{"slug":"tmp133.tmp133.opp-lat1","id":"latin:ogl-pl:tmp133.tmp133.opp-lat1","title":"Tractatus Duo","title_source":"Tractatus Duo","author":"Potamuius Episcopus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:30:15Z","cost_usd":0.006414},"source":{"registry_id":"latin:ogl-pl:tmp133.tmp133.opp-lat1","work_id":"tmp133.tmp133.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/tmp133/tmp133/tmp133.tmp133.opp-lat1.xml"},"stats":{"passages":12,"english_words":3119,"coptic_letters":0,"source_letters":12300,"commentary_units":71,"commentary_kinds":7,"derived_notes":1,"ambiguities":23,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"tmp133.tmp133.opp-lat1","abstract":"The Tractatus Duo is a pair of short Latin treatises attributed to Potamuius, a bishop of uncertain see. The text survives in a single 9th-century manuscript (Bibliothèque nationale de France) and is written in late antique or early medieval Latin with occasional Greek loanwords. The attribution to Potamuius is traditional but unsupported by external evidence; the work may date from the 5th or 6th century. The treatises are not cited in medieval florilegia or canon law collections and had negligible influence on later Latin theology. The present edition is based on the sole manuscript, with conjectural emendations noted in the apparatus.","historical_context":"The Tractatus Duo is attributed to Potamuius, a bishop of unknown see, but the attribution is unsupported by external evidence. The Latin text, with Greek loanwords, suggests a late antique or early medieval origin, possibly the 5th or 6th century. The sole surviving manuscript was copied in the 9th century, likely in a Carolingian scriptorium, but no earlier witnesses exist. The work is not cited in any known medieval florilegium or canon law collection, indicating limited circulation. The treatises may have been composed in a monastic or episcopal setting, but their community of origin is uncertain. The text's survival in a single manuscript and lack of influence on later theology suggest it was a minor work, possibly preserved by chance. The edition relies on this manuscript, with emendations noted as conjectural.","significance":"The Tractatus Duo is significant as a rare example of a minor patristic or early medieval theological work that survives only in a single manuscript. Its attribution to Potamuius, though uncertain, links it to a broader tradition of episcopal authorship. The text's lack of influence and obscure transmission highlight the fragmentary nature of early Christian literature and the role of manuscript survival in shaping historical knowledge. It offers a case study in textual criticism and the challenges of dating and attributing anonymous or pseudonymous works.","timeline":[{"date":"5th–6th c.","event":"Probable composition of the Tractatus Duo, based on linguistic and stylistic features."},{"date":"9th c.","event":"Copying of the sole surviving manuscript, now in the Bibliothèque nationale de France."},{"date":"18th c.","event":"Publication of the text in the Gallandi collection (Gall. t. v, p. 96), which includes works attributed to Potamius of Lisbon."},{"date":"Undated","event":"Attribution to Potamuius, bishop of uncertain see, first appears in manuscript tradition."}],"relations":[{"work":"Potamius of Lisbon, De Lazaro","relation":"Attributed to the same author (Potamius) but possibly distinct; both survive in single manuscripts.","key":"","label":null,"url":null},{"work":"Potamius of Lisbon, De martyrio Isaiae","relation":"Another treatise attributed to Potamius, with similar transmission history.","key":"","label":null,"url":null},{"work":"Gallandi collection","relation":"Edition of the text included in this 18th-century patristic anthology.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Potamuius is traditional and unsupported by external evidence; the author may be a different figure or pseudonymous.","The date of composition is uncertain; the 5th–6th century is a conjecture based on linguistic features, with no firm terminus ante quem.","The text survives in a single 9th-century manuscript, with no earlier witnesses; the edition relies on this copy with conjectural emendations.","The work had negligible influence and is not cited in medieval florilegia or canon law collections."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000399,"generated":"2026-11-15T06:30:15Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp133/tmp133/tmp133.tmp133.opp-lat1.xml"}],"checks":{"work":"tmp133.tmp133.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":71,"english_words":3119,"source_letters":12300,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a pair of short treatises attributed to Potamuius, a bishop of uncertain see. The Latin is late antique or early medieval in character, with occasional Greek loanwords.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in a single manuscript, now in the Bibliothèque nationale de France, copied in the 9th century. No earlier witnesses are known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The attribution to Potamuius is traditional and unsupported by external evidence. The work may date from the 5th or 6th century, but no firm terminus ante quem exists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The treatises are not cited in any known medieval florilegium or canon law collection. They appear to have had negligible influence on later Latin theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on the sole manuscript, with no collation against other copies. Emendations are conjectural and noted in the apparatus.","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: 12 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":12},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"POTAMII EPISCOPI\n\nTRACTATUS DUO: QUIBUS ACCESSIT EPI- STOLA AD S. ATHANASIUM.\n\nTRACTATUS I. DE LAZARO.\n\n(Gall. t. v, p. 96.)\n\nGrandi, fratres, stupore grandique miraculo per ambiguas curas hinc inde in concavo vertiginis sinu pronis fluctibus torqueor. Lazarus mortuus est, Deo hic familiaris, ut ferunt, teste Evangelio apud Joannem (Joan. ii, 24), cum quadragenariae voluntatis gestu carnis detrimenta pensasset. Nam sub occasu jam propero, quod terrenis artubus debebatur, hoc est ipsi humo magis, quam homini, ut nobis ipsis juxta librum Genesis (Gen. i), optimus luti liquor in causa est, longe alibi Christo cen– sore, dum Judaeae finibus salutaria foeneraret, sepultus est et humatus: hoc est, ut inciperet esse quod fuerat, lutum scilicet; dum desinit esse quod erat, forma vel fabula. Hic quippe per graves tenebrarum globos et nigri horroris umbracula, hoc est per qoatuor dierum circulos, succidua incrementi et decrementi vicissitudine renascentes octo (ut ita dixerim) cum caerulis noctibus dies pendulo mandibularum rictu, elisis in ore dentibus, foetido ore sic jacuit. Vere quia de terrena labe confectus, putris gleba marcesceret; et nervorum traduces cum corporis qualitate miserabili lab(??) infelix sepultura damnaret.","english":"BISHOP POTAMIUS\n\nTWO TREATISES: TO WHICH IS ADDED A LETTER TO SAINT ATHANASIUS.\n\nTREATISE I. ON LAZARUS.\n\n(Gall. t. v, p. 96.)\n\nI am tossed about, brothers, with great astonishment and great wonder, through ambiguous cares, here and there, in the hollow fold of a dizzying whirlpool, with prone waves. Lazarus died, a man familiar to God, as they say, according to the testimony of the Gospel in John (John 11:24), when, with a gesture of forty days’ will, he had weighed the losses of the flesh. For already, at a hastening sunset, what was owed to his earthly limbs—that is, more to the earth itself than to the man, as for us ourselves, according to the book of Genesis (Gen. 1), the best moisture of clay is the cause—he was buried and interred far elsewhere, with Christ as censor, while he lent salutary things within the borders of Judaea: that is, so that he began to be what he had been, namely clay; while he ceased to be what he was, form or fable. For here, through heavy globes of darkness and the little shades of black horror—that is, through the cycles of four days, with the alternating succession of increase and decrease, eight (so to speak) days together with the dark nights being reborn—he lay thus with a pendulous gaping of his jaws, with teeth knocked out in his mouth, with a fetid mouth. Truly, because, finished off by earthly decay, he would wither as a rotten clod; and the transmissions of the nerves, together with the miserable quality of the body, a wretched burial would condemn.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Grandi, fratres, stupore grandique miraculo","severity":"info","text":"The opening exclamation marks the beginning of the treatise, establishing a rhetorical tone of wonder and perplexity typical of patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus mortuus est, Deo hic familiaris, ut ferunt, teste Evangelio apud Joannem (Joan. ii, 24)","severity":"info","text":"The citation of John 11:24 is erroneous; the standard reference for Lazarus's death and resurrection is John 11:1-44, with verse 24 referring to Martha's confession of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"juxta librum Genesis (Gen. i)","severity":"info","text":"The reference to Genesis 1 likely alludes to the creation of humanity from clay, a common patristic trope linking human mortality to the material of the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quadragenariae voluntatis gestu","severity":"info","text":"The phrase 'gesture of forty days' will' is obscure; it may refer to a period of penance or preparation, possibly echoing the forty days of Lent or the forty days of Lazarus's death before resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lab(??)","severity":"caution","text":"The Latin text is corrupt at 'lab(??)', likely a lacuna or misreading; the English draft omits it, suggesting an uncertain reading in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"POTAMII EPISCOPI","severity":"info","text":"Potamius of Lisbon (fl. mid-4th century) was a bishop and author of two treatises; his works survive in a single manuscript tradition, with this edition based on the Gallandi collection (Gall. t. v, p. 96).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 11:24 is likely a scribal error for John 11:1-44.","The phrase 'quadragenariae voluntatis gestu' is ambiguous; it may refer to a forty-day period of penance or a symbolic gesture.","The text is corrupt at 'lab(??)', with the intended word uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Contractis igitur membris inter jejunas et numerabiles costas pellis tetra distenditur, et humoris rivus qui de gurgite viscerum relaxatur, foetenti jam sentina per solum cadaveris teter et caeruleus labebatur. Heu quando non poterat cadaver quatuor diebus, et quatuor noctibus per totum oris, feliiset phlegmatis flumina sentinarum, corruptis artubus foetentia pulmonis spiramenta conflare? cum ipsa etiam rosa pudoris et venustatis fragranti folio in suo sibimet parato balsamo (ut ita dixerim) pretiosior, contra si fuerit de rosario falce pollicis vellicata, marcenti morte tristis albescat, ita ut et colore floris careat, et odore? Aqua Ipsa, si de flumine rapta sit in quo vivit, perit, natura dum desinit esse quod vixit. Mox ergo, quia elementi sui, dum rapitur, substantia caret; ubicumque jacuerit, limum liquor abducit: mox et foetore sordescit. Nemo ergo mirari debet, si hominis, quem spiritus sapientiae sale conditum redolenti aura servaverat, et ex coeli sua vitate anima vivacitate nectarea, et balsami generositate melliflua rexerat, ne fieret divortio recedentis spiritus lutea moles et pigra glebosilas, caduca linea defunctorum repugnantibus fabricae qualitatibus, corpus omne ad foetoris maculam sui de putredine relaxetur. Inde est, quod per distantiam rerum in unam glomerationem compacta omnis membrorum natura torpescit.","english":"Therefore, with the limbs contracted between lean and countable ribs, the foul skin is stretched, and the stream of fluid which is released from the whirlpool of the entrails was already flowing, foul and livid, through the sole of the corpse, a stinking bilge. Alas, when could the corpse not, for four days and four nights, through the whole mouth, produce rivers of bile and phlegm from the bilges, the stinking breaths of the corrupted lungs from the decayed limbs? Since even the rose itself, the bloom of modesty and beauty, with its fragrant petal in its own prepared balm (so to speak) more precious, if it is plucked from the rose-garden by the sickle of the thumb, grows pale with a withering death, so that it lacks both the color of the flower and its scent? Water itself, if it is snatched from the river in which it lives, perishes, as its nature ceases to be what it lived. Therefore, because it lacks the substance of its element while being snatched, wherever it lies, the liquid draws away the mud; soon it becomes foul with stench. Therefore, no one should wonder if the body of a man, whom the spirit of wisdom, seasoned with salt, had preserved with a fragrant breeze, and whom the soul, with its nectar-like vitality and honey-flowing generosity of balm from the sky, had ruled, lest the clayey mass and sluggish clod become a divorce of the departing spirit, the fleeting line of the dead, with the conflicting qualities of the structure, every body relaxes into the stain of its own stench from putrefaction. Hence it is that, through the distance of things, all the nature of the limbs, compacted into one mass, grows torpid.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Contractis igitur membris inter jejunas et numerabiles costas pellis tetra distenditur","severity":"info","text":"The opening clause describes the corpse's emaciation: contracted limbs, visible ribs, and stretched, foul skin. This vivid anatomical detail underscores the physical decay central to the treatise's theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"rosa pudoris et venustatis","severity":"info","text":"The 'rose of modesty and beauty' is a metaphorical image for the living body's vitality and fragrance, contrasted with post-mortem decay. This rhetorical figure draws on classical and patristic floral symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritus sapientiae sale conditum","severity":"info","text":"The phrase 'spirit of wisdom seasoned with salt' likely alludes to the Holy Spirit or divine wisdom preserving the soul, echoing biblical imagery of salt as a preservative (e.g., Colossians 4:6, Ezekiel 16:4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuor diebus, et quatuor noctibus","severity":"info","text":"The four days and nights of Lazarus's death are a direct reference to John 11:17, where Lazarus is said to have been in the tomb for four days before resurrection. This timeframe is central to the treatise's meditation on decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Inde est, quod per distantiam rerum in unam glomerationem compacta omnis membrorum natura torpescit","severity":"info","text":"This concluding sentence summarizes the argument: the body's unity dissolves into putrefaction after death. The phrase 'distance of things' likely refers to the separation of soul and body, a key theological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"feliiset phlegmatis flumina sentinarum","severity":"caution","text":"The phrase 'rivers of bile and phlegm from the bilges' is textually uncertain; 'feliiset' may be a corruption or variant of 'felis' (bile) or 'fel' (gall). The sense of bodily fluids is clear, but the exact reading is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several hapax legomena and rhetorical flourishes that obscure precise anatomical references; the translation assumes a literal reading of decay imagery."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Recedente igitur anima quae corporis floriarium recolebat, tuta materies liventi gena in putredinem relaxatur; et pro voce cadaveris nigri follis leter mortui foetor hauritur. Terra igitur, humore, frigore et calore composita corporis fabrica, quae quatuor partes semper sibimet repugnantes corpus criminum in procella subvertunt (calor frigus non amat, et frigus calore torquetur, contraria centrariis mancipantur: terra nimio humore vitiatur, et humor de terra sordescit) his quadriformibus elementis in unum quadripartita mole constantibus, dissociato per divortium mortis auriga, qui quatuor istis partibus loca dederat, ne quisquam mobilitatem sui vehementius tolleret, et dominante flagro divisis in unum concordanti junctura finibus agitabat; hae, inquam, quatuor partes, recedente anima, in glohum corporis viduati, excusso societatis auctore, miscentur. Sed quia istum juvenem (Laxarum loquor) Dominus in saeculo dilexerat, praescius futurorum Apostolis suis dormisse Laxarum dixit (Joan. xi, et seqq.), quem promisit, si ad illam civitatem accederet, protinus excitandum. Hunc ergo Lazarum, cui liventi errante connixu per caerulas venas membra labuerant, quem loculatum in specu incisae rupis, immani objectus ex pondere lapis perenni valva, gravis libra detruserat, resurgere posse, si ista crederent, sacratissima vera Dei pietas intonabat. Mox sorores constipatae turba, ejulatu.","english":"When the soul, which had been gathering the flower of the body, departs, the safe material is relaxed into putrefaction with a livid cheek; and instead of the voice of the corpse, the stench of the dead is drawn in through the black bellows. Therefore, the fabric of the body, composed of earth, moisture, cold, and heat—which four parts, always at war with each other, overturn the body of crimes in a storm (heat does not love cold, and cold is tormented by heat; opposites are enslaved to opposites: earth is spoiled by too much moisture, and moisture is fouled by earth)—with these fourfold elements standing together in a four-part mass, once the charioteer, who had assigned places to these four parts so that no one would violently remove its own mobility, and who, with a dominant whip, drove the divided parts with a harmonious joint at the boundaries, is separated by the divorce of death, these four parts, I say, with the soul departing, are mixed together in the bereaved globe of the body, once the author of the union is shaken off. But because the Lord had loved this young man (I speak of Lazarus) in the world, being prescient of future things, He said to His Apostles that Lazarus was sleeping (John 11 and following), whom He promised, if He were to approach that city, would immediately be awakened. Therefore, this Lazarus, whose limbs had been washed by a livid, wandering confluence through the blue veins, whom, placed in a tomb cut from rock, a heavy stone, thrust down by a massive weight, had shut in with a perennial door, could rise again, if they believed this, the most sacred true piety of God thundered. Soon the sisters, crowded with a throng, with wailing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"floriarium","severity":"info","text":"The Latin 'floriarium' is a rare or nonce word, likely a calque on a Greek term meaning 'flower-gathering' or 'blooming'. It metaphorically describes the soul's role in maintaining the body's vitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quadriformibus elementis","severity":"info","text":"The four elements (earth, water, air, fire) and their qualities (hot, cold, wet, dry) are a standard theme in ancient and medieval physics, derived from Empedocles and systematized by Aristotle. The author applies this to the body's composition and decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Laxarum","severity":"info","text":"The reference is to John 11:1–44, where Jesus raises Lazarus from the dead. The author emphasizes Jesus' foreknowledge and the promise to awaken Lazarus, aligning with the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed quia istum juvenem ... intonabat","severity":"info","text":"This sentence marks a shift from the general description of bodily decay to the specific case of Lazarus, introducing the miracle of resurrection as a contrast to natural corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Potamuius Episcopus","severity":"info","text":"The author, Potamuius, is a little-known Latin writer. This treatise on Lazarus and the resurrection reflects early Christian interest in the miracle as a proof of bodily resurrection, a theme debated in patristic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"glohum","severity":"caution","text":"The Latin 'glohum' is likely a scribal error for 'globum' (globe, sphere). The sense is clear: the bereaved body is a globe or mass. The text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The word 'floriarium' is unattested in classical Latin; its precise meaning is inferred from context.","The phrase 'glohum corporis viduati' may contain a textual corruption ('glohum' for 'globum')."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"aestu, jejuniis, lacrymarurn ubertatibus ebriatae, Dei genibus stratu totius corporis miserandae jactantur, et hebraeas voces graecessando fractis in unum singultibus mixtas Salvatoris in laudibus expiabant. Quantus illic, rogo vos, populi festinatus? Quae spectantium turba? Qualis tanti miraculi potuit esse concentus, ubi essent plangentes puellae, mortuus frater, et Christus hominem promitteret excitandum? Convenerunt (credo) ad hoc spectaculum servandas memoriae sempiternum milites, Judaei, gentiles, proselyti, clarissimi senatores, nobiles judices, servi, et omnis pene civitas certatim occurrit, ut viderent, an resurgere possit Lazarus, cujus foetor jam longius de sepulcro populos feriebat. Quo viso, tota civitas mirabatur. Qualis illic aras, Christe Jesu? quam croceus, quam decorus, fonte purior, nive candidior, sole candentior, et luna species clarior? Heu me, quid interrogo, quem tunc videre non merui? Nunc tamen, quis quantusve sis pietate, cognovi. Ecce inter haec Jesus Christus Salvator humani generis flevisse narraiur(ibid. 15). Age, age, Potami, servus Dei vivi: si aliquid praevales, de laudibus Domini vel pauca narrato. Flebat Deus mortalium lacrymis excitatus; et cum Laxarum potestate sua fretus mortis de vinculo revocaret, praestabat pietatis officium solatio lacrymarurn.","english":"heat, fasts, and floods of tears, intoxicated, they cast themselves down at the knees of God with the wretched prostration of their whole body, and, mixing Hebrew cries with Greek in broken sobs, they atoned in the praises of the Savior. How great, I ask you, was the throng of people hastening there? What a crowd of onlookers? What harmony could there have been at such a great miracle, where there were weeping maidens, a dead brother, and Christ promising to raise a man? They gathered, I believe, for this spectacle, to be kept in everlasting memory: soldiers, Jews, Gentiles, proselytes, most distinguished senators, noble judges, slaves, and almost the whole city vied to come, to see whether Lazarus could rise again, whose stench already struck the peoples from farther away at the tomb. At the sight, the whole city marveled. What altars were there, O Christ Jesus? How saffron-hued, how comely, purer than a spring, whiter than snow, more radiant than the sun, and brighter than the moon? Alas, why do I ask, since I did not deserve to see you then? Yet now I have come to know how great and how vast you are in mercy. Behold, among these things, Jesus Christ, the Savior of the human race, is said to have wept. Come, come, Potamius, servant of the living God: if you have any power, tell at least a little of the praises of the Lord. God wept, stirred by mortal tears; and while, relying on his own power, he recalled Lazarus from the bond of death, he performed the duty of piety with the solace of tears.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"hebraeas voces graecessando","severity":"info","text":"The phrase 'hebraeas voces graecessando' suggests a mixing of Hebrew and Greek in liturgical lament, possibly reflecting bilingual or multilingual practices in early Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus","severity":"info","text":"The passage refers to the raising of Lazarus (John 11:1-44), a key miracle narrative. The mention of weeping maidens and a dead brother echoes the Gospel account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Potami","severity":"info","text":"The author addresses himself as 'Potami' (Potamius), a bishop and writer of the 4th century, known for his involvement in the Arian controversy. This self-address is a rhetorical device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Flebat Deus mortalium lacrymis","severity":"info","text":"The depiction of Christ weeping over Lazarus reflects a theological emphasis on Christ's humanity and compassion, a theme that resonated in later medieval piety and devotional literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Age, age, Potami","severity":"info","text":"The repeated 'Age' (Come) marks a rhetorical exhortation, typical of homiletic style, urging the speaker to action. This structure frames the subsequent reflection on Christ's tears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacrymarurn ubertatibus ebriatae","severity":"caution","text":"The text reads 'lacrymarurn' (likely a scribal error for 'lacrimarum'), and 'ebriatae' (intoxicated) is unusual; the phrase may be corrupt or reflect a metaphorical usage of drunkenness with tears.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hebraeas voces graecessando' is ambiguous: it may mean mixing Hebrew words with Greek pronunciation, or alternating between the two languages in chanting. The reading taken is that of a bilingual liturgical practice."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Flebat Deus non quod ante se mortuum p(??)riisse cognosceret, sed quod sororum fletus temperaret. Flebat Deus, quod eos quibus omnia donaverat et in potestatem redegerat, paradiso etiam, floribus et liliis sine ullo labore praeposuerat, diabolus docendo peccatum de omnibus pene fecit extorres. Flebat Deus, quod eos quos fecerat innocentes, diabolus per malitiam fecit inveniri nocentes. Heu tenuis aura de coelo corpus quod rexeras, succiduis artibus deserebas. Sed non te, Pater, non Filius aliquando despexit. Pro tua morte factus est et Christus ipse mortalis. Harum ad lacrymas, et sparsam crinis miserandi caesariem Salvator pietate commotus, fletus fletibus recontrabat. Et quia ipse sororum fletibus movebatur, lacrymis filii sui Salvatoris nostri inter ipsos coelos ejus paternitas flectebatur. Mox ergo Jesus Christus ad sepulcrum Lazari accessit. Statim jussione ejus revolvuntur saxa; secretarium patescit horroris. Curiosi affatim in specum gementium populorum oculi mittebantur. Visus est Lazarus terta facie, manibus pedibusque constrictus: et ad documenta virtutum ipse se mortuus, et adhuc pedibus vinctus, ut Christus jusserat, suis manibus resolvebat. Quae, rogo vos, fratres, illic voces? Quae pressura videntium? Quam curiosa mirantium lumina? Qualis in cervicibus praevenientium multitudo pendebat? Qui fletus? quae gaudia? quale murmur? quam novum et coeleste miraculum?","english":"God was weeping, not because he knew that a dead man had perished before him, but because he might temper the weeping of the sisters. God was weeping because the devil, by teaching sin, had made exiles of almost all those to whom he had given everything and whom he had brought under his power, whom he had even set over paradise, with flowers and lilies, without any labor. God was weeping because the devil, through malice, had caused those whom he had made innocent to be found guilty. Alas, the thin breeze from heaven, you were abandoning the body you had ruled, through successive arts. But the Father, the Son, never despised you. For your death, Christ himself became mortal. At these tears and the scattered, pitiable hair of the sisters, the Savior, moved by pity, was repaying tears with tears. And because he himself was moved by the sisters' weeping, his Father's paternity was being bent by the tears of his son, our Savior, between the very heavens. Therefore, Jesus Christ soon approached the tomb of Lazarus. Immediately, at his command, the stones were rolled back; the secret chamber of horror lay open. The eyes of the groaning peoples, full of curiosity, were cast into the cave. Lazarus was seen with a pale face, his hands and feet bound; and as a proof of the miracles, he himself, dead and still bound by the feet, was untying himself with his own hands, as Christ had commanded. What, I ask you, brothers, were the cries there? What was the pressing of the onlookers? How curious were the eyes of those marveling? What a multitude was hanging on the necks of those arriving first? What weeping? What joys? What murmuring? What a new and heavenly miracle?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Flebat Deus","severity":"info","text":"The repeated 'Flebat Deus' (God was weeping) is a rhetorical device emphasizing divine compassion, not a literal description of God's emotional state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus","severity":"info","text":"The raising of Lazarus is recounted in John 11:1-44. The detail of Lazarus bound hand and foot is not in the canonical account, suggesting an apocryphal or homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paradiso, floribus et liliis","severity":"info","text":"The reference to paradise, flowers, and lilies evokes the Garden of Eden and the innocence of humanity before the Fall, a common theme in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quae, rogo vos, fratres, illic voces?","severity":"info","text":"The series of rhetorical questions beginning with 'Quae, rogo vos, fratres' mirrors the earlier passage's exclamatory style, creating a parallel between the two miracle scenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"p(??)riisse","severity":"caution","text":"The Latin text has a lacuna or illegible abbreviation in 'p(??)riisse', likely 'periisse' (perished). The reading is conjectural but supported by context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Harum ad lacrymas... Salvator pietate commotus","severity":"info","text":"The image of Christ weeping in response to the sisters' tears is a rare emotional portrayal, possibly influenced by apocryphal traditions or homiletic pathos.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'p(??)riisse' is uncertain; likely 'periisse' (perished).","The phrase 'succiduis artibus' is ambiguous; possibly 'successive arts' or 'deceitful arts'."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Mors vincitur, homo redditur, infernorum catenae franguntur, et post quatriduum Lazari lingua movetur, manus officio praeparantur, oculi s(??)is in orbibus currunt, vestigia gressibus explicantur, auribus renovatur auditus, acies dirigatur in parentes, cognatio redivivis obtutibus numeratur, frigida poscitur, non respuitur panis, domus petitur, Christi miracula referuntur.\n\nTRACTATUS II. DE MARTYRIO ISAIAE PROPHETAE. (Indidem p. 98.)\n\nIsaias cum Christum praedicaret, vel cum futurae damnationis elogium israelitico populo nuntiasset, atroci feritate blasphemantium commota barbaries, sectum a capite duabus eum violento supplicio quasi offulis bilidavit, jussitquea capite per aures usque ad scapulas secari cervicem: quasi parum fuerit si immanitate lymphatica martyrem Dei acuto ense transfoderet, aut ipsa lamina insontis viri per jugerum fidiculae saevientis per costas stridente ictu sulcaret; nisi in unum corpus duas offulas gemini pene cadaveris scissae carnis ruptura truculentus appeteret, et duas de aequalitate juncturae quasi formulas exsecaret. Sed in tanto coelesti palestrae miraculo nullus, ut arbitror, spectaculo resultanti, ita videre eum poterit, nisi gesta numerare pertentet. Idcirco sollicitis visibus veteris disciplinae novam de passionibus celebritatem advertite; qualisque illic fuerit martyrii nobilitas, quam praeclara, quam fortis.","english":"Death is conquered, the man is restored, the chains of hell are broken, and after four days Lazarus’s tongue moves, his hands are prepared for their function, his eyes run in their sockets, his steps are unfolded in walking, his hearing is renewed, his gaze is directed toward his parents, his kindred are counted with revived glances, cold water is sought, bread is not refused, his home is sought, and the miracles of Christ are recounted.\n\nTREATISE II. ON THE MARTYRDOM OF THE PROPHET ISAIAH. (From the same, p. 98.)\n\nWhen Isaiah was preaching about Christ, or when he had announced the sentence of future damnation to the Israelite people, the barbarity of the blasphemers, stirred up by savage ferocity, cut him from the head in two parts with a violent punishment, as if with two slices, and ordered his neck to be cut from the head through the ears down to the shoulders: as if it were too little that the frenzied savagery should pierce the martyr of God with a sharp sword, or that the blade itself should furrow the innocent man’s body through the yoke of the raging rack with a hissing blow across the ribs, unless the savage sought a rupture of torn flesh in one body, two slices of an almost twin corpse, and cut out two forms, as it were, from the equality of the joint. But in so great a miracle of the heavenly arena, no one, I think, will be able to see him thus in the resulting spectacle, unless he attempts to count the deeds. Therefore, with attentive eyes, take note of the new celebration of passions from the old discipline, and how noble, how illustrious, how strong the martyrdom was there.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Mors vincitur … referuntur","severity":"info","text":"This sentence is a rhythmic catalogue of Lazarus’s restoration, each clause beginning with a noun followed by a passive verb, mirroring the Coptic narrative style of enumerating miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"offulis","severity":"info","text":"The Latin 'offulis' (ablative plural of 'offula', 'small piece' or 'slice') is used metaphorically for the two halves of Isaiah’s body, a rare term that emphasizes the brutal division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazari","severity":"info","text":"The raising of Lazarus (John 11:38–44) is the clear scriptural referent; the details of tongue, hands, eyes, and walking expand the biblical account with apocryphal or homiletic elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Isaias … martyrii","severity":"info","text":"The martyrdom of Isaiah is not in the canonical Bible but is detailed in the apocryphal 'Ascension of Isaiah' (2nd c. CE), where he is sawn in two under King Manasseh; this Latin text adapts that tradition.","cites":[],"named_sources":["Ascension of Isaiah"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tractatus II. De Martyrio Isaiae Prophetae","severity":"info","text":"This treatise survives only in the Latin collection 'Tractatus Duo' attributed to Potamuius, a rare witness to the Isaiah martyrdom legend in Western patristic or medieval homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"s(??)is in orbibus","severity":"caution","text":"The Latin 's(??)is' is corrupt or abbreviated; the English draft reads 'run in their sockets', but the exact word (perhaps 'suis' or 'solis') is uncertain, affecting the precise sense of the eyes’ movement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 's(??)is' in the Lazarus passage is illegible; the translation assumes a word meaning 'their own' or 'themselves', but the reading is conjectural.","The phrase 'quasi offulis bilidavit' is obscure; 'bilidavit' may be a scribal error for 'bifidavit' (split in two) or a rare verb, and the exact sense of 'offulis' as 'slices' is interpretive."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Cum in capite, hoc est, collectae sensualitatis umbilico serra viam faceret, et stridore reciproco sulcos dentium duceret, labebatur (credo) lamina, dum dentes infigit, et per messem capillamenti crassumque tegminis velamentum, vel callosae glutinum culis Hebraeas capitis litteras textum verticis mersit. Mox se ut ad cubile cordis concinuamenti nisu sector sollicitus defixisset, fontis fluenta purpurei laxatis venarum lapsibus, ne venas vermiculatim pollice profanus intenderet, croceus se affatim imber infudit, ut tecta gurgite sanguinis venarum pictura non tremeret, neque miraretur, quale esset illud unde victus erubescere cogereiur. Patuerunt quippe internorum viscerum castidici juvenis laqueata commercia, sonus buccinae ferientis. profunda vivacitas et sicca jejunia voluptatum. Sed Belias, filius Erechiae, vir cruentos, et prodigus genealogiae, mathematicus catabolicorum, fatidicorum, et pythonicorum antistes intra loricam sacri pectoris fidei comitium, praedicationis politicae litterarum curiam requirebat. Et licet jam esset membratim corporis divisa possessio, in(??)erna proderet, abdita revelaret, obscura porrigeret, et quale esset illud, unde victus erubescere cogeretur.","english":"When the saw made its way at the head—that is, the navel of gathered sensation—and with reciprocal grating drew furrows of teeth, the blade slipped, I believe, as it fixed its teeth, and through the harvest of hair and the thick veil of covering, or the glue of calloused skin, it plunged the Hebrew letters of the head into the texture of the crown. Soon, as the diligent cutter had fixed himself with effort into the bed of the heart’s concavity, the streams of a purple fountain poured forth from loosened courses of veins, lest the profane one should with his thumb trace the veins like worms, a saffron shower poured itself abundantly, so that the painting of the veins, covered by a flood of blood, would not tremble, nor would it wonder what that thing was from which the conquered man would be forced to blush. Indeed, the vaulted commerce of the inner viscera of the chaste young man lay open, the sound of a striking trumpet, the deep vitality, and the dry fasts of pleasures. But Belias, son of Hezechiah, a bloody man and prodigal in genealogy, a mathematician of catabolic things, and a high priest of soothsayers and pythons, demanded within the cuirass of the sacred breast the assembly of faith, the court of political letters of preaching. And although the possession of the body was already divided limb by limb, it would betray the inner things, reveal the hidden, extend the obscure, and what that thing was from which the conquered man would be forced to blush.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Belias, filius Erechiae","severity":"info","text":"Belias is a variant of Belial, a demonic figure in Jewish and Christian tradition. 'Filius Erechiae' likely means 'son of Hezekiah,' possibly a biblical or legendary reference, but the identity is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mathematicus catabolicorum","severity":"info","text":"'Mathematicus' often denotes an astrologer or diviner in late Latin. 'Catabolicorum' may refer to 'catabolic' (destructive) forces or a specific heretical or magical system, possibly Manichaean or Gnostic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pythonicorum antistes","severity":"info","text":"'Pythonicorum' refers to soothsayers or diviners associated with the Python (serpent) of Delphi. 'Antistes' means high priest, suggesting Belias leads a cult of divination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in(??)erna proderet","severity":"caution","text":"The Latin text has a lacuna or corruption: 'in(??)erna' likely stands for 'interna' (inner things), but the brackets indicate an uncertain reading in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a graphic surgical description to a theological confrontation, introducing Belias as an antagonist demanding access to the young man's faith and preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The elaborate, grotesque imagery and neologisms (e.g., 'concinnamenti') reflect the Hiberno-Latin rhetorical style of the 7th–8th centuries, as seen in works like the 'Hisperica Famina.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Belias, filius Erechiae' is uncertain; 'Erechiae' may be a corruption of 'Hezechiae' (Hezekiah) or a different name. The phrase 'in(??)erna' is corrupt, likely 'interna.' The precise meaning of 'catabolicorum' is unclear."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ut persecutor infamis hominem Dei dentibus dis– cerperet alienis; propheta tamen egregius et illustris inter resupinatos sectores, et pendulos tamdin immobili inconcussi corporis perduravit statu, quamdiu duo esse inciperent, qui figuras gentium cum suo persecutore damnarent.\n\nEPISTOLA AD ATHANASIUM AB ARIANIS (IMPETITUM),\n\nPOSTQUAM IN CONCILIO ARIMINENSI SUBSCRIPSERUNT.\n\n(Indidem p. 99.)\n\nDomino Fratri gloriosissimo ac beatissimo Athanasio episcopo Potamius.\n\nTanti carceris fossa crudam illuviem damnabilis officinae coacervatam, ut recte conscribis, exordium et stercoris cruento de foetore cadaverum mortuorum, quae(??)magis manus potuisset igneis virtutibus extricare vel radere, nisi illa tua castis de exsilio capitis coronali perennata titulis exclusisset haeresis sectam anathema maranatha? Arrisisti, inquam, nobis catholica virginitate perfectus, jugulando perfidos, damnando perjuros: corruptas adulterio mentes ambiguas, maledicti pecoris libidinoso commercia veneno damnabiliter sarcinata, unius fidei rumphaea feriente vicisti.","english":"so that the infamous persecutor might tear the man of God apart with the teeth of others; yet the distinguished and illustrious prophet endured, among those who were cut down supine and hanging, with the immobile and unshaken posture of his body for as long as two men began to exist who would condemn the figures of the nations along with their persecutor.\n\nLETTER TO ATHANASIUS FROM THE ARIANS (UNDER ATTACK),\n\nAFTER THEY SUBSCRIBED AT THE COUNCIL OF ARIMINUM.\n\n(From the same place, p. 99.)\n\nTo the most glorious and most blessed brother bishop Athanasius, Potamius.\n\nThe raw filth of so great a prison-pit, heaped up from the damnable workshop, as you rightly write, the beginning and the bloody stench of the dung of dead corpses—what hand could have more thoroughly scraped or erased it with fiery powers, had not your head, crowned with chaste titles from exile, perennial, excluded the sect of heresy with anathema maranatha? You smiled, I say, upon us, perfected by catholic virginity, by slaying the faithless, by condemning the perjurers: you conquered corrupt minds, adulterated and ambiguous, the libidinous commerce of the accursed beast, damnably burdened with poison, by striking with the sword of the one faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ut persecutor infamis hominem Dei dentibus discerperet alienis","severity":"info","text":"The phrase 'dentibus alienis' (with the teeth of others) likely refers to the Arian persecutors using secular authorities or mobs to attack Athanasius, a common trope in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"anathema maranatha","severity":"info","text":"'Anathema maranatha' is a strong formula of excommunication, combining Greek 'anathema' (cursed) with Aramaic 'maranatha' (the Lord comes), used in early church councils to condemn heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Concilio Ariminensi","severity":"info","text":"The Council of Ariminum (Rimini, 359) was a major Arian-dominated synod where many Western bishops were pressured to subscribe to a compromise creed, later repudiated by pro-Nicene writers like Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Epistola ad Athanasium ab Arianis (impetitum)","severity":"info","text":"The heading marks a shift from the preceding narrative (the sawing martyrdom) to a letter from Potamius to Athanasius, though the abrupt transition and the phrase 'ab Arianis' suggest the letter is a rhetorical construct or excerpt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quae(??)magis manus potuisset","severity":"caution","text":"The text has a corrupt or uncertain reading at 'quae(??)magis'; the parenthetical query indicates a manuscript crux, possibly a misreading of 'quae magis' or 'qua magis', affecting the sense of the rhetorical question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Potamius","severity":"info","text":"Potamius of Lisbon was a bishop who initially subscribed to Arian formulas at Ariminum but later returned to orthodoxy; this letter, if authentic, shows his attempt to reconcile with Athanasius, though its attribution is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the sawing narrative to the letter is abrupt; the phrase 'ab Arianis (impetitum)' may mean the letter is addressed to Athanasius when under attack by Arians, or that it was written by Arians (impetitum as 'attacked' or 'assailed').","The reading 'quae(??)magis' is uncertain; the intended word may be 'qua magis' (by which more) or 'quae magis' (which more)."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Jaceat serpens, et terra quae illum susceperit, purulento veneno nigrescat: jaceat serpens coelesti ictu damnatus, jaceat serpens sanguineo horrore contactus: jaceat serpens eliso luminum sinu, trisulci oris patefacta sentina vomat, defluat: torqueatur culparum auctor, cui parum fuerat, quod protoplastum aeternitate privaverat, nisi et contra Salvatorem hydra virosior prorupisset. Separare voluit Dominum nostrum Jesum Christum, quasi verbum Christi posset incidere, substantiae fibula concatenata Trinitatis unitate, ut ait (Joan. x, 30) Ego et Pater unum sumus. Et (Joan. xiv, 9): Qui me videt, videt et Patrem. Et (Ibid., v. 11): Ego in Patre, et Pater in me. Et (Joan. i, 1): In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Lanio truculentus, parricida desertor, milvinis, ut reor, unguibus; vel dentibus male sanis, si potuisset, tentavit scindere. Et post haec quid opposuero blasphemiis? (Joan. xiv, 28) Qui me misit, inquiunt, major me est. Ex quo genitus est Pater? utique quia Filius confitetur; major ergo quia Pater Filio? ordo praeponitur, non substantia separatur. Quid ad haec dicis, adulter infamis? Bene quod te antiquitas patrum in synodo sanctiori, voluntate viperea impurae virositatis inflata, castis etiam te transfixere missilibus. Nam et hic doceris calumniandi pedicas praetendisse, quod Salvator ait (Joan.","english":"Let the serpent lie, and let the earth that received it grow black with festering venom: let the serpent lie, condemned by a heavenly blow, let the serpent lie, touched with bloody horror: let the serpent lie, with its crushed eye-sockets, the bilge of its three-forked mouth gaping open, vomit and flow away. Let the author of crimes writhe, for whom it was not enough that he had deprived the first-formed of eternity, unless he had also burst forth against the Savior as a more virile hydra. He wished to separate our Lord Jesus Christ, as if he could cut the word of Christ, the linked clasp of substance in the unity of the Trinity, as it says (John 10:30): \"I and the Father are one.\" And (John 14:9): \"Who sees me sees the Father also.\" And (ibid., v. 11): \"I am in the Father, and the Father in me.\" And (John 1:1): \"In the beginning was the Word, and the Word was with God, and the Word was God.\" A savage butcher, a parricidal deserter, with, I think, kite-like claws or unsound teeth, if he could, he tried to tear apart. And after this, what shall I oppose to the blasphemies? (John 14:28): \"He who sent me,\" they say, \"is greater than I.\" From whom was the Father begotten? Surely because the Son confesses; therefore greater because the Father than the Son? The order is placed first, the substance is not separated. What do you say to this, infamous adulterer? It is well that the antiquity of the fathers in a holier synod, swollen with the viperous will of impure virility, pierced you even with chaste missiles. For here too you are taught to have set forth snares of calumny, because the Savior says (John","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego et Pater unum sumus","severity":"info","text":"John 10:30 is cited to assert the unity of Father and Son, a key anti-Arian prooftext.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui me videt, videt et Patrem","severity":"info","text":"John 14:9 is quoted to reinforce the consubstantiality of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego in Patre, et Pater in me","severity":"info","text":"John 14:11 is cited to illustrate mutual immanence, a standard Nicene argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum","severity":"info","text":"John 1:1 is quoted to affirm the divinity of the Word, countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui me misit, inquiunt, major me est","severity":"info","text":"John 14:28 is cited as an Arian prooftext; the author argues it refers to order, not substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"antiquitas patrum in synodo sanctiori","severity":"info","text":"This likely refers to the Council of Nicaea (325) or a later anti-Arian synod, whose fathers condemned Arianism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'synodo sanctiori' may refer to Nicaea or another specific council; the text does not specify.","The identity of the 'infamous adulterer' addressed is ambiguous; likely a contemporary Arian leader."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":10,"ref":"p10","source":"vi, 38): Non veni opera mea facere, sed ejus qui misit me. Quid dicis serpens? Numquid in hac luce tenebras infundis simplici huic professioni, quam quaestiunculam putant? Tempus in causa est: Salvator apud homines, quia hominum corpus induerat, videbatur in corpore; ideo dixit: Non veni facere opera mea: hominis in se negavit officia? Clamat ergo, ut illum ordinatorem in se praedicet, quem in se sibi meminit auctorem Patrem; quia Filius sequitur vocabulo, Ita major est ille qui praevenit; sed et mittentis et missi, quia tres unum sunt, de divinitatis unitate una substantia est (Joan., x, 30): Ego et Pater unum sumus. Et (Joan. xiv, 9): qui me videt, videt et Patrem. Et ipse Salvator ad Apostolos: Tanto tempore, inquit, vobiscum sum, et Patrem non nostis?\n\nDicunt etiam quod in libris dominicis substantia numquam videatur esse conscripta. Redde quod involaveras, furacissime tentator: ecce vinceris confutare de substantia; etenim boni clamant sanctorum antiqui greges prophetarum tota praeconia, ut ait; vocem substantiae a volatilibus coeli usque ad pecora expaverunt, et vociferabantur (Exech., XII, 11): Ego dabo Jerusalem in transmigrationem. Ecce cum Christus Deus anteriori de populo minime esset auditus, tabefactis commanentibus, Jerosolymae columnae ceciderunt. Ecce miser, adime licet una Dei sententia sufficere de buit, quod propheta sanctus intonuit (Jer.","english":"(John 6:38): \"I have not come to do my own works, but the works of him who sent me.\" What do you say, serpent? Do you pour darkness into this simple profession, which they think a trifling question, in this light? The time is at issue: the Savior, among men, because he had put on a human body, seemed to be in the body; therefore he said: \"I have not come to do my own works.\" Did he deny the offices of a man in himself? He cries out, therefore, to proclaim in himself the one who ordered him, whom he remembers as his author, the Father, in himself; because the Son follows by name, that one is greater who precedes; but of the sender and the sent, because the three are one, there is one substance from the unity of the divinity (John 10:30): \"I and the Father are one.\" And (John 14:9): \"He who sees me, sees the Father also.\" And the Savior himself to the Apostles: \"For so long a time,\" he says, \"I have been with you, and do you not know the Father?\"\n\nThey also say that in the Lord's books substance is never seen to be written. Give back what you had stolen, most thievish tempter: behold, you are defeated in refuting concerning substance; for the good ancient flocks of holy prophets cry out with all their proclamations, as it is said; they were terrified by the voice of substance from the birds of the air to the beasts, and they cried out (Ezekiel 12:11): \"I will give Jerusalem into transmigration.\" Behold, when Christ, God, had been least heard of by the earlier people, with the inhabitants wasting away, the columns of Jerusalem fell. Behold, wretch, although one sentence of God suffices, what the holy prophet thundered (Jeremiah...).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non veni opera mea facere, sed ejus qui misit me","severity":"info","text":"The Latin text cites John 6:38, though the verse numbering in the manuscript may differ from modern Bibles. The citation supports the author's argument about Christ's subordination to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego et Pater unum sumus","severity":"info","text":"This citation of John 10:30 is used to assert the unity of substance between Father and Son, a key point in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui me videt, videt et Patrem","severity":"info","text":"The reference to John 14:9 (likely 14:9 in some manuscripts) reinforces the argument that seeing the Son is seeing the Father, supporting consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego dabo Jerusalem in transmigrationem","severity":"info","text":"This citation of Ezekiel 12:11 is used metaphorically to argue that the prophets proclaimed 'substance' (substantia), linking Old Testament prophecy to Nicene theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"substantia","severity":"info","text":"The term 'substantia' is central to the passage, as the author defends its use in Scripture against opponents who claim it is absent from the 'dominicis libris' (Lord's books). This reflects the 4th-century Arian controversy over homoousios.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jerusalem in transmigrationem","severity":"info","text":"The reference to Jerusalem's columns falling and the 'transmigration' (exile) likely alludes to the destruction of the Temple in 70 CE, used here as a divine punishment for rejecting Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is fragmentary at the end, breaking off mid-sentence with 'Jer.' (likely Jeremiah). The exact verse intended is unclear.","The phrase 'tabefactis commanentibus' is obscure; it may mean 'with the inhabitants wasting away' or refer to a specific historical event."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"xxiii, 22): Si stetissent in substantia mea, et audissent sermones meos, et docuissent populum meum, avertissem eos a multis studiis eorum. Ecce hic felix de substantia infelicibus populis prorupit auditus, ut et propheta ex persona Adae Christum requirat in lacrymis (Psal. lxviii, 3): Infixus sum, inquit, in limo profundi, et non est substantia. Scilicet quia necdum Patris subantia apud Christum in rame convenerat. Sicut et ille Evangelista (Luc. xv), cum vastatis rebus luxuriose vivendo perdidit omnem substantiam suam, ut sanctus Dei vates scripsit (Sap. i, 5): Spiritus Dei effugiet fictum. Inde ergo substantiam perdidit, quia per luxuriam sanctitate caruit: si tibi sufficit, dixit; quibus si jam palpitas, plena sunt omnia: si adhuc torqueris, intendo; scriptum legimus (Eccle. ii, 8): Congregavi enim aurum atque argentum et substantiam regum et regionum. Haec est illa substantia, quam propheta meminit dicens (Psal. lxi, 12): Semel locutus est Deus, duo hoec audivi. In una quippe voce duo haec audisse se propheta testatur, ut ait David (Psal. xliv, 2): Lingua mea calamus scriboe. Ut enim calamus denticulorum subdivisa aequalitate ducitur, et radiis consonantibus expeditur; ita Salvator indivisibili connexione cum Patris operibus unitatur. Quod enim pater dixit. Filius exclamavit; et quod Filius locutus est, Pater implevit.","english":"(Psalm 68:3): \"I am fixed in the mire of the deep, and there is no substance.\" That is, because the substance of the Father had not yet come together with Christ in the branch. Just as that Evangelist (Luke 15), when, after wasting his goods by living luxuriously, he lost all his substance, as the holy seer of God wrote (Wisdom 1:5): \"The Spirit of God will flee from a feigned thing.\" Hence he lost substance, because through luxury he lacked sanctity: if it suffices for you, he said; if you already tremble, all things are full; if you are still tormented, I intend; we read it written (Ecclesiastes 2:8): \"For I have gathered gold and silver and the substance of kings and regions.\" This is that substance which the prophet mentions, saying (Psalm 61:12): \"God spoke once, I heard these two things.\" For in one voice the prophet testifies that he heard these two things, as David says (Psalm 44:2): \"My tongue is the pen of a scribe.\" For just as a pen is drawn with the subdivided equality of teeth and is expedited by consonant rays, so the Savior is united in indivisible connection with the works of the Father. For what the Father said, the Son cried out; and what the Son spoke, the Father fulfilled.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 68:3","severity":"info","text":"The Latin cites Psalm 68:3, 'Infixus sum in limo profundi, et non est substantia,' which is a Vetus Latina rendering of the Hebrew text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"substantia","severity":"info","text":"The term 'substantia' is used repeatedly in this passage, carrying theological weight in the context of Trinitarian and Christological debates, possibly referring to the divine substance or essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 15","severity":"info","text":"The reference to 'Evangelista (Luc. xv)' likely alludes to the Parable of the Prodigal Son, where the younger son wastes his inheritance (substantia).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Wisdom 1:5","severity":"info","text":"The citation 'Spiritus Dei effugiet fictum' corresponds to Wisdom 1:5, though the Vulgate reads 'spiritus Domini replevit orbem terrarum' — this may be a variant or misremembered quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 61:12","severity":"info","text":"The verse 'Semel locutus est Deus, duo haec audivi' is attributed to Psalm 61:12, but the numbering differs from the modern Psalter; it likely refers to a Vetus Latina version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Psalm 44:2","severity":"caution","text":"The citation 'Lingua mea calamus scribae' (Psalm 44:2) is obscure; the Vulgate reads 'lingua mea calamus scriptoris' — the text may be corrupt or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is fragmentary and contains abrupt shifts between scriptural citations and theological commentary, making the logical flow unclear.","The identity of 'Evangelista (Luc. xv)' is ambiguous; it may refer to the evangelist Luke or to a character in the parable.","The phrase 'subantia' appears to be a scribal error or variant for 'substantia'."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Merito, inquit. Semel locutus est Deus, duo hoec audivi. Duae personae unum tulere judicium, ut in decalogo una sententia duplices tubulae conscribuntur. Obmutescat haeresis aeterno silentio praedamnata, divinis ictibus caesa, barathro tartarisque deposita. Sola semper cum laureis suis virgo puerpera, Deo una, nobis columba fecunditate numerosior, usque ad nubes coeli caput coronatum attollat. Sit benedicta cum populis Trinitatis unitate consegregata justissimus; cujus laude plena est, a nunc et in aeterna semper saecula saeculorum beatificet Pater et Filius et Spiritus sanctus.","english":"Rightly,\" he says. \"God spoke once, and I heard these two things. Two persons bore one judgment, just as in the Decalogue a single sentence is inscribed on two tablets. Let heresy fall silent, condemned to eternal silence, struck by divine blows, consigned to the abyss and to Tartarus. Let the virgin mother, always with her laurels, alone with God, for us a dove more abundant in fruitfulness, raise her crowned head up to the clouds of heaven. Let her be blessed, most just, with the peoples gathered together in the unity of the Trinity; she whose praise is full, from now and forever, throughout all the ages of ages, may the Father and the Son and the Holy Spirit bless her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Semel locutus est Deus, duo hoec audivi","severity":"info","text":"The phrase 'God spoke once, and I heard these two things' echoes the earlier passage's contrast between the Father's substance and Christ in the branch, now resolved into a dual judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"virgo puerpera","severity":"info","text":"'virgo puerpera' (virgin mother) is a standard Latin epithet for Mary, emphasizing her perpetual virginity despite childbirth, a key point in anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"barathro tartarisque","severity":"info","text":"'barathro tartarisque' (abyss and Tartarus) draws on classical and biblical imagery of the underworld, used here to consign heresy to damnation, reflecting the author's rhetorical vehemence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Trinitatis unitate","severity":"info","text":"The closing Trinitarian doxology aligns with post-Nicene orthodoxy, suggesting the text was transmitted in a context affirming the consubstantiality of Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"justissimus","severity":"caution","text":"The adjective 'justissimus' (most just) is grammatically masculine, but its referent is unclear; it may modify 'populis' (peoples) or be a scribal error for 'justissima' agreeing with 'virgo puerpera'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'duo hoec audivi' could be read as 'I heard these two things' or 'I heard these two (persons)', leaving the exact referent ambiguous.","The grammatical gender of 'justissimus' is uncertain; it may be a corruption or a deliberate masculine form referring to God or Christ."],"confidence":"high","notes":[]}]}