut' ('much as in') indicates that the following summary is not a direct quotation but a paraphrase. The exact relationship to Pseudo-Abdias is left vague.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mirmidonae urbi' is uncertain; it may be a corruption or variant of a known city in Asia Minor or Greece.","The phrase 'prr diversaS regiones' contains apparent scribal errors ('prr' for 'per', 'diversaS' for 'diversas'), suggesting a corrupt manuscript tradition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"CAPIT PRIMUM. De Matthæo apostolo, et quæ in Mirmidonia acta sunt. Igitur post illum, etc., ul supra.\n\nCAP. I!. De cæco illuminato. Andreas antem recedens ab eo loco venit in regionem suam, cumque deambutaret, etc.\n\nCAP. III. De puero suscitato. Demetrio autem primo civitatis Amaseorum, etc.\n\nCAP. IV. De Sustrato puero cui mater crimen impegerat. Puer quidam, Suslratus nomine, etc.\n\nCAP. V. De Gratiano ac filio et uxore ejus. Gratiani quoque Sinopensis filius [Cotb., Gratini; Edit., Cralini... filius], etc.\n\nCAP. VI. De septem dæmonibus a Nicæa expulsis. Posthaec ad Nicæam proficiscitur, ubi erant, etc. [Ed., Nica-am proficiscitur in Asiam ubi erant, etc.] Instituit ibi episcopum nomine Cælestem. [Colb. et Edit., Calistuln.]\n\nCAP. VII. De moriuo suscitato. Denique appropinquans ad ponam Nicomediae.\n\nCAP. VIII. De commotione maris sedata. Egressus inde Apostolus, ingressusque Hellesponticum fretum navigabat ut veniret Bizancium, etc,","english":"Chapter 1. Concerning the Apostle Matthew, and what was done in Mirmidonia. Therefore after that, etc., as above.\n\nChapter 2. Concerning a blind man who was given sight. Andrew, however, departing from that place, came into his own region, and as he was walking about, etc.\n\nChapter 3. Concerning a boy who was raised from the dead. Demetrius, however, the chief man of the city of the Amaseans, etc.\n\nChapter 4. Concerning Sostratus, a boy against whom his mother had brought a charge. A certain boy, Sostratus by name, etc.\n\nChapter 5. Concerning Gratianus and his son and his wife. Gratianus of Sinope, his son [Cotb., Gratini; Ed., Cratini... his son], etc.\n\nChapter 6. Concerning seven demons expelled from Nicaea. After this he sets out for Nicaea, where there were, etc. [Ed., sets out for Nicaea in Asia where there were, etc.] He established there a bishop by the name of Caelestis. [Colb. and Ed., Calistus.]\n\nChapter 7. Concerning a dead man raised to life. Finally, approaching the bridge of Nicomedia.\n\nChapter 8. Concerning the calming of a disturbance of the sea. The Apostle, having departed from there and entered the Hellespontine strait, was sailing so that he might come to Byzantium, etc.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPIT PRIMUM ... CAP. VIII","severity":"info","text":"The passage is a chapter list for the first eight chapters of the work, each with a title and a brief incipit. The pattern suggests a table of contents or summary of a longer narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"CAPIT PRIMUM. De Matthæo apostolo, et quæ in Mirmidonia acta sunt. Igitur post illum, etc., ul supra.","severity":"info","text":"The phrase 'etc., ul supra' indicates that the full text of chapter 1 is omitted here, presumably because it repeats material already given earlier in the manuscript. This is a common scribal abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"CAP. VI. ... Instituit ibi episcopum nomine Cælestem. [Colb. et Edit., Calistuln.]","severity":"caution","text":"The name of the bishop varies between 'Caelestem' and 'Calistum' in the manuscript witnesses (Colbertinus and the edition). This suggests textual corruption or divergent readings in the tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"CAP. V. De Gratiano ac filio et uxore ejus. Gratiani quoque Sinopensis filius [Cotb., Gratini; Edit., Cralini... filius]","severity":"caution","text":"The name 'Gratiani' is given as 'Gratini' in the Colbertinus manuscript and 'Cratini' in the edition, indicating textual instability in proper names across witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mirmidonia","severity":"info","text":"Mirmidonia is a region associated with the apostle Matthew in apocryphal Acts. Its location is uncertain, but it is often linked to Ethiopia or the Caspian region in early Christian traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nicæa ... Hellesponticum fretum ... Bizancium","severity":"info","text":"These place names (Nicaea, the Hellespont, Byzantium) locate Andrew's travels in northwestern Asia Minor, consistent with the geography of the apocryphal Acts of Andrew.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The chapter list is fragmentary; the full narrative is not given, only incipits. The relationship between the chapters and the preceding 'passion' is unclear. The name variants (Caelestis/Calistus, Gratianus/Gratinus/Cratinus) suggest textual corruption."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"CAP. IX. De latronibus obstupefactis. Inde progressi ut venirent Thracias, etc.\n\nCAP. X. De his qui in navi crediderunt. Sanctus vero Apostolum pervenit ad Berintum, civitatem Thraciae, et invenit ibi navem quae in Macedoniam properaret, etc. [Colb., Berintum; Editi, ad Perimhum Civitatem Thraciæ maritimam, ut nave in Macedoniam trajiceret, etc.J\n\nCAP. XI. De nuptiis puerorum. Fuerunt duo viri in Philippis fratres.\n\nCAP. XII. De Exiio (sic)et parentibus ejus. Erat quidam juvenis in Thessalonica, Exohus nomine [Colb., Exuus; Ed. Exoos nominej, etc.\n\nCAP. XIII. De filio Carpiani debile. kogabat autcm adolescens beatum Apostolum, ut proficiscerentur simul in Thessalonieam, etc. [Edi., lgitur curo multo tempore apud Thessalonicam.... moraretur, etc.],\n\nCAP. XIV. De mortuo suscitato. Unus autem e civibus, etc. [Ed., Accessit et alius a civibus, etc.]","english":"Chapter 9. Concerning the brigands who were stupefied. Thence proceeding, they came to Thrace, etc.\n\nChapter 10. Concerning those who believed in the ship. The holy Apostle arrived at Berintum, a city of Thrace, and found there a ship which was hastening to Macedonia, etc. [Colb., Berintum; Editions, to Perinthus, a maritime city of Thrace, so that he might cross by ship into Macedonia, etc.]\n\nChapter 11. Concerning the marriage of the boys. There were two men in Philippi, brothers.\n\nChapter 12. Concerning Exiios and his parents. There was a certain young man in Thessalonica, named Exohus [Colb., Exuus; Editions, Exoos], etc.\n\nChapter 13. Concerning the crippled son of Carpianus. Moreover, a young man begged the blessed Apostle that they might set out together for Thessalonica, etc. [Editions, Therefore, when he had tarried for a long time at Thessalonica, etc.]\n\nChapter 14. Concerning the dead man who was raised. One of the citizens, etc. [Editions, And another of the citizens approached, etc.]","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. IX. De latronibus obstupefactis","severity":"info","text":"The chapter headings in this passage are editorial additions, not part of the original narrative, and serve to organize the episodic content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Berintum","severity":"info","text":"The variant readings 'Berintum' (Colb.) and 'Perinthus' (Editions) reflect textual divergence in the manuscript tradition for the Thracian city name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Thracias","severity":"info","text":"Thrace was a Roman province in the northeastern Balkans, often a setting for apostolic travels in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Exiio (sic)","severity":"caution","text":"The name 'Exiio' in the Latin is likely a scribal error or variant; the English draft renders it as 'Exiios' and the apparatus shows further variants 'Exuus' and 'Exoos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De nuptiis puerorum","severity":"info","text":"The chapter heading 'Concerning the marriage of the boys' suggests a narrative of child betrothal or marriage, a motif found in hagiographic romance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XIV. De mortuo suscitato","severity":"info","text":"The final chapter heading introduces a resurrection miracle, a common topos in apostolic acts, here attributed to an unnamed apostle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'holy Apostle' in Chapter 10 is not specified in the Latin text; the context of the work suggests it may be Andrew or another apostle.","The relationship between the two brothers in Chapter 11 and the 'marriage of the boys' is unclear from the heading alone.","The textual variants for the city name (Berintum/Perinthus) and the personal name (Exiio/Exuus/Exoos) indicate corruption or fluidity in the manuscript tradition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"CAP. X V. De filio Mediæ, et pueris ejus, aliisque infirmis sanatis. Venit ad eum quidam vir de Philipi is Medias, ete.\n\nCAP. XVI. De debili filis cujuadam.arula. DENIQUE Nicolaus quidam, etc.\n\nCAP. XVII. De dcemone expulso. Sequenti vero die, etc.\n\nCAP. XVIII. De Vtrino proconsule, et filio ejus, ac mutiere suscitata. Dum haec autem agerentur, etc. [Proconsul in Colb. dicitur Virious sicut in nostro Germ.; in Edit., Quirinus.]\n\nCAP. XIX. De serpente interfecto, et mortuo suscitato. His ita gestis, etc.\n\nCAP. XX. De revelatione passionis beati Apostoli. Sequenti vero nocte, etc.\n\nCAP. XXI. De eo qui in mare cecidit. Multi autem ei Macedonia, etc., Patras Achaiæ civitatem appulsi sunt, etc.\n\nCAP. XXII. De Lisbio proconsule et fide ejus. Denique cum eum multi rogarent, etc.\n\nCAP. XXIH. De Trofima et uxore proconsulis. Igitur Trofima quae, etc.","english":"Chapter 15. Concerning the son of Media, and his boys, and other sick persons healed. A certain man from Philippi, Media, came to him, etc.\n\nChapter 16. Concerning the weak son of a certain woman. Finally, a certain Nicholas, etc.\n\nChapter 17. Concerning the demon expelled. On the following day, etc.\n\nChapter 18. Concerning Vtrinus the proconsul, and his son, and a woman raised from the dead. While these things were being done, etc. [The proconsul is called Virious in the Colb. manuscript, as in our German manuscript; in the Edition, Quirinus.]\n\nChapter 19. Concerning the serpent killed, and a dead man raised. These things having been done, etc.\n\nChapter 20. Concerning the revelation of the passion of the blessed Apostle. On the following night, etc.\n\nChapter 21. Concerning the man who fell into the sea. Many from Macedonia, etc., were driven to the city of Patras in Achaia, etc.\n\nChapter 22. Concerning Lisbius the proconsul and his faith. Finally, when many were asking him, etc.\n\nChapter 23. Concerning Trofima and the wife of the proconsul. Therefore Trofima, who, etc.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. X V. De filio Mediæ, et pueris ejus, aliisque infirmis sanatis.","severity":"info","text":"The chapter numbering jumps from Chapter 10 in the previous passage to Chapter 15 here, indicating a lacuna or misnumbering in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"CAP. X V.","severity":"info","text":"The chapter heading 'CAP. X V.' likely represents a scribal error for 'CAP. XV', as the English draft renders it 'Chapter 15'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Venit ad eum quidam vir de Philipi is Medias, ete.","severity":"caution","text":"The Latin text is corrupt: 'Philipi is Medias' may conflate 'Philippis' (Philippi) and 'Medias' (Media), and 'ete.' is an abbreviation for 'et cetera', indicating an abridged or damaged source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"De Vtrino proconsule, et filio ejus, ac mutiere suscitata.","severity":"info","text":"The note in brackets records variant readings for the proconsul's name: 'Vtrinus' in the main text, 'Virious' in the Colbert and German manuscripts, and 'Quirinus' in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXIII. De Trofima et uxore proconsulis.","severity":"info","text":"The chapter sequence from 15 to 23 is continuous, but the content is fragmentary, with each chapter reduced to a brief heading and 'etc.'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is heavily abbreviated and corrupt, with many chapters reduced to headings and 'etc.', making the original narrative unclear. The chapter numbering is inconsistent with the previous passage, suggesting missing material or scribal error."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"CAP. XXIV. De multi, mortuis suscitatis. Post deambulationem vero, ete.\n\nCAP. XXV. De difficultate partus cujusdam mulieri.. Erat autem mulier, Caliopa nomine, quæ homicidse conjuncta conceptum susceperat illicitum... et partum proferre non poterat, etc.\n\nCAP. XXVI. De Sustrato et servo ejus. [In Colb. et Ed. dicitur Sostratus.] Cum autem multa signa... faceret in Corintho, etc.\n\nCAP. XXVII. De dæmoniacis sanatis ad balneum. Post dies autem paucos.\n\nCAP. XXVIII. De Nicolao sene. Cum hæc agerentur, ecce quidam, etc. *\n\nCAP. XXIX. De Autiphane et uxore ac servis ejus. In quo loco dum commoraretur venit ad eum Antiphanus civis Merarensis. [Colb., Anliphanis.... Megarensis. Ed., Dum hæc apud Corinthum... Antiphanes civis Megarensis.]\n\nCAr. XXX. De Maximilla uxore proconsulis Egecs. Venit autem beatus Apostolus in Patras, etc.\n\nCAP. XXXI. De debiti sanato. Inde descendens, etc. [Colb., Inde discedens. Ed., Egressusque domum, etc.","english":"CHAPTER 24. Concerning many who were raised from the dead. After the walk, however, etc.\n\nCHAPTER 25. Concerning the difficult childbirth of a certain woman. There was a woman, Caliopa by name, who, joined to a murderer, had conceived an illicit child... and could not bring forth the birth, etc.\n\nCHAPTER 26. Concerning Sostratus and his servant. [In the Colbertinus and the Edition it is called Sostratus.] While he was performing many signs... in Corinth, etc.\n\nCHAPTER 27. Concerning the demoniacs healed at the bath. After a few days, however.\n\nCHAPTER 28. Concerning the old man Nicolaus. While these things were happening, behold a certain man, etc. *\n\nCHAPTER 29. Concerning Antiphanes and his wife and servants. While he was staying in that place, Antiphanes, a citizen of Megara, came to him. [Colbertinus, Anliphanis.... Megarensis. Edition, While these things were happening at Corinth... Antiphanes, a citizen of Megara.]\n\nCHAPTER 30. Concerning Maximilla, the wife of the proconsul Aegeas. The blessed Apostle came to Patras, etc.\n\nCHAPTER 31. Concerning the healed debtor. Thence descending, etc. [Colbertinus, Thence departing. Edition, And having gone out of the house, etc.]","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXIV. De multi, mortuis suscitatis","severity":"info","text":"The chapter headings in this passage are formulaic summaries typical of hagiographic collections, each introducing a miracle or episode. The sequence from Chapter 24 to 31 follows a narrative pattern of healings, exorcisms, and resurrections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"CAP. XXVI. De Sustrato et servo ejus. [In Colb. et Ed. dicitur Sostratus.]","severity":"info","text":"The variant name 'Sustratus' in the Latin text is corrected to 'Sostratus' by the Colbertinus manuscript and the Edition, indicating scribal variation in proper names across the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"CAP. XXIX. De Autiphane et uxore ac servis ejus. [Colb., Anliphanis.... Megarensis. Ed., Dum hæc apud Corinthum... Antiphanes civis Megarensis.]","severity":"info","text":"The name 'Autiphane' is corrected to 'Antiphanes' in the Edition, and the place 'Merarensis' to 'Megarensis' (Megara), showing textual instability in names and locations across witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CAP. XXX. De Maximilla uxore proconsulis Egecs","severity":"info","text":"The name 'Egecs' likely refers to the proconsul Aegeas, a figure associated with the apocryphal Acts of Andrew, where Maximilla is healed by the apostle. This connects the passage to the broader Andrew legend cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"CAP. XXV. De difficultate partus cujusdam mulieri.. Erat autem mulier, Caliopa nomine, quæ homicidse conjuncta conceptum susceperat illicitum... et partum profe","severity":"caution","text":"The Latin text is fragmentary, with 'etc.' marking omissions. The phrase 'homicidse' is likely a corruption of 'homicidae' (murderer), and the narrative of illicit conception and difficult childbirth is incomplete, requiring caution in interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"CAP. XXVIII. De Nicolao sene. Cum hæc agerentur, ecce quidam, etc. *","severity":"info","text":"The asterisk after 'etc.' in Chapter 28 may indicate a textual note or a lacuna in the manuscript tradition, suggesting that this chapter was either abbreviated or incomplete in the source used for the edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is heavily abbreviated with 'etc.' and brackets, leaving the full narrative of each chapter uncertain. The names 'Caliopa', 'Sustratus', 'Autiphane', and 'Egecs' are likely scribal corruptions or variants of more standard forms (Caliopa? Sostratus, Antiphanes, Aegeas). The place 'Merarensis' is probably a corruption of 'Megarensis' (Megara). The asterisk in Chapter 28 may signal a t"],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"CAP. XXXII. De tribus cæcis illuminatis. Digressus vera in alium locum, etc.\n\nCAP. XXXIII. De arido sanitati restaurato. Videns autem hæc signa quidam, etc. [Ed., Haec dum apud Patras.]\n\nCAP. XXXIV. De puero Stratoclei fratris proconsulis. Cumque talia apud Patras per beatum Apostolum agerentur, venit Stratoclens, etc. [Colb., Stratocles. Ed., ex Italia Stratocles, etc.]-\n\nCAP. XXXV. De proconsule ab itinere tegresso. Omni enim die, etc.\n\nCAPUT XXXVI.\n\nDe passione sancti ApostolE.\n\nPosthaec comprehensus a beatus Apostelus ab Egea proconsule, positus est in carcere, ad queni omnes conveniebant ut audirent verbum salutis. At ille non cessabat prædicare nocte et die verbum Dei. Paucis vero diebus interpositis, eductus de carcere, et gravissime caesus cruce suspensus est. In qua cum per triduum vivens penderet, non cessabat predicare Dominum Salvatorem, donec tertia die, populis fluentibus, spiritum exhalavit. Quod lectio passionis etiam ejus plenissime declarat. Cujus beatum corpus Maxi-' milla accipiens, conditum aromatibus recondidit in sepulcro, assidue autem super illum deprecans Dominum, ut ejus beatus Apostolus memor esset exorabat.","english":"CHAPTER 32. Concerning three blind men who were given sight. Having departed, however, into another place, etc.\n\nCHAPTER 33. Concerning a withered man restored to health. Seeing these signs, however, a certain man, etc. [Ed., While these things were happening at Patras.]\n\nCHAPTER 34. Concerning the boy of Stratocles, brother of the proconsul. While such things were being done at Patras by the blessed Apostle, Stratocles came, etc. [Colb., Stratocles. Ed., From Italy, Stratocles, etc.]\n\nCHAPTER 35. Concerning the proconsul turned back from his journey. Every day, however, etc.\n\nCHAPTER 36.\n\nConcerning the passion of the holy Apostle.\n\nAfter this, the blessed Apostle was seized by the proconsul Aegeas and placed in prison, where all gathered to hear the word of salvation. And he did not cease to preach the word of God night and day. After a few days had passed, he was led out of prison, severely beaten, and hung upon a cross. On this cross, while he hung alive for three days, he did not cease to preach the Lord and Savior, until on the third day, with the people streaming by, he breathed his last. The reading of his passion also declares this most fully. His blessed body, received by Maximilla, was placed in a tomb, embalmed with spices, and she, constantly praying over him to the Lord, entreated that her blessed Apostle might be mindful of her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXXII ... CAP. XXXVI","severity":"info","text":"Chapters 32–35 are summary headings; Chapter 36 alone provides a full narrative of the apostle's passion, marking a shift from miracle accounts to martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Egea","severity":"info","text":"The Latin 'Egea' corresponds to the proconsul Aegeas (or Aegeates), a figure in the apocryphal Acts of Andrew, where he orders Andrew's crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Maximilla","severity":"info","text":"Maximilla is the woman who buries the apostle; in the Acts of Andrew, she is a prominent follower, often identified as the wife of the proconsul or a convert.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cruce suspensus est","severity":"info","text":"The apostle's three-day survival on the cross echoes the passion of Christ and is a common motif in apocryphal acts, notably the Acts of Andrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quod lectio passionis etiam ejus plenissime declarat","severity":"info","text":"Gregory refers to a 'reading of his passion' (lectio passionis), likely a liturgical or hagiographic text known to his audience, which he treats as authoritative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tegresso","severity":"caution","text":"The heading 'De proconsule ab itinere tegresso' contains 'tegresso', likely a scribal error for 'regresso' (returned), as the sense requires a return from a journey.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the apostle is not named in this passage, but the context (proconsul Aegeas, Maximilla) points to Andrew; the passion narrative is abbreviated, and Gregory assumes the reader knows the fuller account.","The phrase 'tegresso' in Chapter 35 is corrupt; the intended reading is probably 'regresso' (returned)."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"CAPUT XXXVII.\n\nDe virtute sepulcri ejus.\n\nDe quo sepulcro manna in modum farina, et oleum cum odore suavissimo defluit: a quo quae sil anni praesentis fertilitas incolis rcgionis illius ostenditur. Si exiguum proQuit, exiguum terra exhibet fructum; si vero copiose processerit, magna fructuum opulentia ministratur. Nam ferunt hoc oleum usque ad medium basilicae sanctae decurrere, sicut in primo Miraculorum scripsimus lihro (Cap. 31). Passionis quoque ejus ordinem prosecuti non sumus, qnia hanc valde utiliter et eleganter a quodam reperimus fuisse conscriptam.\n\nCAPUT XXXVIII.\n\nEpilogus scriptoris finem facientis.\n\nHæc sunt tamen quæ de virtutibus beati Apostoli praesumpsi, indignus ore, sermone rusticus, pravus conscientia propalare. Deprecor autem ejus misericordiam, ut.sicut in illius natali processi ex matris utero, ita ipsius obtentu eruar ab inferno; et sicut in die passionis ejus sumpsi vitae hujus exordium, ita nae sibi proprium ascire dignetur alumnum. Et quia de majoribus meritis revocat nos pars magna facinoris, hoc tantum temerarius praesumo petere, ut cum idem post judicium dominico corpori conformatus refulserit in gloria, saltem obtineat de immensis criminibus mihi vel veniam non negandam.","english":"CHAPTER 37.\n\nConcerning the miracle of his tomb.\n\nFrom this tomb, manna in the form of flour, and oil with a most sweet fragrance, flows forth; by this, the fertility of the present year is shown to the inhabitants of that region. If it flows forth sparingly, the earth yields a meager fruit; but if it has flowed forth abundantly, a great abundance of fruits is provided. For they report that this oil flows as far as the middle of the holy basilica, as we wrote in the first book of Miracles (Chapter 31). We have not pursued the order of his passion, because we found this to have been very usefully and elegantly written by a certain person.\n\nCHAPTER 38.\n\nEpilogue of the writer making an end.\n\nThese, however, are the things concerning the miracles of the blessed Apostle which I, unworthy in speech, rustic in language, and perverse in conscience, have presumed to make known. But I beseech his mercy, that just as I came forth from my mother's womb on his birthday, so by his intercession I may be rescued from hell; and just as I took up the beginning of this life on the day of his passion, so he may deign to claim me as his own disciple. And because a great part of wrongdoing calls us back from greater merits, I only presume to ask this rashly, that when, after the judgment, he has shone in glory, conformed to the Lord's body, he may at least obtain for me, from my immense crimes, even a pardon not to be denied.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"manna in modum farina, et oleum cum odore suavissimo defluit","severity":"info","text":"The description of manna and oil flowing from the tomb echoes hagiographic topoi of miraculous fluids, often associated with saintly relics, and may be intended to evoke Eucharistic or anointing imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"basilicae sanctae","severity":"info","text":"The reference to the holy basilica likely indicates the church of Saint Andrew at Patras, a major pilgrimage site where the apostle's relics were venerated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Caput XXXVII. De virtute sepulcri ejus.","severity":"info","text":"Chapter 37 functions as a brief miracle account, while Chapter 38 serves as a personal epilogue, shifting from third-person narrative to first-person prayer, a common structural device in hagiographic collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sicut in primo Miraculorum scripsimus libro (Cap. 31)","severity":"info","text":"This cross-reference to an earlier book of miracles (likely Gregory's own 'Liber de miraculis beati Andreae') indicates the work's composite nature and Gregory's reliance on his own prior writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"manna","severity":"info","text":"The term 'manna' here is used metaphorically for a miraculous substance, not the biblical manna, but drawing on its connotation of divine provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Passionis quoque ejus ordinem prosecuti non sumus","severity":"caution","text":"Gregory states he did not write the passion narrative because he found a useful and elegant version by another author; this may indicate a lost source or a deliberate omission to avoid redundancy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain person' who wrote the passion narrative is not specified; the phrase 'a quodam' leaves the source anonymous.","The phrase 'usque ad medium basilicae sanctae' could mean the oil flows to the middle of the church or to the central nave; the exact location is ambiguous."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"SANCTI GREGORII EPISCOPI TURONENSIS LIBER DE PASSIONE, VIRTUTIBUS ET GLORIA SANCTI JULIANI MARTYRIS.\n\n(Ex Codicibus mss.)\n\n'Incipit præfatio Gregorii episcopi Turonici in passione sancti Juliani martyris.\n\nMagnum in nobis, etc., ut supra. col. 847, audiremur. Sic et inclytus martyr Julianus, qui Viennensi ortus urbe Arvernis datus est martyr, ab hoc igne succensus, haec concupivit ac mente tota desideravit. De cujus gestis et miraculis pauca juvai historico explicare stylo. Sed dum copiosum egregii certaminis opus sermo succinctus aggreditur, pauca, ut dixi, perstringenti deprecor veniam condonari, quod me minus vel idoneum, vel peritum ad hæc narranda cognosco, nec imbutum grammaticis artibus, nec litteris liberalibus eruditum. Sed quid? facio quod a impellit me amor patroni, ut nequeam haec silere? Agg-rediar ergo ut possum, quia apud Deum non reor de sanctorum agonibus rcquiri amplius quam vicisse; nec cucurrisse plurimum, sed cursum consummasse propositum. Ipse enim licet perseverantium pugnas et victorias ad suam recognoscat pertinere laudem, similes tamen sive brevi sive longo praelio vincentibus parat coronas.","english":"Here begins the preface of Gregory, bishop of Tours, on the passion of the holy martyr Julian.\n\nGreat within us, etc., as above, column 847, we might be heard. Thus also the renowned martyr Julian, who, born in the city of Vienne, was given as a martyr to the Arverni, was kindled by this fire, desired these things and longed for them with his whole mind. Concerning his deeds and miracles, it is fitting to explain a few things in a historical style. But while a succinct discourse approaches the abundant work of an illustrious contest, I beg that pardon be granted to me, who will touch upon only a few things, as I have said, because I know myself to be either insufficient or unskilled for narrating these things, and neither imbued with grammatical arts nor educated in liberal letters. But what then? I do what the love of my patron compels me to do, so that I cannot be silent about these things? I shall therefore approach it as best I can, because before God I do not think that more is required from the contests of the saints than that they have conquered; nor that they have run a great deal, but that they have completed the course they set out upon. For although he himself acknowledges the struggles and victories of the persevering as pertaining to his own praise, nevertheless he prepares similar crowns for those who conquer, whether in a short or a long battle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Incipit praefatio Gregorii episcopi Turonici in passione sancti Juliani martyris","severity":"info","text":"This heading marks the beginning of the preface proper, distinguishing it from the preceding chapter on the tomb's manna. The phrase 'Incipit praefatio' is a standard scribal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Magnum in nobis, etc., ut supra. col. 847, audiremur","severity":"info","text":"The phrase 'ut supra. col. 847' is a cross-reference by the editor to an earlier passage in the same volume, likely a lost or omitted preface. The 'etc.' indicates abbreviation of a known topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Viennensi ortus urbe Arvernis datus est martyr","severity":"info","text":"Julian was born in Vienne (Roman Vienna, in Gaul) but martyred in the territory of the Arverni (modern Auvergne). This geographical note situates his cult between two important Gallo-Roman cities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"amor patroni","severity":"info","text":"Gregory's reference to 'love of my patron' reflects the hagiographical convention of personal devotion to a saint as motivation for writing, common in Merovingian hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pauca juvai historico explicare stylo","severity":"caution","text":"The Latin 'juvai' is likely a scribal error for 'iuvat' (it is fitting). The English draft translates as 'it is fitting', which is correct, but the manuscript reading is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"nec cucurrisse plurimum, sed cursum consummasse propositum","severity":"info","text":"Gregory's metaphor of the race and the crown echoes 1 Corinthians 9:24 and the athletic imagery common in early Christian martyrdom accounts, emphasizing completion over length of struggle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Magnum in nobis, etc., ut supra. col. 847, audiremur' is ambiguous: it may refer to a lost preface or a standard opening formula. The reading taken is that it is an editorial cross-reference to an earlier text in the same collection.","The word 'juvai' is a scribal error; the intended reading is 'iuvat' (it is fitting)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Quare nihil differt quibus monimentis fortia triumphatorum facta pandantur, vel venerabilium rerum ordo memoriae mandetur, dummodo constet ut sicut praedicandum coelestis athletae conflictum sub divini remuneratoris obtutu perpetuis litteris superna depingit historia, ita posteritati imitationis causa ad sequendam Cbristianse religionis fidem, sermo fidelis eumdem conflictum percurrat D.\n\nINCIPIT PASSIO SANCTI JULIANI MARTYRI!.\n\nSanctus igitur Julianus Viennensi ortus urbe, Arvernis datus est martyr: prosapia quidem. illustris, ac morum probitate non mediocriter ornatus, sed, quod majus est, igne superni amoris vehementer succensus. Beatus vero Ferreolus tempore Crispini consularis jam Christi miles, ut necdum proditus, officio tribunitiæ potestatis, habitu non corde, specie non affectu, apud præfatam urbem fungebatur. Cui videlicet sanctus Julianus, aetate jam adultus, collega mox futurus in coelo, providentia divina solatium praebebat in saeculo. Se enim invicem in contubernio militiae temporalis constituti, plus fidei studio quam militari diligehant amplexu, et inter labores publicos Sanctorum societ:Uem (idelibus vinculis sarra dilectio nexuerat.","english":"Therefore it matters not by what monuments the brave deeds of the triumphant are made known, or the order of venerable things is committed to memory, provided that, just as the celestial athlete’s struggle under the gaze of the divine rewarder is depicted by heavenly history in everlasting letters to be proclaimed, so for the sake of imitation by posterity in following the faith of the Christian religion, a faithful discourse may run through that same struggle.\n\nHere begins the Passion of the Holy Martyr Julian.\n\nThe holy Julian, then, born in the city of Vienne, was given as a martyr to the Arverni: illustrious indeed in lineage, and not a little adorned with probity of character, but, what is greater, vehemently kindled with the fire of heavenly love. The blessed Ferreolus, however, at the time of the consular Crispinus, already a soldier of Christ, though not yet betrayed, was discharging the office of tribunician power in the aforesaid city, in habit but not in heart, in appearance but not in affection. To him, clearly, the holy Julian, now of adult age, soon to be his colleague in heaven, by divine providence offered solace in the world. For they, placed together in the comradeship of temporal military service, loved each other more by zeal for the faith than by military embrace, and amid public labors a holy love had bound them together with faithful bonds of the society of the saints.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Quare nihil differt quibus monimentis fortia triumphatorum facta pandantur","severity":"info","text":"The author asserts that the medium of commemoration is irrelevant, provided the content is faithfully transmitted. This rhetorical topos justifies the hagiographic narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cbristianse religionis fidem","severity":"info","text":"The Latin text has 'Cbristianse', a scribal error for 'Christianae'. The English draft correctly reads 'Christian religion'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beatus vero Ferreolus tempore Crispini consularis","severity":"info","text":"Ferreolus is a known martyr of Vienne; Crispinus was a Roman official under whom persecution occurred. This situates the narrative in the late 3rd or early 4th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INCIPIT PASSIO SANCTI JULIANI MARTYRI!","severity":"info","text":"This rubric marks the formal beginning of the passion narrative, following a preface. The exclamation point is a scribal or editorial feature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sanctus igitur Julianus Viennensi ortus urbe, Arvernis datus est martyr","severity":"info","text":"Julian of Vienne was venerated in Gaul, especially in the Auvergne (Arverni). This text is part of the Gregorian corpus, reflecting local cultic interests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Se enim invicem in contubernio militiae temporalis constituti, plus fidei studio quam militari diligehant amplexu","severity":"caution","text":"The Latin 'diligehant' is a misspelling of 'diligebant'. The text also has 'sarra' for 'sacra' and 'societ:Uem' for 'societatem', indicating scribal corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut necdum proditus' (line 4) is ambiguous: it may mean 'not yet betrayed' (as a Christian) or 'not yet revealed' as a Christian. The English draft takes the former.","The exact relationship between Julian and Ferreolus is described as 'collega mox futurus in coelo' and 'solatium praebebat in saeculo', but the nature of their military service is left vague."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Cunt præterea assiduis persecutionibus se immitis gentilium furor contra Christianorum genus Deo charum armasset, et immortali agricolae renitens pullulantem novellae plantalionis vineam radicitus evellere manu inimica contenderet; sicut impiorum rabies per diversas mundi partes callido inexsaturabiJis saevitiae gladio discurrebat, urbi nihilominus Viennensi proximare, fama vulgante, nuntiatur.\n\nItaque cum dubium non haberetur quin eximius Christicola Julianus, martyrii amore flagrans, nul latenus occultari se paieretur; coepit sanctus Ferreolus omnimodis agere, quatenus antequam rabies persecutorum illo pertenderet, praedictus vir Dei occulte discederet, et ad superstitum Christianorum solamen ipse superstes, vesani furoris impetum paulisper evitaret. Hoc ergo consiliis suadet, hoc precibus exorat. Ille vero, quia virtule temperantiae praeditus erat, quamvis certamen martyrii toto cordis affectu jam dudum sitiret, tamen amicabilibus moni. tis parere non distulit. Videbat enim quia nec hoc sine divino mandato peregisset, quandoquidem tune persecutio in Viennensi urbe ferveret. Legerat nam que Dominum praecepisse: Si vos persecuti fuerint in ista civitate, fuyite in aliam (Matth. x, 23). Metuebat enim ne ei parentes essent obvii, si inter eos hoc certamen inisset; et perderet miles Christi coronam gloriae, si legitime non certasset.","english":"Moreover, since the relentless fury of the pagans had armed itself with constant persecutions against the race of Christians dear to God, and, resisting the immortal husbandman, strove with hostile hand to tear out by the roots the burgeoning vine of the new plantation; just as the madness of the impious ranged through various parts of the world with the cunning, insatiable sword of cruelty, it is announced, rumor spreading, that it was approaching the city of Vienne as well.\n\nTherefore, since there was no doubt that the distinguished worshiper of Christ, Julianus, burning with love for martyrdom, would in no way allow himself to be hidden, the blessed Ferreolus began to act in every way so that, before the rage of the persecutors reached that place, the aforementioned man of God would depart secretly, and, surviving for the comfort of the remaining Christians, would for a while avoid the onslaught of the raging madness. He urges this with advice, he entreats this with prayers. But he, since he was endowed with the virtue of temperance, although he had long thirsted for the contest of martyrdom with all the affection of his heart, nevertheless did not delay in obeying the friendly admonitions. For he saw that he would not have accomplished this without a divine command, since at that time the persecution was raging in the city of Vienne. For he had read that the Lord had commanded: \"If you are persecuted in this city, flee to another\" (Matthew 10:23). For he feared that his parents might meet him if he entered into this contest among them; and the soldier of Christ would lose the crown of glory if he did not fight lawfully.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"immortali agricolae","severity":"info","text":"The phrase 'immortal husbandman' is a metaphor for Christ, common in patristic exegesis, likening him to a farmer tending the vineyard of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. x, 23","severity":"info","text":"The citation of Matthew 10:23 is a loose paraphrase; the Vulgate reads 'Si in una civitate persecuti vos fuerint, fugite in aliam.' The author adapts it to the narrative context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Viennensi urbe","severity":"info","text":"Vienne (Vienna) in Gaul was a major Roman city and early Christian center, associated with the martyrdom of several saints, including Ferreolus and Julianus, in the 3rd–4th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Itaque ... coepit","severity":"info","text":"The passage shifts from general persecution narrative to specific action, using 'Itaque' to introduce Ferreolus's intervention, marking a narrative pivot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"miles Christi","severity":"info","text":"The phrase 'soldier of Christ' (miles Christi) is a common early Christian metaphor for martyrs and ascetics, popularized by Tertullian and later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'novellae plantalionis' is likely a scribal error for 'novellae plantationis' (new plantation), referring to the nascent Church.","The phrase 'virtule temperantiae' appears to be a misspelling of 'virtute temperantiae' (the virtue of temperance)."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"His vero omnibus apud se collatis, propria quaeque relinquens, et carnales affectus solius Christi succensus amore parvipendens, juxta beati Ferreoli consilium clam discessit, et in Arvernae urbis territorio divertens, non alicubi nisi ad Brivatensem vicum, in quo fanatici erroris neniae colebantur, latitare disposuit. Unde manifestum est quia non metu mortis ab urbe Viennensi subterfugerat, sed ob hoc potius, ut Christi præceptum de civitate in civitatem fugiendo complesset, et suis nihilominus vel rebus vel parentibus spretis, optati stadium certaminis liberius cucurrisset.\n\nPorro Crispinus consularis comperto quod Vir sanctus, clandestino discessu fugiens, in Arvernae urbis territorio latitaret, ad hoc statim exitiale dedit praeceptum, ut ubi reperiretur, insequens eum persecutor exstingueret. Et quidem ille, juxta tui furoris insaniam, qua totus in sanctorum sanguinem præceps invehebatur, de beati Juliani nece dictabat. Sed occulta Dei dispensatione agebatur, quod et ille damnationis cumulum sibi exaggeraret, et gloriosus martyr ad Cbrislum, sicut jam dudum desiderabat, celeriter perveniret. Festinus itaque, lictor, cum in loco qui Vinicella vocatur sanctum Julianum consequenti aspectu imprimens contemplaretur, ille quorumdam senium quasi occultandus ingreditur tugurium.","english":"Having gathered all these things within himself, he abandoned his own possessions and, burning with love for Christ alone, he disregarded his carnal affections. Following the advice of the blessed Ferreolus, he departed secretly and, turning aside into the territory of the city of Arverna, he decided to hide nowhere else but in the vicus of Brivas, where the dirges of fanatical error were celebrated. Hence it is clear that he had not fled from the city of Vienna out of fear of death, but rather for this reason: to fulfill Christ's precept of fleeing from city to city, and, having spurned both his possessions and his relatives, to run more freely the desired course of the contest.\n\nMoreover, Crispinus the consular, having learned that the holy man, fleeing by secret departure, was hiding in the territory of the city of Arverna, immediately gave a deadly order that wherever he was found, the pursuing persecutor should kill him. And indeed he, according to the madness of your fury, by which he was headlong in rushing against the blood of the saints, was dictating concerning the death of the blessed Julian. But it was brought about by the hidden dispensation of God that he both heaped up for himself a pile of damnation and that the glorious martyr would quickly arrive at Christ, as he had long desired. Therefore, the lictor, hastening, when in the place called Vinicella he contemplated the blessed Julian with a following gaze, the latter entered a hut to hide, as if concealing himself from some old men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Brivatensem vicum","severity":"info","text":"Brivatensem vicum refers to the settlement of Brivas (modern Brioude) in the territory of Arverna (Clermont-Ferrand). The term 'vicus' indicates a small town or village, often with a pagan cult site, as the text notes 'fanatici erroris neniae' were celebrated there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Crispinus consularis","severity":"info","text":"Crispinus is a historical figure, a Roman official (consularis) in Gaul during the persecution of Christians under Diocletian. His role as a persecutor is attested in hagiographical traditions, though details are sparse outside this text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"de civitate in civitatem fugiendo","severity":"info","text":"This phrase echoes Christ's instruction in Matthew 10:23 ('flee from city to city') and possibly the apostolic tradition of flight during persecution, as seen in Eusebius' 'Historia Ecclesiastica'. It justifies the saint's retreat as obedience to divine command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Porro","severity":"info","text":"The conjunction 'Porro' ('Moreover') marks a narrative shift from the saint's internal resolution to external persecution, introducing Crispinus' decree. This structural pivot heightens dramatic tension before the martyrdom scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"occulta Dei dispensatione","severity":"info","text":"The phrase 'occulta Dei dispensatione' ('by the hidden dispensation of God') underscores the providential interpretation of events: Julian's death is both a punishment for the persecutor and a fulfillment of the martyr's desire for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cbrislum","severity":"caution","text":"The reading 'Cbrislum' is likely a scribal error or variant for 'Christum' (Christ). The context ('ad Cbrislum ... perveniret') strongly supports this emendation, as the saint's goal is union with Christ in martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact location of Vinicella is uncertain; it may be a place-name or a descriptive term. The text implies it is near Brivas. The reading 'Cbrislum' is ambiguous but almost certainly a corruption of 'Christum'."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Sed quia nutu Dei adversarios insequi se senti bat, nec jam evocante Deo, qui ad caelum paratum habebat ascensum, immorari per divortium amplius a licebat, illico se detegi poposcit, cum videlicet cum senes certatim occulere vellent. Quibus nutantibus ac remorantibus, cum quidem ille minaci irrumpentium terrore peteretur, ne quid periculi excusantibus immineret, continuo foris exsiliens, inquit: Quem poscitis? quem quæritis? En coram adsum; In me convertite ferrum, optatas paenas jam mihi date. imperata supplicia de lUC sumite: reatum apostasiæ vestrae nullatenus ascribi patientiae innocentis sanguinis sinat effusio. At illi cum ad tantam constantiam beati Martyris obstupescentes baesissent, ille constantior subinde adjecit: Nolo ultra commorari in hoc saeculo, quia Cbristum tota animi aviditate sitio. Ecce occurro obvius, caput subdo intrepidus: habetis quod tota mente petistis; ictus tantum exerite, et vestram devotionem meumque desiderium implete. Et cum hujusmodi confessione beatissimus vir animam studeret consecrare martyrio, subjuncta nihilominus religiosa oratione, commendavit Christo. Barbaram vero immanitatem, _ cruentosque insanientium animos non constantia pii propositi, non tam mira in sui oblatione fiducia, ab effusione innocui sanguinis reflexit; sed eductam vibranti dextera frameam in cervicem ejus vibrant.","english":"But because he perceived that he was pursuing his adversaries by God’s will, and since God, who had prepared his ascent to heaven, was now calling him, he was no longer permitted to delay by any detour. He immediately demanded to be exposed, even though the elders were vying to conceal him. As they hesitated and delayed, and he was being assailed by the threatening terror of the intruders, lest any danger befall those who excused themselves, he suddenly leaped outside and said: “Whom do you seek? Whom do you ask? Behold, I am here before you. Turn your swords against me; give me now the punishments you desire. Take the commanded torments from me. Let the shedding of innocent blood by no means ascribe the guilt of your apostasy to patience.” But when they stood stupefied at such constancy of the blessed martyr, he, even more steadfast, immediately added: “I wish to delay no longer in this world, for I thirst for Christ with all the eagerness of my soul. Behold, I come to meet you; I submit my head without fear. You have what you sought with all your mind; only deliver the blows, and fulfill your devotion and my desire.” And with such a confession, the most blessed man, striving to consecrate his soul by martyrdom, also added a religious prayer and commended himself to Christ. But the barbaric savagery and the bloodthirsty minds of the maddened were not turned from the shedding of innocent blood by the constancy of his pious purpose, nor by such remarkable confidence in his self-offering; rather, with a drawn sword brandished by a trembling right hand, they struck at his neck.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nutu Dei","severity":"info","text":"The phrase 'nutu Dei' (by God's will) underscores the martyr's conviction that his actions are divinely ordained, a common hagiographic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"frameam","severity":"info","text":"'Frameam' is a Latinized Germanic term for a spear or sword, reflecting the barbarian context of the persecutors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"En coram adsum","severity":"info","text":"The martyr's declaration 'En coram adsum' (Behold, I am here) echoes biblical scenes of self-surrender, such as Christ's words in the Gospels (e.g., John 18:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vicus of Brivas","severity":"info","text":"Brivas (modern Brioude) was a vicus in the territory of Arverna (Clermont-Ferrand), a site of early Christian martyrdom venerated by Gregory of Tours.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"continuo foris exsiliens","severity":"info","text":"The sudden leap outside marks a dramatic turning point, shifting from concealment to public confrontation, heightening the narrative tension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beatissimi viri","severity":"info","text":"Gregory of Tours, as author, elevates the martyr with epithets like 'beatissimus vir', reinforcing the hagiographic purpose of the work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'adversaries' and 'barbaram immanitatem' is not specified; likely Arian Visigoths or pagan persecutors, but the text leaves this open."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Sanctum vero caput, desecto gutture, abscissum in fontem, qui forte propter locum effusi sanguinis emanat, carnifices abluunt: et quia nec patrata nece persecutorum animus, ut pote insatiabiliter aestuans, parcere novit, corpus truncum relinquentes, ad sanctum Ferreolum illud, quod parricidales manus abluerant, caput deferunt; quatenus non dubitaret caSsum, quem ense, veritate attestante, videbat desectum, et agnosceret hoc excepturum se in morte, quod per passionem ejus cernebat in corpore.\n\nQuod totum juxta divinam voluntatem carnifices nesciendo fecerunt, ut videlicet fons sacro sanguine irroratus, futura salus multis fieret, et pretiosius sanctos Dei, quos conjunxerat militare collegium, pariter eliam ibi retineret sepulturoe consortium. Nam sicut ei nulla discretione minor est in caelo, ita maxima et praecipua corporis parte sociatur in tumulo. quam feliciter beatissimus vir, quamque concito gradu ad summum meruit pervenire fastigium I quim subito profectu pro Christo alacriter dimicans tyro rudis factus est emeritae militiæ veteranus! quod strenui commilitones vix longo tempore multoque labore percipiunt propositum victoribus præmium, brevi conflictu fortis bellator obtinuit, immortalitatis stipendia percepturus, inexercitata principia victrici auctoritate inclytis sanctorum finibus exaequavit.","english":"The holy head, however, with the throat cut through, severed and cast into a spring which by chance flows forth near the place of the spilled blood, the executioners wash; and because the mind of the persecutors, even after the murder was accomplished, burning as it were insatiably, knew not how to spare, leaving the trunk of the body, they carry that head, which the parricidal hands had washed, to Saint Ferreolus; so that he might not doubt the head which he saw cut off by the sword, truth bearing witness, and might recognize that he himself would receive in death what he perceived in the body through his passion.\n\nAll this the executioners did unknowingly according to divine will, namely that the spring, sprinkled with sacred blood, might become a future salvation for many, and that the precious saints of God, whom a military company had joined together, might likewise there retain the fellowship of burial. For just as he is no less in heaven by any distinction, so he is joined in the tomb with the greatest and principal part of the body. How happily the most blessed man, and with how swift a step, did he merit to attain the highest pinnacle! For suddenly, with eager progress, fighting for Christ, a raw recruit became a veteran of meritorious service! What zealous fellow soldiers scarcely obtain after a long time and much labor, the promised reward for victors, this strong warrior obtained in a brief conflict, about to receive the wages of immortality; he equated untrained beginnings with victorious authority, with the renowned boundaries of the saints.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Sanctum vero caput, desecto gutture, abscissum in fontem","severity":"info","text":"The Latin describes the severed head being washed in a spring; the English draft renders 'abluunt' as 'wash' but the subject 'carnifices' (executioners) performs the action, not the head itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"parricidales manus","severity":"info","text":"'Parricidales manus' (parricidal hands) is a strong term, implying the executioners are guilty of killing a spiritual father or kin, not merely a martyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"immortalitatis stipendia","severity":"info","text":"'Immortalitatis stipendia' (wages of immortality) echoes Pauline military metaphor (cf. 2 Tim 2:4, 'militia Christi'), common in hagiography for martyr's reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad sanctum Ferreolum","severity":"info","text":"Saint Ferreolus was a martyr of Vienne (Gaul), often paired with Saint Julian; the head is brought to his shrine, linking the two saints in burial fellowship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod totum juxta divinam voluntatem carnifices nesciendo fecerunt","severity":"info","text":"This sentence marks a narrative pivot: the executioners' unknowing actions are reinterpreted as providential, leading to a hortatory reflection on the martyr's swift victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tyro rudis factus est emeritae militiæ veteranus","severity":"info","text":"The military metaphor (raw recruit becomes veteran) is a topos in Merovingian hagiography, emphasizing the martyr's instantaneous perfection, contrasting with gradual ascetic progress.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'caSsum' in the Latin is likely a scribal error for 'casum' (the head) or 'caput' (head); the English draft reads 'head'.","The spring's location relative to the place of bloodshed is described as 'forte' (by chance), which may be a hagiographic trope rather than a historical detail."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Quibus itaque sicut praedicanda martyris patientia consecratis, ita profana persecutorum atrocitate peractis, in tribus, ut ita dicmi, partibus gloriosus dividitur miles. Nam caput Viennae defertur, corpus a loco in quo percussus est Brivatim delatum est, felix anima a Christo conditore suscipitur.\n\nBeatissimi vero senes qui, succensi spiritali gratia, sacrosanctum corpus sepulturæ mancipaverant, ita redintegrati sunt, ut in summa senectute positi, juvenilis aetatis vigore firmati, tanquam juvenes haberentur. Hic igitur Christi martyr et testis ibidem studiose reconditus, laeta quotidie fidelium devotione veneratur: ubi tanta beneficia virtutesque patrantur assidue, ut eas humana lingua nullatenus sufficiat enarrare. In loco autem illo, quo beatus martyr percussus est, fons habetur splendidus, lenis, et dulcibus aquis uberrimus, in quo a persecutoribus caput amputatum ablutum est, de quibus aquis multae sanitates tribuuntur infirmis Nam saepe caecorum oculi ab his tacti illuminati sunt; tertianarum, quartanarumve febrium accensi, ut potati qui paliuntur fuerint, conquiescunt. Nam et si quis gravi laborans incommodo, inspirante martyre, desiderium habuerit hauriendi, protinus ut hauserit convalescit, et ita velociter exstinguitur vis febrium, ceu si videas super immensum rogum projectis undis incendia universa restingui.","english":"Thus, just as the patience of the martyr is to be proclaimed as consecrated, so the profane atrocity of the persecutors having been accomplished, the glorious soldier is divided, so to speak, into three parts. For the head is brought to Vienna, the body is conveyed from the place where he was struck to Brivas, and the blessed soul is received by Christ the Creator.\n\nBut the most blessed elders who, kindled with spiritual grace, had committed the sacrosanct body to burial, were so restored that, placed in extreme old age, they were strengthened with the vigor of youth, so that they were regarded as young men. Here, therefore, this martyr and witness of Christ, carefully interred in the same place, is venerated daily with the joyful devotion of the faithful; where so many benefits and miracles are constantly wrought that human speech is by no means sufficient to recount them. In that place, moreover, where the blessed martyr was struck, there is a spring, splendid, gentle, and most abundant with sweet waters, in which the severed head was washed by the persecutors; from these waters many healings are granted to the sick. For often the eyes of the blind, touched by these waters, have been illuminated; those afflicted with tertian or quartan fevers, when they have drunk, are calmed. And if anyone laboring under a grave infirmity, with the martyr inspiring him, has had the desire to drink, as soon as he has drunk he recovers, and the force of the fevers is so quickly extinguished, as if you were to see all fires quenched by water thrown upon a vast pyre.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in tribus, ut ita dicam, partibus gloriosus dividitur miles","severity":"info","text":"The phrase 'glorious soldier is divided into three parts' is a rhetorical figure (tricolon) emphasizing the martyr's posthumous distribution: head to Vienna, body to Brivas, soul to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Viennae ... Brivatim","severity":"info","text":"Vienna (modern Vienne, France) and Brivas (modern Brioude) are Gallo-Roman towns. The head's translation to Vienna and body to Brioude reflects the cult of relics and local veneration of the martyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Beatissimi vero senes ... redintegrati sunt","severity":"info","text":"The rejuvenation of the elders who buried the martyr is a hagiographic topos, illustrating the miraculous power of the saint's relics and the grace attending their proper burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic igitur Christi martyr ... veneratur","severity":"info","text":"This sentence transitions from the narrative of the martyr's death and burial to the cultic present, emphasizing the ongoing veneration and miracles at the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"fons ... in quo caput amputatum ablutum est","severity":"info","text":"The healing spring where the martyr's head was washed parallels similar hagiographic motifs (e.g., Saint Alban, Saint Denis), where water touched by a martyr's remains acquires curative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"tertianarum, quartanarumve febrium","severity":"info","text":"Tertian and quartan fevers refer to malaria or other periodic fevers recurring every three or four days, common in late antique medical and hagiographic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut ita dicam' ('so to speak') may signal the author's awareness of the rhetorical or symbolic nature of the threefold division, not a literal dismemberment.","The location 'Brivatim' is identified as Brioude, but the exact site of the martyr's death is not specified in the text."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Semper enim de tanti patroni gratia, indulto supplicationis affectu [ Nonne leg. effeclu?], populus gaudet; et quos locus ille moerentes excipit, lætosremittit, regnante Domino nostro Jesu Christo, cui cum Patre et Spiritu sancto est honor, virtus et gloria in saecula saeculorum. Amen.","english":"For always, by the grace of so great a patron, the people rejoice in the granted fervor of supplication; and those whom that place receives in sorrow, it sends back joyful, our Lord Jesus Christ reigning, to whom, together with the Father and the Holy Spirit, is honor, power, and glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"indulto supplicationis affectu","severity":"caution","text":"The phrase is textually uncertain; the edition notes 'Nonne leg. effeclu?' suggesting a possible reading 'effectu' (effect) instead of 'affectu' (fervor). The sense of 'granted fervor of supplication' is plausible but not secure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Semper enim ... populus gaudet","severity":"info","text":"This sentence concludes the narrative by returning to the theme of the patron's grace, forming an inclusio with the opening emphasis on the martyr's power. The doxology provides a liturgical close.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tanti patroni","severity":"info","text":"The 'great patron' refers to the martyr whose relics are at Brivas (modern Brioude, France). Gregory of Tours often uses 'patronus' for a saint who protects and intercedes for a community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"regnante Domino nostro Jesu Christo","severity":"info","text":"The doxology echoes early Christian liturgical formulas, especially the conclusion of the Gloria in Excelsis. It affirms Christ's eternal reign, a common closing in hagiographic narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in saecula saeculorum","severity":"info","text":"This phrase is a biblical idiom (e.g., Psalm 48:15 Vulgate, Galatians 1:5) meaning 'for ever and ever,' used in doxologies to express eternal duration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'affectu' vs. 'effectu' is uncertain; the edition flags a possible scribal error. The translation follows 'affectu' (fervor), but 'effectu' (effect) would alter the sense to 'the granted effect of supplication.'"],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}