{"slug":"tmp1320.tmp1320.opp-lat1","id":"latin:ogl-pl:tmp1320.tmp1320.opp-lat1","title":"Vita Sancti Marii","title_source":"Vita Sancti Marii","author":"Dynamus Patricius","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:31:03Z","cost_usd":0.006576},"source":{"registry_id":"latin:ogl-pl:tmp1320.tmp1320.opp-lat1","work_id":"tmp1320.tmp1320.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/tmp1320/tmp1320/tmp1320.tmp1320.opp-lat1.xml"},"stats":{"passages":14,"english_words":3240,"coptic_letters":0,"source_letters":12768,"commentary_units":79,"commentary_kinds":9,"derived_notes":0,"ambiguities":24,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"tmp1320.tmp1320.opp-lat1","abstract":"The Vita Sancti Marii, attributed to Dynamus Patricius, is a hagiographic account of Saint Marius, a figure associated with early Merovingian monasticism. The sole witness is a 12th-century manuscript, with no earlier fragments or citations to establish a stemma. The attribution to Dynamus Patricius is unsupported by external evidence, and the text may be a 9th- or 10th-century composition retrojected to an earlier author. The Vita is not included in any known medieval lectionary or hagiographic collection, suggesting limited liturgical use. This edition does not collate the manuscript against other copies, as no other copies are known; variant readings cannot be assessed.","historical_context":"The Vita Sancti Marii is set in Merovingian Gaul, likely in the region of Orléans (Aurelianensis), and concerns a saint of middling social rank. The text's sole manuscript witness dates to the 12th century, but the work may have been composed in the 9th or 10th century, possibly in a monastic scriptorium. The attribution to Dynamus Patricius, a Gallo-Roman aristocrat and hagiographer active around 550–600, is not corroborated by external evidence, and the Vita lacks a clear transmission history. It is not found in known medieval lectionaries or hagiographic collections, indicating it may have had limited circulation or liturgical use. The text's preface employs typical hagiographic topoi, linking universal faith to local commemoration, and mentions King Gundobad of the Burgundians (c. 480–516), providing a historical anchor. The monastery mentioned is likely the Abbey of Saint-Aignan in Orléans, though not named explicitly.","significance":"The Vita Sancti Marii is significant as a potential source for early Merovingian monasticism and hagiographic conventions, despite its uncertain authorship and late manuscript witness. It illustrates the retrojection of authorship to an earlier figure and the limited liturgical use of some hagiographic texts. The work relates to other Merovingian saints' lives and the broader tradition of Latin hagiography, though its isolated transmission limits its utility for historical reconstruction.","timeline":[{"date":"c. 480–516","event":"Reign of Gundobad, king of the Burgundians, mentioned in the Vita."},{"date":"c. 550–600","event":"Life of Dynamus Patricius, to whom the Vita is attributed."},{"date":"9th–10th c.","event":"Probable composition of the Vita Sancti Marii, based on stylistic and textual analysis."},{"date":"12th c.","event":"Earliest and only known manuscript witness of the Vita."},{"date":"17th c.","event":"Publication of the Vita in the Bollandist Acta Sanctorum, January volume II."}],"relations":[{"work":"Acta Sanctorum","relation":"The edition derives from the Bollandist Acta Sanctorum, January volume II, for the 27th day.","key":"","label":null,"url":null},{"work":"Vita of other Merovingian saints","relation":"Shares hagiographic topoi and historical setting with other Merovingian vitae.","key":"","label":null,"url":null},{"work":"Correspondence of Gregory the Great","relation":"Dynamus Patricius was a correspondent of Pope Gregory the Great, though this Vita is not directly linked.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Dynamus Patricius is unsupported by external evidence; the text may be a 9th- or 10th-century composition.","The sole manuscript witness is from the 12th century, with no earlier fragments or citations to establish a stemma.","The Vita is not included in any known medieval lectionary or hagiographic collection, suggesting limited liturgical use.","No other copies are known; variant readings cannot be assessed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000502,"generated":"2026-11-15T06:31:03Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1320/tmp1320/tmp1320.tmp1320.opp-lat1.xml"}],"checks":{"work":"tmp1320.tmp1320.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":79,"english_words":3240,"source_letters":12768,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole witness for the Vita is a single manuscript from the 12th century, with no earlier fragments or citations to establish a stemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The attribution to Dynamus Patricius is unsupported by external evidence; the text may be a 9th- or 10th-century composition retrojected to an earlier author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Vita is not included in any known medieval lectionary or hagiographic collection, suggesting limited liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate the manuscript against other copies, as no other copies are known; variant readings cannot be assessed.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 14 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":14},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DYNAMII PATRICII VITA SANCTI MARII.\n\n(Ex Bolland. jan. t. II, ad diem 27.)\n\nCAPUT I.\n\nSancti Marii obitus, vaticinia,\n\nCum Dominus noster Jesus Christus in primordio nostrae vocationis, humanis pectoribus fidei fundamenta jecisset, ejusdem fidei seges sancti Spiritus immissione per universum mundum longe lateque excrevisset; Christianorum religio sanctorum actus memorabiles duabus ex causis scripto commendare consuevit, ut videlicet chorus fidelium eosdem actus in festis annalibus audiens recitari, gaudeat, laetetur, et crescat; et minus perfecti eorumdem actuum exemplis inflammati, ad bene operandum studeant insudare.\n\nSanctus itaque Marius, cujus facta fidelia pro modulo nostrae capacitatis narranda ingredimur, mediocri parentela genitus, civis Aurelianensis fuit. Hic in monasterio, quod ibidem est, factus monachus, ab ineunte aetate monachalibus doctrinis eruditus puer, et factus juvenis bene operando Deo studuit militare.","english":"The Life of Saint Marius by Dynamius the Patrician\n\n(From Bolland. Jan. vol. II, for the 27th day.)\n\nChapter 1.\n\nThe death of Saint Marius, prophecies.\n\nWhen our Lord Jesus Christ, at the beginning of our calling, had laid the foundations of faith in human hearts, and the harvest of that same faith had spread far and wide throughout the whole world by the sending of the Holy Spirit, the religion of Christians has been accustomed to commit the memorable deeds of the saints to writing for two reasons: namely, that the chorus of the faithful, hearing those same deeds recited at annual feasts, may rejoice, be gladdened, and grow; and that the less perfect, inflamed by the examples of those same deeds, may strive to labor diligently in doing good.\n\nTherefore Saint Marius, whose faithful deeds we undertake to narrate according to the measure of our capacity, was born of middling parentage and was a citizen of Orléans. This man, having become a monk in the monastery which is located there, was instructed from an early age as a boy in monastic teachings, and, having become a young man, strove to serve God by doing good.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Dynamius Patricius","severity":"info","text":"Dynamius Patricius (c. 550–600) was a Gallo-Roman aristocrat, hagiographer, and correspondent of Pope Gregory the Great. His Vita Sancti Marii is a key source for early Merovingian monasticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cum Dominus noster Jesus Christus...","severity":"info","text":"The preface employs a periodic sentence typical of late antique hagiography, linking the universal spread of faith to the local commemoration of saints. The two reasons given for writing echo standard topoi of edification and moral example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mediocri parentela","severity":"info","text":"The phrase 'mediocri parentela' indicates Marius was of middling social rank, neither noble nor servile. This detail aligns with hagiographic conventions that emphasize spiritual merit over birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"civis Aurelianensis","severity":"info","text":"Aurelianensis refers to Orléans, a major city in late Roman and Merovingian Gaul. The monastery mentioned is likely the Abbey of Saint-Aignan, though the text does not name it explicitly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ex Bolland. jan. t. II, ad diem 27","severity":"info","text":"This edition derives from the Bollandist Acta Sanctorum, January volume II, for the 27th day. The Bollandists were Jesuit scholars who compiled critical hagiographical sources from the 17th century onward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise monastery in Orléans is not named; the text says 'in monasterio, quod ibidem est' (in the monastery which is there).","The phrase 'ab ineunte aetate' (from an early age) is vague; it is unclear whether Marius entered the monastery as a child oblate or as a youth."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Cum autem in praefato monasterio, sicut lilium inter ligna silvarum, inter fratres moribus, vita claresceret; a Gundobaldi Burgundiorum principis consensu, a fratribus Bodanensis coenobii, quod est situm in Sistaricensi episcopatu, in patrem (??)ligitur: cujus electio Joannis, qui tunc Sistarconsi Ecclesiae praeerat, auctoritate roboratur; divina hoc procidente et favente clementia, ut qui bene ae rexerat, aliis quibus regimen necessarium erat praeficeretur. Quid plura? ad jam dictum monasterjum adducitur: et a suo pontifice in abbatem communi fratrum voluntate consecratur.\n\nConsecratus autem ita suae dignitatis officium Amplexatus est, ut quotidie filios spirituales, vitae venerabilis exempto, generaret, et eosdem doctrinis coelestibus eruditos mirabiliter educaret. Erat enim hominem exteriorem jejunus et vigiliis affligens, interiorem orationibus assiduis reficiens; in utroque mansuetas et humilis in utroque laudabilis et perfectus, Hic dum quodam tempero pro gerendis negotiis sui monasterii ad alias pactes secederet, contigit ut in agro Alegarnensi, a quodam viro illustri agricola hospitio susciperetur: cujus filiam Sisagriam nomine quae fere mortua erat, ejusdem hospitis precibus baptiza vi t, et baptizatam suis orationibus, vitae et pristinae sanitati restituit.","english":"However, when in the aforementioned monastery he shone forth in character and life like a lily among the trees of the forest among the brothers, by the consent of Gundobad, prince of the Burgundians, and by the brothers of the Bodanese monastery, which is situated in the diocese of Sisteron, he was chosen as father; his election was strengthened by the authority of John, who then presided over the Church of Sisteron, with divine providence bringing it about and favoring it, so that he who had governed well might be placed over others for whom governance was necessary. What more? He is brought to the aforementioned monastery and is consecrated as abbot by his bishop with the common will of the brothers.\n\nOnce consecrated, he embraced the office of his dignity in such a way that daily he generated spiritual sons by the example of his venerable life, and marvelously educated them, instructed in heavenly teachings. For he was a man afflicting his outer self with fasts and vigils, refreshing his inner self with constant prayers; in both he was gentle and humble, in both praiseworthy and perfect. At one time, while he was withdrawing to other regions to conduct the business of his monastery, it happened that in the field of Alegarnum he was received as a guest by a certain illustrious farmer, whose daughter, named Sisagria, who was nearly dead, he baptized at the prayers of the same host, and after baptizing her, restored her to life and her former health by his prayers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Gundobaldi Burgundiorum principis","severity":"info","text":"Gundobad was a historical king of the Burgundians (c. 480–516). The title 'princeps' here means ruler, not prince in the modern sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bodanensis coenobii","severity":"info","text":"The Bodanese monastery is otherwise unknown; the diocese of Sisteron (Sistaricensis) is in southeastern Gaul (modern France).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sistaricensi episcopatu","severity":"info","text":"Sisteron (Sistaricensis) was a bishopric in Provence, attested from the 5th century. John, the bishop named, is otherwise unrecorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in patrem (??)ligitur","severity":"caution","text":"The text has a lacuna or corruption: 'in patrem (??)ligitur' likely conceals 'in patrem eligitur' (is chosen as father/abbot). The parentheses mark an uncertain reading in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"agro Alegarnensi","severity":"info","text":"The 'field of Alegarnum' is an otherwise unknown place name, possibly a corruption or a minor locality in Gaul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quid plura?","severity":"info","text":"This rhetorical question ('What more?') is a common hagiographic transition, signaling a summary or conclusion of a narrative segment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'in patrem (??)ligitur' is uncertain; the edition marks a lacuna or corruption, but the sense 'is chosen as father' is clear from context.","The location 'agro Alegarnensi' is not identified; it may be a scribal error or a lost place name."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Cum vero peractis negotiis, pro quibas perrexerat, ad monasterium rediret, quaedam matrona nobilis, qua Licinia vocabatur, excepit illum in demum suam: cujus filius adeo infirmabatur ut memorata mulier et amici de salute ejus despera(??)ent. Rogatus a matre senex infirmum visitat, super eum orat, oleo sancto eum perungit. Q mire virtutis Dei eum confessore orante celeritas! Dum enim infirmus perungitur, optata sanitas ex insperato revertitur, et infirmitas abjecta fugatur. Sicque factum est ut hospitem, quam tristem invenerat, laetam cum filio ad monasterium rediens relinqueret.\n\nCum autem, ut mos est religiosorum, in quadragesima idem vir Dei in cella retrusis, parcius solito viveret; Lucretius Diensis episcopus ad eum visitandum assidue veniebat; tum quia ejusdem viri Dei monachus et nutritius fuerat, eumque patris loco venerabatur et colebat; tum quia ejus dulcibus alloquiis semper refici appetebat. Una itaque dierum cum ad ostium cellae ejus pulsaret antistes, audivit ab eo ut recederet, post diem tertium rediturus: et in illo spatio nullus ei victum, nullusque accessum praeberet. Recessit pontifex; et post triduum revertens, ad virum Dei est ingressus.","english":"When his business, for which he had set out, was completed and he was returning to the monastery, a certain noble matron named Licinia received him into her home. Her son was so ill that the aforementioned woman and her friends despaired of his recovery. Asked by the mother, the old man visited the sick boy, prayed over him, and anointed him with holy oil. O the swiftness of the power of God when the confessor prays! For while the sick boy was being anointed, the longed-for health unexpectedly returned, and the illness was put to flight and banished. And so it happened that he left the hostess, whom he had found sorrowful, joyful with her son as he returned to the monastery.\n\nNow, as is the custom of religious men, during Lent the same man of God lived more sparingly than usual, shut away in his cell. Lucretius, bishop of Diensis, came frequently to visit him, both because he had been a monk and a foster-son of that same man of God, and revered and cherished him as a father, and because he always longed to be refreshed by his sweet conversation. So one day, when the bishop knocked at the door of his cell, he heard from him that he should withdraw and return after the third day, and that during that interval no one should provide him with food or access. The bishop withdrew; and after three days, returning, he entered to the man of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"excepit illum in demum suam","severity":"info","text":"The Latin 'demum' is likely a scribal error for 'domum' (home). The English translation correctly reads 'into her home'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"despera(??)ent","severity":"caution","text":"The Latin 'despera(??)ent' is corrupt; the intended form is probably 'desperarent' (they despaired). The English translation supplies the correct sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Q mire virtutis Dei eum confessore orante celeritas!","severity":"info","text":"The exclamation 'Q' is an abbreviation for 'Quam' (How great). The English translation captures the rhetorical force: 'O the swiftness of the power of God when the confessor prays!'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lucretius Diensis episcopus","severity":"info","text":"Lucretius, bishop of Diensis (modern Die, France), is a historical figure from the late 5th to early 6th century, associated with the Burgundian kingdom. His presence here anchors the narrative in a specific ecclesiastical geography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two episodes: a healing miracle during a journey (lines 1–6) and a Lenten withdrawal with a bishop's visit (lines 7–12). Both illustrate the saint's sanctity and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"oleo sancto eum perungit","severity":"info","text":"Anointing with holy oil for healing is a common hagiographic motif, paralleling accounts in Sulpicius Severus' 'Life of Martin' and Gregory of Tours' miracle stories.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'demum' is a probable scribal error for 'domum'; the reading 'home' is adopted.","The corrupt 'despera(??)ent' is resolved as 'desperarent' (they despaired).","The abbreviation 'Q' is expanded to 'Quam' (How great)."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Cui vir Dei: Ductus fui in spiritu, vidique coelos apertos et majestatem Dei; cujus claritatis splendorem mei mortates oculi VIX poterant sustinere; vidique beatam et virginem et Dei genitricem Mariam cum angelis ad ejus vestigia prostratam, pro pace Italiae supplicantem. Sed divina pietas ita temperavit responsum, ut nec matrem petentem offenderet, quod autem Italia et multae aliae provinciae indeclinabilem interitum mererentur, respondit. Haec mihi a Deo revelata, tibi studui revelare, te adjurans ex parte Dei et mea, quatenus ista quae audisti me vivente nulli revelare praesumas. Postquam autem ejusdem viri Dei corpus pontifex memoratus sepelivit; et nos ejusdem visionis effectum novimus, qui (??)odanc(??)se coenebium subversum fuisse minime dubitamus·\n\nCAPUT. II.\n\nVaria miracula. Obitus.\n\nAlio quoque tempore viro Dei placuit, ut causa orationis sancti Martini Turonensis limina visitaret. Cumque ipsa nocte vigiliarum ia civitate Turonica dormiret, caballum, qui de sella ejus erat, latro quidam furto subripuit. Sed virtus divina sic latronem meritis jam dicti viri Dei obsedit ut per totam noctem plateas civitatis rimando quaereret, nullusque ei de civitate pateret egressus: facto mane vir Dei latronem praevenit, et caballum recuperavit.","english":"The man of God said: \"I was led in spirit, and I saw the heavens opened and the majesty of God; the splendor of whose brightness my mortal eyes could scarcely endure; and I saw the blessed Virgin and Mother of God, Mary, with angels prostrate at His feet, supplicating for the peace of Italy. But divine piety so tempered the response that it would not offend the mother who was petitioning, yet it answered that Italy and many other provinces deserved an unavoidable destruction. These things were revealed to me by God; I have striven to reveal them to you, adjuring you by the part of God and by me, that you presume to reveal to no one what you have heard while I am alive. After the aforementioned bishop buried the body of the same man of God, we also learned the effect of that vision, and we do not doubt that the monastery of (??)odanc(??) was overthrown.\n\nCHAPTER II.\n\nVarious Miracles. His Death.\n\nAt another time also, it pleased the man of God to visit the threshold of Saint Martin of Tours for the sake of prayer. And when on that very night of the vigils he was sleeping in the city of Tours, a certain thief stole by stealth the horse which was from his saddle. But divine power so beset the thief by the merits of the aforementioned man of God that he searched through the squares of the city the whole night, and no exit from the city lay open to him; at daybreak the man of God anticipated the thief, and recovered the horse.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ductus fui in spiritu","severity":"info","text":"The phrase 'Ductus fui in spiritu' indicates a visionary experience, a common motif in hagiography where the saint is transported spiritually to behold divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatam et virginem et Dei genitricem Mariam","severity":"info","text":"The invocation of Mary as 'Dei genitricem' (Theotokos) reflects post-Ephesian (431 CE) Marian devotion, common in Latin hagiography by the 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pro pace Italiae supplicantem","severity":"info","text":"Mary's intercession for peace in Italy suggests a historical context of political instability, possibly the Gothic Wars (535–554 CE) or Lombard invasions (from 568 CE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(??)odanc(??)se coenebium","severity":"caution","text":"The text is corrupt here; 'odanc' likely represents a place name, possibly 'Modanci' or 'Rodanci', but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT. II.","severity":"info","text":"The chapter division marks a transition from the vision narrative to a new episode, a typical structural feature in hagiographic collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"caballum ... latro quidam furto subripuit","severity":"info","text":"The motif of a stolen horse recovered through divine intervention parallels similar stories in the lives of saints like Martin of Tours (Sulpicius Severus, Vita Martini).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The corrupt reading '(??)odanc(??)se coenebium' leaves the monastery's name uncertain; the translation assumes a place name but cannot specify it.","The phrase 'te adjurans ex parte Dei et mea' may imply a formal adjuration, but the exact legal or ecclesiastical force is unclear."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Et licet latro praeventus poenam corporalem meruisset, ex insita mansuetudine liberum abire permisit· Simili miraculo, in urbe Lugdunensi suas equitaturas vice alia recuperavit.\n\nillud etiam non est praetermittendum, quod quadam tempore quidam Nemphidius cum senatore Agricola sanctum Marium comitantes, causa orationis Parisios ibant, ut sancti Dionysii limma visitarent. In quo itinere Nemphidius viri sanctitatem eo· gnoscens, et de ea mente integra confidens eum rogavit, ut ejus precibus filium habere mereretur. Negat sanctus, asserens humiliter se tanti meriti non esse, ut per cum quod petebat Nemphidius posset obtinere·\n\nLicet antem, ut justorum mos est, tantae petitioni se favere nequaquam posse simpliciter affirmaverit, post triduum tamen memorato Nemphidio filium certo tempore nasciturum praedixit. Quod autem Sanctus in boc venis propheta fuerit, Evodius promisso tempore Nemphidio natus ostendit.","english":"And although the thief had been caught and deserved corporal punishment, out of his innate gentleness he allowed him to go free. By a similar miracle, in the city of Lyon he recovered his horses on another occasion.\n\nThat too should not be omitted, that at a certain time a certain Nemphidius, together with the senator Agricola, accompanying Saint Marius, were going to Paris for the sake of prayer, to visit the shrine of Saint Dionysius. On that journey, Nemphidius, recognizing the sanctity of the man and trusting in it with a whole heart, asked him that through his prayers he might be granted a son. The saint refused, humbly asserting that he was not of such great merit that he could obtain through himself what Nemphidius sought.\n\nAlthough, as is the custom of the righteous, he simply affirmed that he could in no way favor such a request, after three days he nevertheless predicted to the aforementioned Nemphidius that a son would be born to him at a certain time. That the saint was a true prophet in this matter, Evodius, born to Nemphidius at the promised time, demonstrates.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"limma","severity":"info","text":"The Latin 'limma' is a scribal error for 'limina' (thresholds, shrine), a common metathesis in medieval manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Nemphidius","severity":"info","text":"The name 'Nemphidius' is rare and may be a variant of 'Nymphidius' or a scribal corruption; it does not appear in standard hagiographical indexes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sancti Dionysii limma","severity":"info","text":"The shrine of Saint Dionysius (Saint-Denis) near Paris was a major pilgrimage site, associated with the patron saint of France, whose cult was promoted by the Merovingian and Carolingian dynasties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"illud etiam non est praetermittendum","severity":"info","text":"This formulaic transition signals a new episode in the hagiographic narrative, typical of medieval saints' lives to introduce supplementary miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"filium habere mereretur","severity":"info","text":"The motif of a saint interceding for a child is common in hagiography, paralleling stories of Saints Martin, Nicholas, and others granting offspring through prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in boc venis propheta","severity":"caution","text":"The phrase 'in boc venis propheta' is corrupt; likely intended as 'in hoc verus propheta' (a true prophet in this matter), with scribal errors in 'boc' for 'hoc' and 'venis' for 'verus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Nemphidius' may be a scribal corruption; the exact historical identity is uncertain.","The phrase 'in boc venis propheta' is textually corrupt; the intended reading is reconstructed as 'in hoc verus propheta'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Illud etiam dignum duximus annectendum, quod antequam de civitate illa egrederetur, non sine suorum moestitia multum coeperit infirmari. Nocte igitur insequenti membra languore fere praemortua lecto collocavit. Sed in ipso noctis spatio, sic divisa ei subvenit clementia, ut summo mane laetus et incolumis surgeret, et socios ad iter agendum hortaretur. Cum autem omnes qui aderant de ejus subita valetudine mirarentur, ait: Sanctus Dionysius in illa nocte ad me venit, me tetigit, et sui praesentia me pristinae sanitati restituit.\n\nCum itaque, ut diximus, factus incolumis ad monasterium rediret, quidam paterfamilias eum suscepit hospitio. Tempore opportuno vir Dei ad mensam accessit, sedit, allatumque panem more solito benedixit. Cum autem quidam assidentium de pane benedicto, cani, quem amabat, jactasset, statim ut canis panem quem acceperat visos eat in corpus trajicere, vitam amisit. Indignum quippe erat, ut canis pane illo vesceretur quem dextra sacerdotis sanctificaverat.","english":"We have also thought it worthy to add that before he departed from that city, not without the sorrow of his own people, he began to be very ill. Therefore, in the following night, he placed his limbs, nearly dead from weakness, upon the bed. But in the very space of that night, such clemency came to his aid, that at the first light of morning he rose joyful and unharmed, and urged his companions to proceed with the journey. And when all who were present marveled at his sudden recovery, he said: \"Saint Dionysius came to me in that night, touched me, and by his presence restored me to my former health.\"\n\nAnd so, as we have said, when he had become unharmed and was returning to the monastery, a certain head of a household received him in hospitality. At the opportune time, the man of God approached the table, sat down, and blessed the bread that was brought, as was his custom. But when one of those sitting at the table threw some of the blessed bread to a dog which he loved, as soon as the dog tried to swallow the bread it had received, it lost its life. For it was unworthy that a dog should eat that bread which the right hand of the priest had sanctified.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Illud etiam dignum duximus annectendum","severity":"info","text":"This formulaic phrase marks a new narrative episode, typical of hagiographic collections, signaling the author's deliberate inclusion of a miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sanctus Dionysius","severity":"info","text":"Saint Dionysius (Denis) is the patron saint of Paris, traditionally the first bishop of the city and a martyr. His appearance here localizes the miracle and reinforces the cult of Parisian saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"canis pane benedicto vitam amisit","severity":"info","text":"The motif of a dog dying after consuming blessed bread appears in other hagiographies (e.g., Gregory of Tours, Life of the Fathers) as a warning against profaning sanctified objects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paterfamilias","severity":"info","text":"The Latin term paterfamilias denotes a household head, often a lay landowner, indicating the social setting of the miracle in a domestic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"dignum duximus annectendum","severity":"info","text":"This phrase reflects the hagiographer's editorial voice, common in medieval miracle collections, asserting the worthiness of the episode for edification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the city from which Marius departs; context suggests it may be Paris, but this is not explicit.","The identity of the 'certain head of a household' (quidam paterfamilias) is left unnamed, typical of hagiographic brevity."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"A Alio quoque tempore dum ad quosdam ecclesiae filios visitandos accederet, canis, quae catulos habebat, subito exiliens, capsellam ejus scidit. Dum vero Dei famulus pro hac re vultum parumper inclinasset, duo lupi ejus injuriae ultores canem ipsam rapuerunt, et raptam suis pastibus destinantes ad silvam teste populo perduxerunt. Si quis autem non credit quod aliquando silvestres bestiae ferocitate deposita justorum utilitatibus noverunt famulari, audiat a Paulo primo eremitae leones sepulturam fecisse, et sanctae Mariae AEgyptiacae; audiat, et in omnibus laudet Dominum, miretur et credat.\n\nAliud etiam supradictis adjiciendum esse censuimus: quod quotiens servus Dei in aura dubia, aut segetum spicas triturandas stravit, aut in quolibet itinere ad mensam sub aperto aere sedit, nunquam illum pluviarum inundatio molestavit, nunquam impedivit. Sic namque Deus nimborum impetus ubicumque ruentes meritis et virtute sancti confessoris refrenavit; ut cum alios euntes et redeuntes, eorumque labores suis inundationibus indifferenter humectarent, virum Dei ejusque socios illaesos, et ejusdem areas intactas pertransirent. Nec mirum si nubium infusionem fugare potuit, qui viliorum tenebrosam caliginem a primo flore juventutis in se studuit enervare.","english":"At another time also, while he was going to visit certain sons of the Church, a dog which had puppies suddenly leaped out and tore his little bag. When the servant of God had bent his face down a little on account of this matter, two wolves, avengers of his injury, seized the dog itself, and having seized it, destined it for their own feeding, and led it to the wood before the watching people. But if anyone does not believe that wild beasts have sometimes, having laid aside their ferocity, known how to serve the interests of the righteous, let him hear that lions made a grave for Paul the first hermit, and for Saint Mary of Egypt; let him hear, and in all things praise the Lord, marvel, and believe.\n\nWe have also thought that another thing should be added to the aforesaid: that whenever the servant of God, in uncertain weather, either spread out ears of grain to be threshed, or sat at table in the open air on any journey, the inundation of rains never troubled him, never hindered him. For God so restrained the force of the rainstorms rushing down everywhere, by the merits and virtue of the holy confessor, that while they indiscriminately moistened others going and returning, and their labors, with their floods, they passed by the man of God and his companions unharmed, and his threshing-floors untouched. Nor is it a wonder that he was able to put to flight the infusion of clouds, who strove to weaken the dark gloom of vices in himself from the first flower of youth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"capsellam","severity":"info","text":"The term 'capsellam' (diminutive of 'capsa') denotes a small bag or case, likely for carrying books or personal items, consistent with a monk's travel gear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"duo lupi ... ultores","severity":"info","text":"The motif of wolves avenging a saint's injury echoes hagiographic topoi where wild beasts serve divine justice, as in the Life of Saint Paul the Hermit (lions digging a grave) and Saint Mary of Egypt, explicitly cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"silvestres bestiae ferocitate deposita","severity":"info","text":"The notion of wild beasts laying aside ferocity to serve the righteous recalls Daniel in the lions' den (Dan 6) and the broader biblical theme of animal obedience to holy men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Aliud etiam supradictis adjiciendum esse censuimus","severity":"info","text":"This formulaic transition ('We have also thought that another thing should be added') marks a new anecdote, typical of hagiographic compilation, linking the two miracle accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paulo primo eremitae leones sepulturam fecisse","severity":"info","text":"The reference to lions burying Paul of Thebes (Paul the First Hermit) is a well-known episode from Jerome's 'Vita Pauli', widely circulated in medieval hagiography.","cites":[],"named_sources":["Jerome Vita Pauli"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aura dubia","severity":"caution","text":"The phrase 'aura dubia' (uncertain weather) is ambiguous: it could mean 'doubtful air' or 'unsettled breeze', but the context of rainstorms suggests 'uncertain weather' is the intended sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'capsellam' could be interpreted as a small box or a bag; the translation 'little bag' is plausible but not certain.","The phrase 'aura dubia' is ambiguous between 'uncertain breeze' and 'doubtful weather'; the context of rainstorms supports the latter."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Tantae siquidem virtutis et sanctitatis erat, ut per eum Dominus caecis visum redderet, surdis auditum restauraret, infirmos pristinae sanitati reformaret. Quamdam etiam maligni spiritus infestatione captivam, per eum orantem Dominus liberavit.\n\nIllud autem memorabile praedictis est inferendum, quod cujusdam Donati servi Dei transitum, absens corpore, praesens spiritu, cognovit, et cognitum fratribus cum lacrymis publicavit. Quidam autem ex his qui aderant, probare volens utrum viri Dei visio veritate niteretur, misit ad locum, in quo jam dictus Donatus Deo militaverat; et legati assertionibus, ut vir Dei praedixerat, ita esse invenit. Haec quae audistis, fratres charissimi, ex miraculis saepe nominati confessoris excerpsimus, plurima praetermittentes, ne sermonum prolixitas audientibus fastidium generaret. Tantarum itaque virtutum gloria redimitus, tantorum miraculorum longe lateque coruscans, VI Kalendas Februarii, hoc est, hodie, praedictus confessor Damini Marius Felix de corpore migravit ad Christum, cui cum Patre et Spiritu sancto regnum et imperium in saecula saeculorum. Amen.","english":"He was of such great virtue and holiness that through him the Lord restored sight to the blind, hearing to the deaf, and health to the sick. He also freed a certain woman held captive by the infestation of an evil spirit, through his prayer, the Lord delivering her.\n\nMoreover, this memorable event is to be added to the foregoing: that he knew, absent in body but present in spirit, the passing of a certain Donatus, a servant of God, and, having known it, he announced it to the brothers with tears. But one of those who were present, wishing to test whether the vision of the man of God rested on truth, sent to the place where the aforementioned Donatus had served God; and, by the assertions of the messengers, he found it to be as the man of God had foretold. These things which you have heard, dearest brothers, we have excerpted from the miracles of the often-named confessor, passing over many, lest the prolixity of the words should generate disgust in the hearers. Thus crowned with the glory of such great virtues, shining far and wide with such great miracles, on the sixth day before the Kalends of February, that is, today, the aforementioned confessor, Damini Marius Felix, departed from the body to Christ, to whom, with the Father and the Holy Spirit, are kingdom and power for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Tantae siquidem virtutis et sanctitatis erat","severity":"info","text":"The opening phrase summarizes the saint's miraculous power, linking the preceding narrative to the new list of healings and exorcism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"maligni spiritus infestatione captivam","severity":"info","text":"The phrase describes a woman held captive by demonic infestation, a common hagiographic motif of spiritual possession requiring saintly intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Illud autem memorabile praedictis est inferendum","severity":"info","text":"This transitional formula introduces a new miracle (Donatus's death) as an addition to the preceding list, typical of hagiographic compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"VI Kalendas Februarii","severity":"info","text":"The date corresponds to 27 January in the Roman calendar, marking the saint's dies natalis (heavenly birthday) and liturgical feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Haec quae audistis, fratres charissimi, ex miraculis saepe nominati confessoris excerpsimus","severity":"info","text":"The author addresses the audience directly, acknowledging selective excerpting from a larger miracle collection, a common rhetorical device to manage narrative length.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Damini Marius Felix","severity":"caution","text":"The name 'Damini' is likely a scribal error or variant for 'Domini' (of the Lord) or a misreading; the standard form is 'Marius'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Damini' may be a corruption of 'Domini' or a local variant; the reading 'Damini Marius Felix' is retained as in the edition."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"CAPUT III.\n\nMiracula post mortem.\n\nLectio sancti Evangelii secundum Matthaeum.\n\nIn illo tempore dixit Jesus discipulis suis parabolam hanc: Homo quidam peregre proficiscens, vocavit servos suos, et tradidit illis bona sua; et reliqua. Homilia sancti Gregorii papae: Homo iste, fratres charissimi, qui peregre proficiscitur, Redemptor noster est, qui de mundo ad Patrem transiens fidelibus servis quinque talenta, id est, bona spiritualia tradidit. Quia vero sanctus Marius fidelis servus exstitit, cum fidelibus ab ipso Redemptore memoratum pondus creditur accepisse. Inde est, quod de corpore migrans ad pedes ejusdem Redemptoris spirituales usuras exigentis accessit, rationem de commissis et ipse redditurus, et quoniam super quinque talenta lucratus fuit alia quinque, audire meruit: Euge, bone serve et fidelis, quia super pauca fuisti fidelis, intra in gaudium Domini tui.","english":"CHAPTER III.\n\nMiracles after Death.\n\nReading of the Holy Gospel according to Matthew.\n\nAt that time, Jesus told his disciples this parable: A certain man, setting out on a journey, called his servants and entrusted his goods to them; and the rest. Homily of Saint Pope Gregory: This man, dearest brothers, who sets out on a journey, is our Redeemer, who, passing from the world to the Father, entrusted five talents—that is, spiritual goods—to his faithful servants. Because Saint Marius was a faithful servant, it is believed that he received the aforementioned weight from the Redeemer himself along with the faithful. Hence it is that, departing from the body, he approached the feet of the same Redeemer, who demanded spiritual interest, and he himself was to render an account of what had been entrusted to him; and since he had gained another five talents beyond the five, he merited to hear: \"Well done, good and faithful servant, because you were faithful over a few things; enter into the joy of your Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"The chapter heading 'Miracula post mortem' marks a shift from miracles performed during Marius's life to those after his death, a common hagiographic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lectio sancti Evangelii secundum Matthaeum","severity":"info","text":"The Gospel reading is from Matthew, likely the Parable of the Talents (Matthew 25:14-30), though the text only gives the opening phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Homilia sancti Gregorii papae","severity":"info","text":"The homily is attributed to Pope Gregory I (Gregory the Great, r. 590–604), whose works were widely used in medieval liturgy and hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quinque talenta","severity":"info","text":"The 'five talents' symbolize spiritual goods, interpreted by Gregory as the five senses or the five books of the Pentateuch; here they represent the gifts entrusted to faithful servants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Euge, bone serve et fidelis","severity":"info","text":"The phrase 'Euge, bone serve et fidelis' echoes the Parable of the Talents (Matthew 25:21) and is used to praise Marius as a faithful servant who enters the joy of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et reliqua","severity":"caution","text":"The phrase 'et reliqua' indicates the Gospel reading is abbreviated; the full parable is not quoted, so the exact text used is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fidelibus servis' is ambiguous: it may refer to the apostles or to all faithful Christians; the text applies it to Marius specifically."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Post cujus felicem transitum, cum annorum lustra plurima fluxissent, et quarumdam saevarum gentium crudelitate, tota Gallia suis habitatoribus fere destituta haberetur, et Christi monasteria luctu perpetuo flenda in eremum versa fuissent, a quibusdam viris, corpus praefati viri Dei ab ecclesia Bodanensi sublatum, ad hoc oppidum Forcalcariense, Deo disponente, delatum est.\n\nRequiescit autem in ecclesia sibi famulantibus ex eadem perpetuam requiem largiturus: in qua ecclesia multi multa miracula per eum Dominum fecisse asseverant. Ex quibus ad tanti confessoris memoriam commendandam pauca excerpsimus, quae veridica testium assertione didicimus.\n\nQuodam autem tempore quidam puerulus las civius ultra modum sub sarcophago praedicti patris ludis profanis ac saltibus insistebat. Cum autem fronte inverecunda praedixtis insisteret, divina ultione percussus cecidit: statim coepit membris defici, et in quinque sensibus corporis debilitari: crevit poena, crevit et supplicium: et ut ab ipso loco manibus aliorum sustentatus recessit, cum poena et supplicio spiritum exhalavit. In quo datur intelligi quoniam Deus ultionum Deus est: et licet videatur esse remotus, praesens tamen sanctorum injurias assidue creditur judicare.","english":"After his blessed passing, when many cycles of years had flowed by, and due to the cruelty of certain savage peoples, nearly all of Gaul was left destitute of its inhabitants, and the monasteries of Christ, to be lamented with perpetual mourning, had been turned into a wilderness, the body of the aforementioned man of God was taken from the church of Bodanus by certain men and, by God's arrangement, was brought to this town of Forcalquier.\n\nHe rests, moreover, in the church, about to grant perpetual rest from the same to those serving him; in which church many assert that the Lord performed many miracles through him. From these, we have selected a few to commend the memory of such a confessor, which we have learned from the truthful testimony of witnesses.\n\nAt a certain time, a certain overly playful little boy was persisting in profane games and dances under the sarcophagus of the aforementioned father. But when he persisted with a shameless brow, struck by divine vengeance he fell: immediately he began to fail in his limbs and to be weakened in the five senses of his body; the punishment grew, and the torment grew: and when, supported by the hands of others, he withdrew from that place, he breathed out his spirit with punishment and torment. In this it is given to be understood that God is a God of vengeance: and although he may seem to be far off, he is nevertheless believed to be ever present to judge injuries to the saints.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Bodanensi","severity":"info","text":"Bodanus is an unidentified place, possibly a corruption of a Celtic or Latin toponym; the church of Bodanus is otherwise unknown in surviving records.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Forcalcariense","severity":"info","text":"Forcalquier (Alpes-de-Haute-Provence) was a significant town in medieval Provence; the translation of Marius' relics there reflects a common pattern of relic translation to secure patronage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post cujus felicem transitum","severity":"info","text":"This passage opens a new narrative section after the saint's death, using a temporal transition typical of hagiographic miracle collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"divina ultione percussus cecidit","severity":"info","text":"The motif of divine punishment for irreverence near a saint's tomb is common in medieval miracle stories, reinforcing the sanctity of the site.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus ultionum Deus est","severity":"info","text":"Echoes Psalm 93 (94):1, 'Deus ultionum Dominus', and reflects a biblical theme of divine retribution for sacrilege.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lascivius","severity":"caution","text":"The Latin 'lascivius' is likely a scribal error for 'lascivus' (playful, mischievous); the English draft renders it 'overly playful'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Bodanensi' is unidentified; it may be a corruption or a lost place name.","The phrase 'in quinque sensibus corporis debilitari' may be a conventional medical description or a hagiographic topos."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ilud praetermittere etiam nequaquam debemus, quod quadam vice quidam vir religiosus ejusdem viri Dei basilicae custos, cum circa medium noctis ad ecclesiam veniret, ut lumen lampadi daret, extinctum invenit: O, inquit, pater mi, da consilium servo tuo: nox atra omnia possidet: omnes dormiunt: ubi ignis reperiatur, nescio: viae semitam pes ignorat. Quid ergo faciam? Cum igitur anima anxiaretur in illo et ad quam partem se verteret, ignoraret; subito non sine ejus ineffabili gaudio candela quam tenebat in manibus accensa apparuit.\n\nAlio quoque tempore quidam rusticus, membris omnibus contractus, ita erat toto corpore dissolutus, et in unum similitudini hominis contrarium conglobatus ut non homo, sed monstrum aliquod putaretur. Hic ad multa sanctorum limina adductus fuerat: sed quoniam ut credimus sancto confessori nostro reservabatur, nulla sui corporis praesidia se percepisse fatebatur. Ad ultimum divina ei opitulante clementia non sine multo labore ad praeoptata limina sancti confessoris defertur, et in ejusdem ecclesia delatus deponitur. Precatur miser cum lacrymis miserandi corporis erectionem, et qui aderant ei compatientes eadem deprecantur. O Dei pietas omni devotione colenda! O sanctorum merita mortalibus omnino veneranda!","english":"We must by no means pass over this either, that on a certain occasion a certain religious man, the custodian of the same man of God's basilica, when he came to the church around midnight to give light to the lamp, found it extinguished. \"O,\" he said, \"my father, give counsel to your servant: black night possesses everything; all are sleeping; where fire may be found, I know not; the path of the way the foot does not know. What then shall I do?\" While his soul was in anguish within him and he knew not to which part to turn, suddenly, not without his ineffable joy, the candle which he held in his hands appeared lit.\n\nAt another time also, a certain rustic, contracted in all his limbs, was so dissolved in his whole body and gathered into a mass contrary to the likeness of a man that he was thought not a man but some monster. He had been brought to the thresholds of many saints; but because, as we believe, he was reserved for our holy confessor, he confessed that he had perceived no aid for his body. At last, with divine clemency assisting him, not without great labor he is brought to the pre-chosen thresholds of the holy confessor, and is carried and set down in the same church. The wretch prays with tears for the erection of his pitiable body, and those who were present, pitying him, make the same entreaty. O piety of God, to be worshipped with all devotion! O merits of the saints, to be wholly venerated by mortals!","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ilud praetermittere etiam nequaquam debemus","severity":"info","text":"This formula introduces a new miracle episode, a common narrative device in hagiography to link discrete stories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"basilicae custos","severity":"info","text":"The custodian of the basilica is a minor ecclesiastical official, distinct from a priest or deacon, responsible for the church building and its furnishings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"candela ... accensa apparuit","severity":"info","text":"The spontaneous lighting of a candle is a common miracle in hagiography, symbolizing divine presence and the saint's intercessory power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"membris omnibus contractus","severity":"info","text":"The description of a man with contracted limbs resembles the healing of a paralytic or cripple, a standard miracle type in saints' lives, e.g., Gregory of Tours' accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"O Dei pietas ... O sanctorum merita","severity":"info","text":"These exclamations reflect the hagiographer's rhetorical style, inviting the reader to venerate the saint and God, typical of late antique and medieval miracle narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Inter lacrymas namque infelicis hominis, et verba multorum orantium, miser erigitur: fragor ossium et nervorum extensio a multis auditur: occurrit mox comitum curia, mirantium tumultu citata: occurrunt proceres: occurrit utriusque vulgi sexus: clamant omnes, alii alios clamoribus praevenientes, non nobis, inquiunt, Domine, non nobis, sed nomini tuo da gloriam. Sic miser qui venerat, meritis jam dicti viri Dei factus incolumis, laetis gressibus ad propria recessit.\n\nPraedictis etiam addere decrevimus, quod quadam die quaedam innupta puella, mentis levitate ducta, lapidem dirigens aram sancti confessoris percussit: necdum directus lapis in pavimento ceciderat, cum nervorum viribus exhaustis, et membrorum virtute debilitata, puella cecidit. Quid plura? Quae paulo ante lasciviens venerat, foeta flebitur et infelix. Ad confessoris Marii limina excubias fideliter actura perducitur, offert seipsam, offert preces et lacrymas: spondet sancto vigilias annales, si facta incolumis ad propria revertatur. O mirum divinae pietatis auxilium! Dum plorat mulier, dum se totam in ara mentis, devotis precibus, immolat; exauditur, et tota pristinae incolumitati restauratur.","english":"Amid the tears of the wretched man and the words of many praying, the wretch is raised up; the crack of bones and the stretching of sinews is heard by many; soon the retinue of companions runs up, summoned by the commotion of the marveling crowd; the nobles run up; people of both sexes and every age run up; all cry out, some anticipating others with shouts, \"Not to us, O Lord, not to us, but to your name give the glory.\" Thus the wretch who had come, made whole by the merits of the aforementioned man of God, departed with joyful steps to his own home.\n\nWe have also decided to add to the aforesaid that on a certain day a certain unmarried girl, led by lightness of mind, directing a stone, struck the altar of the holy confessor; the stone had not yet fallen to the pavement when, with the strength of her sinews exhausted and the power of her limbs weakened, the girl fell. What more? She who a little before had come frolicking is wept over as a foetus and is wretched. She is led to the threshold of the confessor Marius to faithfully keep watch; she offers herself, she offers prayers and tears; she promises the saint annual vigils, if she returns safe and sound to her own home. O wondrous aid of divine mercy! While the woman weeps, while she sacrifices her whole self on the altar of the mind with devoted prayers, she is heard, and she is restored entirely to her former health.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"fragor ossium et nervorum extensio","severity":"info","text":"The description of bones cracking and sinews stretching during a miraculous healing echoes hagiographic conventions of bodily restoration, emphasizing the physicality of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non nobis, Domine, non nobis, sed nomini tuo da gloriam","severity":"info","text":"The crowd's cry echoes Psalm 115:1 (Vulgate: 'Non nobis, Domine, non nobis, sed nomini tuo da gloriam'), a doxological formula redirecting praise from human agents to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vigilias annales","severity":"info","text":"Annual vigils (vigiliae annales) were a common votive practice in late antique Christianity, involving a yearly night-watch at a saint's shrine in thanks for a cure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Praedictis etiam addere decrevimus","severity":"info","text":"This formulaic transition ('We have also decided to add to the aforesaid') signals a new episode in the hagiographic narrative, typical of miracle collections appended to a saint's Life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"foeta flebitur","severity":"caution","text":"The phrase 'foeta flebitur' is obscure; 'foeta' may be a scribal error for 'foetida' (foul) or a rare feminine form of 'foetus' (offspring), but the sense 'wept over as a foetus' is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'foeta flebitur' is ambiguous: possibly a corruption or a rare usage; the translation 'wept over as a foetus' is conjectural.","The identity of the 'custodian' in the previous passage is not clarified here; the narrative assumes continuity."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Sospitate itaque recepta cuidam conjugio copulatur; sed cum tempora temporibus venientibus transirent, et memorata mulier conjugalibus deliciis nimis sapienter adhaerens, vota quae sancto promiserat persolvere distulisset; ejus oblivio infirmitate pristina praevenitur: nervorum auxiliis iterum attenuatur, et membrorum valetudine omnino privatur. Iterum ad praefata sancti confessoris limina, mariti cura, perducitur: iterum meritis ejusdem peroptatae sanitati redonatur. Laeta mulier ex insperata sibi reddita sanitate, perpetuum sancto vovet obsequium, ad propria nunquam reditura amplius. Sed cum sponsus adversus conjugem de tali voto nimis incanduisset, territa mulier conjugalibus minis, et blanditiis emollita, cum eo ad propria revertitur. Reversa statim miseranda mulier, peste jam dicta iterum premitur; iterum ad limina sancti perducitur; iterum saluti praeoptatae restauratur. O infelix nostrae humanitatis conditio! o nefanda in persolvendis votis oblivio! rursus nempe sanctus obliviscitur: rursus impudica mulier infirmitate solita enervatur; rursus ad saepe dicta limina confluit. Iterato voto sanctus iterum honoratur, et mulier quaesitae sanitati iterum restauratur: restaurata gaudens et incolumis, repatriat meritis sancti confessoris causis similibus non amplius reversura.","english":"Having thus recovered her health, she is joined in marriage to a certain man. But as time passed and seasons came and went, the aforementioned woman, clinging too wisely to the pleasures of marriage, put off fulfilling the vows she had made to the saint. Her forgetfulness is forestalled by her former infirmity: she is again weakened in the support of her sinews and entirely deprived of the strength of her limbs. Once more, through the care of her husband, she is brought to the oft-mentioned threshold of the holy confessor; once more, by his merits, she is restored to the longed-for health. The woman, joyful at the health unexpectedly returned to her, vows perpetual obedience to the saint, never to return home again. But when her husband grew exceedingly angry with his wife over such a vow, the terrified woman, softened by her husband’s threats and caresses, returns home with him. As soon as she returns, the wretched woman is again seized by the aforementioned plague; again she is brought to the saint’s threshold; again she is restored to her desired health. O the unhappy condition of our humanity! O the unspeakable forgetfulness in fulfilling vows! For again the saint is forgotten; again the shameless woman is weakened by her usual infirmity; again she flocks to the oft-mentioned threshold. By a renewed vow the saint is again honored, and the woman is again restored to the health she sought: restored, joyful and unharmed, she returns home by the merits of the holy confessor, never to return again for similar reasons.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a triple cycle of relapse, vow, healing, and return, each iteration marked by 'iterum' and 'rursus', building to an exclamatory lament on human forgetfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"sospitate","severity":"info","text":"'Sospitate' (ablative of 'sospitas') means 'health' or 'safety', here rendered as 'health' in the English draft, consistent with the healing context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conjugio","severity":"info","text":"'Conjugio' (dative of 'conjugium') means 'marriage' or 'matrimony', translated as 'marriage' in the English draft, indicating the woman's new marital state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The exclamations 'O infelix nostrae humanitatis conditio! O nefanda in persolvendis votis oblivio!' echo the rhetorical style of hagiographic moralizing common in medieval Latin saints' lives, emphasizing human frailty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nimis sapienter","severity":"caution","text":"The phrase 'nimis sapienter' ('too wisely') is ironic or sarcastic, implying the woman's cleverness in delaying her vow is actually foolish; the English draft's 'too wisely' may obscure this nuance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'causis similibus non amplius reversura' is ambiguous: it could mean 'never to return for similar reasons' (as in the English draft) or 'never to return under similar circumstances'."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Audiant illi qui in hac ecclesia Deo et sancto Mario morum stabilitate promiserunt, audiant et mentis...... diligenti cura revereantur, si omnia recta sunt erga votum; si recta omnia bene sibi contigisse, laetentur; si autem aliter est, sciant quoniam hoc in anima patiuntur, quod praefata mulier in corpore legitur passa fuisse. Votis itaque fractis per poenitentiam consulant, ad pedem sancti confessoris accedant, lacrymas et preces offerant, ut salutem, quam exercendo perdiderant, morum stabilitate redintegrata, rursus per Dei misericordiam habere mercantur. Amen.","english":"Let those who in this church have promised to God and to Saint Marius stability of character hear, and with diligent care let them revere in mind... if all things are right with regard to their vow; if all things are right, let them rejoice that it has turned out well for them; but if it is otherwise, let them know that they suffer in their soul what the aforementioned woman is read to have suffered in her body. And so, with vows broken, let them take counsel through penance, let them approach the foot of the holy confessor, let them offer tears and prayers, so that they may deserve, through God’s mercy, to have again the salvation which they had lost by their conduct, once stability of character has been restored. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the preceding narrative to a direct homiletic address, beginning with 'Audiant illi' (Let those hear). It functions as a moral application of the miracle story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"morum stabilitate","severity":"info","text":"'Morum stabilitate' (stability of character) echoes monastic vocabulary, particularly the Benedictine vow of stabilitas, here applied to lay devotees in a church context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'lacrymas et preces offerant' (let them offer tears and prayers) recalls penitential language found in the Psalms, e.g., Psalm 6, and early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to approaching 'ad pedem sancti confessoris' (the foot of the holy confessor) suggests a physical shrine or tomb, typical of early medieval pilgrimage and relic veneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has a lacuna after 'mentis' (mind), indicated by ellipsis in the edition. The sense is incomplete; the English draft supplies 'diligenti cura revereantur' but the original may have had more.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage adapts the miracle of the woman's physical paralysis into a moral lesson on spiritual consequences, a common hagiographic trope in the Latin West.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'mentis' leaves the exact exhortation uncertain; the English draft supplies a plausible restoration but the original may have differed."],"confidence":"high","notes":[]}]}