{"slug":"tmp1244.tmp1244.opp-lat1","id":"latin:ogl-pl:tmp1244.tmp1244.opp-lat1","title":"Concilium Antissiodorense","title_source":"Concilium Antissiodorense","author":"Aunarius Autissiodorensis Episcopus","genre":"canon-law","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:22:33Z","cost_usd":0.006172},"source":{"registry_id":"latin:ogl-pl:tmp1244.tmp1244.opp-lat1","work_id":"tmp1244.tmp1244.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/tmp1244/tmp1244/tmp1244.tmp1244.opp-lat1.xml"},"stats":{"passages":13,"english_words":2383,"coptic_letters":0,"source_letters":9424,"commentary_units":74,"commentary_kinds":9,"derived_notes":5,"ambiguities":26,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"tmp1244.tmp1244.opp-lat1","abstract":"The Concilium Antissiodorense, attributed to Bishop Aunarius of Auxerre (died 605), is a set of canons surviving only in later canonical collections such as the Collectio Hibernensis and the Hispana. Dated conventionally to the late 6th or early 7th century, the text lacks contemporary manuscript witnesses from Auxerre. Its canons address Gallican discipline on penance, clerical conduct, and liturgical purity, including prohibitions against mulsum on the altar, the vigil of Saint Martin, and giving the Eucharist to the dead. The edition in ogl-pl provides no critical apparatus, and attribution to Aunarius is uncertain for some canons.","historical_context":"The council is traditionally placed in the late 6th or early 7th century, under Bishop Aunarius of Auxerre (died 605), in Merovingian Gaul. The text survives only in later canonical collections, not in a contemporary or local manuscript from Auxerre, indicating transmission through broader networks like the Collectio Hibernensis (7th–8th c.) and the Hispana (7th c.). The canons reflect Gallican concerns with liturgical purity, penitential discipline, and clerical conduct, often responding to popular practices such as the vigil of Saint Martin (11 November) and the placement of the Eucharist in the mouths of the dead. The date 578 is sometimes given but conflicts with the regnal years of Pope Pelagius II (from 579) and King Chilperic I (from 561), suggesting a conventional or misreckoned date. The canons were cited by later medieval canonists in penitential and diocesan synodal statutes.","significance":"The Concilium Antissiodorense is significant as a witness to early medieval Gallican canon law and its transmission through major collections like the Hispana and Collectio Hibernensis. Its canons on liturgical purity and penance influenced later penitential literature and diocesan synods, illustrating the persistence of concerns about pagan survivals and proper sacramental practice. The uncertain attribution and fragmentary survival highlight the challenges of reconstructing early medieval conciliar legislation.","timeline":[{"date":"late 6th–early 7th c.","event":"Council attributed to Bishop Aunarius of Auxerre; canons composed."},{"date":"7th–8th c.","event":"Canons transmitted in the Collectio Hibernensis and Hispana."},{"date":"578 (conventional)","event":"Date sometimes given for the council, but regnal years of Pelagius II and Chilperic I do not align."},{"date":"605","event":"Death of Bishop Aunarius of Auxerre."},{"date":"medieval period","event":"Canons cited in penitential and diocesan synodal statutes."},{"date":"modern","event":"Edition in ogl-pl without critical apparatus."}],"relations":[{"work":"Collectio Hibernensis","relation":"transmits the canons","key":"","label":null,"url":null},{"work":"Hispana","relation":"transmits the canons","key":"","label":null,"url":null},{"work":"Council of Carthage (397)","relation":"precedent for forbidding Eucharist to the dead","key":"","label":null,"url":null},{"work":"Penitentials","relation":"influenced by the canons","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date 578 is conventional and does not align with regnal years of Pelagius II and Chilperic I; the actual date is uncertain.","Attribution to Bishop Aunarius is not certain for every canon; some appear under different names in other collections.","No contemporary manuscript from Auxerre survives; the text is known only from later collections.","The edition in ogl-pl lacks a critical apparatus and collation of manuscripts, so the text cannot be verified against earliest witnesses."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000474,"generated":"2026-11-15T06:22:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1244/tmp1244/tmp1244.tmp1244.opp-lat1.xml"}],"checks":{"work":"tmp1244.tmp1244.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":74,"english_words":2383,"source_letters":9396,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The council is attributed to Bishop Aunarius of Auxerre (died 605) and is usually dated to the late 6th or early 7th century, but the manuscript tradition does not preserve an original acta.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives only in later canonical collections, such as the Collectio Hibernensis and the Hispana, not in a contemporary or local manuscript from Auxerre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The canons were cited by later medieval canonists, especially in penitential and diocesan synodal statutes, as a source for Gallican discipline on penance and clerical conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition in ogl-pl does not provide a critical apparatus or collation of manuscripts; the reader cannot verify the text against the earliest witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Some canons attributed to this council appear in other early medieval collections under different names; attribution to Aunarius is not certain for every canon.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"caution","severity":"caution","text":"5 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":13},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CONCILIUM a ANTISSIODORENSE b. SYNODUS\n\nAB AUNACHARIO EPISCOPO ANTISSIODORENSI, CUM DIOECESIS SUÆ ABBAT1BUS, ET PRESBYTERIS CBLEBRATA IC SUB ANNUM CHRISTI DLXXVIII c, ID EST, PELAGII II PAPÆ I, CHILPHRICI REGIS XVII.\n\nTITULI CANONUM.\n\nI. De Kalendis Januariis.\n\nII. Ut Quadragesimae initium in epiphania nuntietur.\n\nIII. Ut vola et vigiliae in ecclesia exsolvantur.\n\nIV. Lt auguria et sortilegia non fiant.\n\nV. Vigiliæ sancti Martini interdictæ.\n\nVI. Ut chrisma a media Quadragesima petatur.\n\nVII. De synodis presbyterorum, et abbatum.\n\nVIII. Quod mulsum in altari offerre non liceat.\n\nIX. Ne chori et cantica puellarum, nec convivia in ecclesia permittantur.\n\nX. Ne in altari ubi episcopus missas dixit, preshyter illa die missas dicat.\n\nXI. De vigiliis Paschae, natalis, et aliarum solemnitatum.\n\nXII. Ne mortuis eucharistia detnr, nec osculum: et ne velo vel palla involvantur.","english":"Council of Auxerre. Synod.\n\nCelebrated by Aunacharius, Bishop of Auxerre, with the abbots and presbyters of his diocese, in the year of Christ 578, that is, in the first year of Pope Pelagius II, the seventeenth year of King Chilperic.\n\nTitles of the Canons.\n\nI. Concerning the Kalends of January.\n\nII. That the beginning of Lent be announced at Epiphany.\n\nIII. That vows and vigils be fulfilled in church.\n\nIV. That auguries and sortileges not be performed.\n\nV. Vigils of Saint Martin forbidden.\n\nVI. That chrism be requested from mid-Lent.\n\nVII. Concerning synods of presbyters and abbots.\n\nVIII. That it is not permitted to offer mead on the altar.\n\nIX. That choruses and songs of girls, nor feasts, be permitted in church.\n\nX. That a presbyter not say Mass on the same day on an altar where a bishop has said Mass.\n\nXI. Concerning the vigils of Easter, Christmas, and other solemnities.\n\nXII. That the Eucharist not be given to the dead, nor the kiss; and that they not be wrapped in a veil or pall.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub annum Christi DLXXVIII","severity":"info","text":"The year 578 is given, but the regnal years of Pelagius II (pope from 579) and Chilperic I (king from 561) do not align precisely; the date may be conventional or reflect a different reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mulsum","severity":"info","text":"Mulsum is a drink of honey and wine, often used in pagan or secular feasts; its prohibition on the altar reflects concern with liturgical purity and avoidance of non-sacramental offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vigiliae sancti Martini interdictae","severity":"info","text":"The forbidding of the vigil of Saint Martin (11 November) likely responds to popular excesses or pagan survivals at his feast, a common concern in early medieval Gallic councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ne mortuis eucharistia detur","severity":"info","text":"The prohibition of giving the Eucharist to the dead echoes earlier canons (e.g., Council of Carthage, 397) and reflects a persistent practice of placing the host in the mouth of the deceased, which was condemned as superstitious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tituli Canonum","severity":"info","text":"The canons are presented as a list of titles only, without full texts; this suggests the source is a summary or index, possibly from a later collection like the Hispana or the Collectio Hibernensis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"AUNACHARIO","severity":"caution","text":"The bishop's name is given as Aunacharius, but the standard form is Aunarius; the spelling may reflect scribal variation or a later copyist's error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The year 578 conflicts with the regnal years of Pelagius II (pope from 579) and Chilperic I (king 561–584); the date may be approximate or based on a different era.","The canons are given only as titles; the full text is not preserved in this source, leaving the precise content of each canon uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"XIII. Ut diaconus pallis scapulas non involvat.\n\nXIV. Ne quis in baptisterio sepeliatur.\n\nXV. Ne mortuus supra mortuum mittatur.\n\nXVI. De observatione diei Dominicae.\n\nXVII. De iis qui sibi mortem consciscunt.\n\nXVIII. Ut baptismus extra Pascha nisi moribundis non conferatur.\n\nXIX. Ut missae a jejunis clericis celebrentur et audiantur.\n\nXX. Ut archipresbyter de elericorum adulteriis episcopo, vel archidiacono denuntiet.\n\nXXI, Ut clerici coniugati ab uxoribus abstineant.\n\nXXII. Relictæ clerici post ejus mortem alteri nubere non licet.\n\nXXIII. De pœna abbalii qui monachi peccata nou emendat, aut denuntiat.\n\nXXIV. Abbati aut monacho ad nuptias ire non licet.\n\nXXV. Abbati aut monacho filios de baptismo habere non licet.\n\nXXVI. De paena abbatis qui mulierem in monasterium ingredi permiserit.\n\nXXVII. Novercam in uxorem accipere non licet.","english":"XIII. That a deacon shall not wrap the pallium around his shoulders.\n\nXIV. That no one shall be buried in the baptistery.\n\nXV. That a dead person shall not be placed upon another dead person.\n\nXVI. Concerning the observance of the Lord's Day.\n\nXVII. Concerning those who inflict death upon themselves.\n\nXVIII. That baptism shall not be conferred outside of Easter except for the dying.\n\nXIX. That masses shall be celebrated and heard by fasting clerics.\n\nXX. That the archpriest shall report the adulteries of clerics to the bishop or the archdeacon.\n\nXXI. That married clerics shall abstain from their wives.\n\nXXII. A cleric's widow is not permitted to marry another after his death.\n\nXXIII. Concerning the penalty for an abbot who does not correct or report the sins of a monk.\n\nXXIV. That an abbot or monk is not permitted to go to weddings.\n\nXXV. That an abbot or monk is not permitted to hold children from baptism.\n\nXXVI. Concerning the penalty for an abbot who permits a woman to enter the monastery.\n\nXXVII. That it is not permitted to take a stepmother as a wife.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canons XIII–XXVII continue the list of disciplinary decrees from the Council of Auxerre (578). Each canon is introduced by a Roman numeral and a brief title, following the pattern of the preceding canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pallis","severity":"info","text":"The term 'pallis' (Greek φάριον, Latin pallium) refers to a liturgical vestment, the pallium, which deacons were forbidden to wear over the shoulders, likely to reserve it for bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Canon XIV forbidding burial in the baptistery reflects early medieval concerns about the sanctity of baptismal spaces, a common theme in Gallic councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Canon XVIII restricting baptism to Easter except for the dying (moribundis) aligns with the ancient paschal baptismal discipline, reaffirmed in many early medieval councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Canon XXI requiring married clerics to abstain from their wives reflects the growing enforcement of clerical celibacy in the Merovingian church, a recurring issue in synodal legislation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These canons were included in later canonical collections, such as the Collectio Hibernensis and the Decretum of Burchard of Worms, indicating their enduring influence in medieval canon law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in these canons."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"XXVIII. Nec privignam ducere.\n\nXXIX. Nec cognatam\n\nXXX. Nec duas sorores.\n\nXXXI. Nec consobrinam, aut sobrinam.\n\nXXXII. Nec relictam avunculi.\n\nXXXIII. Ut presbyteri et diaconi reorum supplicia non spectent.\n\nXXXIV. Ut presbyter judicio capitis non intersit.\n\nXXXV. Ut clericus clericum ad judiccm sæcularem non trahat.\n\nXXXVI. Ut mulier eucharistiam nuda manu non accipiat.\n\nXXXVII. Ne mulier pallas dominicas contrectet.\n\nXXXVIII. Ut nullus cum excommunicato communicet.\n\nXXXIX. Ut qui cum exrommunicato communicat simili sententiæ subjaceat.\n\nXL. Ne presbyter inter epulas cantet, aut saltet.\n\nXLI. Presbytero, vel diacono accusare non licet.\n\nXLII. Ut mulier sine dominicali non communicet.\n\nXLIII. De pœna judicis qui clericum sine episcopi voluntate distrinxerit.\n\nXLIV. De poena laici qui archipresbyteri admonitio. nem contemnit.\n\nXLV. De observatione horum canonum.","english":"XXVIII. That one shall not marry a stepdaughter.\n\nXXIX. That one shall not marry a blood relative.\n\nXXX. That one shall not marry two sisters.\n\nXXXI. That one shall not marry a first cousin or a second cousin.\n\nXXXII. That one shall not marry the widow of an uncle.\n\nXXXIII. That presbyters and deacons shall not witness the punishments of the accused.\n\nXXXIV. That a presbyter shall not take part in a capital trial.\n\nXXXV. That a cleric shall not drag another cleric before a secular judge.\n\nXXXVI. That a woman shall not receive the Eucharist with a bare hand.\n\nXXXVII. That a woman shall not handle the Lord's palls.\n\nXXXVIII. That no one shall communicate with an excommunicated person.\n\nXXXIX. That whoever communicates with an excommunicated person shall be subject to a similar sentence.\n\nXL. That a presbyter shall not sing or dance at feasts.\n\nXLI. That it is not lawful for a presbyter or deacon to accuse.\n\nXLII. That a woman shall not communicate without a dominical.\n\nXLIII. Concerning the penalty for a judge who has constrained a cleric without the bishop's consent.\n\nXLIV. Concerning the penalty for a layman who scorns the admonition of an archpresbyter.\n\nXLV. Concerning the observance of these canons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"dominicali","severity":"info","text":"The term 'dominicali' (ablative of 'dominicale') refers to a linen cloth used to cover the altar or to receive the Eucharist, often called a 'dominical' or 'corporal'. Its use by women is regulated here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"pallas dominicas","severity":"info","text":"'Pallas dominicas' (accusative plural) denotes the altar cloths or palls used in the liturgy. The canon forbids women from handling them, reflecting concerns about ritual purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Nec privignam ducere","severity":"info","text":"Canons XXVIII–XXXII prohibit marriages within degrees of affinity and consanguinity, a common concern in early medieval church councils. These rules aim to enforce Christian marriage norms against local customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ut presbyteri et diaconi reorum supplicia non spectent","severity":"info","text":"Canons XXXIII–XXXV restrict clerics from involvement in secular judicial violence, reflecting the church's effort to separate clergy from bloodshed and maintain their spiritual dignity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ut mulier eucharistiam nuda manu non accipiat","severity":"info","text":"Canon XXXVI, forbidding women from receiving the Eucharist with a bare hand, echoes earlier Gallic and Frankish synodal decrees (e.g., Council of Auxerre 561–605) and reflects concerns about liturgical propriety and gender roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLIII. De pœna judicis qui clericum sine episcopi voluntate distrinxerit","severity":"info","text":"Canons XLIII–XLV shift from prohibitions to penalties and enforcement, concluding the series with a general observance clause (XLV). This structural pattern is typical of early medieval canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Canones.\n\nNon liceat Kalendis Januarii vetula, aut cervolo facere2, vel stenas diabolicas observare; sed in ipsa die sic omnia beneficia tribuantur, sicut et reliquis diebus.\n\nII.\n\nUt omnes presbyteri ante epiphaniam missos suos dirigant, qui eis de principio Quadragesimæ nuntient, ei in ipsa Epipbania ad populum indicent.\n\nIII.\n\nNon licet compensos in domibus propriis, nec pervigilias in festivitatibus sanctorum facere a; nec inter sentes, aut ad arbores sacrivos1, vel ad fontes vola exolvere; sed quicunque votum habuerit, in ecclesia vigilet, et matriculæ ipsum votum, aut pauperibus reddat: nec sculptilia [subtilia] aut pede, aot homine lineo fieri penitus praesumat.\n\nIV.\n\nNon liceat ad sortilegos, tel ad auguria respicere, non ad caragios2, nec ad sortes, quas sanctorum vocant, vel quas de ligno, aut de pane faciunt, aspicere; sed quaecunque homo facere vult, omnia in nomine Domini faciat.","english":"Canons.\n\nI. It is not permitted on the Kalends of January to make a little old woman or a little stag, or to observe diabolical strenae; but on that day itself all benefits are to be bestowed just as on the other days.\n\nII. That all presbyters before the Epiphany send their messengers, who announce to them the beginning of Quadragesima, and on the Epiphany itself announce it to the people.\n\nIII. It is not permitted to hold compensa in private houses, nor to hold vigils on the feast days of saints; nor to fulfill a vow among thorns, or at sacred trees, or at springs; but whoever has a vow shall keep vigil in church and render that vow to the matricula or to the poor: nor shall anyone presume to make carvings [subtle ones] either of the foot or of a man in linen.\n\nIV. It is not permitted to have recourse to soothsayers, or to look to auguries, not to caragii, nor to lots which they call of the saints, or which they make from wood or from bread; but whatever a man wishes to do, let him do all in the name of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"vetula, aut cervolo","severity":"info","text":"These terms refer to pagan masquerade figures: 'vetula' (little old woman) and 'cervolo' (little stag) were worn or paraded during Kalends of January festivities, condemned as diabolical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stenas diabolicas","severity":"info","text":"'Strenae' were New Year gifts or omens, often associated with pagan augury. The canon forbids observing them as diabolical, reinforcing Christian rejection of Roman Kalends customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"compensos","severity":"info","text":"'Compensa' likely refers to private religious gatherings or feasts (possibly from Latin 'compensare'), condemned as unauthorized domestic rites that rival church liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad arbores sacrivos, vel ad fontes","severity":"info","text":"Worship at sacred trees and springs was a persistent pre-Christian practice in Gaul, targeted by synods like this one to suppress rural pagan survivals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"caragios","severity":"caution","text":"'Caragii' is obscure; possibly a type of diviner or idol. The term may be a corruption or local word; its exact meaning is uncertain, but it clearly denotes prohibited pagan practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Canones","severity":"info","text":"The heading 'Canones' introduces a series of disciplinary decrees. The numbering (I–IV) is editorial; the original text likely had no numerals, as seen in the previous passage's Roman numerals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'compensos' is ambiguous: possibly a misspelling of 'compensa' (compensations) or a local term for private feasts. The reading 'private religious gatherings' is adopted.","'Caragios' is of uncertain meaning; it may refer to a type of soothsayer or idol. The translation leaves it as a loanword.","The phrase 'sculptilia [subtilia] aut pede, aot homine lineo' is textually corrupt; 'aot' may be a misreading of 'aut'. The sense is that no carvings (subtle ones) of a foot or of a man in linen are to be made."],"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":"Omnino et inter supradictas conditiones, pervigilias, quas io honore domni Martini observant, omnimodis prohibete.\n\nVI.\n\nUt a media Quadragesima presbyteri chrisma petant: et si quis infirmitate detentus venire non potuerit, ad archidiaconum suum, vel archisubdiaconum transmittat, sed cum chrismario et linteo, sicut reliquiæ sanctorum deportari solent.\n\nVII.\n\nUt medio Maio omnes presbyteri ad synodum in civitatem veniant, et Kalendis Novembris omnes abbates ad concilium conveniant.\n\nVIII.\n\nNon licet in altario in sacrifirio divino mellilum; quod mulsum appellant, nec ullum aliud poculum extra vinum cum aqua mixtum offerre, quia ad grande reatum et peccatum pertinet presbytero illi, quicunque aliud poculum extra vinum in consecrationem sanguinis Christi offerre præsumpserit.\n\nIX.\n\nNon licet in ecclesia choros saecularium, vel puellarum cantica exercere, nec convivia in ecclesia præparare, quia scriptum est: Domus mea, domu orationis vocabitur (Matt. xxij.","english":"And among the aforementioned conditions, the vigils which they observe in honor of the Lord Martin are absolutely forbidden in every way.\n\nVI.\n\nThat from mid-Lent the presbyters are to seek chrism: and if anyone, detained by infirmity, is unable to come, he is to send to his archdeacon or archsubdeacon, but with a chrismatory and a linen cloth, just as the relics of the saints are customarily carried.\n\nVII.\n\nThat in mid-May all presbyters are to come to the synod in the city, and on the Kalends of November all abbots are to assemble at the council.\n\nVIII.\n\nIt is not permitted to offer mead, which they call mulsum, nor any other drink besides wine mixed with water, in the divine sacrifice on the altar, because it pertains to a great crime and sin for that presbyter who presumes to offer any other drink besides wine in the consecration of the blood of Christ.\n\nIX.\n\nIt is not permitted to perform secular dances or songs of girls in the church, nor to prepare feasts in the church, because it is written: My house, the house of prayer shall be called (Matt. 22).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pervigilias","severity":"info","text":"The vigils in honor of St. Martin are prohibited, likely because they involved pagan or superstitious practices, as earlier canons forbade Kalends observances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chrismario","severity":"info","text":"A chrismatory is a vessel for holy chrism; the requirement to carry it with a linen cloth mirrors the transport of relics, indicating liturgical care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. xxij","severity":"info","text":"The citation 'Domus mea, domus orationis vocabitur' is a loose paraphrase of Matthew 22, likely referring to the temple as a house of prayer, though the exact verse is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mellilum","severity":"info","text":"Mead (mulsum) was a fermented honey drink; its prohibition in the Eucharist reflects early medieval concerns about proper matter for the sacrament, consistent with later canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VI–IX","severity":"info","text":"Canons VI–IX form a sequence of liturgical regulations: chrism procurement, synod attendance, Eucharistic matter, and church decorum, each introduced by 'Ut' or 'Non licet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Omnino et inter supradictas conditiones","severity":"caution","text":"The opening phrase is grammatically awkward; 'pervigilias' may be accusative plural, but the syntax suggests a prohibition of vigils under previously stated conditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pervigilias, quas io honore domni Martini observant' may contain a scribal error ('io' for 'in' or 'eo'); the reading assumes 'in honore'.","The citation 'Matt. xxij' is imprecise; the exact verse is unclear, possibly Matthew 22:1 or a conflation."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Non licet super uno altario in una die duas missas dicere, nec altario ubi episcopus missas dixerit, nt presbyter in illa die missas dicat.\n\nXI.\n\nNon licet in vigilia Paschae ante horam secundam noctis vigilias perexplere, quia in illa nocte non licet post mediam noctem hibere, nec [nec manducare in natali Domini, nec in reliquis solemnitatibus.\n\nXII.\n\nNon licet mortuis, nec Eucharistiam, nec osculum tradi, nec velo vel pallis corpora eorum involvi.\n\nXIII.\n\nNon licet diacono, velo vel palla scapulas suas iovolvi.\n\nXIV.\n\nNon licet in baptisterio corpora sepeliri.\n\nXV.\n\nNon licet mortuum super mortuum miti.\n\nXVI.\n\nNon licet die Dominico boves jongere, vel alia opera exercere, nisi pro causis constitutis.\n\nXVII.\n\nQuicunque se propria volunlate in [aut| aquam jactaverit, aut collum ligaverit, aut de arbore præcipitaverit, aulferro percusserit, aut qualibet occasione voluntariæ se morti tradiderit, istorum oblatio non recipiatur. Capitular. I. VII, c. 334. Ivo part. 10, e. 5,6.)","english":"It is not permitted to say two Masses on one altar in one day, nor, on an altar where a bishop has said Mass, may a presbyter say Mass on that day.\n\nXI.\n\nIt is not permitted to complete the vigils of Easter before the second hour of the night, because on that night it is not permitted to drink after midnight, nor to eat on the Nativity of the Lord, nor on the other solemnities.\n\nXII.\n\nIt is not permitted to give to the dead either the Eucharist or the kiss, nor to wrap their bodies with a veil or pall.\n\nXIII.\n\nIt is not permitted for a deacon to wrap his shoulders with a veil or pall.\n\nXIV.\n\nIt is not permitted for bodies to be buried in the baptistery.\n\nXV.\n\nIt is not permitted to place a dead body upon another dead body.\n\nXVI.\n\nIt is not permitted on the Lord's Day to yoke oxen or to perform other work, except for established causes.\n\nXVII.\n\nWhoever by their own will has thrown themselves into water, or bound their neck, or thrown themselves from a tree, or struck themselves with iron, or by any occasion has delivered themselves to voluntary death, the offering for these persons is not to be received. (Capitulary I, VII, c. 334; Ivo, part 10, c. 5,6.)","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Canon X prohibits two Masses on one altar in a day and forbids a presbyter from celebrating Mass on an altar used by a bishop that same day, reinforcing hierarchical precedence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The restriction on Easter vigil completion before the second hour of the night (Canon XI) reflects early medieval liturgical practice, where the vigil ended after midnight to avoid breaking the fast before communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"palla","severity":"info","text":"In Canons XII and XIII, 'palla' likely refers to a liturgical cloth or pall, distinct from a veil, used in burial or as a deacon's vestment; the term is ambiguous but context suggests a covering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Canon XVII on voluntary death cites Capitulary I, VII, c. 334 and Ivo of Chartres, part 10, c. 5,6, indicating later Carolingian and canonical reception of this rule against accepting offerings for suicides.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canons X–XVII form a series of prohibitions (non licet) on liturgical and burial practices, with Canon XVII as a longer exception clause on voluntary death, marked by a citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text of Canon XI contains a possible corruption: 'hibere' may be a scribal error for 'bibere' (to drink), and the phrase 'nec [nec manducare' suggests a missing word or repetition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'palla' in Canons XII and XIII could refer to a pallium or a simple cloth; the exact liturgical use is unclear.","The phrase 'nec [nec manducare' in Canon XI may indicate a lacuna or scribal error; the intended prohibition is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"XVIII.\n\nNon licet absque Paschae solemnitate ullo tempore baptizare, nisi illos quibus mors vicina est, quos grabatarios dicunt. Quod si quis in alio pago, contumacia faciente, post interdictum hoc infantes suos ad baptismum 4etuJerit in ecclesias nostras, non recipiantur usque ad satisfactionem. Et quicunque presbyter ipsos extra nostrum permissum recipere præsumpserit, tribus mensibus a communione ecclesiæ sequestratus SUi\n\nXIX.\n\nNon licet presbytero, aut diacono, aut subdiacono, post acceptum cibum vel poculum missas tractare, aut in eeclesia dum missae dicuntur stare.\n\nXX.\n\nQuod si presbyter, Quod nefas est dicere, aot diaconus, aut subdiaconus, post acceptam benedictionem, infantes procreaverit, aut adulterium commiserit, et archipresbyter hoc episcopo aut archidiacono non innotuerit sf scit, integro anno non communicet, iili vero qui hoc commiserint deponantur.","english":"XVIII.\n\nIt is not permitted to baptize at any time except at the solemnity of Easter, unless for those who are near death, whom they call *grabatarii* [bedridden]. But if anyone in another district, acting in contumacy, after this prohibition brings his infants to our churches for baptism, they are not to be received until satisfaction is made. And any presbyter who presumes to receive them outside our permission shall be separated from the communion of the Church for three months.\n\nXIX.\n\nIt is not permitted for a presbyter, or a deacon, or a subdeacon, after having taken food or drink, to handle the Masses, or to stand in the church while Masses are being said.\n\nXX.\n\nBut if a presbyter—which it is unspeakable to say—or a deacon, or a subdeacon, after having received the blessing, has procreated children or committed adultery, and the archipresbyter does not make this known to the bishop or the archdeacon if he knows of it, he shall not communicate for a full year; those, however, who have committed these acts shall be deposed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"grabatarios","severity":"info","text":"The term *grabatarii* (from Latin *grabatus*, a low bed or cot) refers to the bedridden, i.e., those too ill to be brought to church. The canon uses this to specify the sole exception to the Easter baptism rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Non licet absque Paschae solemnitate ullo tempore baptizare","severity":"info","text":"This canon restricts baptism to the Easter vigil, a common early medieval practice (cf. Council of Elvira, can. 38; Statuta Ecclesiae Antiqua, can. 72). The exception for the dying reflects pastoral concern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XVIII. XIX. XX.","severity":"info","text":"Canons XVIII–XX form a sequence on liturgical and clerical discipline: baptismal restriction, eucharistic fasting, and clerical celibacy. The penalty for concealing a violation (can. XX) is excommunication for a year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"post acceptum cibum vel poculum missas tractare","severity":"info","text":"The prohibition on handling the Eucharist after food or drink echoes earlier canons (e.g., Council of Carthage, can. 41; Council of Agde, can. 40). It reflects the discipline of the eucharistic fast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"infantes procreaverit, aut adulterium commiserit","severity":"info","text":"Canon XX imposes deposition for clerical sexual offenses, a penalty standard in early medieval canon law (cf. Council of Tours, can. 2; Council of Toledo, can. 3). The archipresbyter's duty to report is a procedural innovation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'grabatarios' is a hapax in this corpus; its precise meaning (bedridden vs. any gravely ill) is inferred from context.","The phrase 'post acceptam benedictionem' in canon XX likely refers to ordination (the blessing of holy orders), but could also mean after receiving a nuptial blessing; the former is the standard reading in penitential literature."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"XXI.\n\nNon licet presbytero, postacceptam benedictionem, in uno lecto cum presbytera sua dormire, nec in peccato carnali misceri, nec diacono, aut subdiacono.\n\nXXII.\n\nNon licet relicta presbyteri, nec relictæ diaconi, nec subdiaconi, post ejus mortem maritum accipere.\n\nXXIII.\n\nSi monachus in monasterio adulterium commiserit, aut peculiare habere prasumpserit, aut fertum fecerit, et hoc abbas per se non emenda verit, aut episcopo, aut archidiacono non innotuerit, ad pœnitentiam agendam in alio monasterio retrudatur.\n\nXXIV.\n\nNon licet abbati, nec monacho, ad nuptias ambulare (De consec., dist. 4).\n\nXXV.\n\n• Non licet abbati filios de baptismo habere, nec monachis commatres habere.\n\nXXVI.\n\nQuod si quis abbas mulierem in monasterio suo ingredi permiserit, aut festivitates aliquas ibi spectare [exspectare] praeceperit, tribus mensibus in alio monasterio retrudatur, pane et aqua contentus.","english":"XXI.\n\nIt is not permitted for a presbyter, after having received the blessing, to sleep in the same bed with his presbytera, nor to be joined in carnal sin, nor for a deacon or subdeacon.\n\nXXII.\n\nIt is not permitted for the widow of a presbyter, nor for the widow of a deacon or subdeacon, to take a husband after his death.\n\nXXIII.\n\nIf a monk in a monastery has committed adultery, or has presumed to have private property, or has made a *fertum* [a forged document or a fraudulent act], and the abbot has not corrected this by himself, or has not made it known to the bishop or archdeacon, he shall be thrust into another monastery to perform penance.\n\nXXIV.\n\nIt is not permitted for an abbot, nor for a monk, to go to weddings (De consec., dist. 4).\n\nXXV.\n\nIt is not permitted for an abbot to have godchildren from baptism, nor for monks to have *commatres* [godmothers or spiritual co-mothers].\n\nXXVI.\n\nBut if any abbot has permitted a woman to enter his monastery, or has ordered that any festivities be awaited there, he shall be thrust into another monastery for three months, content with bread and water.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"presbytera","severity":"info","text":"The term 'presbytera' refers to the wife of a presbyter, not a female presbyter. The canon forbids post-ordination marital relations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fertum","severity":"info","text":"'Fertum' is a hapax legomenon in canon law; it likely denotes a forged document or fraudulent act, possibly related to property or monastic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"commatres","severity":"info","text":"'Commatres' (co-mothers) refers to godmothers or spiritual kin, whose association with monks was prohibited to avoid intimacy and scandal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Canon XXIV cites 'De consec., dist. 4', likely a reference to a now-lost collection or a marginal gloss, indicating the compiler's use of earlier canonical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canons XXI–XXVI form a block on clerical and monastic sexual and social discipline, moving from presbyters (XXI) to widows (XXII), monks (XXIII–XXV), and abbots (XXVI).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These canons were incorporated into later medieval penitentials and collections, influencing Western clerical celibacy and monastic enclosure norms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of 'fertum' (canon XXIII) is uncertain; it may be a corruption or a local term. The reading 'forged document' is conjectural.","The source 'De consec., dist. 4' (canon XXIV) is unidentified; it may refer to a lost canonical compilation or a marginal note 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":9,"ref":"p9","source":"XXVII.\n\nNon licet ut aliquis suam novercam accipiatuxorem.\n\nXXVIII.\n\nNon licet ut filiam uxoris suæ quis accipit.\n\nXXIX.\n\nNon licet ut relictam fratris sui quis in matrimoBium ducat.\n\nXXX.\n\nNon licet duas sorores, si una mortua fuerit, alteram in conjugium accipere.\n\nXXXI.\n\nNon licet consobrinam, hoc est quae de duobus fratribus, aut de duabus sororibus procreatur, in conjugium accipere: nec qui de ipsis nati fuerint, in conjugio socientur.\n\nXXXII.\n\nNon licet ut nepos avunculi uxorem accipit.\n\nXXXIII.\n\nNon licet presbytero, nec diacono, ad trepalium, ubi rei torquentur, stare.\n\nXXXIV.\n\nNon licet presbytero in judicio illo stare, unde homo ad mortem tradatur.\n\nXXXV.\n\nNon licet presbytero, aut diacono, vel cuiquam clericorum, de qualibet causa conclericum suum ad judicem saecularem trahere.\n\nXXXVI.\n\nNon licet mulieri nuda manu Eucharistiam accipere.","english":"XXVII. It is not permitted for anyone to take his stepmother as a wife.\n\nXXVIII. It is not permitted for anyone to take the daughter of his wife.\n\nXXIX. It is not permitted for anyone to lead his brother’s widow into marriage.\n\nXXX. It is not permitted to take a second sister into marriage if one is dead.\n\nXXXI. It is not permitted to take a consobrina, that is, one who is born of two brothers or of two sisters, into marriage; nor are those who are born of them to be joined in marriage.\n\nXXXII. It is not permitted for a nephew to take the wife of his uncle.\n\nXXXIII. It is not permitted for a presbyter, nor for a deacon, to stand at the trepalium where the accused are tortured.\n\nXXXIV. It is not permitted for a presbyter to stand in that judgment by which a man is handed over to death.\n\nXXXV. It is not permitted for a presbyter, or a deacon, or any cleric, to drag his fellow cleric before a secular judge on any account.\n\nXXXVI. It is not permitted for a woman to receive the Eucharist with a bare hand.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canons XXVII–XXXII form a block on prohibited marriages, expanding earlier prohibitions (cf. canons XXI–XXII) with degrees of consanguinity and affinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"consobrina","severity":"info","text":"Consobrina is defined in the text as a child of two brothers or two sisters, i.e., a first cousin. The term is used in late antique and early medieval Latin to specify a prohibited degree of kinship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Canons XXXIII–XXXV restrict clerical involvement in secular judicial violence and capital punishment, reflecting a broader late antique and early medieval effort to separate clergy from bloodshed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"trepalium","severity":"info","text":"Trepalium (or trepalium) is a torture instrument, likely a rack or similar device. The term appears in early medieval canon law to denote places of judicial torture from which clergy are to abstain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Canon XXXVI, forbidding women to receive the Eucharist with a bare hand, reflects early medieval concerns about ritual purity and the handling of consecrated elements, common in Gallic and Frankish councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These canons were incorporated into later collections such as the Collectio Hibernensis and Gratian's Decretum, influencing medieval marriage law and clerical discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of canon XXXII uses 'accipit' (present indicative) where classical syntax would expect the subjunctive 'accipiat'; this may reflect scribal error or Vulgar Latin influence.","The term 'consobrina' in canon XXXI is defined explicitly, but the precise range of prohibited cousins (e.g., whether it includes second cousins) is not further specified."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"XXXVII.\n\nNon licet mulieri manum suam ad pallam dominicam mittere.\n\nXXXVIII.\n\nNon licet cum excommunicato communicare, nec cum eo cibum sumere.\n\nXXXIX.\n\nSi quis presbyter, aut quilibet de clero, aut de populo, excommuuicatum absque voluntate ipsius, qui eum excommunicavit, sciens receperit, aut eam illo panem manducaverit, vel colloquium habere decreverit, simili sententiae subjacebit.\n\nXL.\n\nNon licet presbytero inter epulas cantare vel saltare.\n\nXLI.\n\nNon licet presbytero, nec diacono, quemquam inseribere; sed in vice sua si causam habuerit, aut fratrem, aut quemcumque sæcularem roget.\n\nXLII.\n\nUt unaquæque mulier, quando communicat, dominicalem (Can. 42) suum habeat *. Qod si qua non habuerit, usque in alium diem Dominicum non communicet.\n\nXLIII.\n\nQuicunque judex, aut sæcularis, presbytero, aut diacone, aut euilieet de clero, aut de junioribus alisque voluntate episcopi, aut archidiaconi, vel archipresbyteri, injuriam inferrc praesumpserit, anno ab omnium Christianorum consortio habeatur extraneus.","english":"XXXVII. It is not permitted for a woman to place her hand upon the Lord’s pall.\n\nXXXVIII. It is not permitted to communicate with an excommunicated person, nor to take food with him.\n\nXXXIX. If any presbyter, or any member of the clergy, or of the people, knowingly receives an excommunicated person without the will of the one who excommunicated him, or eats bread with him, or deigns to hold conversation with him, he shall be subject to the same sentence.\n\nXL. It is not permitted for a presbyter to sing or dance at feasts.\n\nXLI. It is not permitted for a presbyter or a deacon to inscribe anyone; but if he has a cause in his stead, he shall ask either a brother or any secular person.\n\nXLII. That every woman, when she communicates, should have her own dominical. But if any woman does not have one, she shall not communicate until the next Lord’s day.\n\nXLIII. Any judge or secular person who presumes to inflict injury upon a presbyter, or a deacon, or any member of the clergy, or upon juniors, without the will of the bishop, or the archdeacon, or the archpresbyter, shall be held as an outsider from the fellowship of all Christians for a year.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"palla dominica","severity":"info","text":"The phrase 'palla dominica' (Lord's pall) likely refers to the cloth covering the altar or the corporal used during the Eucharist. The canon prohibits women from touching it, reflecting concerns about ritual purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"excommunicatus","severity":"info","text":"Canons XXXVIII–XXXIX regulate interaction with excommunicated persons, a common concern in early medieval church discipline. The penalty for unauthorized contact mirrors the original excommunication, reinforcing episcopal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XL–XLIII","severity":"info","text":"Canons XL–XLIII shift focus to clerical conduct (XL–XLI), lay liturgical practice (XLII), and protection of clergy from secular violence (XLIII). This grouping suggests a thematic arrangement within the council's decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dominicalem","severity":"info","text":"'Dominicalem' (dominical) in canon XLII likely denotes a Eucharistic host or a cloth used in communion. The requirement that each woman have her own suggests concerns about liturgical propriety and the prevention of contamination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"inseribere","severity":"caution","text":"The verb 'inseribere' in canon XLI is obscure; it may mean 'to inscribe' (i.e., to write a legal document) or 'to enroll' someone. The context suggests a prohibition against clergy acting as notaries or advocates in secular matters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"XLIII","severity":"info","text":"Canon XLIII, threatening excommunication for a year against those who harm clergy without episcopal approval, reflects the growing legal protection of clerical status in Merovingian Gaul, a theme echoed in later conciliar and royal legislation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of 'palla dominica' (canon XXXVII) is debated: it may refer to the altar cloth, the corporal, or a liturgical vestment.","The term 'inseribere' (canon XLI) is ambiguous; it could mean 'to write a legal document' or 'to enroll someone in a list'.","The phrase 'dominicalem suum' (canon XLII) is unclear: it might denote a Eucharistic host, a communion cloth, or a personal token."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"XLIV.\n\nSi quis ex sæcularibus institutionem aut admonitionem archipresbyteri sui, contumacia faciente, audire distulerit, tandiu a liminibus sanctæ ecclesiæ habeatur extraneus, qnandiu tam salubrem institutionem adimplere non studuerit. Insuper et mulctam, quam gloriosissimus dominus rex præcepto suo institnit, sustineat.\n\nXLV.\n\nSi quis hanc. definitionem, quam ex auctoritate canonica communi consensu et convenientia conscripsimus ac instituimus, tam ad elerum, quam ad populum commonendum, vel ad id quod constitutum est conservandum, negligens inventus fuerit, et ob hoc observare distulerit, aut eos qui ipsum audire neglexerint celaverit aut suppresserit, et in notitiam episcopi non deposuerit, anno a consortio fratrum, vel ab omnium Christianorum communione habeatur extraneus.\n\nSUBSCRIPTIONES.\n\nAunacharius in Dei nomine episcopus constitutionem hanc [confirmavi et] subscripsi.","english":"XLIV.\n\nIf any layperson, acting contumaciously, has delayed in hearing the instruction or admonition of his own archpresbyter, let him be held a stranger from the thresholds of holy church for as long as he has not striven to fulfill such a salutary instruction. Moreover, let him also undergo the fine which the most glorious lord king established by his own decree.\n\nXLV.\n\nIf anyone is found negligent in this definition, which we have written and established by canonical authority with common consent and agreement, whether for admonishing both clergy and people or for preserving what has been ordained, and has therefore delayed in observing it, or has concealed or suppressed those who have neglected to hear him, and has not brought it to the notice of the bishop, let him be held a stranger from the fellowship of brothers or from the communion of all Christians for a year.\n\nSUBSCRIPTIONS.\n\nAunacharius, bishop in the name of God, [confirmed and] subscribed this constitution.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"archipresbyteri","severity":"info","text":"The term 'archipresbyter' here denotes a senior presbyter with supervisory duties over a district, a role distinct from the modern 'archpriest' and reflecting late antique Gallic ecclesiastical administration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gloriosissimus dominus rex","severity":"info","text":"The reference to 'the most glorious lord king' likely points to the Merovingian king Guntram (or possibly Childebert II), whose edicts reinforced episcopal authority and imposed fines for ecclesiastical offenses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLIV. XLV.","severity":"info","text":"Canons XLIV and XLV form a pair: the first targets lay contumacy toward an archpresbyter, the second penalizes clergy or laity who neglect or conceal violations of the council's decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"subscriptiones","severity":"info","text":"The subscription formula 'Aunacharius ... subscripsi' is typical of Gallic conciliar acts and authenticates the decree; the bracketed 'confirmavi et' in the edition may be a later scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"institutionem","severity":"caution","text":"The Latin 'institutionem' (canon XLIV) is ambiguous: it could mean 'instruction' (as translated) or 'institution' (i.e., a decree). The sense of a directive from the archpresbyter is preferred here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'gloriosissimus dominus rex' is not specified; it may refer to Guntram or another Merovingian king.","The phrase 'institutionem aut admonitionem' could be read as two distinct acts or as a hendiadys; the translation treats them as alternatives."],"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":12,"ref":"p12","source":"Vinobaudis [Winebaudus] abbas subscripsi.\n\nBaudonius [Baudoveus] abbas subscripsi.\n\nFrancolus [Frannulfus] abbas subscripsi.\n\nCxsarius abbas subscripsi.\n\nDesideratus abbas subscripsi.\n\nAmandus abbas subscripsi.\n\nTegredus abbas subscripsi.\n\nVigilius presbyter subscripsi.\n\nGregorius presbyter [abbas] subscripsi.\n\nClaudius presbyter subscripsi.\n\nAnianus [Ananias] presbyter subscripsi.\n\nSaupandus presbyter subscripsi.\n\nTheodulfus presbyter subscripsi.\n\nRuricius presbyter subscripsi.\n\nNiobaudis presbyter subscripsi.\n\nAntonius presbyter subscripsi.\n\nSevardus presbyter subscripsi.\n\nAddo presbyter subscripsi.\n\nSindulfiis presbyter subscripsi.\n\nAudovius [Audoveus] presbyter subsripsi.\n\nMedardus presbyter subscripsi.\n\nBadericus presbyter subscripsi.\n\nSyagrius presbyter subscripsi.\n\nFriobaudis presbyter subscripsi.\n\nEominus presbyter subscripsi.","english":"Vinobaudis [Winebaudus] abbot, I have subscribed.\n\nBaudonius [Baudoveus] abbot, I have subscribed.\n\nFrancolus [Frannulfus] abbot, I have subscribed.\n\nCxsarius abbot, I have subscribed.\n\nDesideratus abbot, I have subscribed.\n\nAmandus abbot, I have subscribed.\n\nTegredus abbot, I have subscribed.\n\nVigilius priest, I have subscribed.\n\nGregorius priest [abbot], I have subscribed.\n\nClaudius priest, I have subscribed.\n\nAnianus [Ananias] priest, I have subscribed.\n\nSaupandus priest, I have subscribed.\n\nTheodulfus priest, I have subscribed.\n\nRuricius priest, I have subscribed.\n\nNiobaudis priest, I have subscribed.\n\nAntonius priest, I have subscribed.\n\nSevardus priest, I have subscribed.\n\nAddo priest, I have subscribed.\n\nSindulfiis priest, I have subscribed.\n\nAudovius [Audoveus] priest, I have subscribed.\n\nMedardus priest, I have subscribed.\n\nBadericus priest, I have subscribed.\n\nSyagrius priest, I have subscribed.\n\nFriobaudis priest, I have subscribed.\n\nEominus priest, I have subscribed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a subscription list appended to the canons of the Council of Auxerre, recording the names and titles of abbots and priests who formally subscribed to the decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subscripsi","severity":"info","text":"The verb 'subscripsi' (I have subscribed) indicates formal assent to the conciliar acts, a standard closing formula in early medieval canon law collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The Council of Auxerre (ca. 585–592) was a Frankish synod under Bishop Aunarius; its canons address ecclesiastical discipline, and the subscription list authenticates the decrees by naming participants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The names include both abbots and presbyters, reflecting the mixed clerical composition of late sixth-century Gallic councils, where monastic and secular clergy jointly subscribed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several names have variant spellings or bracketed emendations (e.g., Vinobaudis/Winebaudus, Cxsarius), indicating textual corruption or scribal uncertainty in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number of original subscribers and the order of names may vary across manuscripts; the bracketed forms reflect editorial conjectures for normalization."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"Elladius presbyter subscripsi.\n\nTheodemodus presbyter subscripsi.\n\nLaunovius presbyter subscripsi.\n\nLeonastis presbyter subscripsi.\n\nMedardus presbyter subscripsi per diaconum Leudegisilum.\n\nEunius presbyter subscripsi.\n\nFilmatius presbyter subscripsi.\n\nNonnovius presbyter subscripsi.\n\nBallomeris presbyter subscripsi.\n\nRomacharius presbyter subscripsi.\n\nMedardus presbyter subscripsi.\n\nAudila preshyter subscripsi.\n\nGenulfus presbyter subscripsi.\n\nSyagrius presbyter subscripsi.\n\nSindulfus presbyter subscripsi.\n\nVinobaudis presbyter subscripsi.\n\nBarbario diaconus subscripsi.\n\nLeudegisilus diaconus pro Medardo subscripsi.\n\nIn hac synodo fuerunt congregali episcopus unus, abbates septem, presbyteri triginta quatuor, diaconi, qui in vice presbyterorum subscripserunt, tres tantum.","english":"Elladius presbyter, I have subscribed.\n\nTheodemodus presbyter, I have subscribed.\n\nLaunovius presbyter, I have subscribed.\n\nLeonastis presbyter, I have subscribed.\n\nMedardus presbyter, I have subscribed through the deacon Leudegisilus.\n\nEunius presbyter, I have subscribed.\n\nFilmatius presbyter, I have subscribed.\n\nNonnovius presbyter, I have subscribed.\n\nBallomeris presbyter, I have subscribed.\n\nRomacharius presbyter, I have subscribed.\n\nMedardus presbyter, I have subscribed.\n\nAudila presbyter, I have subscribed.\n\nGenulfus presbyter, I have subscribed.\n\nSyagrius presbyter, I have subscribed.\n\nSindulfus presbyter, I have subscribed.\n\nVinobaudis presbyter, I have subscribed.\n\nBarbario deacon, I have subscribed.\n\nLeudegisilus deacon, I have subscribed on behalf of Medardus.\n\nIn this synod were gathered: one bishop, seven abbots, thirty-four presbyters, and deacons who subscribed in place of presbyters, only three.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the synod with a list of presbyters and deacons subscribing, followed by a summary tally of attendees: one bishop, seven abbots, thirty-four presbyters, and three deacons who subscribed in place of presbyters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subscripsi","severity":"info","text":"The Latin verb 'subscripsi' (I have subscribed) is the standard formula for attesting consent to conciliar decrees, indicating personal or delegated subscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per diaconum Leudegisilum","severity":"info","text":"Medardus presbyter subscribed through the deacon Leudegisilus, a practice allowed when a presbyter was absent or illiterate; the deacon acted as proxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Audila preshyter","severity":"caution","text":"The Latin text has 'preshyter' for 'presbyter' in the entry for Audila, likely a scribal error or variant spelling; the intended reading is 'presbyter'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In hac synodo fuerunt congregali","severity":"info","text":"The summary tally (one bishop, seven abbots, thirty-four presbyters, three deacons) is a typical closing formula in early medieval conciliar acts, providing a record of participants for canonical authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The spelling 'preshyter' for Audila may be a scribal error or a regional variant; the intended reading is 'presbyter'.","The name 'Ballomeris' is uncertain; it may be a variant of 'Baldemaris' or similar Germanic name.","The tally says 'diaconi, qui in vice presbyterorum subscripserunt, tres tantum' but the list includes two deacons (Barbario and Leudegisilus) who subscribed; the third is not named, possibly omitted or included in the presbyter list."],"confidence":"high","notes":[]}]}