{"slug":"tmp1247.tmp1247.opp-lat1","id":"latin:ogl-pl:tmp1247.tmp1247.opp-lat1","title":"Homilia De Epiphania","title_source":"Homilia De Epiphania","author":"Sedatus Biterrensis Episcopus","genre":"homily","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":"2026-11-15T06:14:57Z","cost_usd":0.0043},"source":{"registry_id":"latin:ogl-pl:tmp1247.tmp1247.opp-lat1","work_id":"tmp1247.tmp1247.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/tmp1247/tmp1247/tmp1247.tmp1247.opp-lat1.xml"},"stats":{"passages":8,"english_words":1800,"coptic_letters":0,"source_letters":7062,"commentary_units":45,"commentary_kinds":8,"derived_notes":0,"ambiguities":12,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp1247.tmp1247.opp-lat1","abstract":"The Homilia De Epiphania, attributed to Sedatus, bishop of Béziers (c. 480–510), is a Latin homily for the feast of the Epiphany. It presents the three traditional Epiphany events—the star guiding the Magi, the baptism of Christ, and the miracle at Cana—as a unified typological scheme. The text survives only in a lost medieval manuscript and was first printed in the 17th century; the OGL-PL edition reproduces that print. Its inclusion in the 1568 Roman Breviary for the Octave of Epiphany attests to later liturgical use. Authorship remains uncertain, as no contemporary witness confirms Sedatus, and stylistic similarities to other anonymous Gallic homilies have led some scholars to question the attribution.","historical_context":"The homily is set in late antique Gaul, likely composed between 480 and 510, during Sedatus's episcopal tenure in Béziers (Biterrae). This period saw the decline of Roman authority and the rise of Visigothic rule, alongside ongoing theological debates and liturgical development in the Latin Church. The text reflects the early Latin Epiphany tradition that combined the Nativity star, the baptism of Christ, and the Cana miracle—a tripartite scheme also found in sermons of Leo the Great (5th c.). The homily's language and typological exegesis align with late antique Latin preaching. Its transmission is precarious: it survives in a single medieval manuscript (now lost) and was first printed in the 17th century. The OGL-PL edition reproduces that printed text without collating other witnesses or providing a critical apparatus. The attribution to Sedatus is unsupported by external contemporary evidence, and stylistic parallels to other anonymous Gallic homilies raise doubts about authorship.","significance":"The homily is significant as a witness to the early Latin Epiphany tradition, illustrating the tripartite scheme of star, baptism, and Cana miracle that shaped Western liturgical practice. Its inclusion in the Roman Breviary (1568) shows its enduring influence. The disputed authorship and fragmentary transmission highlight the challenges of attributing late antique homilies and underscore the need for careful textual criticism.","timeline":[{"date":"c. 480–510","event":"Probable composition during Sedatus's episcopacy in Béziers."},{"date":"5th–6th c.","event":"Tripartite Epiphany scheme attested in Latin sermons (e.g., Leo the Great)."},{"date":"1568","event":"Homily included in the Roman Breviary for the Octave of Epiphany."},{"date":"17th c.","event":"First printed edition based on a now-lost medieval manuscript."},{"date":"Modern","event":"OGL-PL edition reproduces the 17th-century print without critical apparatus."}],"relations":[{"work":"Sermons of Leo the Great","relation":"Shares the tripartite Epiphany scheme (star, baptism, Cana).","key":"","label":null,"url":null},{"work":"Roman Breviary (1568)","relation":"Includes this homily for the Octave of Epiphany.","key":"","label":null,"url":null},{"work":"Other anonymous Gallic homilies","relation":"Stylistically similar, raising doubts about Sedatus's authorship.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Authorship is uncertain; no contemporary witness confirms Sedatus, and stylistic similarities to other anonymous Gallic homilies exist.","Dating is based solely on Sedatus's episcopal tenure (c. 480–510); no internal evidence provides a precise date.","The text survives only in a lost medieval manuscript and a 17th-century print; the OGL-PL edition lacks a critical apparatus and does not collate witnesses.","The homily may contain later interpolations due to its transmission history."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000456,"generated":"2026-11-15T06:14:57Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1247/tmp1247/tmp1247.tmp1247.opp-lat1.xml"}],"checks":{"work":"tmp1247.tmp1247.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":45,"english_words":1800,"source_letters":7016,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is attributed to Sedatus, bishop of Béziers (Biterrae), a late 5th- or early 6th-century Gallic author. The ascription appears in the manuscript tradition, but no external contemporary witness confirms it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating rests solely on Sedatus’s known episcopal tenure (c. 480–510). The homily’s content—typological exegesis of the Magi—fits late antique Latin preaching but offers no internal date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single medieval manuscript (now lost) and was first printed in the 17th century. The OGL-PL edition reproduces that printed text, not the lost codex.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The homily was included in the Roman Breviary (1568) for the Octave of Epiphany, indicating its later liturgical use in the Roman Rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate the surviving manuscript witnesses (if any) or provide a critical apparatus. Variant readings from early printed editions are not recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Sedatus has been questioned by some scholars, who note stylistic similarities to other anonymous Gallic homilies. No definitive proof of authorship exists.","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: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI SEDATI, BITERRENSIS EPISCOPI, HOMILIA DE EPIPHANIA.\n\nProxime, fratres charissimi, redemptionis nostræ celebravimus sacramentum, quo Deus hominem cum infirmitatibus induit. Hodie vero illud excolirnus quo se in homlne Deum virtutibus declamavit. Pro eo quod in hac die sive cœło stellam ortus sui nuntiam praebuit, sive quod in Chanaam Galilææ in convitio nuptiali aquas in vina convertit, sive quod in Jordanis undis aquas ad reparationem humani generis suo baptismo consecravit. In quolibet horum trium salutis nostrae mysteria continentur et gaudia. Nobis enim es Virgine natus est, quod stella monstravit: nos in melius esse mutandos operis miraculo, et aquarum conversione signavit. Nobis remedia provividit ex baptismo quod in Jordanis ałveo aquas dedicavit; et ideo, 'ratres charissimi, in omni actu nostro stellam fidei præferamus, et in custodia puritatis Christi baptismum celebremus. Quia hæc Christi generatio tuae fidei confirmatio est. Et quia per universum mundum sacramento baptismi humano generi opus erat, aquis benedictionem dedit, quando in Jordanis alveum, unica, ac singulari pietale descendit. Tibi ergo nascendo, Christus adveuit, tibi vivendo militavit, tibi monendo conflixit.","english":"Homily of Saint Sedatus, Bishop of Béziers, on the Epiphany.\n\nRecently, dearest brothers, we celebrated the sacrament of our redemption, by which God clothed man with infirmities. Today, however, we honor that day on which He proclaimed Himself God in man through His powers. For on this day, either He offered the star as a herald of His birth to the sky, or He turned water into wine at the wedding feast in Cana of Galilee, or He consecrated the waters of the Jordan River by His baptism for the restoration of the human race. In any of these three, the mysteries and joys of our salvation are contained. For He was born to us from a Virgin, which the star showed; He signified that we were to be changed for the better by the miracle of the work and the conversion of the waters; He provided remedies for us through the baptism by which He dedicated the waters in the bed of the Jordan. And therefore, dearest brothers, let us bear the star of faith before us in all our actions, and let us celebrate the baptism of Christ in the keeping of purity. For this generation of Christ is the confirmation of your faith. And because the sacrament of baptism was needed for the human race throughout the whole world, He gave a blessing to the waters when He descended into the bed of the Jordan with unique and singular piety. Therefore, by being born, Christ came to you; by living, He served you; by teaching, He fought for you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The homily opens with a contrast between the recent celebration of the Nativity (redemptionis sacramentum) and the current feast of the Epiphany, then lists three traditional Epiphany events: the star, the wedding at Cana, and the baptism in the Jordan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"excolirnus","severity":"info","text":"The Latin excolirnus is a scribal error for excolimus (we honor). The edition notes this as a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chanaam Galilaeae","severity":"info","text":"The reference to the wedding at Cana (John 2:1-11) is one of the three Epiphany events; the miracle of water into wine is a standard Epiphany theme in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jordanis undis","severity":"info","text":"The baptism of Christ in the Jordan (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-34) is the third Epiphany event, here linked to the blessing of waters for baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The homily reflects the early Latin Epiphany tradition that combined the Nativity star, the baptism, and the Cana miracle, a tripartite scheme found in other patristic sources such as Leo the Great's sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily is attributed to Sedatus, Bishop of Béziers (5th-6th century), but its manuscript transmission is uncertain; the text survives in a single early printed edition (ogl-pl) and may contain later interpolations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a probable scribal error (excolirnus for excolimus) and the phrase 'in homlne Deum' may be a corruption of 'in homine Deum'.","The attribution to Sedatus of Béziers is traditional but not securely established; the homily may be a later compilation."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Quem vides pro te mortuum, propter te intellige baptizatum. Illud, fratres charissimi, quod die tertia nuptiæ factae sunt, hoc, quod aquam in vinum conversam fuisse, modo cum Evangelium legeretur, audistis. Sex autem hydriae sunt sex mundi hujus ætates, per quas justi figuram et typum Domini praetulerant. Capiunt metretas binas, vel ternas, quia fidem intra se continent Trinitatis. Sed videamus quid dicit sermo divinus, et ipsa sacri Evangelii tractemus oracula. In Cana Galilææ aquas in vina convertit, et latentem sub homine Deum operum virtute detexit. Et die, inquit, tertia nuptiæ fiebant. Quae sunt istae nuptiæ. nisi gaudia salutis humanae? quare die tertia, nisi quia die tertia resurrexit? Itaque tanquam sponsus procedens de thalamo suo descendit ad terras, Ecclesiae ex gentibus congregandæ, incarnatione jungendas. Cui quidem et hujus Ecclesiæ, quae utique sumo! nos, et arrhas, et dotcm dedit. Arrhas dedit, qunndo nobis est ex lege promissus. Dotem dedit, quando pro nubis est Immolatus.","english":"You see him who died for you; understand that he was baptized for you. That, dearest brothers, on the third day the wedding took place, and that water was turned into wine, you have just heard when the Gospel was read. Now, the six water-jars are the six ages of this world, through which the just had prefigured the image and type of the Lord. They hold two or three measures each, because they contain within themselves the faith of the Trinity. But let us see what the divine word says, and let us treat the oracles of the sacred Gospel themselves. In Cana of Galilee he turned waters into wine, and by the power of his works he revealed the God hidden under the man. And, it says, on the third day the wedding took place. What is this wedding, if not the joys of human salvation? Why on the third day, if not because he rose on the third day? Therefore, as a bridegroom coming forth from his chamber, he descended to the lands, to be joined by incarnation to the Church to be gathered from the Gentiles. To her, indeed, and to this Church, which is certainly us, he gave both the earnest and the dowry. He gave the earnest when he was promised to us from the Law. He gave the dowry when he was sacrificed for us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Cana Galilææ aquas in vina convertit","severity":"info","text":"The miracle at Cana (John 2:1-11) is the Gospel reading for the Epiphany in some Latin traditions, and Sedatus interprets it typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"metretas binas, vel ternas","severity":"info","text":"Metreta is a Greek liquid measure (about 39 liters). The jars holding two or three metretae symbolize the faith in the Trinity, a numerical allegory common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sex autem hydriae sunt sex mundi hujus ætates","severity":"info","text":"The six water-jars as six world ages echo a widespread patristic scheme (e.g., Augustine, De Genesi contra Manichaeos 1.23) dividing history from Adam to the present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quem vides pro te mortuum, propter te intellige baptizatum","severity":"info","text":"The opening parallel between Christ's death and baptism sets up a typological pattern: the passion is the model for understanding the Epiphany events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sedatus Biterrensis Episcopus","severity":"info","text":"Sedatus, bishop of Béziers (fl. late 5th c.), is known only from this homily and a few fragments; his exegesis reflects the Latin liturgical and allegorical tradition of the Epiphany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sumo! nos","severity":"caution","text":"The reading 'sumo! nos' in the Latin is likely a scribal error or corruption; the English draft interprets it as 'which is certainly us', but the text may be emended to 'sumus nos'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sumo! nos' is unclear; it may be a corruption of 'sumus nos' (we are) or an interjection.","The identification of the six ages is not specified further; Sedatus may assume a known scheme."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Et alio modo hoc potest accipi, ut arrhas, praesentem gratiam, dotem Intelligamus vitam aeternam. Videamus quid agit in Chanaam Galilææ. Hic jam prodant nobis Deum stupenda miracula. Statuuntur hydriae capientes metretas binas, vel ternas. Implentur hydriæ, mutantur subito aquæ, homines postmodum maturi dum in melius reformantur, velut baptismate vini liquantur quodammodo; deficiente ergo vino, dicit ad Jesum mater ejus (Joan. II): Vinum non habent. Jam primo loco requiramus quod sit vinum quod defecisse dicitur, et quod sit aliud vinum quod mirabiliter praeparatur, quod architriclinus melius esse pronuntiat ibidem diceos: Omnis homo primum vinum bonum pontt, et cum inebriati fuerint, tunc id quod deterius est. Tu vero servasti vinum bonum usque nunc. Vinum multis locis accepimus divina praecepta et Scripturas sanctas, meracissimum vigorem cœlestis sapientiæ continentes, quibus ad timerem Dei incalescat sensus, et inebrietur affectus.","english":"And in another way this can be understood: that we interpret the earnest-money as present grace, the dowry as eternal life. Let us see what happens in Cana of Galilee. Here, indeed, stupendous miracles reveal God to us. Jars are set out, holding two or three measures each. The jars are filled; the waters are suddenly changed; men, afterwards mature, while they are reformed for the better, are in a certain way liquefied by the baptism of wine. Therefore, when the wine gives out, his mother says to Jesus (John 2): \"They have no wine.\" Now, first of all, let us inquire what the wine is that is said to have given out, and what the other wine is that is miraculously prepared, which the steward pronounces better, saying there: \"Every man sets out the good wine first, and when they have become drunk, then the inferior wine. But you have kept the good wine until now.\" In many places we have taken wine to mean the divine precepts and the holy Scriptures, containing the purest vigor of heavenly wisdom, by which the mind grows warm with the fear of God and the affections become inebriated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"arrhas","severity":"info","text":"The Latin 'arrhas' (earnest-money) and 'dotem' (dowry) are legal-economic metaphors for present grace and eternal life, reflecting a nuptial allegory of the soul's union with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. II","severity":"info","text":"The quotation 'Vinum non habent' (They have no wine) is from John 2:3, the wedding at Cana. Sedatus adapts the verse to introduce an allegorical reading of wine as divine precepts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"architriclinus","severity":"info","text":"'Architriclinus' (steward) is a Greek loanword in Latin, used in John 2:8-9 for the head waiter. Sedatus employs it to emphasize the steward's role in judging the wine's quality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"baptismate vini liquantur","severity":"info","text":"The phrase 'baptismate vini liquantur' (liquefied by the baptism of wine) is a striking metaphor: the transformation of water to wine prefigures baptismal purification and spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio modo","severity":"info","text":"This passage opens a second allegorical interpretation ('Et alio modo'), following the earlier six-ages schema. It shifts focus to the Cana miracle as a type of grace and eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vinum ... divina praecepta","severity":"info","text":"Sedatus interprets wine as divine precepts and Scripture, a common patristic trope (cf. Origen, Augustine). The 'good wine' kept until last symbolizes the superior wisdom of Christ's revelation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'homines postmodum maturi' (men, afterwards mature) is ambiguous: it may refer to the wedding guests or to believers in general, and the phrase 'dum in melius reformantur' suggests a process of moral or spiritual improvement."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Secundum illud, quod de Sapientia dictum est: Paravit mensam suam, miscuit vinum suum in cratere. Scripturarum ergo divinarum virtus, si quando alicujus interiora repleverit, dicere poterit cum Propheta (Psalm. LIX): Potasti noi vino compunctionis, et populum tuum inebrians quam præclarum est! Operante ergo Christo in Cana Galileae, vinum defecit, et vinum fit, id est, umbrae removentur, et veritas praesentatur. Recedit lex, gratia succedIt. Carnalia in spiritualia commutantur. In novum Testamentum observatio vetusta transfunditur; sicut beatus Apostolus dicit ( II Cor. III): Vetera transierunt, et ecce facta sunt nova. Quomodo autem hydrite illæ implatæ aqua nihil minuunt ex eo quod erant, ita lex non perit per adventum Christi dissoluta, sed proficit. Vino ergo deficiente, vinum aliud ministratur. Bonum quidem est vetus Testamentum, sed sine spiritali intellectu vanescit in littera (II Cor. III). Novum vero odorcm vitæ reddit in gratiam (II Cor. n). Cum hæc ita sint, Architriclinum ipsum praepositum in domo spoosi, videamus, quem sentire possimus. Et quem alium, nisi beatum Paulum intelligere debemus, qui post Ielis litteram, acceptum novi Teatameuti mysterium suavissimo, vel odore, vel gustu, et spiritalium sensuum flagrantia repletus, et inebriatus exclamat et laudat: Tu servasti bonum vinum usque adhuc? (Joan. u). Videamus tamen quemadmodum ipsum vinum laudat?","english":"According to what was said about Wisdom: She set her table, she mixed her wine in the bowl. Therefore, the power of the divine Scriptures, when it has filled someone's inner being, will be able to say with the Prophet (Psalm 59): You have given us the wine of compunction to drink, and how splendid it is to make your people drunk! So, with Christ working in Cana of Galilee, the wine ran out, and wine is made; that is, the shadows are removed, and the truth is presented. The law recedes, grace succeeds. Carnal things are changed into spiritual things. The old observance is transferred into the New Testament; as the blessed Apostle says (2 Cor. 3): The old things have passed away, and behold, new things have been made. But just as those water-jars, when filled with water, diminish nothing from what they were, so the law does not perish, dissolved by the coming of Christ, but it advances. Therefore, with the wine running out, another wine is served. The Old Testament is indeed good, but without spiritual understanding it vanishes into the letter (2 Cor. 3). The New, however, gives forth the scent of life in grace (2 Cor. 2). Since these things are so, let us see the Architriclinus himself, the steward placed in the house of the bridegroom, whom we may understand him to be. And whom else should we understand but the blessed Paul, who, after the letter of the law, having received the mystery of the New Testament, filled and inebriated with the sweetest scent or taste and the fragrance of spiritual senses, exclaims and praises: Have you kept the good wine until now? (John 2). Let us see, nevertheless, in what manner he praises the wine itself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paravit mensam suam, miscuit vinum suum in cratere","severity":"info","text":"This is a paraphrase of Proverbs 9:2, where Wisdom prepares a table and mixes wine. Sedatus adapts it to introduce the homily's typology of wine as divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Potasti nos vino compunctionis","severity":"info","text":"The citation of Psalm 59 (Vulgate numbering) is not exact; the phrase 'wine of compunction' is a patristic gloss on the psalm's theme of spiritual intoxication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Architriclinum","severity":"info","text":"Architriclinus is a Greek loanword meaning 'chief steward' or 'master of the feast.' In John 2:8-9, the architriclinus is the steward who tastes the water turned to wine. Sedatus identifies him with Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cana Galileae","severity":"info","text":"The miracle at Cana (John 2:1-11) is the narrative basis. Sedatus interprets the wine's transformation as a figure for the supersession of the Old Law by the New Covenant, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videamus tamen quemadmodum ipsum vinum laudat","severity":"info","text":"This rhetorical question marks a transition from identifying the architriclinus as Paul to examining how Paul praises the wine, i.e., the New Testament mystery. It structures the homily's exegetical progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II Cor. n","severity":"caution","text":"The citation 'II Cor. n' is likely a scribal error or abbreviation; it may intend 2 Corinthians 2, but the reference is unclear. The text also cites 'II Cor. 3' twice, which is correct for 2 Corinthians 3:6.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'II Cor. n' is ambiguous; it may be a corruption of 'II Cor. 2' or a miswritten chapter number.","The phrase 'Tu servasti bonum vinum usque adhuc?' is a loose paraphrase of John 2:10, where the steward says 'You have kept the good wine until now.' The speaker is unclear in the Latin."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Nee oculus, inquit, vidit, nec auris audivit, quæ præparavit Deus diligentibus se. Ecce vera, ecce prædicanda miracula, quae in nobis operalur, quando de pessimis bonos facit, de superbis humiles, de inhonestis castos, de sectatoribus saeculi, amicos Dei.\n\nQuae potest majora exercere miracula, quam quando hominem vermem et putredinem dlgnatur in statum angelicum promovere? de terrenis in coelestibus collocare, et in gratia suae adoptionis? solemnitatem, quæ de Domini nativitate praecessit, ea fide celebravimus, qua ex homine Deus natus est, hanc vero ea observatione veneramur, qua Deus In homine declaratus est. Illic infirmitatibus absconditur, bicvirtutibus revelatur. Hodie enim magos ab Oriente venientes usque locum. gentibus Salvatoria stella Christum quærentibus, monstratura perduxit. Expetitur sub humili tugurio sacra nativitas. Adoratur in pannis, id est, sub tectione corruptionis humanæ involuta majestas revelatur. Innuitur mysterio divinæ misericordiæ magnitudo, in eo quod ad Christum primum Æthiopes, id est, gentes, ingrediuntur.","english":"Neither eye,\" he says, \"has seen, nor ear heard, what God has prepared for those who love him.\" Behold the true, behold the praiseworthy miracles, which He works in us, when He makes the wicked good, the proud humble, the unchaste chaste, the followers of the world friends of God.\n\nWhat greater miracles can He perform than when He deigns to promote a man, a worm and putrefaction, to an angelic state? to place him from earthly things among heavenly ones, and in the grace of His adoption? The solemnity which preceded from the Lord's nativity we celebrated with that faith by which God was born from man; this one we venerate with that observance by which God was declared in man. There He is hidden by infirmities; here He is revealed by virtues. For today He led the Magi coming from the East as far as the place, the saving star showing Christ to the Gentiles who were seeking Him. The sacred nativity is sought out in a humble hut. He is adored in swaddling clothes, that is, the majesty wrapped under the covering of human corruption is revealed. The magnitude of divine mercy is intimated in the mystery, in that Ethiopians, that is, Gentiles, first enter to Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nee oculus, inquit, vidit, nec auris audivit","severity":"info","text":"This is a paraphrase of Psalm 32:15 (LXX) or a similar biblical expression, not a direct quotation. The phrase emphasizes God's hidden preparations for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Æthiopes","severity":"info","text":"Here 'Æthiopes' is used allegorically for 'gentes' (Gentiles), not literally referring to Ethiopians. This reflects a common patristic trope equating distant peoples with non-Jewish nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"magos ab Oriente venientes","severity":"info","text":"The Magi from the East are a standard Epiphany motif. Sedatus emphasizes their role as Gentiles (Ethiopians) entering first, linking the feast to the revelation of Christ to the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Illic ... hic","severity":"info","text":"The contrast 'Illic ... hic' (There ... here) structures the passage, opposing Christ's hiddenness at Nativity (infirmities) with his revelation at Epiphany (virtues). This is a rhetorical device common in Latin homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de pessimis bonos facit","severity":"info","text":"This moral transformation theme echoes earlier patristic writers like Augustine, who saw Christ's miracles as primarily interior. Sedatus applies it to Epiphany, emphasizing spiritual renewal over physical wonders.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Nee oculus, inquit, vidit' is not a precise biblical citation; the source is unclear, possibly a loose memory of Psalm 32 or a liturgical text.","The term 'Æthiopes' may be read literally or allegorically; the context supports the allegorical reading as 'gentes'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Interea beata perductam se ad saera cunabula ra dio desuper currente, miratur extrema gens, bono publico prima fruitur. Quam stupenda dignatio! Inter amplexus genitricis includitur, qui cœlum terramque complectitur. In sinu matris latet, qui regnum Patris excedit. Per simplex officium spiritale revelatur arcanum. Humanitas cernitur, et divinilas adoratur. Exhibent aurum, thus et myrrbam. Plus in mysteriis, quam in conscientiis offerentes, in auri munere, regia dignitas, in thuris vapore, divina majestas. In myrrhæ specie sepelienda demonstratur humanitas. Ac sic Trinitatem oblationis numerus loquitur, unitatem devotio una testatur; ac per hoc, vigili intentione cordis coelum studeamus aspicere, si ad Christum cupimus pervenire. Dirigat nobis semilas viæ perfectas stella justitiae. Ei, qui dixit: Non apparebis in conspectu meo vacuus (Exod. XXIII) offeramus, et nos aurum fidel, pietatis aromata, castitatis holocausta, spiritalero quoque myrrham habeamus in nobis, quæ ita animas nostras condiat, ut illæsas a peccati corruptione custodiat. Mutemus viam, si pervenire optamus aAd patriam, ad patriam utique coelestem. Ac si inter utrumque commercium, ut illius nobis proprietatem usu istius comparemus; ita elaboremus, ut illius ista sit pretium.","english":"Meanwhile, the blessed one, led to the sacred cradle, with a star running overhead, marvels; the farthest race, first to enjoy the public good. What an astonishing condescension! He who embraces heaven and earth is enclosed in his mother's arms. He who surpasses his Father's kingdom lies hidden in his mother's bosom. Through a simple spiritual service, the mystery is revealed. Humanity is seen, and divinity is adored. They offer gold, frankincense, and myrrh. Offering more in mysteries than in their awareness, in the gift of gold, royal dignity; in the vapor of incense, divine majesty. In the form of myrrh, humanity destined for burial is shown. And thus the number of the offering speaks of the Trinity, the single devotion testifies to unity; and through this, with vigilant intention of heart, let us strive to gaze upon heaven, if we desire to reach Christ. Let the star of justice direct us along the perfect paths of the way. To Him who said, \"You shall not appear before me empty-handed\" (Exod. 23), let us also offer gold of faith, spices of piety, holocausts of chastity, and let us also have spiritual myrrh within us, which so seasons our souls that it keeps them unharmed from the corruption of sin. Let us change our path, if we wish to reach the homeland, the heavenly homeland indeed. And as if between the two exchanges, so that we may acquire the property of that one by the use of this one, let us work so that this one may be the price of that one.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Interea beata perductam se ad saera cunabula ra dio desuper currente, miratur extrema gens, bono publico prima fruitur.","severity":"info","text":"The opening sentence is syntactically ambiguous: 'ra dio' appears to be a scribal error for 'radio' (ablative of 'radius', 'ray' or 'beam'), referring to the star. The phrase 'bono publico prima fruitur' contrasts the 'extrema gens' (the Magi as Gentiles) with their privileged access to the public good of Christ's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacra cunabula","severity":"info","text":"'Sacra cunabula' (sacred cradle) refers to the manger or the place of Christ's nativity, a standard term in Latin patristic writing for the setting of the Epiphany narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non apparebis in conspectu meo vacuus (Exod. XXIII)","severity":"info","text":"The citation 'Exod. XXIII' is imprecise; the phrase echoes Exodus 23:15 (Vulgate: 'Non apparebis in conspectu meo vacuus'), which commands offerings at festivals. Sedatus adapts it to urge spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aurum, thus et myrrham","severity":"info","text":"The three gifts of the Magi (gold, frankincense, myrrh) are here allegorized: gold for royal dignity, incense for divine majesty, myrrh for humanity's burial. This triple allegory is common in Latin Epiphany homilies (e.g., Leo the Great).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Trinitatem oblationis numerus loquitur, unitatem devotio una testatur","severity":"info","text":"The three gifts are read as a Trinitarian symbol, while the single devotion of the Magi signifies unity. This typology reflects late antique Latin exegesis, later influential in medieval Epiphany liturgies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ra dio","severity":"caution","text":"The phrase 'ra dio desuper currente' is likely a corruption; the intended reading is probably 'radio desuper currente' ('with a star running overhead'). The English draft translates it as 'with a star running overhead', which is a plausible emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ra dio' is a textual crux; the reading 'radio' (star) is adopted. The syntax of 'Interea beata perductam se ad saera cunabula' is elliptical, with 'beata' likely referring to the Magi or the blessed one (the star or the Church). The English draft interprets 'beata' as 'the blessed one' (the star), but the Latin could also refer to the Magi collectively."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Illud autem quod ait Evangelista, magos admonitos esse in somnis, ne redirent ad Herodem, sed per aliam viam ad regionem propriam remearent, hæc etiam nobis spiritaliter præcipiuntur. Et par aliam viam, id est, per aliam conversationem revertamur ad patriam. Forte aliquis requirit quomodo id fieri possit? Qui hoc scire desiderat, audiat prophetam dicentem: Diverte a malo, fac bonum, inquire pacem, et sequere sam (Psalm. XXXIII). Hoc enim ordine per aliam viam reditur ad patriam.\n\nNam quia per superbiam cecidimus in mundum, oportet ut per humilitatem redeamus ad paradisum. Per cupiditatem ad servitium diaboli venimus, per misericordiam ad Christum Dominum redeamus. Per voluptatem, atque luxuriam durissimum jugum diaboli sustinuimus, per charitatem, atque justitiam leve jugum Christi suscipere festinemus. Per vias infidelitatis atque nequitae diabolo infeliciter servientes, ab angelorum societate discessimus, per viM bonitatis ac fide! redire ad principale studeamus. Si hoc ordine vias mortiferas relinquentes, vias vitæ tenere voluerimus, de sinistra translati ad dextram, magorum itinera fideliter ac feliciter possumus imitari.","english":"Now what the Evangelist says, that the Magi were warned in dreams not to return to Herod, but to go back to their own country by another way—this too is spiritually commanded to us. And by another way, that is, by another manner of life, let us return to our homeland. Perhaps someone asks how this can be done? Whoever desires to know this, let him hear the prophet saying: Turn away from evil, do good, seek peace, and pursue it (Psalm 33). For in this order one returns to the homeland by another way.\n\nFor because we fell into the world through pride, we must return to paradise through humility. Through greed we came into the service of the devil; through mercy let us return to Christ the Lord. Through pleasure and luxury we endured the harshest yoke of the devil; through charity and justice let us hasten to take up the light yoke of Christ. Through the ways of faithlessness and wickedness, unhappily serving the devil, we departed from the company of angels; through the ways of goodness and faith let us strive to return to our origin. If we are willing, in this order, to abandon the deadly ways and hold to the ways of life, transferred from the left to the right, we can faithfully and happily imitate the journeys of the Magi.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. XXXIII","severity":"info","text":"The citation of Psalm 33 (likely Psalm 33:14-15 in the Vulgate) provides a scriptural basis for the moral reorientation described. The verse is adapted to the homily's theme of conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per aliam viam","severity":"info","text":"The phrase 'per aliam viam' (by another way) is the structural hinge of the passage, linking the Magi's physical detour to a spiritual allegory of moral conversion and return to the homeland (patria).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de sinistra translati ad dextram","severity":"info","text":"The image of being transferred 'from the left to the right' draws on a common patristic trope of left as sin or damnation and right as salvation, rooted in biblical and liturgical symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"per superbiam cecidimus in mundum","severity":"info","text":"The fall through pride echoes the Genesis narrative and is a standard theme in Latin patristic theology, paralleling Sedatus's moral schema with the protological fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"magorum itinera fideliter ac feliciter possumus imitari","severity":"info","text":"The exhortation to imitate the Magi's journey allegorically reflects a common homiletic strategy in early medieval Latin sermons, urging the congregation to internalize biblical narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'per viM bonitatis ac fide!' which appears to be a scribal error for 'per viam bonitatis ac fidei' (through the way of goodness and faith). The English draft follows the emended reading."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Qui prius solebat res alieuas tollore, et nunc suas coeperit misericorditer erogare, non tibi videtur per aliam viam incedere; qui fuit adulter, et est castus; qui fuit cbriosus, et est sobrius; qui solebat maledicere, et benedicit; qui fuerat invidus, et est benignus: si enim orationibus simul et bonis operibus, Deo auxilianle, contendimus boc ordine conversionum nostrarum itinera in melius commutare, ad aeternam beatitudinem poterimus feliciter pervenire. Quod praestare dignetur qui cum Patre et Spiritu sancto vivit et restat in sæcula sæculorum. Amen.","english":"One who formerly used to take others’ goods, and now has begun to give away his own mercifully—does he not seem to you to walk by another way? One who was an adulterer, and is chaste; one who was a drunkard, and is sober; one who used to curse, and blesses; one who was envious, and is kind: for if, by prayers and good works alike, with God’s help, we strive in this order to change the paths of our conversions for the better, we shall be able to arrive happily at eternal blessedness. May He deign to grant this, who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"alieuas","severity":"info","text":"The Latin 'alieuas' is a misspelling of 'alienas' (others' goods), reflecting a common scribal error in medieval manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"cbriosus","severity":"info","text":"The Latin 'cbriosus' is a misspelling of 'ebriosus' (drunkard), another scribal error typical of the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of antithetical pairs (e.g., 'adulter' vs. 'castus') to illustrate moral conversion, culminating in a conditional exhortation to change one's path.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per aliam viam","severity":"info","text":"The phrase 'by another way' echoes the preceding passage's spiritual interpretation of the Magi's return journey, a common homiletic trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing doxology 'qui cum Patre et Spiritu sancto vivit et regnat' is a standard formula in Latin liturgical texts, affirming Trinitarian orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains scribal errors ('alieuas' for 'alienas', 'cbriosus' for 'ebriosus'), but the sense is clear from context. The reading follows the corrected forms."],"confidence":"high","notes":[]}]}