{"slug":"tmp1401.tmp1401.opp-lat1","id":"latin:ogl-pl:tmp1401.tmp1401.opp-lat1","title":"Appendix","title_source":"Appendix","author":"Isidorus Hispaliensis","genre":"commentary","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-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:08:06Z","cost_usd":0.00625},"source":{"registry_id":"latin:ogl-pl:tmp1401.tmp1401.opp-lat1","work_id":"tmp1401.tmp1401.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/tmp1401/tmp1401/tmp1401.tmp1401.opp-lat1.xml"},"stats":{"passages":68,"english_words":15276,"coptic_letters":0,"source_letters":58051,"commentary_units":0,"commentary_kinds":0,"derived_notes":3,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1401/tmp1401/tmp1401.tmp1401.opp-lat1.xml"}],"checks":{"work":"tmp1401.tmp1401.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":68,"translated":68,"commentary_passages":0,"commentary_units":0,"english_words":15276,"source_letters":57661,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"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 Latin; 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: 68 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: Psalm 118:22; Matthew 21:42; Psalm 118:24."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":68},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AD S. ISIDORI ETYMOLOGIARUM LIBROS APPENDICES.\n\nPars prima, AD DECEM PRIMOS LIBROS IN AREVALI VOLUMINE TERTIO CONTENTOS.\n\nAPPENDIX PRIMA.\n\nAd Etymologiarum prologum.\n\nVERSUS PRÆMISSI ETYMOLOGIIS, In Codice Regiovaticano 1953.\n\nSancta Dei genitrix, post partum virgo perennis, Stella maris, nali imperio mundi dominatrix, Num totus si rite loquax sermonibus orbis Ederet innumeris sub conditionibus aptas. Natura potiore nitens humano more loquelas, Te, summis quam non penetrant in sedibus astra, Igneus et rapidis sudans sol ipse quadrigis Quam spectare nequit, submittens ora decora, Vel minimos digne poterit tibi ponere cultus, Aut aliquo fari perceptas ordine palmas, Quas tulit omnipotens factor, mox Filius ipse, Dignam te matrem sublimans jure perenni, Teque vehens hodie coelestes Patris ad arces. Angelicas inter decrevit scandere turmas:. Assurgit lætata polis, comitantur et astra, Reginamque sui divina laude tuentur. quæ porta manes, nostrae quoque causa salutis, Virgineum decus, et malrum castissima virtus, Plena omnis, quæ semper adest tibi gratia nati,. Jam nimium protende rt is pia dona solutis, Et miserum benedicta dolentem compede vinctum. Ac fetens cura miserans de pectore vulnus, Liventes totum plagae ne serpere corpus Commaculante queant tetro putredinis haustu..","english":"APPENDICES TO THE BOOKS OF ETYMOLOGIES OF ST. ISIDORE.\n\nPart one, to the first ten books contained in the third volume of Arévalo.\n\nFIRST APPENDIX.\n\nTo the prologue of the Etymologies.\n\nVERSES PREFIXED TO THE ETYMOLOGIES, in the Codex Regiovaticanus 1953.\n\nHoly mother of God, virgin everlasting after childbirth, Star of the sea, mistress of the world by the command of your offspring, if the whole world, duly eloquent, were to utter in countless phrases fit words—though it shines with a greater nature and speaks in human fashion—you, whom the stars in the highest heavens do not penetrate, whom even the fiery sun, sweating with swift chariots, cannot behold, bowing its comely face—could it worthily pay you even the least honors, or speak in any order the palms it has received, which the almighty Maker brought, and then the Son himself, raising you as his worthy mother by everlasting right, and bearing you today to the heavenly citadels of the Father, decreed that you ascend among the angelic hosts? Heaven rejoices and rises to meet you, the stars accompany you, and with divine praise they honor you as their queen. You who remain the gate, and the cause of our salvation, virgin glory and most chaste virtue of mothers, wholly full, the grace of your Son which is always present to you—now stretch forth your holy gifts to the redeemed, and, blessed one, to the wretched man in chains who grieves. And pitying the wound festering with care from his breast, lest the livid blows be able to creep through his whole body, defiling it with the foul draught of rottenness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Te dominam, dominam fateor; miseraris alumno: Quam magna es, fer opem potius, tandemque [remotis Roscida, te gradiente, sequi per gramina [vinclis Praecipe, longa nimis quanquam vestigia ducam. Splendida nempe velut surgens aurora tenebras. Effugat, immensum tua dat sic semita lumen. Hinc proprium nihil esse ferunt sol, luna nitorem; Mille per effusos vincis quos luminis orbes.\n\nAPPENDIX II.\n\nAd lib. I Etymologiarum, cap. 17.\n\nINVENTICULA DE PEDIBUS.\n\nCompositio est pedum, de quibus aliquam jam mentionem fecimus. Sunt igitur alii pedes disyllabi, alii trisyllabi, alii tetrasyllabi, quorum unde et nomina deducta sunt, docebimus, et quot habent schemata. Ex disyllabis geminatis pedes tetrasyllabi sunt, quorum et nomina et schemata subjungemus. Sunt ex disyllabis et trium syllabarum pedibus copulati pedes syllabarum quinque; suntque ex duplicatis trisyllabis pedes senarum syllabarum, de quibus nunc arbitror esse necessarium diligenter laborare.","english":"I confess you are mistress, mistress; take pity on your nursling. How great you are—rather, bring help, and at last [bid me follow] you as you go through the dew-wet meadows with the bonds [removed], though I must trace a path all too long. For as the bright dawn rising puts darkness to flight, so your path gives immense light. Hence they say that the sun and moon have no brightness of their own; you surpass the thousand orbs of light you pour forth.\n\nAPPENDIX II.\n\nOn Book I of the Etymologies, chapter 17.\n\nINVENTIONS CONCERNING FEET.\n\nComposition is of feet, of which we have already made some mention. There are, then, some feet of two syllables, some of three syllables, some of four syllables; we shall teach whence their names too are derived, and how many schemata they have. From doubled two-syllable feet come four-syllable feet, whose names and schemata we shall add. There are five-syllable feet coupled from two-syllable and three-syllable feet; and from doubled three-syllable feet come six-syllable feet, with which I think it is now necessary to labor diligently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"Disyllabi ergo pedes sunt quatuor, trisyllabi octo, duplices sedecim, quoniam una syllaba duo schemata habet, aut longa est, aut brevis. Duae syllabae quatuor schemata habent; nam aut ambæ brevessunt, aut ambæ longæ, excepta una syllaba brevi, et una longa, aut una longa, et una brevi. Pedibus accidunt arsis, et thesis, id est, elevatio, et positio gravi sono syllabarum, ut asserimus, duæ long.e, duæ breves ponuntur. Tempus, quo producuntur et curripiuntur. Resolutio a pede in syllabam, a syllaba in litteram. Littera enim atomos est, id est, indivisibilis, vel insectio. Secundum pedum cunctoruin mensuram docebimus.\n\nPyrrhichium dictum esse alii dicunt a Pyrrho, Achillis filio, quem primum aiunt in tumulo patris sui armatum honoris gratia saltavisse. Aristoteles autem Achillem ait hujus ludi inventorem inisse. Quibusdam placet ab ardore, id est, ab ipsa velocitate sui soni nomen accepisse hunc pedem,, id est, ab hac flammæ velocitate. Cognatio enim ardoris et velocitatis est; unde Instant ardentes Tyrii, id esi, festinantes. Pyrrhichius a Pyrrhiche, ludi genere, nomen accepit, quia hoc sono milites usi sub armis præludunt. Ipsa tamen a pyrrhiacha dicta, id est, lusione, vel Pyrrhichia filia, vel a Pyrrhicho, qui primus CretenseM sub armis saltare in hujus pedis sonum constituit.","english":"There are therefore four disyllabic feet, eight trisyllabic, and sixteen double feet, since one syllable has two schemes: it is either long or short. Two syllables have four schemes; for either both are short, or both are long, or one syllable is short and one long, or one is long and one short. To feet belong arsis and thesis, that is, elevation and lowering by the grave sound of syllables, as we maintain: two longs, two shorts are set down. Time, by which they are produced and shortened. Resolution from a foot into a syllable, from a syllable into a letter. For a letter is an atom, that is, indivisible, or an incision. According to the measure of all feet we shall teach.\n\nSome say that the pyrrhic is named from Pyrrhus, the son of Achilles, who, they say, first danced in arms upon his father's tomb for the sake of honor. Aristotle, however, says that Achilles was the inventor of this game and entered into it. It pleases certain people that this foot received its name from ardor, that is, from the very swiftness of its sound, that is, from this swiftness of flame. For there is a kinship between ardor and swiftness; whence \"the Tyrians burn instantly,\" that is, hastening. The pyrrhic received its name from the pyrrhiche, a kind of game, because soldiers use this sound to prelude under arms. Yet it is called from the pyrrhicha, that is, from play, or from Pyrrhichia his daughter, or from Pyrrhichus, who first established that the Cretan dance in arms to the sound of this foot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Spondeus tamen nomen ac;cepit a sacrificio, quia spondeon Græce sacrificium nuncupatur, quo sono hymnos, id est, laudes diis immortalibus decantabant; unde et Homerus ait: Sponde tua Crete.\n\nlambus a lamba, Celei filia, nuncupatus est, quae cavillationes jocosas hujus pedis sono dicens, amorem sibi gratissimum commovebat, unde dicitur etiam (quod) hujus pedis metrum comœdis, hoc est, rei lætissimæ commodaverit.\n\nTrochæus diclus est a velocitate rotae, quam suo sono imitatur. Alii chorium appellant, quia chorus aptam modulationis continet rationem; unde etiam pes, qui ex hoc trochæo et iambo constat, choriambus nominatur.\n\nTribrachys suarum syllabarum qualitate nuncupatur, quia tribus brevibus constat, quae Graece brachyæ nuncupantur, nam in eo servavit disciplinam, et in tribus syllabis cœpit.\n\nMolossus dictus, quia a Molossis orae Cretensium repertus est; hunc quidam et Creticum dixerunt, inter quos et Aristophanes fuit. Anapaestus dictus est dactylo contrarius; ideo nomen accepit, quod ei rejiciatur, id est, repercutiatur, quod Græci anapœstin dicunt.","english":"The spondee, however, took its name from sacrifice, because in Greek a sacrifice is called a sponde, with which sound they used to sing hymns, that is, praises, to the immortal gods; hence Homer also says: \"Pour your libation, O Crete.\"\n\nThe iambus was named from Iambe, the daughter of Celeus, who, speaking jesting mockeries to the sound of this foot, stirred up love most pleasing to herself; whence it is also said that the meter of this foot has been suited to comedians, that is, to the most joyful matter.\n\nThe trochee is named from the speed of a wheel, which it imitates with its sound. Others call it chorius, because a chorus contains a fitting measure of modulation; whence also the foot which consists of this trochee and iambus is named choriambus.\n\nThe tribrach is named from the quality of its syllables, because it consists of three short syllables, which in Greek are called brachyae; for in it he preserved the rule, and began with three syllables.\n\nThe molossus is so called because it was discovered by the Molossi of the region of the Cretans; some have also called it the Cretic, among whom was Aristophanes. The anapaest is said to be the opposite of the dactyl; it received its name for this reason, that it is cast back, that is, struck back, which the Greeks call anapaestin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Dactylus dictus est a digito, cujus articulis figuratur, incipiens a longa, desinens in duas breves; digitus enim Græce dactylus nuncupatur. Amphibrachys dicitur, quia eX utraque parte brevitatem accipiat, quam Graeci brachyn dicunt.\n\nAmphimacrus dicitur, sicut antipastus; nomen accepit, quia ex utraque parte longam, quant Græci macron dicunt, acciptat. Dictus tamen est hic pes Creticus, quia in Cretica insula Corybantes, ut vagitum Jovis Saturno celarent, sic sonuerunt graviter, breviter, graviterque.\n\nBacchius dictus est, quia a Baccho, id est, Libero Patre accepta modulatio hujus pedis pro sono componebatur. Antibaccbius, vel palimbacchius dicitur, quia baccbio contrarius est. Proceleumaticus est, quia Corybantes choros concitantes, ut celerius saltationem celebrarent, inter se hortabanlur, quia Græce hortatio proceleosis nuncupatur.","english":"The dactyl is named from the finger, by whose joints it is represented, beginning with a long and ending in two short syllables; for in Greek a finger is called dactylus. The amphibrachys is so called because it receives shortness on both sides, which the Greeks call brachys.\n\nThe amphimacrus is so called, like the antipastus; it received its name because it takes a long on both sides, which the Greeks call macron. This foot, however, is called the Cretic, because on the island of Crete the Corybantes, to conceal the wailing of Jove from Saturn, made sounds in this way: heavy, light, and heavy.\n\nThe bacchius is so called because the modulation of this foot, taken from Bacchus, that is, Father Liber, was composed for its sound. The antibacchius, or palimbacchius, is so called because it is the opposite of the bacchius. The proceleumaticus is so called because the Corybantes, rousing up their dances, urged one another on so that they might celebrate the dance more swiftly, since in Greek urging-on is called proceleusis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ii. Dispondeus dictus est, quia ex duobus spondeis constat. Diambus dictus cst, quia cx duobus jambis componitur. Ditrochæus, quia ex duol us trochæis figuramur. Antipastus dictus est, eo quod ex utraque parte relevetur, quod Græce antesponi dicitur, id eat, relevatio.\n\nChoriambus dicitur, quia ex chorio et jambo constat. lonici dicii sum duo; id est, major et minor, ab lotio inventore, qui his pedibus metra lyrica ionica feci I.\n\nPæones a Paeone poeta nomen insitum possederunt. Epitriti quatuor hoc nomine nuncupati sum quia ex tribus longis et una brevi parilibus vocibus continentur.\n\nAPPENDIX III.\n\nAd lib. I Etymologiarum, cap. 27.\n\niNCIPIT SECUNDA ORTHOGRAPHIA.\n\nEx Codice Albanio.\n\nAra per a solam scribitur, harena per A, et a. Aurit per a et u, id est, aquam levat; haurire autem, quod est videre, per scribitur. Æscas (forte æstas) per a et e scribitur. Ærat, æquitus, ædes, Æneas, Æsculapius per diphthongum. Alite per a solam. Halitus per h. At, quod verum significat, per a, et l; ad præpositio per a et d, ut ad amicum vado.","english":"The dispondeus is so called because it consists of two spondees. The diiambus is so called because it is composed of two iambi. The ditrochaeus, because it is formed from two trochees. The antipastus is so called because it is lifted up on either side, which in Greek is called antesponi, that is, a lifting up.\n\nThe choriambus is so called because it consists of a choreus and an iambus. There are two Ionic feet, that is, the greater and the lesser, named from their inventor Ion, who made Ionic lyric metres with these feet.\n\nThe Paeons received their name as it were implanted from the poet Paeon. The four epitrites are named by this name because they are contained in equal syllables, from three long and one short.\n\nAPPENDIX III.\n\nTo Book I of the Etymologies, chapter 27.\n\nHERE BEGINS THE SECOND ORTHOGRAPHY.\n\nFrom the Alban Codex.\n\nAra is written with a single a; harena with a and e. Aurit is written with a and u, that is, it lifts water; but haurire, which means to see, is written with h. Aescas (perhaps aestas) is written with a and e. Aerat, aequitus, aedes, Aeneas, Aesculapius with the diphthong. Alite with a single a. Halitus with h. At, which signifies \"but,\" with a and t; the preposition ad with a and d, as ad amicum vado.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Assiduus, assecutus per duo ss. Accumulatus per duo cc. Aggeruus (furte aggeratus) per duo gg. Apparet per duo pp; adponit vero per scribitur; ad præpositio verbo conjuncta est. Ammonitus per duo mm. Annuit, annuntiat per duo nn. Ademptus per In et p.\n\nApud per et d. Austus (forte auctus) per diphthongum, austio (auctio) vero, 'uod esi venditio (forte deest aliquid). Birtus, boluntas, bita, vel his similia, quæ Afri scrivendo vitiant, omnino rejicienda sum, et non per b, sed per v scribenda.\n\nCedo per scribitur, quod valet (obscure) COli sentio; cædes vero per a et e, cæsaries, cælum (forle cesaries, celum), centenarius, ceterum, cere, quod ave dicimus, celeritas per e. Commentarius per duo mm. Competit (forte deest aliquid). Clangor per c, non jer g. Cælebs per scribitur; inde cælibem dicimus. Coire sine.scribitur. Cymbalum per II scribitur. Corax per c, non per g.","english":"Assiduus with double s. Assecutus with double s. Accumulatus with double c. Aggeruus (perhaps aggeratus) with double g. Apparet with double p; but adponit is written with d, since the preposition ad is joined to a verb. Ammonitus with double m. Annuit, annuntiat with double n. Ademptus with In and p.\n\nApud with e and d. Austus (perhaps auctus) with a diphthong, but austio (auctio), which means a sale (perhaps something is missing). Birtus, boluntas, bita, or similar words, which Africans corrupt in writing, are to be wholly rejected, and written not with b but with v.\n\nCedo is written with c, which means (obscurely) I perceive with the mind; but caedes with a and e, caesaries, caelum (perhaps cesaries, celum), centenarius, ceterum, cere, which we use to say hail, celeritas with e. Commentarius with double m. Competit (perhaps something is missing). Clangor with c, not with g. Caelebs is written with c; hence we say caelibem. Coire without s. Cymbalum is written with two l's. Corax with c, not with g.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"a. Commentatio per c. Cœlus, id est, multitudo per diphthongum a (forte æ). Cete vero, quod est marina bellua, per e. Commercium, quod est negotium, per duo mm. Clanculum per duo cc. Cum præpositio per c, si autem adverbium luent, per q; dicimus enim quum lego.\n\nDeus per e solam. Dæmon per diphthongum. Dilabitur, disterminat, per i. Dogma per g. non per c. Delubra per e, non per i. Dictatus per i, non per e. Erus, quod cst dominus, per e solam. Externa, quod est extranea, per e et x; si de die loquatur, per h. Effecta, et effigi (forte effingi), effudit, efficit, effluit per duo ff. Erebus per e.\n\nFabor per II. Flagra duo (forte quod) sunt verbera, per ei l; nam fragra, quod est odor, per et r. Fero, quod est tolero, per e solam. Gerosus (forte generosus) per e. Gæometres per a et e. Gnarus, quod est sciens, per et n, gnatus similiter. Grassator, quod est servus (forte sævus) per g. Glaber, quod est lenis facie, per b.","english":"Commentatio with c. Cœlus, that is, a multitude, with the diphthong a (perhaps æ). Cete, however, which is a sea monster, with e. Commercium, which is a transaction, with double mm. Clanculum with double cc. The preposition cum with c, but if it is an adverb, then with q; for we say quum lego.\n\nDeus with e only. Dæmon with the diphthong. Dilabitur, disterminat, with i. Dogma with g, not with c. Delubra with e, not with i. Dictatus with i, not with e. Erus, which is a master, with e only. Externa, which is foreign, with e and x; if it is said of a day, with h. Effecta, and effigi (perhaps effingi), effudit, efficit, effluit with double ff. Erebus with e.\n\nFabor with ll. Flagra two (perhaps that) are lashes, with e and l; for fragra, which is a smell, with e and r. Fero, which is to endure, with e only. Gerosus (perhaps generosus) with e. Gæometres with a and e. Gnarus, which is knowing, with e and n, gnatus likewise. Grassator, which is a servant (perhaps savage), with g. Glaber, which is smooth of face, with b.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Hæc pro nomen per A et diphthongum a, et munia pronomina per A, exceptis possessivis, subjunctivis, et relalivis; nam quoties conjunctivam syllabam ponimus ac, per a scribitnus, ut conjunctio a præpositione differre possit. Hic vero pronomen, ut adverbium loci, scribitur; sed ea re ab invicem distant, quod adverbium loci, producta (scribitur productum) syllaba pronuntiamus, pronomen correpta. Hiat, honor per h. onus per o. Haud, quod est non, per et d, aut conjunctio per mutam. Hausit, quod est bibit, per II. Hisco, quod est oris apartio, per h. Heremus, hispidus, hereos (forte heros) per A scribuntur, et si qua similia suut, quae aspiratione indigent.\n\nImpedit, impius, immanitas, immemor, imperator per duo mm torte aliquid deest); idem inmaculatus, inmortalis per i el n, quia in præpositione addiia, aut complet, aut vacuat. Irritum per duo rr. Inquit in fine ponenda est, nam si habuerit, in. terrogatio est, tanquam si dicas: In quid mittit? Id pronomen per scribitur.","english":"These [words are written] for the noun with A and the diphthong a, and the pronouns munia with A, except the possessives, subjunctives, and relatives; for as often as we place the conjunctive syllable ac, we write it with a, so that the conjunction may be able to differ from the preposition. But hic, the pronoun, is written like the adverb of place; but in this respect they differ from each other, that we pronounce the adverb of place with the syllable lengthened, the pronoun with it shortened. Hiat and honor with h. Onus with o. Haud, which means \"not,\" with h and d, or the conjunction with a mute. Hausit, which means \"he drank,\" with h. Hisco, which is the opening of the mouth, with h. Heremus, hispidus, hereos (perhaps heros) are written with h, and whatever similar words there are that require aspiration.\n\nImpedit, impius, immanitas, immemor, imperator with double mm (perhaps something is missing here); likewise inmaculatus, inmortalis with i and n, because the preposition, when added, either completes or empties [the meaning]. Irritum with double rr. Inquit must be placed at the end, for if it has in, it is a question, as if you were to say: In quid mittit? That pronoun is written with i.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Karitas, Kalendæ, et si qua nomina similia a et (sic) sequuntur, per scribenda sunt. Lætus per æ diphthongum; læthalis vero, quod mortalis dicitur, per æ. Levare, quod est adjuvare, per e. Lixa, quod est vilis, vel luxuriosus, per i et scribitur. Mecum, id est, ego et tu, per e solam, mæchum virum, quod est adulterum, et mænia, per o et e. Mussitas per duo ss. Mos et mors similiter scribenda sunt. Mysterium per y Græcum scribitur.\n\ni. Nexæ, id est, collatæ (lege colligatæ) fer scribitur, quando vero dicimus nec fecerit, per scribitur. Nanctus per et in medio scribitur. Nænia per a et e. Nomenculator, quod est nominis vocator, per et u. Notus per solam, nothus, quod est auster, per scribitur.\n\nOstium, quod aperitur et clauditur, per o, hosda vero per h. Occipitium, quod est capitis pars posterior, per duo cc. Occulum (forte occulunt) quod est occultum, per cc. Obpilat per et p. Offendit, offulsit, official, officium per duo ff. Occursa per cc. Oppulit, opperior per duo pp. Osores, id est, odium exercentes, per o. Ulympum per y Græcum.","english":"Karitas, Kalendae, and any similar nouns that are followed by a and (thus), are to be written with a. Laetus with the diphthong ae; but laethalis, which means mortal, with ae. Levare, which means to help, with e. Lixa, which means worthless or luxurious, is written with i. Mecum, that is, I and you, with e alone; maechum, a man, which means adulterer, and maenia, with o and e. Mussitas with double ss. Mos and mors are to be written similarly. Mysterium is written with the Greek y.\n\ni. Nexae, that is, brought together (read: bound together), is written with f when we say nec fecerit, it is written with [n]. Nanctus is written with [n] in the middle. Naenia with a and e. Nomenculator, which means name-caller, with [n] and u. Notus with [n] alone; nothus, which means southern, is written with [n].\n\nOstium, which is opened and closed, with o; hosda indeed with h. Occipitium, which is the back part of the head, with double cc. Occulum (perhaps occulunt) which means hidden, with cc. Obpilat with [b] and p. Offendit, offulsit, official, officium with double ff. Occursa with cc. Oppulit, opperior with double pp. Osores, that is, those who exercise hatred, with o. Ulympum with the Greek y.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Parnis per æ diphthongum, pœna, et pœnitudo per o et e. Peculatus, quod est furtum peculii, per e solum. Penum, quod est cellaria, per e. Precator, presum, quod est comes, pretestant per e. Præcipuus, prævius per a et e. Quum per q, quia non præpositio casus ablativi, sed adverbium. Quæ præpositiva, vel pronomen generis feminei per diphthongum scribitur; que vero conjunctiva, ut est, fecitque, per e solam. Quærit per æ diphthongum; quæque vero ex priori diphthongo, et novissima per e solam. Quod pronomen neutrum per scribitur, nam si ad numerum, per t; dicimus enim, quot panes, vel quot pisces. Quassat per ss. Revehit per h.\n\nReus per e solam, ræda vero per a et e scribitur, seminat vero per e solam. Similia y carent. Studet per i et a scribitur. Suppetit per pp, sicuti succedit per cc. Sosyma (sophysma) per y Graecum. Scapham per et A. Scropulam per p, non per b. Suggerit per duo gg. Succumbit per cc. Syrtes per y. Suggestus per duo qg, sicut successus per cc. Severi as per e solam. Tædet per a et e scribitur. Thema, quod est materia, per et scribitur. Væ monosyllabum per diphthongum scribitur, ut est væ misero mihi. Subjunctiva per e solam scribitur. Volumptas per et scribitur.","english":"Parnis is written with the diphthong ae, poena and poenitudo with o and e. Peculatus, which is the theft of private property, with e only. Penum, which means pantry, with e. Precator, presum, which means companion, pretestant with e. Praecipuus, praevius with a and e. Quum with q, because it is not a preposition of the ablative case, but an adverb. Quae as a prefix, or as a pronoun of the feminine gender, is written with the diphthong; but que as a conjunction, as in fecitque, with e alone. Quaerit with the diphthong ae; but quaeque from the former diphthong, and the last syllable with e alone. Quod as a neuter pronoun is written thus, for if it refers to number, it is written with t; for we say quot panes, or quot pisces. Quassat with ss. Revehit with h.\n\nReus with e alone, but raeda is written with a and e, seminat truly with e alone. Similar words lack y. Studet is written with i and a. Suppetit with pp, just as succedit with cc. Sosyma (sophisma) with Greek y. Scapham with c and h. Scropulam with p, not with b. Suggerit with double gg. Succumbit with cc. Syrtes with y. Suggestus with double gg, just as successus with cc. Severitas with e alone. Taedet is written with a and e. Thema, which means matter, is written with th. Vae, a monosyllable, is written with the diphthong, as in vae misero mihi. Subjunctiva is written with e alone. Volumptas is written with p.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"da. Xerras, Xenophontes, Xenium per scribenda sunt. Ylion, Ydros, Yterius, etc., per y scribuntur (vel scribenda). Z littera propter peregrina noniina admissa est, per quam scribendum est. Zelans, Zabulon, Zoticus, Zenon, et reliqua.\n\nGLOSSEMATA DE DISTANTIA. VERBORUM.\n\nEx Codice Vaticano 6018.\n\nAcrocius per et o, non per y, ut quidam putant. Ad illum rado, ad me venit, per scribendum est. Assiduus, assecutus per duas scripsit (forte scribitur), ne praepositione nomini conjungatur (forte ne præpositio nomini conjungatur). Accommodus per duas c. Aggestus per duas scripsit. Sic et similia. Ammonitus per duas m. Annuit per duas ii. Atque per t, non per d. Ademtus sine, quia litteram putant posse sufficere. Sic et reliqua. Æquus. si do æquitite, per a, equus, si de animalibus, sine a scripsit.\n\nApostolus si necesse est syllabam dividi, non et s, sed i et conjunctum esse debet. SiC et cons. tans, et reliqua, quando ante litteram venit (forte littera venit). Apud per scripsit. Aras per a scripsit. Harena, hauri de aqua levandum (forte levanda) halitus, haec omnia per. Aures de auditu sine h. Aræm (forte æra), æscas (forte æstas), æquor, ætas, æsus (forte æstus), ædis, Æneas, haec omnia per a et e scripsit.","english":"da. Xerxes, Xenophon, and Xenium are to be written with x. Ylion, Ydros, Yterius, etc., are written (or are to be written) with y. The letter z was admitted on account of foreign names, and it is with it that one must write Zelans, Zabulon, Zoticus, Zenon, and the rest.\n\nGLOSSES ON THE DISTINCTION OF WORDS.\n\nFrom the Vatican Codex 6018.\n\nAcrocius with e and o, not with y, as some think. Ad illum rado, ad me venit is to be written with a. Assiduus and assecutus he wrote with two s (perhaps it is written), lest the preposition be joined to the noun (perhaps lest the preposition be joined to the noun). Accommodus with two c. Aggestus he wrote with two s. So too similar words. Ammonitus with two m. Annuit with two i. Atque with t, not with d. Ademtus without a, because they think the letter can suffice. So too the rest. Aequus, if from aequitas, with a; equus, if from animals, he wrote without a.\n\nApostolus, if the syllable must be divided, should have not e and s, but i and the following letter joined together. So too constans, and the rest, when it comes before a letter (perhaps a letter comes). Apud he wrote with a. Aras he wrote with a. Harena, hauri de aqua levandum (perhaps levanda) halitus—all these with h. Aures, from hearing, without h. Aera (perhaps aera), escas (perhaps aestas), aequor, aetas, aesus (perhaps aestus), aedis, Aeneas—all these he wrote with a and e.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"At, quod vero significat, per a et scripsit. Ad præpositio casus accusativi, ad amicum vado. Aliter (forte alitus, vel alitur) per a solam. Accumulatus per duas c. Apparet per duas p. Adpomo vero (forte adpono vero) per d, quia ad præpusitio verbo conjuncta est. Ammonuit, ammonitus per duas scripsit. Annuit, annustra (sic) per duas scripsit. Ademptus per et scripsit. Auctio vero, quod est venditio, e adhibendum est. Aggestus per duas g, quod est (forte deest aliquid) avidus.\n\nCedo, quod est concessio, cementarius, ceterum, cere, celeritas, celebs per (forte per e scribuntur). Cæsaries, cælum, cætus, id est, multitudo, ista per a et e scribuntur. Cete vero, quod est marina bellua, hæc omnia per a et e scribit. Cepit similiter de capiendo per e, cæpit de incipiendo per o (forte per o et e) scribitur. Commentarium per duas m. Commestio (forte commercium), quod negotium, per duas scribendum. Clangor per c. Competens, per m. Coire sine h. Cymbalum, cymbala, per y scribitur Græcum. Commercium et caput per scripsit. Clanculus per duas c. Cum praepositio ablativi casus per scripsit (vel scripserunt); si autem adverbium fuerit, per q; dicimus enim Quum lego, quod est negotium.","english":"But \"at,\" in the sense of \"but,\" he wrote with a and t. The preposition \"ad\" takes the accusative case: \"ad amicum vado\" (I go to a friend). Otherwise (perhaps \"alitus\" or \"alitur\") it is written with a alone. \"Accumulatus\" is written with two c's. \"Apparet\" is written with two p's. \"Adpomo\" (perhaps \"adpono\" indeed) is written with d, because the preposition \"ad\" has been joined to the verb. \"Ammonuit\" and \"ammonitus\" he wrote with two m's. \"Annuit\" and \"annustra\" (thus) he wrote with two n's. \"Ademptus\" he wrote with e and t. \"Auctio,\" however, which means \"sale,\" must take e. \"Aggestus\" is written with two g's, which means (perhaps something is missing) \"greedy.\"\n\n\"Cedo,\" which means \"concession,\" \"cementarius,\" \"ceterum,\" \"cere,\" \"celeritas,\" \"celebs\" are written (perhaps with e). \"Caesaries,\" \"caelum,\" \"caetus,\" that is, \"a multitude\"—these are written with a and e. \"Cete,\" however, which means \"sea monster\"—he writes all these with a and e. \"Cepit,\" similarly, from \"capere\" (to take), is written with e; \"caepit,\" from \"incipere\" (to begin), is written with o (perhaps with o and e). \"Commentarium\" is written with two m's. \"Commestio\" (perhaps \"commercium\"), which means \"business,\" is to be written with two [m's]. \"Clangor\" is written with c. \"Competens\" is written with m. \"Coire\" is written without h. \"Cymbalum\" and \"cymbalum\" are written with y, being Greek. \"Commercium\" and \"caput\" he wrote with [c]. \"Clanculus\" is written with two c's. The preposition \"cum,\" of the ablative case, he (or they) wrote with [c]; but if it is an adverb, it is written with q; for we say \"Quum lego,\" which means \"when I read.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Deus per e solam scribitur, dæmon per a et e scribitur. Dogma per g, non per scribitur. Dilabitur, disterminat peri scribitur. Delubra per e non per i scribitur. Dixistis per tres i. Erus, qui est dominus, per e solam scribitur. Externa, quod est, quæ est extranea, per e et x; si de die loquamur, hesterna per A (forte per et s) scribitur. Effectus per duos f. Exemptus per et scribitur. Essentia per duas s. Effosa, effecit, effodit, effugi, effluit, per duas f.\n\nFedus, quod est deforme, per e solam, fœdus vero, quod est pacis judicium, per o et e scripsit. Fabor per ( scripsit; unde et faber Deus. Fabis (sic) per v, id est, poma. Flagra, quæ sunt verbera, per f, et I, fragra, quæ sunt odora, per et scripsit. Fero, quod est tolero, per solam.\n\nCerolus per e solam scripsit. Gnarus, quod est sciens, per et scripsit. Gnatus, quod est filius, per et scripsit. Grassator, quod est latro, per scripsit, Gluber, quod est lenis facie, per b. Gryphes, non gryphi. Hæc prænomen per, a et e scribitu., nam ad omnia prænomina scribitur, exceptis possessivis, subjunctivis, et relativis. Nam quoties conjunctivam syllabam ponimus, quod est ac, pera solam scribitur, ut conjunctio a præpositione (forte a prænomine) differre possit. Hic vero prænomen, ut adverbium loci scribitur; sed ea re ab invicem distant, quia adverbum luci, producta syllaba, pronuntiamus, prænomen correpta.","english":"God is written with e alone; daemon is written with a and e. Dogma is written with g, not with [c]. Dilabitur and disterminat are written with i. Delubra is written with e, not with i. Dixistis is written with three i's. Erus, which means lord, is written with e alone. Externa, meaning that which is foreign, is written with e and x; if we speak of the day, hesterna is written with A (perhaps with e and s). Effectus is written with two f's. Exemptus is written with [e and x]. Essentia is written with two s's. Effosa, effecit, effodit, effugi, effluit are written with two f's.\n\nFedus, meaning deformed, is written with e alone; but foedus, meaning a judgment of peace, he wrote with o and e. Fabor he wrote with [f]; whence also faber, God. Fabis (thus) with v, that is, fruits. Flagra, meaning lashes, with f and l; fragra, meaning fragrant things, with [f and r] he wrote. Fero, meaning I endure, with [f] alone.\n\nCerolus he wrote with e alone. Gnarus, meaning knowing, he wrote with [g and n]. Gnatus, meaning son, he wrote with [g and n]. Grassator, meaning brigand, he wrote with [g]. Gluber, meaning smooth of face, with b. Gryphes, not gryphi. This pronoun is written with [h], a, and e; for it is written with all pronouns, except possessives, subjunctives, and relatives. For whenever we place the conjunctive syllable, that is, ac, it is written with a alone, so that the conjunction can be distinguished from the preposition (perhaps from the pronoun). But this pronoun is written as an adverb of place; yet in this respect they differ from each other, because we pronounce the adverb of place with a long syllable, the pronoun with a short one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Hiat, honos per h, onus, per o. Haud, quod est non, per et d, muta novissime nosita. Hausit, quod est bibit, per scribitur. Hisco, quod est os aperio, per scribitur. Heremus per h. Hispidus per h. Herves per scribitur. Et si qua similia sunt, quæ aspiratione indigent. Hactenus per ct e scribitur.\n\nImpedit, impius, immemor, imperator, impendit, implet, immanitas, hæc omnia per scripsit. Inmaculatus, inmortalis, innocens, hæc per a scripsit. hiquit in fine ponenda est; nam si habuerit, interrogatio est, tanquam si dicas, In quid mittit? Id prænomen est, per scripsit. It verbum est, per scripsit. Ideo (deest aliquid), Irritum per duas r. Karitas, Kaput, Kalendæ, et si qua nomina a et (forte a post c) sequuntur (forte sequitur), per scribuntur.\n\nLætus, læsus, lætitia, læva, quod est sinistra, hæc omnia per a et e scribuntur. Lethalis vero, quod et mortalis dicitur, per e solam scribitur. Levare, quod est adjuvare, per e solam; quod est vilis (deest nomen aliquod, nempe lixa), vel luxuriosus, per i etas scribitur. Mecum per e et scribitur. Mæchum, quod est adulterium (forte adulter) per o et e scribitur. Mos et mors simpliciter scribenda sunt. Mysterium per y Graecam.","english":"Hiat, honos with h, onus with o. Haud, which means \"not,\" with e and d, the mute letter newly noted at the end. Hausit, which means \"drank,\" is written with h. Hisco, which means \"I open the mouth,\" is written with h. Heremus with h. Hispidus with h. Herves is written with h. And whatever similar words there are that require aspiration. Hactenus is written with ct and e.\n\nImpedit, impius, immemor, imperator, impendit, implet, immanitas—all these he wrote with i. Inmaculatus, inmortalis, innocens—these he wrote with a. hiquit must be placed at the end; for if it has it, it is a question, as if you were to say, In quid mittit? Id is a pronoun, written with i. It is a verb, written with i. Ideo (something is missing), Irritum with two r's. Karitas, Kaput, Kalendae, and whatever names are followed by a and (perhaps a after c) (perhaps follows), are written with k.\n\nLaetus, laesus, laetitia, laeva, which means \"left,\" all these are written with a and e. Lethalis, however, which is also called mortalis, is written with e alone. Levare, which means \"to help,\" with e alone; that which means \"vile\" (some noun is missing, namely lixa), or \"luxurious,\" is written with i and e. Mecum is written with e and c. Maechum, which means \"adultery\" (perhaps \"adulterer\"), is written with o and e. Mos and mors are to be written simply. Mysterium with the Greek y.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Nexæ, id cst, colligatae per scribitur. Nanelus per et c. Nænia per a et e scrihitur. Nomenculator, quod (deest aliquid). Nubo, nubit, per b. Nupsit per p. Nominis vocativus per et I. Notus, quod est cognitus, per scribitur, nothus quod est auster, per et h.\n\nOstium vero, quod aperitur et clauditur, per o solam scribitur; hostium de adversantibus per A et o scribitur, hostia vero de sacrificio, per et o scribitur. Occipitium, quod capitis pars posterior, per duas c. Olympus per y Graecam. Obpilat per et p. Offendit, officium, offulsit, officit per duas scribitur. Occultum per duas c. Opplet per duas p. Occurrat per duas c. Opperior per duas p. Osores, id est, odium exercentes, per o puram scripsit.\n\nPænes, pænitudo per a et e scribitur. Pæna, per o et e. Peculatus., quod est furtum peculii, perce. Penum, quod est cellarium, pere puram. Præcipuus, præcisus, præmium, hæc omnia per a et e scribuntur. Precatur, presum, quod est comesum, prestat, presbyter, et ista omnia sine a scribuntur.","english":"Nexae, that is, bound together, is written with x. Nanelus with e and c. Nenia is written with a and e. Nomenculator, which (something is missing). Nubo, nubit, with b. Nupsit with p. The vocative of nomen with e and i. Notus, which means known, is written with o; nothus, which means the south wind, with o and h.\n\nOstium, however, which is opened and closed, is written with o alone; hostium, of adversaries, is written with h and o; hostia, however, of sacrifice, is written with h and o. Occipitium, which is the back part of the head, with two c's. Olympus with Greek y. Obpilat with b and p. Offendit, officium, offulsit, officit are written with two f's. Occultum with two c's. Opplet with two p's. Occurrat with two c's. Opperior with two p's. Osores, that is, those who exercise hatred, he wrote with plain o.\n\nPaenes, paenitudo is written with a and e. Paena, with o and e. Peculatus, which is theft of private property, with c. Penum, which is a storeroom, with plain e. Praecipuus, praecisus, praemium, all these are written with a and e. Precatur, presum, which means eaten, prestat, presbyter, and all these are written without a.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Qur per scripsit. Quum per scripsit, quia non est præpositio casus ablativi, sed adverbium. Quæ præpositiva, vel prænomen generis feminini per diphthongum scribitur. Quæque vero per a et e, novissima sola e scribitur. Quod prænomen generis neutrius per scripsit, nam si ad numerum neutrius generis (torte referatur), per I haec syllaba per e solam (forte abundant hæc verba hæc syllaba per e solam). Dicimus enim Quod scrinium, quod nomen, per scripsit. Quot petens, ut quot pisces. Ista enim ad numerum, illa ad genus pertinent neutrum, illa per d, ista per t. Quassat per duas s.\n\nRcligio dicitur eo quod religit (forte religat animas ad cultum divinum. Reus per e solam scribitur. Reda (forte rhæda) vero per a et e scripsit.\n\nSævit, sæpe, særies, ista per a et e scribuntur. Semel, semina, severitas, haec per e solari scribuntur. Spissa, scena, stimulus, et caetera similia y carent. Istud vero per i et a scribitur, et in fine d. Suppetit per duas p. Succedit, succubuit, successus per duas scribitur. Sophysma, Sophysta per y Græcum scribitur. Suggent per duas g. Scapha per et h. Stupulum per p, non per b. Syrtes per y scripsit. Suffectus per duas f. Successus per duas c. Severitas (forte serenitas) per e solam. Særites per a et e.","english":"Quur is written with r. Quum is written with u, because it is not a preposition of the ablative case, but an adverb. Quae as a prefix, or the pronoun of the feminine gender, is written with a diphthong. Queque, however, is written with a and e, and only the last syllable is written with e. Quod, the pronoun of the neuter gender, is written with d, for if it refers to the number of the neuter gender, this syllable is written with a single e. For we say Quod scrinium, quod nomen, written with d. Quot, as in quot pisces. For the former pertain to number, the latter to the neuter gender; the former with d, the latter with t. Quassat is written with two s's.\n\nReligio is so called because it religit, that is, binds souls to the worship of God. Reus is written with a single e. Reda, however, is written with a and e.\n\nSaevit, saepe, saeries, these are written with a and e. Semel, semina, severitas, these are written with a single e. Spissa, scena, stimulus, and other similar words lack y. Istud, however, is written with i and a, and with d at the end. Suppetit is written with two p's. Succedit, succubuit, successus are written with two c's. Sophysma, Sophysta are written with the Greek y. Suggent is written with two g's. Scapha is written with ph and h. Stupulum is written with p, not with b. Syrtes is written with y. Suffectus is written with two f's. Successus is written with two c's. Severitas is written with a single e. Saerites is written with a and e.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Taedet per a et e. Thema quod est materia, per et h. Væ de dolore, ut Væ misero mihi, per a et e. Subjunctivum per e solam, Casusve,deusve. Vafrum scribe, non fabrum ( forte barum ). Vultus per duas v. Volunt per v, non per u. Volumptas per et p.\n\nXerxes, Xenophontes, Xenium per scribitur. Z propter obscura peregrina nomina (scribitur peregrinus nominibus) admissa est, per quam scribe..dum est zona, zelus, et similia, est enim Græca littera duplex.\n\nEi Codice Albamo fragmentum.\n\nSomnio dicendum, non somnior, et somniavi, non somniatus sum. Illud scamnum dicendum, nec ipsud. sed ipsum. Pauper vir, et mulier pauper, non paupera; baculum hoc, non hunc. Balnea, et Balneas, non balneum. Clunes hæ, non hi.\n\nFicidulæ, non ficedulæ, id est (forte inde) quod ficus edant; sic et querquedulæ a quercu (forte a querquerus). Colturnices, non colurnices. Arbor omne lignum dicitur, arbos non nisi fructifera.","english":"Taedet is written with a and e. Thema, which means \"matter,\" is written with et and h. Vae, expressing grief, as in \"Vae misero mihi,\" is written with a and e. The subjunctive is written with e alone, as in Casusve, deusve. Write vafrum, not fabrum (perhaps barum). Vultus is written with two u's. Volunt is written with v, not u. Volumptas is written with et and p.\n\nXerxes, Xenophontes, and Xenium are written with x. Z was admitted because of obscure foreign names (it is written in foreign names), and with it one must write zona, zelus, and similar words, for it is a Greek letter, a double consonant.\n\nA fragment in the Albano Codex.\n\nOne must say somnio, not somnior, and somniavi, not somniatus sum. One must say scamnum, and not ipsud but ipsum. A poor man is pauper vir, and a poor woman mulier pauper, not paupera; baculum is neuter, hoc baculum, not hunc. Balnea and balneas, not balneum. Clunes is feminine, hae clunes, not hi.\n\nFicidulae, not ficedulae, that is (perhaps from inde) because they eat figs; so too querquedulae from quercus (perhaps from querquerus). Colturnices, not colurnices. Every wood is called arbor, but arbos only a fruit-bearing one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Hora dierum eat, ora finium. Pignera rerum sunt, pignora filiorum. Columbæ, quae mansuetæ fieri possunt, et domibus assuescere; palumbes feræ, et saxis silvisque inhabitantes. Rubor coloris est, robur virtutis. Veniunt, quasi vendunt, veneunt, quasi venduntur (obseure utrumque quasi, et pro veneunt exaratum est veniunt). Dilectum a diligendo, electum ab eligendo, delictum a peccando ( fortasse a delinquendo, hoc est, peccando).\n\nPinnas murorum, pennas avium dicimus. Omne anima! pecus, excepto homine (Sequuntur sex verba corrupta) modo dixerunt. Hic culleus, hic pluteus, latens (forte lucus ), cuneus, laqueus, postis, margo, veper, vel vepris masculina sunt.\n\nHic carbo, hic axis, modius, sextarius, hic congius, hic orbis, hic gladius, sanguis, venter, aqualiculus, hic reatis, hic flos, pons ( Sequuntur quaedam verba corrupta), hic radius, non hoc radium.","english":"Hora is written for days, ora for boundaries. Pignera denotes things, pignora denotes children. Columbae are those that can become tame and grow accustomed to houses; palumbes are wild, dwelling among rocks and woods. Rubor is of color, robur of virtue. Veniunt, as if they sell, veneunt, as if they are sold (both are obscure, as it were, and veniunt is written in place of veneunt). Dilectum is from diligendo, electum from eligendo, delictum from peccando (perhaps from delinquendo, that is, peccando).\n\nWe call the battlements of walls pinnas, the feathers of birds pennas. Omne anima! pecus, except man (six corrupt words follow) they have just spoken. Hic culleus, hic pluteus, latens (perhaps lucus), cuneus, laqueus, postis, margo, veper, or vepris are masculine.\n\nHic carbo, hic axis, modius, sextarius, hic congius, hic orbis, hic gladius, sanguis, venter, aqualiculus, hic reatis, hic flos, pons (certain corrupt words follow), hic radius, not hoc radium.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"APPENDIX IV.\n\nAd lib. III, cap. 9, Etgmologiarum, a Codice\n\nOttoboniano G.\n\nITEM DE NUMERO ISIDORI.\n\nI. Cardinales sunt numeri, ut unus, duo, tres, 'Mor, quinque, sex, septem, et caeteri in ordine. i. Ordinales vero, ut primus, secundus, tertius, quartus. 3. Adverbiales, ut semel, bis, ter, quater, quinquies, sexies, 4. Dispartivi (obscure) ut singuli, bini, terni, quaterni, quini, seni, septeni. 5. Ponderales, ut simplum, duplum, triplum, quadruplum. 6. Denuntiativi, ut solus, alter, vel alius. 7. Item sunt numeri multiplicativi, ut simplex, duplex, triplex, etc.; sed haec nomina trium generum esse noscuntur. 8. Sunt item adverbalia ex his nascentia, ut simpliciter, dupliciter, tripliciter.\n\nAPPENDIX V.\n\nAd lib. iv Etymolog., cap. 4.\n\nSPECIMEN INTERPOLATIONIS\n\nEx Codice Chisiano.\n\nLogici rationem praedici et causas particulares adjungunt. Epistola de Asclepio. Asclepius, seu Æsculapius puer factus Apollinis filius ex Coronia, filia Ftavia?, Ceroni Centauro traditus est ad medicinalem scientiam comprehendendam, etc. Sequitur epistola de Hippocrate. Hippocratis genus ex Asclepio, ex patre autem natus Heraclide, etc.","english":"APPENDIX IV.\n\nOn Book III, chapter 9, of the Etymologies, from the Ottobonian Codex G.\n\nALSO, ON NUMBER, BY ISIDORE.\n\n1. Cardinal numbers are, for example, one, two, three, four, five, six, seven, and the rest in order. 2. Ordinals, however, are, for example, first, second, third, fourth. 3. Adverbials, for example, once, twice, thrice, four times, five times, six times. 4. Distributives (obscurely), for example, one each, two each, three each, four each, five each, six each, seven each. 5. Multiplicative quantities, for example, single, double, triple, quadruple. 6. Denominatives, for example, only, the one or the other, or another. 7. There are also multiplicative numbers, for example, simple, twofold, threefold, etc.; but these nouns are known to be of three genders. 8. There are also adverbs arising from these, for example, simply, doubly, triply.\n\nAPPENDIX V.\n\nOn Book IV of the Etymologies, chapter 4.\n\nA SPECIMEN OF INTERPOLATION\n\nFrom the Chisian Codex.\n\nThe logicians add the account of the foretold and particular causes. The letter concerning Asclepius. Asclepius, or Aesculapius, having become a boy, the son of Apollo by Coronia, the daughter of Ftavia?, was handed over to the Centaur Ceron for the comprehension of the science of medicine, etc. There follows the letter concerning Hippocrates. The lineage of Hippocrates from Asclepius, but by his father he was born of Heraclides, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Sequitur caput inscriptum: Quod non omnis hominis natura ad percipiendam doctrinam sit apta. Item qualem oportebat esse discipulum medicinæ. Item de ingressu medici ad infirmum. Item qualiter medicus infirmum visitet. Item de nominibus philosophorum qui libros medicinalea scripserunt.\n\nSequitur de libris medicinalibus, seu, caput ex Editis. Sequitur: Quare medicina non contineatur inter artes liberales, seu caput 13.\n\nSequitur epistola Galieni de natura humani corporis. Epistola Galieni de effectibus pigmentorum, et de esinamidiis eorumdem. Sequitur: Quod omnis qualitas et potentia elementorum quatuor modis probatur. Sequitur de odoribus et unguentis, seu caput 12, tum de ferramentis medicorum, seu caput ii. Sequitur: Unde dictus sit Criticus. Dicitur Criticus dies, etc. Sequitur caput 9.\n\nSequitur caput 5, sed plane immutatum, tum de quatuor temporibus anni, de quadrifaria divisione humani corporis, de aetatibus, de quatuor angulis capitis, et de opibus corporis humani, de componentibus oculum, de infirmitatibus oculorum, de cataractis, de sanitate et morbo, et ex quibus fluant, nempe caput ab illis verbis, sanitas, usque phlegmate, quibus hæc adduntur, et ex his reguntur sani, et ex ipsis redduntur infirmi; reguntur sani, si secundum cursum naturæ permanserint; dum amplius extra cursum naturæ evenerit, ægritudines faciunt.","english":"The next chapter is entitled: That not every person's nature is suited to acquiring learning. Likewise, what sort of person a student of medicine ought to be. Likewise, on the physician's entry to the sick. Likewise, how the physician visits the sick. Likewise, on the names of the philosophers who wrote medical books.\n\nNext, on medical books, or a chapter from the Edita. Next: Why medicine is not included among the liberal arts, or chapter 13.\n\nNext, the letter of Galen on the nature of the human body. The letter of Galen on the effects of pigments, and on the esinamidia of the same. Next: That every quality and power of the four elements is tested in four ways. Next, on odors and ointments, or chapter 12, then on the instruments of physicians, or chapter 2. Next: Whence the term \"Critical\" comes. A critical day is so called, etc. Next, chapter 9.\n\nNext, chapter 5, but plainly altered, then on the four seasons of the year, on the fourfold division of the human body, on the ages, on the four corners of the head, and on the resources of the human body, on the components of the eye, on the diseases of the eyes, on cataracts, on health and disease, and from what they flow—namely, the section from the words \"health\" up to \"phlegm,\" to which these are added: and by these the healthy are governed, and by these they are made sick; they are governed healthy if they remain according to the course of nature; when it happens further beyond the course of nature, they cause illnesses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Sequitur de quatuor humoribus et causis denominationum ipsorum, seu idem caput 5, ab illis verbis, sive autem quatuor, usque ad capitis finem. Sequitur caput 6, tum caput et 8, sub uno titulo: De chronicis morbis. Sequitur epistola Vindiciani Pentadio nepoti suo de natura uniuscujusque corporis. Item epistola de ratione ventris et viscerum, liber Galieni de pulsibus; ejusdem liber de urinis. Liber signorum Hippocratis, et epistola Galieni do Phlebotomia.\n\nAPPENDIX VI.\n\nAd lib. v, cap. 36, Etymologiarum.\n\nDE INDICTIONE.\n\nEx Codice Albanio.\n\ni. Indictio dicta est, quasi valdedictio. Octavianus enim Augustus, postquam totum urbem terrarum subjugavit, divisit in partes tres, id est, Europam, Asiam et Africam. Tunc praecepit ut omnis homo per totum orbem terrae, et per tres plagas mundi redderent censum ad supplementum reipublicæ.\n\nHæc dictio prima facta est, ut omne caput ex. solveret tributum Cæsari; ab infante VII annorum usque ad senem canum omne caput nummum Cæsari in honorem reipublicae exsolvebat, quae dictio 'prima in Europa quinque annis præcepta est, et quinque annis tributum ducebatur in Roma (forte Romam), et urbs Roma illustrabatur lampadibus.","english":"There follows concerning the four humors and the causes of their names, or the same chapter 5, from those words, \"whether indeed four,\" up to the end of the chapter. There follows chapter 6, then chapter 8, under one title: On chronic diseases. There follows the letter of Vindicianus to his grandson Pentadius on the nature of each person's body. Likewise the letter on the condition of the belly and the internal organs, the book of Galen on the pulse; the same author's book on urine. The book of the signs of Hippocrates, and the letter of Galen on bloodletting.\n\nAPPENDIX VI.\n\nOn book 5, chapter 36, of the Etymologies.\n\nON THE INDICTION.\n\nFrom the Codex Albanius.\n\n1. The indiction is so called as if \"valediction.\" For Octavian Augustus, after he had subjugated the whole city of the world, divided it into three parts, that is, Europe, Asia, and Africa. Then he ordered that every person throughout the whole circle of the earth, and throughout the three regions of the world, should pay tax for the support of the state.\n\nThis assessment was first made, so that every head should pay tribute to Caesar; from the infant of seven years to the hoary old man, every head paid a coin to Caesar in honor of the state. This assessment was first proclaimed in Europe for five years, and for five years the tribute was brought to Roma (perhaps to Rome), and the city of Rome was illuminated with lamps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Et ille annus lustrum dicebatur, de quo Isidorus dicit: Lustrum quinque annorum tempus dicitur apud Romanos, quia censum per quinquennium reipublicæ reddebat (forte reddebatur). Unde post peractum censum urbs Roma illustrabatur. Sexto vero exigebatur census de Africa, per spatium scilicet quinque annotum, et iternm quinto anno tributum in Roma reddebatur, et lustrum nominabatur ille annus.\n\nUndecimo anno ibat edictio in Asiam, et per quinque annorum spatia exigebatur census Caesari, et completis quinque annis, iterum quindecimo anno effundebatur census in area custodiae Capitolii, et dicebatur ille annus indictio, quia per ter quinque annos ex tribus partibus mundi census exigebatur. Ub hanc causam super quindecim annis indictio non graditur, et completis quindecim annis, alia indictio incipit, de quo Macrobius dicit: Indictio dicta eat reipublicæ exactio; id est, census totius orbis terrarum in urbe Roma complebatur, et tunc septenis diebus, completis quindecim annis, urbs Roma illustrabatur.","english":"And that year was called the lustrum, concerning which Isidore says: The lustrum is said to be a period of five years among the Romans, because every five years the census was rendered to the state (perhaps \"was rendered\"). Whence after the census was completed, the city of Rome was illuminated. But in the sixth year the census was exacted from Africa, namely over a span of five years, and again in the fifth year tribute was rendered in Rome, and that year was named the lustrum.\n\nIn the eleventh year the edict went forth into Asia, and over spans of five years the census was exacted for Caesar, and when five years were completed, again in the fifteenth year the census was poured out in the area of the guard of the Capitol, and that year was called the indiction, because through three times five years the census was exacted from the three parts of the world. For this reason the indiction does not proceed beyond fifteen years, and when fifteen years are completed, another indiction begins, concerning which Macrobius says: The indiction is so called from the exaction of the state; that is, the census of the whole world was completed in the city of Rome, and then for seven days, when fifteen years were completed, the city of Rome was illuminated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"APPENDIX VII.\n\nAd librum v Etymologiarum, cap. 59.\n\nCONTINUATIO CHRONICI IDIDORIANI,\n\nex Codice Chisiano.\n\ni. Theodosius, ann. IV. Tbentonia gratiam baptismi suscepit. Leo, ann. XVI. Istius tempore corona Græciæ cadit in Italia. Langobardi eam tenebant. Carolus Martellus Gallos expugnavit. Filius ejus Pipinus sedebat cum patre; qui ad petitionem papx Stephani venit in Italiam, et liberando Ecclesiam, et Romanos a jugo Aistulphi regis Langobardorum, factIs cst palricius Romanorum.\n\nCarolus Magnus, ann. XLVI. Hic ad petitionem papæ Adriani veuit in Italiam, et expugnavit Langobardos, et cepit Desiderium regem eorum, et rccepit coronam imperii super altare sancli Petri. Deinde cum exercitu copioso properavit in Græciam, ut jus obtineret coronæ; tunc Constantinopolitanus imperator timens eum, pactum cum eo movit, et fecit ut,'. que vocaretur frater, et communiter haberent imperium.","english":"APPENDIX VII.\n\nOn Book V of the Etymologies, chapter 59.\n\nCONTINUATION OF THE ISIDORIAN CHRONICLE,\n\nfrom the Chisian Codex.\n\ni. Theodosius, 4 years. Theodotion received the grace of baptism. Leo, 16 years. In his time the crown of Greece fell into Italy. The Lombards held it. Charles Martel subdued the Gauls. His son Pepin sat with his father; at the petition of Pope Stephen he came into Italy, and by freeing the Church and the Romans from the yoke of Aistulf, king of the Lombards, he was made patrician of the Romans.\n\nCharles the Great, 46 years. At the petition of Pope Adrian he came into Italy, and subdued the Lombards, and captured Desiderius their king, and received the crown of empire upon the altar of Saint Peter. Then with a numerous army he hastened into Greece, that he might obtain the right to the crown; then the emperor of Constantinople, fearing him, made a pact with him, and brought it about that he should be called brother, and that they should hold the empire in common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Ludovicus I, ann. XXXVII. Hic multum honoravit Ecclesiam. Lotarius, ann. xv. Tunc Heroldus Daporum rex baptisma suscepit. Gallia sibi regent constituit. Ludovicus II, ann. XVII. Hic terram tenuit usque Tharum. Carolus II, ann. II. Carolus III, ann. IV. Carolus IV, ann. II. Isti tres nihil memoriæ dignum gesserunt.\n\nAniubons, ann. II. Arnulphus regnavit ann. VII. Deinde Cendebubous, filius Arnulphi, non legitimus, regnavit ann. i; sed imperii coronam non tul it. Hie legitur percussisse præsulem Agrippinum, seu coloniensem, fuste. Ludovicus puer, ann., frater de patre ipsius Cendebuboi, et iste fuit ultimus de germine Carolorum.\n\nConradus I regnavit ann. XVI. Hic mare Illyri cum et Italicos subjugavit. Henricus I, ann. XVII. IIic voluit ferre coronam imperii. Otho I, ann. XLVI. Hic cum in die sanctæ Paschæ judicasset quemdam militem debere interfici sine praevia ratione, miles condemnatus insiluit super eum, et prosternendo ad terram, suffocasset ipsum, nisi milites regem recollegissem, qui postea militi illi indulsit, et confessus est, quod quia justitiam ei negaverat, jusle a Domino hujusmodi contemptionem suscepit.","english":"Louis I, 37 years. He greatly honored the Church. Lothair, 15 years. Then Herold, king of the Daporum, received baptism. Gaul appointed a ruler for itself. Louis II, 17 years. He held the land as far as Tharus. Charles II, 2 years. Charles III, 4 years. Charles IV, 2 years. These three did nothing worthy of remembrance.\n\nAniubons, 2 years. Arnulph reigned 7 years. Then Cendebubous, the illegitimate son of Arnulph, reigned 1 year; but he did not bear the crown of empire. Here it is read that he struck the prelate Agrippinus, that is, of Cologne, with a club. Louis the boy, years, brother by his father of the same Cendebubous, and he was the last of the stock of the Carolings.\n\nConrad I reigned 16 years. He subjugated the Illyrian sea and the Italians. Henry I, 17 years. He wished to bear the crown of empire. Otto I, 46 years. When on the day of holy Easter he had judged that a certain soldier ought to be killed without prior trial, the condemned soldier leaped upon him, and by throwing him to the ground would have suffocated him, had the soldiers not recovered the king, who afterwards pardoned that soldier, and confessed that because he had denied him justice, he justly received such contempt from the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Otho II, ann. xxvi. Hic, dum Italici pacem, quam eis imposuerat, frangerent, et ad invicem bella moverent, reversus est in Italiam cum furore, et convocatis apud Romam magnalibus et comitibus Italiæ, capita eorum inter fercula sibi jussit exponi. Otho III, imperator, ann. XIX. Henricus II, ann. XVII. Ilic dieitur virgo mansisse, et quod mille construxit ecclesias.\n\nConradus II, ann. VIII. Henricus III, ann. XVII. Henricus IV, ann. L. Natus in loco qui dicitur Guebeligner, et est cognomen omnium Henricorum. Hic, dum Italicos et Geminans nimia feritate urgerent, et ecclesias spoliarent, et venderent, a Gregorio papa VII anathematizatus est, Contra quem expugnandum Rodulphus Saxonicus constitutus est imperator, corona imperii sibi transmissa, in qua hic versus fuit inscriptus: Petra dedit Petro, Petrus diadema Rodulpho, qui in guerra quam movit occisus est, et sic victor dictus Henricus excommunicatus remansit.","english":"Otto II, 26 years. When the Italians broke the peace that he had imposed on them and stirred up wars against one another, he returned to Italy in fury, and having summoned the great men and counts of Italy at Rome, he ordered their heads to be set before him among the courses. Otto III, emperor, 19 years. Henry II, 17 years. He is said to have remained a virgin, and to have built a thousand churches.\n\nConrad II, 8 years. Henry III, 17 years. Henry IV, 50 years. He was born in the place called Guebeligner, and this is the surname of all the Henrys. When he oppressed the Italians and the Geminians with excessive savagery, and despoiled and sold the churches, he was anathematized by Pope Gregory VII. To fight against him Rudolf of Saxony was appointed emperor, the crown of empire having been sent to him, on which this verse was inscribed: The rock gave to Peter, Peter gave the diadem to Rudolf. He was killed in the war that he stirred up, and so Henry, called victor, remained excommunicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Henricus V, filius sup. dicti, ann. XVIII. Hic, dum geslaret in Urbe coronam, Rubertus Viscardus, qui tempore turbationis factae imperio contra Henricum patrem istius cum suis fratribus regnum Siciliae occupaverat, ausus est incendere portatu Laterani. Iste Henricus cepit Paschalem papam, qui postea refecit ecclesiam sanctorum quatuor a Ruberto Viscardo destructam.\n\nLotarius de gente Saxonum. qui non fuit de progenie Carolorum, imperat ann. III. Tunc fuit schisma in Ecclesia et imperio; facti sunt duo papæ, Innocentius et Anacletus, et Conradus de semine imperatoris pugnabat contra Lotarium.Rex Rogerius tunc fuit coronatus. Couradus III v de semine Carolorum, patruus Federici imperatoris, ann. XII.\n\nFedericus I, imperator, ann. XXXVI, qui destruxit Mediolanum, et discordiam habuit cum Alexandro papa, et mortuus est ultra mare. Ilenrieus VI, aun. II. IIic recuperavit regnum Siciliæ. Otho IV, ann. VII. Hic depositus fuit per Innocentium, et assumptus est Fredericus II, qui nunc imperat.","english":"Henry V, son of the above-named, 18 years. While he was wearing the crown in the City, Robert Guiscard, who in the time of the disturbance raised against the empire had seized the kingdom of Sicily against Henry, this man's father, together with his brothers, dared to set fire to the Lateran portico. This Henry captured Pope Paschal, who afterwards rebuilt the church of the Four Saints, destroyed by Robert Guiscard.\n\nLothar, of the Saxon people, who was not of the lineage of the Carolingians, ruled as emperor 3 years. Then there was a schism in the Church and the empire; two popes were made, Innocent and Anacletus, and Conrad of the seed of the emperor fought against Lothar. King Roger was then crowned. Conrad III, of the seed of the Carolingians, uncle of the emperor Frederick, 12 years.\n\nFrederick I, emperor, 36 years, who destroyed Milan and had discord with Pope Alexander, and died beyond the sea. Henry VI, 2 years. He recovered the kingdom of Sicily. Otto IV, 7 years. He was deposed by Innocent, and Frederick II was taken up, who now rules.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"APPENDIX VIII.\n\nAd lib. VI, cap. 17, Etymol.\n\nSYNODUS CÆSARlENSlS DE PASCHATE.\n\ni. Post Resurrectionem vel Ascensionem Domini Salvatoris apostoli, quomodo Pascha debeat observari, nihil ordinare potuerunt, quia dispersi per universum mundum fuerant occupati. Cum omnes apostoli ex hoc mundo transissent, per universum orbem diversa erant jejunia, et omnis Gallia unum diem anni, id est, VIII Kal. Aprilis Pascha tenebant, dicentes: Quid nobis est ad lunæ computum eum Judaeis facere Pascha?\n\nI. Sed sicut Dumioi Natale quocunque die venerit, VIII Kal. Januarii, ita et VIII KaJ. Aprilis, quando resurrectio traditur Christi, debemus Pascha tenere. Orientales vero, sicut historia Eusebii Cæsariensis narrat, quocunque die mensis Martii xiv luna venis set, Pascba celebrabant.\n\nIn Italia autem alii plenos XL dies jejunabant, alii xx (diversa scriptura marginis xxx), alii dicebant VIII diebus, in quibus mundus conditus dicitur, sihi sufficere jejunare. Alii, quia Dominus XL dies jejunasset, illi XL horas abstinere deberent.","english":"APPENDIX VIII.\n\nOn the passage of Book VI, chapter 17, of the Etymologies.\n\nTHE SYNOD OF CAESAREA CONCERNING PASCHA.\n\n1. After the Resurrection or Ascension of the Lord and Savior, the apostles were unable to ordain anything as to how Pascha ought to be observed, because, dispersed throughout the whole world, they had been occupied. When all the apostles had passed from this world, there were diverse fasts throughout the whole world, and all Gaul kept Pascha on one day of the year, that is, the eighth day before the Kalends of April, saying: What is it to us to keep Pascha with the Jews according to the reckoning of the moon?\n\nI. But just as the Nativity of the Lord, on whatever day it falls, is the eighth day before the Kalends of January, so also on the eighth day before the Kalends of April, when the resurrection of Christ is handed down, we ought to keep Pascha. The Easterners, however, as the history of Eusebius of Caesarea narrates, celebrated Pascha on whatever day of the month of March the fourteenth moon fell.\n\nIn Italy, moreover, some fasted the full forty days, others twenty (a variant reading in the margin has thirty), others said that to fast for the eight days in which the world is said to have been created was sufficient for them. Others, because the Lord had fasted forty days, held that they ought to abstain for forty hours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"A. Cum h:e tales observationes per singulas provincias tenere atur, id (obscure)Romæ mœror erat sacerdoiihus. ut ubi erat una fides, dissonarent jejunia. Tunc papa Victor Romanæ urbis episco pus direxit, ut daret auctoritatem, ad Theophilum Cæsareae Palæstinæ episcopum, quia tunc in Jerosolyma Caesarea metropolis dicebatur. ut inde paschalis ondinatio proveniret, ubi Christus in corpore fuisset versatus.\n\nAccepta itaque auctoritate Theophilus tantum sibi opus fuisse iujunctum, quod in mundi observatione transmitteretur, nOli solum suae patriæ, sed et de vicinis provinciis omnes episcopos et sapientes viros ad concilium evocavit. Cumque grandis illa multitudo sacerdotum vel sapientum virorum in omnibus Scripturis erudita, in unum fuisset collecta, tunc protulit Theophilus episcopus auctoritatem ad se directam papæ Victoris, et qui sibi operis esset injunctum patefecit.","english":"A. When such observances were being held throughout individual provinces, this was a grief to the priests at Rome, that where there was one faith, their fasts should be at variance. Then Pope Victor, bishop of the city of Rome, sent to give authority to Theophilus, bishop of Caesarea in Palestine—for at that time Caesarea was called the metropolis of Jerusalem—so that from there the paschal ordinance should proceed, where Christ had dwelt in the body.\n\nAnd so, when Theophilus had received the authority, he summoned to a council not only all the bishops and wise men of his own country but also from neighboring provinces, since so great a work had been enjoined on him as was to be transmitted for the observance of the world. And when that great multitude of priests and wise men, learned in all the Scriptures, had been gathered into one, then Bishop Theophilus brought forth the authority directed to him by Pope Victor and made known the work that had been enjoined on him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":", 6. Tunc pariter omnes dixerunt episcopi: Primum nobis inquirendum est quomodo i. principio mundus fuerit conditus, et cum hoc diligentius fuerit investigatum, tunc poterit ex eo paschalis ordinatio salubriter provenire. Dixerunt ergo episcopi: Quem diem primum credimus creatum in mundo? Edicunt: Dominicum.\n\nTheophilus episcopus dixit: Quomodo potestis probare quod prius Dominicus dies fuerit factus? Responderunt episcopi: Secundum auctoritatem divinæ Scripturæ: ET FACTUM EST VESPE RE, ET MANE DIES PRIMUS. Deinde secundus, deinde tertius, deinde quartus, quintus, sextus, septimus, in quo requievit Deus ab omnibus operibus suis, quem diem Sabbatum appellavit. Cum ergo novissimus sit Sabbatum, quis potest esse prior, nisi Dominicus? Dicunt: Sic est, et aliter non est.\n\nTheophilus episcopus dixit: Ecce de die Domi.ico, quod primus sit, probastis. De tempore quid vobis videtur' Quatuor autem mundi tempora in anno accipiuntur. Ver, aestas, autumnus, et hiems. Quod ergo tempus credimus primum factum? Episcopi responderunt: Vernum.","english":"6. Then all the bishops said together: First we must inquire how the world was founded in the beginning, and when this has been investigated more diligently, then from it the paschal ordering can profitably proceed. The bishops therefore said: Which day do we believe was first created in the world? They declare: The Lord's day.\n\nBishop Theophilus said: How can you prove that the Lord's day was made first? The bishops answered: According to the authority of divine Scripture: AND THERE WAS EVENING, AND THERE WAS MORNING, THE FIRST DAY. Then the second, then the third, then the fourth, fifth, sixth, seventh, on which God rested from all his works, which day he called the Sabbath. Since, therefore, the Sabbath is last, what can be prior except the Lord's day? They say: So it is, and otherwise it is not.\n\nBishop Theophilus said: Behold, you have proved concerning the Lord's day that it is first. What seems to you concerning the time? For four seasons of the world are reckoned in the year: spring, summer, autumn, and winter. Which season, then, do we believe was made first? The bishops answered: Spring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"U. Theophilus episcopus dixit. Probate quod diciIi.. Et illi responderunt: Dicente Scriptura: GERMINET TERRA HERBAM FENI SECUNDUM GENUS SUUM, ET LIGNUM FRUCTIFERUM, FACIENS IN SE FRUCTUM. Hæc enim verno tempore videmus fieri. Dixerunt: Verum est.\n\nTheophilus episcopus dixit: Cum tribus mensibus v rnum tempus accipitur (forte accipiatur), quo loco mundi cuput esse creditur? in principio, an in medio loco, an in fine? Episcopi responderunt: In æquinoctio, id est, octavo Kal. Aprilis. Theohilus dixit: Probate quod dicitis. Et illi responderunt: I icente Scriptura: ET FECIT DEUS LUCEM, ET LUCEM VOCAVIT DIEM. ET FECIT DEUS TENEBRAS, ET TENEBBAS VOCAVIT NOCTEM. ET DIVISIT DEUS INTER LUCEM, ET TENERRAS ÆQUAS PARTES. Dicunt: Sic est verum.\n\nii. Theophilus opiscopus dixit: Ecce de die, vel tempore probastis. De luna quid vobis videtur? Quando dicimus fuisse creatam? Crescentem a principio, an plenam, an minuentem? Episcopi responderunt: Plenam.","english":"U. Bishop Theophilus said: Prove what is said. And they answered: As Scripture says, LET THE EARTH BRING FORTH HERB, THE GRASS, AFTER ITS KIND, AND THE FRUITFUL TREE, YIELDING FRUIT IN ITSELF. For we see these things happen in the springtime. They said: It is true.\n\nBishop Theophilus said: Since the springtime is taken as three months, in what place of the world is it believed to be the beginning? In the beginning, or in the middle, or at the end? The bishops answered: At the equinox, that is, the eighth day before the Kalends of April. Theophilus said: Prove what you say. And they answered: As Scripture says, AND GOD MADE THE LIGHT, AND GOD CALLED THE LIGHT DAY. AND GOD MADE THE DARKNESS, AND GOD CALLED THE DARKNESS NIGHT. AND GOD DIVIDED BETWEEN THE LIGHT AND THE DARKNESS INTO EQUAL PARTS. They say: Thus it is true.\n\n2. Bishop Theophilus said: Behold, concerning the day or the time you have proved it. What seems to you concerning the moon? When do we say it was created? Waxing from the beginning, or full, or waning? The bishops answered: Full.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"At ille dixit: Probate quod dicitis. Episcopi responderunt: Scriptura divina dicerne, ET FECIT DEUS DUO LUMINARIA MAGNA, ET POSUIT EA IN FIRMAMENTO COELI UT LUCEANT SUPER TERRAM. Ergo ab inchoatione noctis quæ tota nocte lucet super terram, non potuit fuisse aliter, nisi plena dicatur. Sic est verum.\n\nErgo modo quomodo mundum creatum fuisse invenimus? Responderunt: Die Dominico verni temporis æquinoctium, quod est octavo Kal. Aprilis, et plenam lunam. Dixerunt: Sicut in principio mundus creatus cat, et elementa surgunt, ita per resurrectionem dominicam redemptus est a peccato. Surrexit itaque Dominus noster Jesus Christus die Dominico verno tempore in æquinoctio, luna plena; per ipsum tantummodo tempus elementa consurgunt.\n\nDixerunt: Ecce investigavimus quomodo factus est mundus, vel a peccale redemptus est. Nunc et de observatione Paschæ agendum est. De die Dominico quid vobis videtur? Episcopi dicunt: Nunquid potest dies Dominicus præteriri, ut in eo Pascha minime celebretur, qui tot et talibus benedictionibus sit sanctificatus?","english":"But he said: Prove what you say. The bishops answered: Let divine Scripture discern, AND GOD MADE TWO GREAT LIGHTS, AND SET THEM IN THE FIRMAMENT OF HEAVEN TO GIVE LIGHT UPON THE EARTH. Therefore from the beginning of the night, which shines over the earth through the whole night, it could not have been otherwise than that it be called full. Thus it is true.\n\nTherefore in what manner do we find the world to have been created? They answered: On the Lord's Day, at the equinox of springtime, which is the eighth day before the Kalends of April, and at the full moon. They said: Just as in the beginning the world was created, and the elements arose, so through the Lord's resurrection it was redeemed from sin. Therefore our Lord Jesus Christ rose on the Lord's Day, in springtime, at the equinox, with the moon full; through that very season the elements arise.\n\nThey said: Behold, we have investigated how the world was made, or how it was redeemed from sin. Now we must also deal with the observance of Pascha. Concerning the Lord's Day, what seems right to you? The bishops say: Can the Lord's Day be passed over, so that Pascha is in no way celebrated on it, when it has been sanctified by so many and such great blessings?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Theophilus episcopus dixit: Quibus aut quantis benedictionibus, apertius dicite, sanctificationibus ejus, asseritis, ut scire possimus. Episcopi dixerunt: Prima illi benedictio est quod in ipso tenebræ remotæ sunt, et lux apparuit.\n\n. 16. Secunda illi est benedictio, quod populus Israel ex Ægypto tenebrarum velut per baptismum fontis per mare Rubrum de duro servitio liberatus est. Tertia benedictio est illi, quia in eodem die e coelesti cibo manna hominibus datum est.\n\nQuarta benedictio est, quia mandat Moyses ad populum, et dicit: OBSERVATUS VOBIS SIT PRIMUS ET NOVISSIMUS DIES, hoc est, Dominicus, et Sabbatum.\n\nQuinta illi benedictio est quia CXVII psalmus de resurrectione cantatur, et de passione. Dicit enim: CIRCUMDANTES CIRCUMDEDERUNT ME, ET IN NOMINE DOMINI VINDICABOR IN EIS. CIRCUMDEDERUNT ME, SICUT APES, ET EXARSERUNT, SICUT IGNIS IN SPINIS. Et interjectis versibus: LAPIDEM QUEM REPROBA VERUNT ÆDIFICANTES, nIC FACTUS EST IN CAPUT ANGULI. Hæc de passione, de resurrectione vero dicit: HÆC EST DIES QUAM FECIT DOMINUS, EXSULTEMUS, ET JUCUNDEMUR IV EA. Et interjectis versibus: CONSTITUITE DIEM FESTUM IN CONFREQUENTATIONE USQUE AD CORNU ALTARIS.","english":"Bishop Theophilus said: Tell us more plainly which blessings, or how many, and which sanctifications of his you assert, so that we may know. The bishops said: The first blessing for it is that in it the darkness was removed and the light appeared.\n\n16. The second blessing for it is that the people of Israel were freed from the hard servitude of Egypt of darkness, as it were through the baptism of the font, through the Red Sea. The third blessing is for it, because on that same day the manna from heavenly food was given to men.\n\nThe fourth blessing is, because Moses commands the people and says: LET THE FIRST AND THE LAST DAY BE OBSERVED BY YOU, that is, the Lord's Day, and the Sabbath.\n\nThe fifth blessing for it is because the 117th psalm is sung concerning the resurrection, and concerning the passion. For it says: THEY COMPASSED ME ROUND ABOUT, AND IN THE NAME OF THE LORD I WILL BE AVENGED ON THEM. THEY COMPASSED ME ROUND ABOUT LIKE BEES, AND THEY BLAZED UP LIKE FIRE AMONG THORNS. And with verses inserted between: THE STONE WHICH THE BUILDERS REJECTED, THIS HAS BECOME THE HEAD OF THE CORNER. These things concern the passion; but concerning the resurrection it says: THIS IS THE DAY WHICH THE LORD HAS MADE, LET US EXULT AND BE GLAD IN IT. And with verses inserted between: APPOINT A FESTIVAL DAY IN THE GATHERING TOGETHER, EVEN TO THE HORN OF THE ALTAR.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"Psalm 118:24","text":"The English carries the scriptural phrase “this is the day which the lord has made”, which matches Psalm 118:24. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":34,"ref":"p34","source":"Sexta illi benedictio est, quod in ipsa Dominus resurrexit. Vides ergo, quia dies resurrectionis Dominicus singulariter in Pascha teneri præcipitur.\n\nTheophilus dixit: Potest dies et tempus intelligi? Responderunt episcopi dicenies: Poterat de tempore intelligi, si non alibi de tempore divina Scriptura præfinisset, dicente Moyse: Hic MENSIS VOBIS ERIT INITIUM MENSIUM, PASCHA FACITE IN EO. Non dixit IN PRIMA DIE MENSIS, AUT DECIMA, AUT ALIA, sed totos xxx dies in pascha sanctificavit.\n\nTheophilus dicit: Qui sunt hi xxx dies? Eiscopi responderunt: Jam ante diximus, principium mundi esse æquinoctium VIII Kal. Aprilis. Ergo a VIII Kal. Aprilis usque ad VIII Kal. Maii hi sunt XXX diu in Pascha sanctificati.\n\nTheophilus episcopus dixit: Et impium non est ut illi tres dies passionis dominicæ foras terminum excludantur? undecimo enim b'a!. Aprilis, feria 5, quod Cænam Domini vocamus, dum cum discipulis suis discubuisset, quando et Judce prædixit quod ab ipso esset traditurus (pro tradendus), quod etiam constat fuisse impletum. Quomodo ergo hi tres dies foras terminum excluduntur? (Prius erat excludantur.)","english":"The sixth blessing for it is that the Lord rose again in it. You see, therefore, that the day of the Lord's resurrection is singularly commanded to be observed at Pascha.\n\nTheophilus said: Can the day and the time be understood? The bishops answered, saying: It could be understood concerning the time, if divine Scripture had not elsewhere defined the time beforehand, with Moses saying: THIS MONTH SHALL BE TO YOU THE BEGINNING OF MONTHS; KEEP THE PASCHA IN IT. He did not say ON THE FIRST DAY OF THE MONTH, OR THE TENTH, OR ANOTHER, but he sanctified all thirty days in the Pascha.\n\nTheophilus says: What are these thirty days? The bishops answered: We have already said before that the beginning of the world was the equinox on the eighth day before the Kalends of April. Therefore from the eighth day before the Kalends of April up to the eighth day before the Kalends of May, these are the thirty days sanctified in the Pascha.\n\nBishop Theophilus said: And is it not impious that those three days of the Lord's passion are excluded outside the limit? For on the eleventh day before the Kalends of April, the fifth day of the week, which we call the Lord's Supper, when he had reclined with his disciples, when he also foretold to the Jews that he would be betrayed by him (for: to be betrayed), which is also known to have been fulfilled. How then are these three days excluded outside the limit? (Previously it was: are they excluded.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Episcopi dixerunt: Nulla ratione fieri debet ut tantum sacramentum foras limitem passionis mittatur, sed introducantur hi tres dies in ordine paschali, et de novissimo reducantur. Et ita statutum est in illo concilio, ut nec ante xi Kal. Aprilis, nec post vu Kal. Maii fieri debeat Pascha. De die, vel tempore statutum est.\n\nDe luna quid vobis videtur? Responderant similiter: Et de luna præceptum divinum servetur, dicente Moyse: SIT VOBIS OBsERVATUM a XIV usque ad xxi. Has ergo septem lunas in Pascha fuisse consecratas.\n\nQuando ergo intra illum terminum statutum dies Dominicus ex una luna, et his septem convenerit, Pascha nobis visum est celebrare ab XI Kal. Aprilis, usque ad vn Kal. Maii. In istos dies XXXIV sic debet sanctum Pascha requirere, et invenire a quarto Nonas Martii, in quarto Nonas Aprilis.\n\nIn istos dies XXVIII luna nasci, in qua lunatione sanctum Pascha eelebretur a III luna usque xxi. De ista lunatione debet invenire (obscure), quod in sancto Pascha primo die computetur.","english":"The bishops said: By no reasoning should it be allowed that so great a sacrament be sent outside the limit of the passion, but these three days should be introduced into the paschal order, and be brought back from the last of them. And so it was decreed in that council, that Pascha should be celebrated neither before the eleventh day before the Kalends of April, nor after the seventh day before the Kalends of May. Concerning the day, or the time, it has been decreed.\n\nWhat seems to you concerning the moon? They answered similarly: And concerning the moon let the divine precept be observed, Moses saying: LET IT BE OBSERVED BY YOU from the fourteenth up to the twenty-first. These seven moons, therefore, were consecrated in Pascha.\n\nWhen, therefore, within that appointed limit, the Lord's day falls on one moon, and on these seven, it has seemed good to us to celebrate Pascha from the eleventh day before the Kalends of April up to the seventh day before the Kalends of May. Within these thirty-four days, holy Pascha ought thus to be sought and found, from the fourth day before the Nones of March to the fourth day before the Nones of April.\n\nWithin these twenty-eight days the moon is born, in which lunation holy Pascha is celebrated from the third moon up to the twenty-first. From this lunation it ought to be found (obscurely), that it is counted on the first day in holy Pascha.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"APPENDIX IX.\n\nAd lib. V!, cap. 19.\n\nDE VARIIS VOCABULIS.\n\ni. Alleluia in Latinum sonat laudate Dominum; la enim unum est de decem nominibus Dei, quae apnd Hebræos habentur. Amen, vere, sive fideliter. Diapsalma, semper, id est, quod illa quibus adnectitur sempiterna comprimet, adeo non commutationem metri significat, ut quidam existimant, vel spiritus prophetici refectionem. Sunt etiam qui diapsalma ideo inseri putant, ut ex hoc sive personarum, sive sensuum intelligatur esse conversio. Osanna, salvifica, sive salvum fac. Otia enim salvifica interpretatur, anna interjectio est deprecantis; ergo integre dicitur osianna, sed dum corripitur, corruptum sonat. Osanna est sensus salvum fac, ut subaudiatur, vel populum Israel, vel totum mundum.\n\ni. Rama, excelsa. In Evangelio: Vox in Rama audita est, id est, in excelsis; est tamen et civitas quæ Rama appellatur. Racha vanus, aut inanis. Rabbi, magister meus, quod est, Abba Pater, et hoc Syrum est. Man, quid; manna, quid est hoc? Anathema, proditio. Maranatha, Dominus noster venit; Syrum esi. Anathema maranatha, sicut quidam dicunt, proditio in adventum Domini. Mammona, divitiæ.","english":"APPENDIX IX.\n\nFrom book V, chapter 19.\n\nON VARIOUS WORDS.\n\ni. Alleluia in Latin means \"praise the Lord\"; for \"la\" is one of the ten names of God that are held among the Hebrews. Amen, \"truly,\" or \"faithfully.\" Diapsalma, \"always,\" that is, because it suppresses the things to which it is attached as everlasting, so far is it from signifying a change of meter, as some think, or a refreshing of the prophetic spirit. There are also those who think that diapsalma is inserted for this reason, that from it may be understood a turning either of persons or of senses. Osanna, \"save,\" or \"make safe.\" For \"osia\" is interpreted as \"save,\" \"anna\" is an interjection of one entreating; therefore it is said in full \"osianna,\" but when it is shortened, it sounds corrupted. Osanna has the sense \"save,\" so that there is understood either the people of Israel or the whole world.\n\ni. Rama, \"high places.\" In the Gospel: \"A voice in Rama was heard,\" that is, in the high places; yet there is also a city which is called Rama. Racha, \"vain,\" or \"empty.\" Rabbi, \"my master,\" which is \"Abba Father,\" and this is Syriac. Man, \"what\"; manna, \"what is this?\" Anathema, \"betrayal.\" Maranatha, \"our Lord has come\"; it is Syriac. Anathema maranatha, as some say, \"betrayal at the coming of the Lord.\" Mammona, \"riches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Theraphim, figuret vel imagines, melius quam incendia. Seraphim, vel Ceruphim, ardentes, vel incendentes, juxta illud: Qui facit angelos suos spiritus, et ministros suos ignem urentem. Ergo seraphim virtutes in cœlis esse confirmant. quae Dominum laudant, et in ministeria diversa mittuntur. Cherubim, scientiæ multitudo; cæterum, cherubim ipsum in sancta sanctorum duo tantum significantur animalia. Aliis vero locis. ubi hoc nomen legitur, aut picturam aliquam indicat, aut varietatem.\n\nAPPENDIX X.\n\nAd lib. VIII, cap.\n\nIn hac Appendice continebatur Indiculus hæresum, cui sequentem fidei professionem subjunxit Arevalus. Huic Indiculo locum opportuniorem inter Isidoriana, cap. 86, num. assignavimus, siquidem ibi Muccioli atque Hugonis Menardi præmonitionibus attextur. Vide Patrologiæ tom. LXXXI, col. 636.\n\n* PROFESSIO FIDEI.\n\nCredimus in unum Deum, Patrem omnipotentem, et in unum Dominum nostrum Jesum Christum, Filium Dei, et in Spiritum sanctum Deum. Non tres deos, sed Patrem, et Filium, et Spiritum sanctum unum Deum colimus, et confitemur: non sic unum Deum, quasi solitarium, nec eumdem qui ipse sibi Pater sit, ipse et Filius. Sed Patrem esse qui genuit, Filium esse qui genitus est, Spiritum vero sanctum non genitum, neque ingenitum, non creatum, neque factum, sed de Patre et Filio procedentem, Patri, et Filio coaeternum, et coaequalem, et cooperatorem. Quia acri.","english":"Theraphim means figures or images, better than \"fires.\" Seraphim, or Cherubim, means burning or setting on fire, according to that passage: Who makes his angels spirits, and his ministers a burning fire. Therefore the seraphim confirm that there are powers in the heavens, which praise the Lord and are sent out to various ministries. Cherubim means a multitude of knowledge; moreover, the cherubim itself in the holy of holies signifies only two living creatures. But in other places, where this name is read, it indicates either some picture or a variety.\n\nAPPENDIX X.\n\nOn book VIII, chapter [—].\n\nIn this Appendix was contained the Index of heresies, to which Arevalus subjoined the following profession of faith. We have assigned a more suitable place to this Index among the Isidorian materials, at chapter 86, number [—], since there it is joined to the forewarnings of Muccioli and Hugh Menard. See Patrologia, volume LXXXI, column 636.\n\n* PROFESSION OF FAITH.\n\nWe believe in one God, the Father almighty, and in one Lord our Jesus Christ, the Son of God, and in the Holy Spirit, God. Not three gods, but the Father, and the Son, and the Holy Spirit we worship and confess as one God: not one God as though solitary, nor the same one who is himself both Father and himself Son. But the Father is he who begot, the Son is he who was begotten, while the Holy Spirit is neither begotten nor unbegotten, neither created nor made, but proceeding from the Father and the Son, coeternal with the Father and the Son, and coequal, and co-worker. Because acri.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ptum est: ET SPIRITU ORIS EJUS OMNIS VIRTUS EORUM. Et alibi: EMITTE SPIRITUM TUUM, ET CREABUNTUR, ET RENOVABIS FACIEM TERRÆ. Ideoque in nomine Patris, et Filii, et Spiritus sancti unum confitemur Deum. Quia nomen est potestatis Deus. non proprietatis. Proprium nomen est Patri Pater, et proprium nomen est Filio Filius. et proprium nomen est Spiritui Spiritus sanctus. Et in hac Trinitate unum Deum credimus. Qui ex uno Patre, eo quod eat unius cum Patre naturae, est uniusque substantiæ, et unius potestatis. Pater genuit Filium, non voluntate, nec necessitate, sed natura. Filius ultimo tempore ad nos salvandos, et implendas Scripturas descendit a Patre. Et conceptus est de Spiritu sancto, et natus ex Maria virgine carne, anima, et sensu; hoc est, perfectum suscepit hominem.:Von amisit quod erat, sed cæpit esse quod non erat. Non Dium mutabitem, sed Deum permanentem, ita tamen ut perfectus in suis sit, et verus, in hominis. Nam quod Deus erat, homo natus operatur ut Deus, ut homo moritur, ut Deus resurgit. Qui, devicto imperio diaboli, cum ea carne qua natus est, et passus, et mortuus fuerat, et resurrexit, ascendit ad Patrem, sedetque ad dexteram ejus in gloriam. Qui semper habuit quod habet.","english":"it is written: AND BY THE SPIRIT OF HIS MOUTH ALL THEIR POWER. And elsewhere: SEND FORTH YOUR SPIRIT, AND THEY SHALL BE CREATED, AND YOU SHALL RENEW THE FACE OF THE EARTH. And therefore in the name of the Father, and of the Son, and of the Holy Spirit we confess one God. Because \"God\" is a name of power, not of property. The proper name of the Father is Father, and the proper name of the Son is Son, and the proper name of the Spirit is Holy Spirit. And in this Trinity we believe in one God. Who from the one Father, in that he is of one nature with the Father, is also of one substance and of one power. The Father begot the Son, not by will, nor by necessity, but by nature. The Son in the last time, to save us and to fulfill the Scriptures, descended from the Father. And he was conceived of the Holy Spirit, and born of the Virgin Mary in flesh, soul, and sense; that is, he took up a perfect man. He did not lose what he was, but began to be what he was not. Not a changeable God, but a God remaining, yet so that he is perfect in his own, and true, in that of man. For what God was, being born as man he works as God, as man he dies, as God he rises again. Who, having conquered the dominion of the devil, with that same flesh in which he was born, and had suffered, and had died, and had risen again, ascended to the Father, and sits at his right hand in glory. Who always had what he has.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"In cujus morte et sanguine credimus emundatos not ab eo, resuscitandosque die novissima in hac carne qua nunc vivimus et habemus; consecuturos ab ipso aut vitam æternam, præmium boni meriti, aut pænam pro peccatis aeterni supplicii recepturos. Hæc lege, hæc retine, huic fidet animam subjuga, Christo Domino; et vitam consequeris, et præmium.\n\nAPPENDIX XI.\n\nAd lib. II, cap. 5.\n\nFRAGMENTUM EX VETERI EDITIONE.\n\ni. Hoc loco necessariam est exponere quemadmodum gradus cognationis nuinereniur. Qua in re in primis admonendi sumus quæ cognationum aliae supra numerantur, aliae infra, aliae ex transverso, quæ etiam a latere dicuntur. Superior cognationes parentum, inferior liberorum. Ex transverso fratrum, lororumve. eorumque qui ex his progenerantur, et consequenter patrui, amitae, avunculi, materteræ, et superior quidem, et inferior cognatio a primo gradu incipit, at ea quae ex transverso numerantur, a secundo; primo gradu est supra pater; infra, filius, filia.","english":"in whose death and blood we believe we are cleansed, and that we shall be raised up on the last day in this flesh which we now live in and have; that we shall obtain from him either eternal life, the reward of good merit, or punishment for sins, to receive eternal supplication. These things read, these things hold fast, to this submit your soul in faith, to Christ the Lord; and you will obtain both life and the reward.\n\nAPPENDIX XI.\n\nTo book II, chapter 5.\n\nFRAGMENT FROM THE OLD EDITION.\n\n1. In this place it is necessary to explain how the degrees of kinship are numbered. In which matter we must first be warned that some kinds of kinship are counted above, others below, others crosswise, which are also called on the side. The higher kinships are of parents, the lower of children. Crosswise, of brothers or sisters, and of those who are begotten from them, and consequently of the paternal uncle, the paternal aunt, the maternal uncle, the maternal aunt; and the higher indeed and the lower kinship begins from the first degree, but that which is numbered crosswise, from the second; in the first degree above is the father; below, the son, the daughter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Secundo supra avus, avia; infra nepos, neptis; ex transverso frater et soror. Tertio supra proavus, proavia; infra, pronepos, proneptis; ex transverso fratris sororisque filius, filia; et consequenter pa. truus, amita, avunculus, matertera. Patruus cst patris frater, quod Græce vocatur. Avunculus est matris frater, quod apud Græcos proprie appellatur, et promiscue Otio; dicitur. Amita est pairis soror, matertera vero est mairis soror; utraque, vel apud quosdam appellatur.\n\nQuarto gradu supra abavus, abavia; infra, ab. nepos, abneptis; ex transverso fratris sororisque nepos, neptis; et consequenter patruus magnus, amita magna, id est, avi Irater et soror; item avuncuius magnus, et matertera magna, id est, aviae frater et soror. Consobrinus, consobrina, id est, qui, quæve. ex fratribus aut sororibus progenerantur, sed quidam recte consobrinos eos propri e putant dici, qui ex duabus suroribus progenerantur, quasi consororinos. Eos vero qui ex duobus fratribus progenerantur, proprie patrueles vocari. Si autem ex duobus fratribus sorores nascantur, sorores patrueles vocantur. At eos qui ex fratre et sorore progenerantur, amitinos proprie dici. Amitæ tuæ filii consobrinum te appellant, tu illos amhinos.","english":"Second, above: grandfather, grandmother; below: grandson, granddaughter; on the crosswise line: brother and sister. Third, above: great-grandfather, great-grandmother; below: great-grandson, great-granddaughter; on the crosswise line: the son and daughter of a brother or sister; and consequently paternal uncle, paternal aunt, maternal uncle, maternal aunt. A paternal uncle is the father's brother, which in Greek is called patruus. A maternal uncle is the mother's brother, which among the Greeks is properly called avunculus, and is also used indiscriminately. A paternal aunt is the father's sister, while a maternal aunt is the mother's sister; each of these, or so it is among certain people, is called by the same name.\n\nIn the fourth degree, above: great-great-grandfather, great-great-grandmother; below: great-great-grandson, great-great-granddaughter; on the crosswise line: the grandson and granddaughter of a brother or sister; and consequently great paternal uncle, great paternal aunt, that is, the grandfather's brother and sister; likewise great maternal uncle and great maternal aunt, that is, the grandmother's brother and sister. Cousin (male), cousin (female), that is, those who are begotten from brothers or sisters; but some rightly think that those are properly called consobrini who are begotten from two sisters, as it were consororini. But those who are begotten from two brothers are properly called patrueles. If, however, sisters are born from two brothers, they are called sorores patrueles. But those who are begotten from a brother and a sister are properly said to be amitini. Your aunt's sons call you consobrinus, and you call them amitini.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Quinto gradu supra atavus, atavia; infra, Itnepos, atneptis; ex transverso fratris surorisque pronepos, proneptis; et consequenter propatruus, proamita, id est, proavi frater et soror; prnavunculus, promatertera, id est, proaviæ frater et soror; item fratris patruelis sororis patruelis, consobrini et consobrinæ, amitini et amitinae filius, lilia; propior sobrinus, sobrina. Hi sunt patrui magni, amitae magnæ, avunculi magni, materteræ magnæ filius, filia.\n\nSexto gradu sunt supra tritavus, tritavia; infra, trinepos, trineptis; ex transverso fratris sororisque abnepos, abneptis; et eonsequenter abpatruus, abamita, id est, abavi frater et soror; abavunculus, abluatertera, id est, abaviae frater et soror. Item so. briui sobrinaeque, id est, qui, quaeve, ex fratribus, vel sororibus, patruelibus, vel consobrinis, vel amitinis progenerantur.","english":"In the fifth degree, above: great-great-great-grandfather, great-great-great-grandmother; below: great-great-great-grandson, great-great-great-granddaughter; on the crosswise line: the great-grandson and great-granddaughter of a brother and sister; and correspondingly, propatruus and proamita, that is, the brother and sister of the great-great-grandfather; proavunculus and promatertera, that is, the brother and sister of the great-great-grandmother; likewise the son and daughter of a paternal cousin-brother and paternal cousin-sister, of a maternal cousin-brother and maternal cousin-sister, of a father's sister's son and a father's sister's daughter—namely, consobrini and consobrinae, amitini and amitinae; and the nearer sobrinus and sobrina. These are the son and daughter of the great paternal uncle, the great paternal aunt, the great maternal uncle, and the great maternal aunt.\n\nIn the sixth degree, above: great-great-great-great-grandfather, great-great-great-great-grandmother; below: great-great-great-great-grandson, great-great-great-great-granddaughter; on the crosswise line: the great-great-grandson and great-great-granddaughter of a brother and sister; and correspondingly, abpatruus and abamita, that is, the brother and sister of the great-great-great-grandfather; abavunculus and abmatertera, that is, the brother and sister of the great-great-great-grandmother. Likewise the sobrini and sobrinae, that is, those who are begotten from brothers or sisters who are paternal cousins, or consobrini, or amitini.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Hactenus ostendisse sufficiat quemadmodum gradus cognationis numcrantur; namque ex his palam est intelligere quemadmodum ulterius quosque gradus numerare debemus. Q ippe semper narrata quæque persona gradum adjiciat, vel longe facilius sit respondere quoto quisque gradu sit, quam propria cognationis appellatione quemque denotare. Agnationis gradus eodem modo numerantur; sed cum magis veritas oculata fide quam per aures animis hominum infigatur, ideo necessarium duximus post narrationem graduum et eos in præsenti libro inscribi, quatenus possint et ex auribus, et ev oculorum inspectione adolescentes perfectissimam graduum doctrinam adipisci.\n\nAPPENDIX XII.\n\nAd lib. IX Etymologiarum, cap, 5.\n\nVERSUS DE AFFINITATE XXI.\n\nEx Codice Palalino 282.\n\nSunt fratres primo, sunt cognatique secundo. Tertius agnati gradus est, si jure colati. Natorum nat! sunt in quarto reputati. Mater cognatos, pater agnatos tibi monstrat. 5. A patre sit proavus, sit avunculus a genitrice. Amita sit patris, soror est matertera matris. Hi consobrini sunt, quos genuere sorores. Hi sunt cognati, quos fratres progenuere. Ille sororius est, cuicunque soror mea nubit. 10. Ille tibi gener est, cui filia nupsit, at ille, Cuius habet natam, socer est; fraterque mariti Levir; nam levir se notat esse virum. Sponsa, tuus genitor meus est socer, et tua mater Socrus, sum gener his, tuque mihi nurus cs. 15.","english":"Let it suffice to have shown thus far how the degrees of kinship are numbered; for from these it is plain to understand how we ought to number any further degrees. For each person just mentioned always adds a degree, and it is far easier to answer in what degree each person stands than to denote each one by the proper name of the relationship. The degrees of agnation are numbered in the same way; but since truth is fixed in the minds of men more by the witness of the eyes than through the ears, we have therefore deemed it necessary, after the account of the degrees, that they also be written down in the present book, so that the young may attain the most perfect doctrine of the degrees both from hearing and from the inspection of the eyes.\n\nAPPENDIX XII.\n\nTo Book IX of the Etymologies, chapter 5.\n\nVERSES ON AFFINITY, XXI.\n\nFrom the Palatine Codex 282.\n\nBrothers are in the first degree, and kinsmen in the second. The third degree is that of the agnate, if they are joined by right. The sons of sons are reckoned in the fourth. Mother shows you your cognates, father your agnates. 5. From the father comes the great-grandfather, from the mother the uncle. The father's sister is the amita, the mother's sister is the matertera. Those whom sisters bore are consobrini. Those whom brothers begot are cognati. He is the sororius to whomsoever my sister is married. 10. He is your gener to whom your daughter is married, and he whose daughter he has is the socer; and the brother of the husband is the levir; for the levir marks himself as a man. Your bride's father is my socer, and your mother is the socrus; I am the gener to these, and you are the nurus to me. 15.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Sum socer, ille gener, cujus mea filia conjux. Cujus habes filiam, tibi scitos«»cruin esse vocatam. Cui sociatus erit frater tuus, hæc tua glos est Mater ait nato: Nurus est mihi nunc tua conjux. Sponsa viro dixit: Frater tuus est mihi levir. 20. Est avus, est proavus, abavus, atavus, tritavusque. Et sic meus nepos PRO, AB, AT, TRl suscipit hæc vox.\n\nALII VERSUS.\n\nEx Codice Pal tino, et Ottoboniano\n\nQui frater patris est dictus, patruus tuus hic est. Qui matris frater, dicendus avunculus hic est. Quæ patris soror est, amitæ nomen liquet hæc est. Hic socer est, natam duxisti cuj habendam. 5. Cujus habes natam, socrum tibi scito vocatam. Hic gener huic, natam cui sponsam tradit habendam. Mater ait nato: Nurus est mea, quæ tua conjux. Hic tuus est levir, tua cui dicit soror: Heus vir. Cui sociatus adest frater tuus, hæc tua glos est. 10. Est tibi fratruelis, peperit quem femina fratris. Quem vero genuit patruus tuus, est patruelis.","english":"I am the father-in-law, he the son-in-law, whose wife is my daughter. Whose daughter you have, know that she is called your daughter-in-law. He to whom your brother is joined—this is your sister-in-law. The mother says to her son: She who is now your wife is my daughter-in-law. The bride said to her husband: Your brother is my brother-in-law. 20. There is grandfather, great-grandfather, great-great-grandfather, great-great-great-grandfather, and great-great-great-great-grandfather. And thus my grandson receives this word after PRO, AB, AT, and TRI.\n\nOTHER VERSES.\n\nFrom the Palatine and Ottobonian Codex\n\nHe who is called the brother of the father is your paternal uncle. He who is the brother of the mother is to be called your maternal uncle. She who is the sister of the father—it is clear that she is [called] by the name of paternal aunt. Here is the father-in-law: you have married a daughter to be had by him. 5. Whose daughter you have, know that she is called your mother-in-law. Here is the son-in-law to him whose daughter he gives to be had as a bride. The mother says to her son: She who is your wife is my daughter-in-law. Here is your brother-in-law, to whom your sister says: Hey, husband. He to whom your brother is joined is present—this is your sister-in-law. 10. There is your brother's son, whom the wife of your brother bore. But he whom your paternal uncle begot is your paternal cousin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"APPENDIX XIII.\n\nAd lib. IX, Etymolog., cap. 6.\n\nISIDORUS DE VII CRADIBUS CONSANGINITATIS.\n\nEx Cod. Ottoboniano 1968.\n\nPrimo gradu superiori linea continentur pater, mafer; inferiori filius, filia, quibus nullæ aliæ personæ junguntur.\n\nSecundo gradu continentur superiori linea avus, avia; inferiori nepos, neptis; in transversa frater, soror; quæ personæ duplicantur. Avus enim, et avia tam ex patre quan ex matre accipiuntur; quæ personæ sequentibus quoque gradibus similiter pro substantia earum quæ in secundo gradu subsistunt ipso ordine duplicantur.\n\nIstæ personæ in secundo gradu ideo duplices appellantur, quia duo avi et paterni, ct materni sunt. Item duo genera nepotumsunt, sive ex filio, sive ex filia procreati. Frater, soror ex transterso veniunt, id est, aut frater patris, aut frater inanis, qui aut avunculus, aut patruus nominatur. Qui et ipsi hoc ordine duplicantur.","english":"APPENDIX XIII.\n\nOn Book IX of the Etymologies, chapter 6.\n\nISIDORE ON THE SEVEN DEGREES OF CONSANGUINITY.\n\nFrom Codex Ottobonianus 1968.\n\nIn the first degree, in the upper line are contained father and mother; in the lower, son and daughter, to whom no other persons are joined.\n\nIn the second degree, in the upper line are contained grandfather and grandmother; in the lower, grandson and granddaughter; in the transverse line, brother and sister; these persons are doubled. For grandfather and grandmother are taken as much from the father's side as from the mother's; and these persons in the following degrees are likewise doubled in their own order, according to the substance of those who stand in the second degree.\n\nThese persons in the second degree are therefore called double, because there are two grandfathers, both paternal and maternal. Likewise there are two kinds of grandchildren, whether begotten from a son or from a daughter. Brother and sister come from the transverse line, that is, either the brother of the father or the brother of the mother, who is named either uncle on the mother's side or uncle on the father's side. These also are doubled in this order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Tertio gradu veniunt supra proavus, proavia; infra, pronepos, proneptis. Ex obliquo fratris sororisque filius, vel lilia, patruus, amita, id esi, patris frater et soror. Avunculus, matertera, id est, matris frater et soror.\n\nQuarto gradu veniunt supra abavus, abavia; infra, abnepos, abneptis; ex obliquo fratris et sororis nepos, neptis, frater patruelis, soror patruelis, id est, patrui filius, vd filia.\n\nConsobrinus et consobrina, id est, avunculi et materteræ filius, aut filia. Amitinus, amitina, id est, amitæflius, vel filia. Avunculus magnus, matertera magna, id est, aviæ tam paternæ, quam maternae fralet et soror. Itemque consobrini, qui ex duabus sororib; nascuntur, quibus accrescuut patruus magnus amita magna, idest, aviæ tam paternæ quam maternæ.\n\nQuinto gradu veniunt supra quidem atavus, atavia, infra adnepos, adneptis; ex obliquo fratri; et sororis pronepos, pronept s, fratres patrueles, sororcs ptlrueles, amitini, amitinæ, consobrini, consobrinæ filius vel lilia, proconsobrinus, proconsobrina, id est, patrui magni, amitæ magnæ, avunculi magni, matertera magnæ filius, vel filia, qudius accrescant propatruus, proamita, proamitini (ohscure) maternique fraler et soror, pruavunculus, promatertera: hi sunt proaviæ paternæ maternæque frater et soror. Hæc species nec aliis gradibus quam scripta est, nec aliis vocabulis declarai i potest.","english":"In the third degree, above come great-grandfather and great-grandmother; below, great-grandson and great-granddaughter. On the collateral line, the son or daughter of a brother or sister; the paternal uncle and paternal aunt, that is, the father's brother and sister; the maternal uncle and maternal aunt, that is, the mother's brother and sister.\n\nIn the fourth degree, above come great-great-grandfather and great-great-grandmother; below, great-great-grandson and great-great-granddaughter; on the collateral line, the grandson and granddaughter of a brother or sister; the paternal cousin and paternal cousin, that is, the son or daughter of a paternal uncle.\n\nThe consobrinus and consobrina, that is, the son or daughter of a maternal uncle or maternal aunt. The amitinus and amitina, that is, the son or daughter of a paternal aunt. The great paternal uncle and great maternal aunt, that is, the brother and sister of the grandmother, whether paternal or maternal. Likewise the consobrini who are born from two sisters, to whom are added the great paternal uncle and great paternal aunt, that is, of the grandmother whether paternal or maternal.\n\nIn the fifth degree, above indeed come the great-great-great-grandfather and great-great-great-grandmother; below, the great-great-great-grandson and great-great-great-granddaughter; on the collateral line, the great-grandson and great-granddaughter of a brother or sister; paternal cousins and paternal cousins, amitini and amitinae, the son or daughter of consobrini and consobrinae; the proconsobrinus and proconsobrina, that is, the son or daughter of a great paternal uncle, great paternal aunt, great maternal uncle, or great maternal aunt, to whom are added the propatruus, proamita, and proamitini (obscure), and the brother and sister on the maternal side, the proavunculus and promatertera: these are the brother and sister of the paternal and maternal great-grandmother. This category can be set forth neither by other degrees than as written, nor by other terms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Sexto gradu veniunt supra tritavus, tritavia; infra, trinepos, trineptis; ex obliquo fratris et sororisabnepos, abneptis, fratris patruelis, et sororis matruelis (sic), amitini, amitinæ, consobrini, consobrinæ, patrui magni, amitæ magnæ; avunculi magni, materteræ mignæ nepos neptis, propioris consobrini filius, vel filia, qui consobri inifilius, vel filia appellantur.\n\nQuibus ex latere accrescunt propatrui, proamitæ, proavunculi, promaterteræ filius, vel lilia; adpatruus, adamila: hi sunt. avi paterni frater et soror. Abavunculus, abmateriera: hi sunt abavi æ paternæ maternæque frater et soror, abavique materni. Hi quoque explanari amplius non possunt quam ipse auctor seruit.\n\nSeptimo gradu qui sunt cognati recta linea, supra intraque, propriis nominibus non appellantur; sed ex transversa linea confinentur fratris sororis adnepos, adneptis, consohrini filii filiæque. Successionis idcirco gradus VII constituti sunt, quia ulterius per rerum naturam nec nomina inveniri, nec vita suecedentibus prorogari potest. In his VII gradibus omnia propinquitatum nomina continentur, ultra quos affinitas inveniri non potest, nec successio amplius propagari.","english":"In the sixth degree, above come the great-great-great-grandfather and great-great-great-grandmother; below, the great-great-great-grandson and great-great-great-granddaughter. On the collateral line, the great-great-grandson or great-great-granddaughter of a brother or sister; the son or daughter of a paternal cousin and of a maternal cousin; the children of a father's sister and of a mother's sister; the children of two brothers or of two sisters; the great paternal uncle and great paternal aunt; the great maternal uncle and great maternal aunt; the grandson or granddaughter of a great-uncle or great-aunt, the son or daughter of a nearer cousin, who are called the son or daughter of a cousin.\n\nTo these, on the side, are added the great-great-uncle and great-great-aunt on the father's side, the great-great-uncle and great-great-aunt on the mother's side, and their son or daughter; the additional paternal uncle and additional paternal aunt: these are the brother and sister of the paternal grandfather. The great-great-maternal uncle and great-great-maternal aunt: these are the brother and sister of the great-grandfather and great-grandmother on the paternal and maternal sides, and of the maternal great-grandfather. These too cannot be explained further than the author himself has set forth.\n\nIn the seventh degree, those who are kin in the direct line, above and below, are not called by their own names; but on the transverse line are included the great-great-grandson and great-great-granddaughter of a brother or sister, and the sons and daughters of cousins. For this reason seven degrees of succession were established, because beyond this, by the nature of things, neither names can be found nor can life be extended to those succeeding. In these seven degrees all the names of kinship are contained; beyond them no affinity can be found, nor can succession be propagated further.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"APPENDIX XIV.\n\nFragmenta ex Codicibus gothicis Toletanis, et allis.\n\nPRIMUM FRAGMENTUM.\n\nEx Gothicis Toletanis Codicibus, et reteribus Editionibus,lib. ii Etymolog arum, cap. a nostri editione cii rsum.\n\ni Decima species ipsius definitionis est quam Græci, Latini per indigentiam pleni ex eodem genere dicunt, ut si quæratur: Quid sit thes a? respondeatur: Cui vis deest ut su arsis. Undecima species definitionis est, quam Græci Latini juxta rationem dicunt, ut si quæratur: Quid sit animal? respondeatur: ut hom Rem enim quæsitam prædic-. tum declaravit exemplum. Hoc est autem proprium definitionis, quid st illud quod quæritur declarare.\n\nDuodecima species definitionis e-t quam Græci vocant, id est, per laudem, ut Tullius pro Cluentio: Lex est mens, et consilium, et animus, et sen entia civitatis. Et alter: Pax est tranquilla libertas. Fit et per vituperationem, quam græci vocant, ut servitus est postremum omnium malorum, non modo bello, sed morte quoque. repellenda. Tertia decima species definitioni ^ est, quam Græci, Latini ad aliquid vocant, ut est illud: Pater est cui est filius. Dominus est cui est servus. Quarta decima species definitionis est, Latine generalis. Cicero in Rhetoricis Genus est quod plures am. plectitur partes. Item pars est quæ subeat generi.","english":"APPENDIX XIV.\n\nFragments from the Gothic-Toletan Codices, and Others.\n\nFIRST FRAGMENT.\n\nFrom the Gothic-Toletan Codices and Older Editions of Book II of the Etymologies, chapter [omitted] in our edition.\n\nThe tenth species of definition is that which the Greeks call [omitted], and the Latins, for want of a full term, call it from the same genus, as if one asks: What is a thesis? Let the answer be: That to which the assent of the hearer is lacking. The eleventh species of definition is that which the Greeks call [omitted] and the Latins, following reason, call [omitted], as if one asks: What is an animal? Let the answer be: As man. For the example has made clear the thing sought. But this is the peculiar property of definition: to declare what that thing is which is sought.\n\nThe twelfth species of definition is that which the Greeks call [omitted], that is, by praise, as Cicero in his speech for Cluentius: Law is the mind, and counsel, and spirit, and judgment of the state. And another: Peace is tranquil liberty. It is also made by censure, which the Greeks call [omitted], as: Slavery is the last of all evils, to be driven away not only by war but even by death. The thirteenth species of definition is that which the Greeks call [omitted], and the Latins call it in relation to something, as is that: A father is he who has a son. A master is he who has a servant. The fourteenth species of definition is, in Latin, general. Cicero in the Rhetoric: A genus is that which embraces several parts. Likewise a part is that which comes under a genus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Quinta decima species definitionis est quam Græci, Latini secundum rei rationem vocant: Dies cst sol supra terras, nox est sol sub terrise Scire autem debemus praedictas species definitionum topicis merito esse sociatas, quoniam inter qu edam argumenta sunt positæ, et nonnullis locis commemorantur in lopicis. Nunc autem ad Topica veniamus, quae sunt argumentorum sedes, fontes sensuum, et origines dictionum.\n\nSECUNDUM FRAGMENTUM\n\nEs vetustissimo Codice Toletano, cop. libri III\n\nEtymologiarum.\n\nOmnis numerus primus,, aut o, secundum se consideratur. Secundus aut ad aliquid i. Iste dividitur sic i. Alii sunt æquales, alii inæquales ul. Sed dividitur sic. A quatuor quater, a quinque quinquies, et ab aliis... Et alium unum, qui quarta pars esse dicitur quaternarii numeri, et cæteri tales. Subsuperparticularis numerus est minor, qui continetur in fortiori numero cum alia una parte sua, aut media, aut tertia, aut quarta, aut quinta, ut, verbi gratia, II ad iil, III ad iiiil, ad iul, et cæteri. Superpartiens numerus.","english":"The fifteenth species of definition is what the Greeks, and the Latins according to the nature of the matter, call: Day is the sun above the earth, night is the sun beneath the earth. But we must know that the aforesaid species of definitions are rightly associated with the Topics, since they are placed among certain arguments, and are mentioned in several places in the Topics. Now let us come to the Topics, which are the seats of arguments, the fountains of meanings, and the origins of words.\n\nSECOND FRAGMENT\n\nFrom a very ancient Toletan Codex, copy of Book III of the Etymologies.\n\nEvery number is considered either first, or in relation to itself. Second, in relation to something. This is divided thus. Some are equal, others unequal. But it is divided thus. Four times four, five times five, and by others... And another one, which is said to be the fourth part of the number four, and others of this kind. A subsuperparticular number is the lesser, which is contained in the stronger number together with one other part of it, either a half, or a third, or a fourth, or a fifth, as, for example, 2 to 3, 3 to 4, to 5, and others. A superpartient number.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Et alias partes ejus quatuor. Superpartiens numerus est, qui... Multiplex superparticularis... ut, verbi gratia, quinque ad tres, dum comparati fuerint, continent in se bis bini quatuor, et unam partem ejus... bis quaterni octo, et unam partem ejus. Submultiplex subsuperparticularis numerus est, qui dum ad fortiorem sibi numerum comparatus fuerit, continet eum multipliciter cum alia una parte sua, ut, verbi gratia, duo ad quinque dum comparati fuerint, continemur ab eo bis cum una parte sui. Multiplex superpartionalis numerus est... duabus partibus ejus, XIIII ad XVI, dum comparati fuerint... sedecim ad quatuor, dum comparati fuerint, continent eum bis cum aliis duabus par tibus ejus. xxii ad VII, dum comparati fuerint, intra se bis octo cum aliis tribus partibus.\n\nTribus partibus ejus submultiplex subsuperpartionalis numerus est, qui dnm ad fortiorem sibi comparatus fuerit, comminetur ab eo multipliciter cum aliquibus partibus suis; ut, verbi gratia, tres ad octo continentur his cum duabus partibus suis, quatuor ad XI continemur bis cum tribus partibus suis.","english":"And its other four parts. A superpartient number is one which... A multiple superparticular... as, for example, five compared to three contains twice two, that is four, and one part of it... twice four, that is eight, and one part of it. A submultiple subsuperparticular number is one which, when compared to a stronger number, contains it multiple times together with one other part of itself, as, for example, two compared to five are contained by it twice with one part of itself. A multiple superpartient number is... with two parts of it, fourteen to sixteen, when compared... but sixteen to four, when compared, contain it twice with two other parts of it. Twenty-two to seven, when compared, contain within themselves twice eight with three other parts.\n\nA submultiple subsuperpartient number with three parts of it is one which, when compared to a stronger number, is diminished by it multiple times with certain parts of itself; as, for example, three to eight are contained by it with two parts of itself, four to eleven are contained twice with three parts of itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"TERTIUM FRAGMENTUM\n\nEx secundo Codice Gothico Toletano, cap. lib. III\n\nEtymologiarum.\n\nSuper ficialis numerus est qui non solum longitudine, sed et latitudine continetur, ut trigouus, quadratus, quinqueangularis, vel circulatus numeri, et cæteri, qui semper in plano pede, id esi, superficie continentur. Trigonius numerus ita. Quadratus numcrus ita. Quinqueangularis ita. Circularis numeras est ita, qui dum simili multiplicatus fuerit a se inchoans, ad se convertitur, ut, verbi gratia, quinquies, quini, sexies, quinquies, et ita; et ita.\n\nSolidus numerus est qui longitudine et altitudine continetur, ut sunt pyramides, qui in modum flammae consurgunt, ita. Cubus, ut sunt tesseræ, ita. Sphæræ, quibus est aequalis undique rotunditas, ita. Sphæricus autem numerus est, qui, a circulato nomero multiplicatus, a se inchoat, et in se convertitur. Quinquies quini, bisquinquies. Hic circulus, dum in se ipsum multiplicatus fuerit, facit sphæram, id est, quinquies xxv, CXXV.","english":"THIRD FRAGMENT\n\nFrom the second Gothic Codex of Toledo, chapter of book III\n\nof the Etymologies.\n\nA superficial number is one which is contained not only in length but also in breadth, as the triangular, square, five-angled, or circular numbers, and the rest, which are always contained in a plane foot, that is, in a surface. The triangular number is thus. The square number is thus. The five-angled number is thus. A circular number is one which, when it has been multiplied by a similar number beginning from itself, is turned back to itself, as, for example, five times five, six times five, and so on; and so on.\n\nA solid number is one which is contained in length and height, as are pyramids, which rise up in the manner of a flame, thus. A cube, as are dice, thus. Spheres, which have equal roundness on every side, thus. A spherical number, however, is one which, multiplied from a circular number, begins from itself and is turned back into itself. Five times five, twice five times. This circle, when it has been multiplied into itself, makes a sphere, that is, five times twenty-five, one hundred twenty-five.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Inter arithmeticam autem et geometricam, fit musicam, hoc interest. Ut medium invenias in arithmeiicam, primo sic quaeris: conjungis extrema, et dividis, et facis medium, ut puta, fac extrema esse vi et XII; simul jungis, et faciunt et vm; partiris media, et facis IX, quod est analogicum arithmeticæ, ut medium quot monadibus superat primum, his superetur ab extremo. Superant enim novem sex triusmonadibus, his superatur a duodecim. Secundum geometriam vero ita quaeris, extrema muhiplicata tantum faciunt quantum et media duplicata, ut puta sex et duodecim multiplicata faciunt septuagies dipondios, media VIII et IX multiplicata tantumdem faciunt.\n\nSecundum musicam ita: quot partes superat medium primum, eadem parte superatur medium ab extremo, ut puta, vi et VIII duabus partibus superant, quae duæ partes tertia media octus (SIC) superatur ab ultima nona figuras solidas. Planae figuræ sunt, quæ longitudine et latitudine continentur. Quæ sunt juxta Platonem numero quinque. Numerabilis magnitudo est quae numeris arithmeticæ dividi potest. Magnitudines rationales sunt quorum mensuræ quantitas cognita nOli habetur.","english":"Between arithmetic and geometry, music is placed, and this is the difference. To find the mean in arithmetic, you seek it thus: you join the extremes and divide, and you make the mean; for example, let the extremes be 6 and 12; you join them together, and they make 18; you divide in the middle, and you make 9, which is the arithmetic mean, so that by as many units the mean exceeds the first, by those it is exceeded by the extreme. For 9 exceeds 6 by three units, and by these it is exceeded by 12. According to geometry, however, you seek it thus: the extremes multiplied make as much as the mean doubled; for example, 6 and 12 multiplied make seventy-two, and the means 8 and 9 multiplied make the same amount.\n\nAccording to music thus: by as many parts the mean exceeds the first, by that same part the mean is exceeded by the extreme; for example, 6 and 8 exceed by two parts, and by these two parts the third, the mean 8, is exceeded by the last, 9. Solid figures. Plane figures are those which are contained by length and breadth. According to Plato there are five in number. Numerable magnitude is that which can be divided by the numbers of arithmetic. Rational magnitudes are those whose measure of quantity is known.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"De figuris.\n\nii. Figuræ solidæ sunt quae longitudine, latitudine et altitudine continentur, ut est cubus. Hujus species quinque in plano, quarum prima circulus est figura plana, quae vocatur circumducta, cujus in medio punctus est, quo cuncta convergunt, quod centrum geometriæ vocatur. Latini circuli punctum nuncupant.\n\nQuadrilatera figura est in plano, quadrati AIura est in plano quadraw, quæ subter quatuor rectis lineis jacet plano pede. Danatheton grammon figura lana plano pede. Orthogonium, id est, rectianguli figura plana, est enim triangulum rectum.\n\nIsopleros figura plana recta, et subter constituta plano pede. Sphæra est figura in rotundum formata, partibus cunctis æqualis in solidum. Cubus est figura solida quae longitudine et latitudine continetur in solidum.\n\nCylindrus est figura quadrata habens superius semicirculum. Conon ligura quæ ab amplo in augustum finit, sicut orthogonium. Pyramis est figura quæ in modum ignis ab amplo in acumen survit. Ignis enim apud Graecos pyr appellatur.","english":"Concerning figures.\n\nii. Solid figures are those contained by length, breadth, and height, as is the cube. Its species are five in the plane, of which the first is the circle, a plane figure which is called \"drawn around,\" in the middle of which is a point to which all things converge, which is called the center of geometry. The Latins call it the point of the circle.\n\nA quadrilateral figure is in the plane; the square's AIura is in the plane quadraw, which lies beneath four straight lines on the plane's foot. Danatheton grammon, a woolly figure on the plane's foot. Orthogonium, that is, a plane figure of right angle, for it is a right triangle.\n\nIsopleros, a plane figure straight and set beneath on the plane's foot. A sphere is a figure formed into roundness, equal in all its parts in the solid. A cube is a solid figure which is contained by length and breadth in the solid.\n\nA cylinder is a squared figure having a semicircle above. A cone is a figure which ends from broad to narrow, like the orthogonium. A pyramid is a figure which, in the manner of fire, rises from broad to a point. For fire among the Greeks is called pyr.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Sicut autem infra decem omnis est numerus, ita et intra hunc circulum omnium figurarum concluditur ambitus.\n\nPrima autem figura hujus artis punctus est, cujus pars nulla est. Secunda linea præter latitudinem longitudo. Recta linea est quae per ex æquo in suis punctis jacet. Superficies vero quod longitudines et latitudines solas habet. Superficies vero fines lineae sunt. Quorum formae ideo in superioribus decem figuris positæ non sunt, quia inter eas inveniantur.\n\nNumeros antem secundum geometriam ita quæris. Extrema quippc ejus multiplicata tantum faciunt quantum et media duplicata, ut puta vi et XII multiplicata septuagies faciunt dipondios; media octo et novem multiplicata tantumdem faciunt.\n\nExpositio figurarum. Ex duobus Codicibus Toletanis.\n\nAlia ratio in motu stellarum similiter octo figuris colligitur; aut quod diametra sint, aut quadrata, aut trigona, aut hexagona, aut asyndeta, aut simul, aut circumferens, id est, sufferens, aut circumfertur.","english":"Just as every number is within ten, so also within this circle is enclosed the circuit of all figures.\n\nNow the first figure of this art is the point, of which no part is. The second is the line, length without breadth. A straight line is one that lies evenly in its points. A surface, however, is what has length and breadth only. But the boundaries of a surface are lines. Their forms are therefore not placed among the ten figures above, because they are found among them.\n\nBut you seek numbers according to geometry in this way. For its extremes, when multiplied, make as much as the middle terms doubled, for example, six and twelve multiplied make seventy-two; the middle terms eight and nine multiplied make the same amount.\n\nExposition of the figures. From two Toledan codices.\n\nAnother account in the motion of the stars is likewise gathered by eight figures: either because they are diametrical, or square, or triangular, or hexagonal, or unconnected, or simultaneous, or circumferent, that is, supporting, or are carried around.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Diametra sunt quando quinque signa intersunt. Tetragona, quando duo. Hexagona, quando unum. Asyndeton, quando nullum; simul, quando in eadem particula sum. Superferens, quando supervenit, aut actum facit. Superfertur, quando antecedit. Trigona, quando tria media, Item secundum rationem aliam sunt octo differentiæ, id est, signum, parte:, fines, conventu, retrogradus, an recto itinere, latitudo et longitudo.\n\nRatio interioris formæ.\n\nPosset hujus loci talis quaestio nasci; cum in ordine numeri prius VIII sint, hinc prius novem posuit, cum in ratione arithmeticæ, vel geometriæ, plus sunt VIII quam ix; VIII enim vicibus est, vel solidum, id est, corpus, quod (al. quo) plus invenire non potest. IX vero superficies sunt, id est, res quae plena non est, sed indigeat perfeciione. Hic duo cubi, id est, duae soliditates, hoc modo inveniuntur.","english":"Diameters are when five signs are in between. Tetragons, when two. Hexagons, when one. Asyndeton, when none; together, when they are in the same particle. Superferens, when it comes over, or makes an act. Superfertur, when it precedes. Trigons, when three in the middle. Likewise according to another reckoning there are eight differences, that is, sign, part, ends, meeting, retrograde, or by direct course, breadth and length.\n\nThe reckoning of the inner form.\n\nFrom this place such a question could arise: since in the order of number VIII comes first, hence he first set down nine, when in the reckoning of arithmetic or geometry, VIII is more than IX; for VIII is by turns, or solid, that is, body, than which one cannot find more. But IX are surfaces, that is, a thing which is not full, but needs perfection. Here two cubes, that is, two solidities, are found in this way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Senarius primus perfectus est, dividitur enim paribus numeris sic. Sexta per has in tertia per dipondius ter bini sex. In dimidium, id est, bis terliis sex. Aliud quod ita dividas per pares numeros, non invenies, quod proposito conveniens sit inter primum ordinem, id est, x. Quapropter primum perfectum numerum cum primo versu multiplicans sexies IX, LIV, IX, novies seni LIV. Facitque materia, tot partes habuisse cognoscitur, non immerito duobus, quibus habet unum in tali ordine: i, II, III, iv, IX, IX, VIII, alius simul XIII.\n\nQUARTUM FRAGMENTUM\n\nEx Codice vetustiore Cæsenate ad lib. v Etymologia rum, cap. 6.\n\nLib. xv Constitutionum, tit. 2, cap. 12. Imperatores Valens et Martianus Augusti Palladio P. P.privilegia, quae gentilibus constitutionibus universis sacrosanctis ecclesiis orthodoxae religionis, quæ Petro principes profitentur, firma et illibata in perpetuum decernimus custodiri. Dato pridie Idus novembris.","english":"The senarius is the first perfect number, for it is divided by equal numbers as follows: six times through these into three, by twice two, three times two, six. Into a half, that is, twice three, six. You will find no other that you may divide thus by equal numbers, which would be suitable to the proposition within the first order, that is, ten. Wherefore, multiplying the first perfect number with the first verse, six times nine, fifty-four; nine times six, fifty-four. And it makes the matter, it is recognized to have had so many parts, not undeservedly by the two, which it has as one in such an order: one, two, three, four, nine, nine, eight, another at the same time thirteen.\n\nTHE FOURTH FRAGMENT\n\nFrom the older Codex of Cesena, to book 5 of the Etymologies, chapter 6.\n\nBook 15 of the Constitutions, title 2, chapter 12. The Emperors Valens and Martianus Augusti to Palladius, Praetorian Prefect. We decree that the privileges which by the general constitutions have been granted to all the sacrosanct churches of the orthodox religion, which they profess before Peter the prince, be kept firm and unimpaired forever. Given the day before the Ides of November.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Lib. ii ejusdem constitutionis 43, cap. 12. Imperalores Honorius, et Thcodosms Augusti, etc. Cotonos nunquam fiscalium nomine debitorum ullius exactoris pulset intentio; quos iia glebis inhærere percipimus, ut ne functo quidem temporis debeant amoveri.\n\nAd caput ejusdem libri.\n\nOmnes tam masculi, quam feminæ decedentes, si unum habeant filium; tertiam partem ei relinquant falcidiae nomine. Eodem jure tenente, si duos, vel tres, vel quatuor habeant.\n\nAd caput ejusdem libri.\n\nPraejndicium possessioni invito vel inscio domino imponi non posse, et jure, et legum auctoritatibus decantatur. Si coloni, quos bona fide quisque possederit, ad alios fugæ vitio transeuntes, necessitatem conditionis propriam declinare tentaverint, bone fidei possessori primum opOrtet celeri reformatione succurri, et tunc causa originis et proprielatis agitari; originarins colonos nullis privilegiis, nulla dignitate, nulla census auctoritate excusari praecipimus, sed amputatis omnibus quae aliquoties per gratiam sunt elicita, domino, vel fundo, esse reddendos.","english":"Book II of the same constitution, title 43, chapter 12. The Emperors Honorius and Theodosius Augusti, etc. The intent of no tax-collector shall ever harass the Cotonenses under the name of fiscal debts; for we understand them to cling so to their fields that they ought not to be removed even when their time of service has been completed.\n\nTo the chapter of the same book.\n\nAll persons, both male and female, at their death, if they have one son, shall leave him a third part under the name of the Falcidian portion. The same rule holding if they have two, or three, or four.\n\nTo the chapter of the same book.\n\nThat prejudice cannot be imposed on a possession against the will or without the knowledge of the owner is proclaimed both by law and by the authorities of the laws. If coloni whom anyone has possessed in good faith, passing over to others through the vice of flight, attempt to evade the necessity of their own condition, the possessor in good faith must first be assisted by swift restoration, and then the case of origin and ownership is to be argued; we command that original coloni be excused by no privileges, no dignity, no authority of census, but that, all things which have sometimes been elicited through favor having been cut away, they must be returned to their lord or to the estate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"QUINTUM FRAGMENTUM\n\nEx Codice 1Toletano. Additio ad cap. lib. VI Etymo. logiarum. De Festis diebus.\n\nIn veteri lege isti sunt.\n\nBeatissimus Hieronymus in commentariis Zachariae ita sic dicit: Festi autem dies in veteri lege isti sunt: Dies Azymorum phase quarta: decima die mensis primi est, quando luna plenissima ab ejecto fermento agnus immolatur.\n\nDies Pentecosten est, in quo verticem montis Sina lex data est Moysi, et in qua de frugibus primis panes offerebant propositionis.\n\nDies Sabbatorum est, in quo otium celebratur in lege, et in quo manna in deserto non licebat colligere.\n\nDies Neomeniarum celebratione novæ lunæ. Semper enim Judæi in mensium principio, hoc est, prima luna, dicm festum agebant, sed idcirco in principio mensis hoc faciebant, quia, deficiente luna, tempus finitur, et iterum nascente incipitur.\n\nDies Tubarum, septimi mensis principium est, quando Judcei solemnitatem agentes, ad quati tuba canebant, et plurima offerebant sacrificia, quam per singulos menses.","english":"FIFTH FRAGMENT\n\nFrom the Codex Toletanus. Addition to the chapter of Book VI of the Etymologies. On Feast Days.\n\nIn the old law these are the feast days.\n\nThe most blessed Jerome says thus in his commentaries on Zechariah: Now the feast days in the old law are these: The day of Unleavened Bread, the fourteenth day of the first month, that is phase, when the lamb is sacrificed with all leaven cast out at the full moon.\n\nThe day of Pentecost, on which the law was given to Moses on the summit of Mount Sinai, and on which they offered the loaves of the shewbread from the firstfruits.\n\nThe day of the Sabbaths, on which rest is observed in the law, and on which it was not permitted to gather manna in the desert.\n\nThe day of the New Moons, by the celebration of the new moon. For the Jews always held a feast day at the beginning of the months, that is, at the first moon; but they did this at the beginning of the month for this reason, that when the moon wanes the time is ended, and when it is born again it begins.\n\nThe day of Trumpets is the beginning of the seventh month, when the Jews, celebrating a solemnity, sounded the trumpet and offered very many sacrifices, more than in each of the other months.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Dies Scenopegiæ est mense septimo quintodecima die menia, in quo tubernaculorum solemnitatem veteres celebrabant. Scenopegia enim taberbacula interpretantur.\n\nDies Jejuniorum quarto mense Julio est, septimo decimo ejusdem mensis die, quando Moyses, descendens de monte, tabulas legis confregit, et iti cu etiam die et Nabuchodonosor urbis Jerusalem,Muros primus destrixit.\n\nDies Jejuniorum quinto in mense Augusto est, quando propter (sic) specula oribus ad terram sunctam missis seditio in castris Hebræorum exorta est. Factum est ut per desertum quadraginta annis laboriose discurrerent,et in eremo omnes perirent. Siquidem et in eo mense a Nabuchodonosor, et multo post tempore a Cæsare Tito templum eversum est, atque succensum., et in opprobrium gentis perditæ exaratum.\n\nDies Jejuniorum septimi in mense octovo est, qui appellatur October, in quo occisus est Godolias, et reliqui, qui erant in Jerusalem inter fecti sunt, juxta quod loquitur Jeremias. Dies Jejun orum decimi est mense decimo, qui apud nos Januarius vocatur, quando cogno verunt cuncti in Babylone capti, in quinto mense templum fuisse eversum, et fecerunt planctum, utaque jejunium. Hæc beatus Hieronymus in commentariis Zachariæ.","english":"The day of Scenopegia is in the seventh month, on the fifteenth day of the month, on which the ancients celebrated the solemnity of tabernacles. For Scenopegia means tabernacles.\n\nThe day of the fasts is in the fourth month, July, on the seventeenth day of the same month, when Moses, coming down from the mountain, broke the tablets of the law, and on that same day Nebuchadnezzar first destroyed the walls of the city of Jerusalem.\n\nThe day of the fasts is in the fifth month, August, when, because scouts had been sent to the promised land, sedition arose in the camp of the Hebrews. It came about that they wandered laboriously through the desert for forty years, and all perished in the wilderness. Indeed, in that same month the temple was overthrown by Nebuchadnezzar, and long afterward by Caesar Titus, and burned, and inscribed as a reproach to the lost nation.\n\nThe day of the fasts is in the seventh month, the eighth, which is called October, on which Gedaliah was killed, and the rest who were in Jerusalem were slain, just as Jeremiah speaks. The day of the fasts is the tenth in the tenth month, which among us is called January, when all who had been captured in Babylon learned that the temple had been overthrown in the fifth month, and they made lamentation and a fast. The blessed Jerome says these things in his commentaries on Zechariah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Pars secunda\n\nAD ETYMOLOGIARUM DECEM POSTERIORES LIBROS IN AREVALI VOLUMINE QUARTO CONTENTOS.\n\nAPPENDIX XV\n\nAd lib. XI Etymologiarum, cap. 1. Ex Codice Regio vaticanu 1850.\n\nCAPUT II\n\nDe situ et habitu corporis humani.\n\nStare, lio mines in fide consistere significat, ut in Apostolo: State in fide (I Cor. XVI, ). Ambulare, ad Dominum tendere, ut in Psalmis: Et ambulabam in latitudine (Psalm. CXVIII, 45). Sedere, in Deo humiliter requiescere, ut in Evangelio: Vos autem sedete in civitate (Luc. XXIV, 49), et in (lihris) Regum de Davide: Seditque coram Domino (II Reg. VII, 18). Jacere autem, vitiis ac tentationibus succum bere; unde legitur in Evangelio: Et invenit eam jacentem in lecto (Marc. VII, 30). Currere, in operibus bonis præparari; in Apostolo: Sic currite, ut comprehendatis (I Cor. IX, 24). Et in malam. partem: Pedes eorum ad malum currunt (Proverb. I, 16).","english":"Part Two\n\nTo the Ten Later Books of the Etymologies Contained in the Fourth Volume of Arévalo.\n\nAppendix XV\n\nTo Book XI of the Etymologies, Chapter 1. From the Royal Vatican Codex 1850.\n\nChapter II\n\nOn the posture and bearing of the human body.\n\nTo stand signifies that men abide in faith, as in the Apostle: Stand in the faith (1 Cor 16). To walk, to press on toward the Lord, as in the Psalms: And I walked in the breadth (Ps 118:45). To sit, to rest humbly in God, as in the Gospel: But you sit in the city (Luke 24:49), and in the Books of Kings concerning David: And he sat before the Lord (2 Kings 7:18). But to lie down, to succumb to vices and temptations; whence it is read in the Gospel: And he found her lying on the bed (Mark 7:30). To run, to be made ready in good works; in the Apostle: So run that you may obtain (1 Cor 9:24). And in a bad sense: Their feet run to evil (Prov 1:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"i. Ascensus, profectus in Dominum; in Psalmis: Ascensus in corde suo disposuit (Psalm. LXXXIII, 6). Et in Exodo: Ad mare ascenderunt filii Israel de Ægypto (Exod. XIII, 18). Item in malam partem, ascensus, superbiæ præsumptio; in Evangelio: Qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est, et latro (Joan. x, 1). Descensus, delectus a Deo: in Evangelio: Homo quidam descendebat a Jerusalem in Jericho (Luc. x, 30). Et in Isaia: Væ qui ascendistis equos, ut descendatis in Ægyptum (Isai. XXX, 2)\n\nCAPUT III.\n\nQuomodo humana membra ascribuntur diabolo.\n\ni. Sciendum vero est quod menbra hominis et humani actus diabolo ascribuntur, non secundum historiam, sed secundum allegoriam accipien da sunt, quia in multis locis sacræ Scripturae hujusmodi species inveniuntur. Nam caput omnium malorum diabolus est; unde legitur in Habacuc: Percussisti caput de domo impii (Habac. III, 3). Cor vero diaboli reprobi homines; unde de Behemoth legitur in libro beati Job: Cor ejus sicut scuta fusilia (Job. XLI, 6). Dentes ejus vel dementes hæretici, sicut pravi omnes doctores, ut in prædicto libro scriptum est: Oculi ejus, sicut palpebræ diluculi. Per gyrum dentium ejus formido (Ibid., 5. 9).","english":"i. Ascent, a going up to the Lord; in the Psalms: He has set an ascent in his heart (Psalm 83:6). And in Exodus: The children of Israel went up from Egypt to the sea (Exodus 13:18). Likewise in a bad sense, ascent is the presumption of pride; in the Gospel: He who does not enter by the door into the sheepfold, but climbs in by another way, that man is a thief and a robber (John 10:1). Descent, a casting down from God: in the Gospel: A certain man was going down from Jerusalem to Jericho (Luke 10:30). And in Isaiah: Woe to those who go up on horses, that you may go down into Egypt (Isaiah 30:2).\n\nCHAPTER III.\n\nHow human members are ascribed to the devil.\n\ni. But it must be known that the members of a man and human acts are ascribed to the devil, and are to be understood not according to the historical sense but according to allegory, because in many places of sacred Scripture such figures are found. For the head of all evils is the devil; whence it is read in Habakkuk: You struck the head of the house of the wicked (Habakkuk 3:3). But the heart of the devil is reprobate men; whence it is read concerning Behemoth in the book of blessed Job: His heart is like a molten shield (Job 41:6). His teeth are either demented heretics, as all depraved teachers, as is written in the aforesaid book: His eyes are like the eyelids of the dawn. Around his teeth is dread (ibid., 5, 9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Nares diaboli, inspirationes illius pravæ: Et ae naribus ejus fumus procedit (Ibid., 11). Os diabuli sermones ejus, quibus corda hominum occultis cogilatinius alloquitur, ut est id Job: De ore ejus flamma procedit (I bid., 10).Lingua diaboli sapientia hujus saeculi, vel hæreticorum dogma, ut est id Job: Et fune ligabis linquam ejus (Job. XL, 20).\n\nOssa diaboli potentes quique et fortes in malitia, sicut hæretici, ut est id Job: Ossa ejus fistula ejus (Ibid., 13). Cartilago ejus minus potentes quam hi qui ossa nominantur, ut est id in Job: Cartilago ejus sicut lamina ferrea (Ibid.). Halitus diaboli inspiratio ejus occulta per corda hominum, vel peccatorum amore carnali eamdem faciat.\n\nFacies diaboli Autichristi adventus, vel aperta ejus malitia, ut est id in Job: Faciem ejus præcedti egestas (Job. XLI, 13). Carnes diaboli infirmi quique in rorde ejus, et minus valentes peccatis, ut et id in Job: Membra carnium ejus cohærentia sunt (Ibid., 14). Testiculi diaboli vel hæretici, vel pravæ cogitationes subtiliter vinculis peccatorum obligantes, ut est id in Job: Nervi testicutorum perplexi (Job XL, 12). Cauda diaboli Anticbristus est, vel consuetudo peccandi, ut est id: Stringit caudam suam, quasi cedrum (Ibid.). Dormire diaboli est in corde reproborum requiscere, ut est id in Job: Sub umbra dormit in secreto calami (Ibid., 16).","english":"The devil's nostrils are his depraved inspirations: And from his nostrils smoke proceeds (ibid., 11). The devil's mouth is his words, with which he addresses the hearts of men in hidden thoughts, as it is in Job: From his mouth a flame proceeds (ibid., 10). The devil's tongue is the wisdom of this world, or the doctrine of heretics, as it is in Job: And you shall bind his tongue with a rope (Job 40:20).\n\nThe devil's bones are all the powerful and those strong in malice, such as heretics, as it is in Job: His bones are his pipe (ibid., 13). His cartilage are those less powerful than those who are called bones, as it is in Job: His cartilage is like a plate of iron (ibid.). The devil's breath is his hidden inspiration through the hearts of men, or the love of sins makes it so through carnal desire.\n\nThe devil's face is the advent of Antichrist, or his open malice, as it is in Job: Destitution shall go before his face (Job 41:13). The devil's flesh are all the weak in his filth, and those less strong in sins, as also in Job: The members of his flesh cling together (ibid., 14). The devil's testicles are either heretics, or depraved thoughts subtly binding with the chains of sins, as it is in Job: The sinews of his testicles are intertwined (Job 40:12). The devil's tail is Antichrist, or the habit of sinning, as it is: He draws in his tail like a cedar (ibid.). The devil's sleeping is to rest in the heart of the reprobate, as it is in Job: Under the shade he sleeps in the secret of the reed (ibid., 16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Pascere diaboli est in peccatis impiorum delectari, ut est id in Job: Huic montes herbas ferunt (Ibid., 15).\n\nAPPENDIX XVI.\n\nAdditio Codicis vetustissimi Toletani ad cap. i lib. XII Etymologiarum, num. et seqq.\n\nLeo enim Græce, Latine vero rex dicitur. Tres naturas habet, id est, cum ambulat, et iter facit per arenam odor venantium, et cauda sua operit vestigia, ut non possint eum venatores sequi.\n\nIta et Salvator noster de trihu Juda, missus a Patre operit vestigia sua, id est, deitatem, ut appareret omnibus dum... cum Patre descendens in uterum Virginis, ut salvaret, quod perierat, et Verbum caro factum est, et habitavit in nobis. Et hoc ignorantes homines, dum descenderet de coelo, et ascenderet, dicebant: Quis est iste rex glorior?\n\nSecunda natura; dum dormierit., ocnli ejus vigilant, aperti enim sunt. In Cantica Canticorum de eo dicitur: Ego dormio, et cor meum vigilat (Cantic. v, 2). Non enim dormit, neque obdormitat, qui custodit lsrael.","english":"To feed on the devil is to take delight in the sins of the wicked, as it is in Job: To him the mountains bring forth grass (ibid., 15).\n\nAPPENDIX XVI.\n\nAddition from a very ancient Toledan codex to chapter 1 of book XII of the Etymologies, at the number and following.\n\nFor leo is Greek, in Latin it is called king. It has three natures, that is: when it walks and makes its way through the sand, the smell of the hunters comes to it, and it covers its tracks with its tail, so that the hunters cannot follow it.\n\nSo too our Savior from the tribe of Judah, sent by the Father, covers his tracks, that is, his divinity, so that he might appear to all when... descending with the Father into the womb of the Virgin, to save what had perished, and the Word was made flesh, and dwelt among us. And men, ignorant of this, as he descended from heaven and ascended, said: Who is this glorious king?\n\nThe second nature: when it has slept, its eyes keep watch, for they are open. In the Song of Songs it is said of him: I sleep, and my heart keeps watch (Canticles 5:2). For he neither slumbers nor sleeps, who keeps Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Tertia; cum genuerit catulum suum, mortuum eum generat, et lexna filium custodit, donec veniat pater ejus tertia die, et insufflat in faciem ejus cum ingenti rugitu, et suscitat eum.\n\nSic omnipotens Pater suscitavit tertia die Unigenitum suum; unde per Jacob dicitur Catulus Leonis Juda.\n\nAdditio ejusdem Codicis Toletani ad caput libri XII Etymologiarum.\n\nCharadrius natura sua totus albus nascitur, nullam habens nigredinem; et in Deuteronomio de eo scriptum est, et interiora ejus infirma curant, duorum oculi caligant.\n\nIn atriis regum invenitur, et si quis infirmus est, ab eo cognoscitur si vivat aut moriatur. Si est ad mortem, avertit faciem suam, si ad vitam, aspicit Id infirmum, et infirmus ad illum.\n\nEt cum volat sursum contra radios solis, et comburlt infirmitatem, et spargit, et infirmus salvabitur: personam Christi gerens, qui totus est niveus, et mundus, nullam habens nigredinem, desursum a Patre veniens, et sui eum non receperunt.","english":"Third; when she has borne her cub, she bears it dead, and the lioness watches over her son until his father comes on the third day and breathes into his face with a mighty roar and raises him up.\n\nSo the almighty Father raised up his Only-begotten on the third day; whence through Jacob it is said, The cub of the lion of Judah.\n\nAddition from the same Toledan codex to the chapter of book XII of the Etymologies.\n\nThe charadrius is by its nature born entirely white, having no blackness at all; and in Deuteronomy it is written of it, and it heals the inward parts that are weak, and the eyes of two grow dim.\n\nIt is found in the courts of kings, and if anyone is sick, it is recognized by it whether he will live or die. If he is unto death, it turns away its face; if unto life, it looks upon the sick man, and the sick man upon it.\n\nAnd when it flies upward against the rays of the sun and burns away the sickness and scatters it, the sick man shall be saved: bearing the person of Christ, who is wholly snowy-white and clean, having no blackness, coming down from the Father, and his own did not receive him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"9.Et a Judaeis avertit faciem suam, gentes autem sua deitate aspexit, tollens infirmitatem peccatorum, et languores nostros ipse portavit, ut exaltaretur super lignum: ascendens in altum, captivam duxit captivitatem.\n\nSed dicis: Charadrius immundus est ad escam Quomodo potest portare figuram Christi? Et serpens immundus est. Audi Joannem evangelistam: Sicut exaltavit Moyses serpentem in deserto, ita oportet exaltari Filium hominis (Joan. III, 14). Nam et Ii! ii Israel, qnando aspiciebant æneum serpentem, sani efficiebantur.\n\nAPPENDIX XVII.\n\nAd lib. xii Etymologiarum, cap. 7, ex Cod. Palat. 281.\n\nDE SONITU AVIUM.\n\nAquilas clangere. Accipitres plipiare. Vultures pulpare. Corvos croritare. Milvos lupire, vel lugerc. Olores densare. Grues gruuere. Ciconias protollare. Anseres gliccire, vel sclingire. Pavones paupolare. Gallos cucurrire, vel cantare. Anates tegunnitare. Turtures gomere. Palumbes paucitare. Leones fremere. Tigres rancare. Pardos felire. Paniheras chaurire. Ursos uncare, vel sevirc. Apros frendet c. Lynces urcare. Lupos ululare. Serpentes sibilare. Elephantes barrire. Onagros mugilare. Cervos rugire. Tauros magire. Equos hinnire. Perdices caccabare. Graculus frinculire. Noctuas cubire. Merulas frenderc, vel ziuziare. Turdos trucilare. Sturdos pardare. Hirundines minurrire. Passeres tiziare. Apes bovire, vel bombilare. Cicadas fritinnire.","english":"And he turned his face away from the Jews, but looked upon the Gentiles in his divinity, taking away the infirmity of sins, and he himself bore our sicknesses, that he might be exalted upon the wood: ascending on high, he led captivity captive.\n\nBut you say: the charadrius is unclean for food. How can it bear the figure of Christ? And the serpent is unclean. Hear John the evangelist: As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up (John 3:14). For indeed the children of Israel, when they looked upon the bronze serpent, were made whole.\n\nAPPENDIX XVII.\n\nTo book xii of the Etymologies, chapter 7, from Codex Palat. 281.\n\nON THE SOUNDS OF BIRDS.\n\nEagles clang. Hawks pipliant. Vultures pulpiant. Ravens croak. Kites lupiant, or lugere. Swans densant. Cranes gruunt. Storks protollant. Geese glicciunt, or sclinciunt. Peacocks paupolant. Roosters cucurriunt, or sing. Ducks tegunnitant. Turtle-doves gomunt. Pigeons paucitant. Lions roar. Tigers rancant. Leopards feliant. Panthers chauriunt. Bears uncant, or seviant. Boars gnash their teeth. Lynxes urcant. Wolves howl. Serpents hiss. Elephants barrit. Wild asses mugilant. Stags rugiunt. Bulls magiunt. Horses neigh. Partridges caccabant. Jackdaws frinculiunt. Owls cubiunt. Blackbirds frendent, or ziuziant. Thrushes trucilant. Starlings pardant. Swallows minurriunt. Sparrows tiziant. Bees boviunt, or bombilant. Cicadas fritinniunt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"APPENDIX XVIII.\n\nAd lib. VI, cap. 2, num. 7.\n\nFragmentum de nitro.\n\nEx Cod. ms. apud Vulcanium.\n\nNam sicut salem littore maris fervor conficit solis, durando in petram aquas marinas, quas major vis ventorum, vel ipsius naris fervor in littora ulteriora projecerit; ita in Nitria, ubi æstate pluvie prolixiores tellurem infundunt, adurit sideris ardor tantus, qui ipsas pluviales per latitudinem arenarum concoquat in petram, sali quidem vel glaciei aspectu simillimam, sed nihil rigidi rigoris, nil salsi saporis habentem, quae tamen juxta naturam salis in caumate durare, atque nubiloso aere fluere ac liquefieri solet. Hanc indigenae sumentes servant, et ubi opus fuerit, ipro lumento utuntur. Unde Judææ peccanti dicit, propheta: Si laveris te nitro, et multiplicaveris tibi herbam borith, maculata es in iniquitate tua, dicit Dominus (Jerem. II, 22). Crepitat auten. in aqua, quomodo calx viva, et ipsa quidem disperit, sed aquam lavationi aptam reddit.","english":"APPENDIX XVIII.\n\nOn Book VI, chapter 2, number 7.\n\nFragment on nitre.\n\nFrom a manuscript codex in the possession of Vulcanius.\n\nFor just as the heat of the sun makes salt on the shore of the sea, as the sea waters, which the greater force of the winds or the heat of that same sun has cast onto the farther shores, persist until they turn to stone; so in Nitria, where in summer the rather abundant rains soak the earth, the burning of the star is so great that it bakes those very rains, spread through the breadth of the sands, into stone, indeed most like salt or ice in appearance, but having nothing of harsh harshness, nothing of a salty taste, which nevertheless, according to the nature of salt, is accustomed to endure in the heat and to flow and melt in cloudy weather. The natives take this and keep it, and when there is need, they use it as a liniment. Whence the prophet says to sinful Judaea: If you wash yourself with nitre, and multiply for yourself the herb borith, you are stained in your iniquity, says the Lord (Jeremiah 2:22). It crackles, moreover, in water, like quicklime, and it itself indeed is dissipated, but it renders the water fit for washing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"APPENDIX XIX.\n\nAd lib. xvi Etymologiarum, cap. 20, num. ex Codice Vaticano 1343.\n\nDE CAMPANIS ET NOLIS.\n\nDe vasis fusilibus, vel etiam perductilibus, quæ simpliciter signa vocantur, quia eorum sonoritate quibusdam pulsibus excitata significantur horæ, quibus in domo Dei statuta celebrantur officia, de his, inquam, hoc dicendum videtur, quod eorum usus non adeo apud antiquos habitus produchur, quia nec tam multiplex apud eos conventuum assiduitas, ut modo est, habebatur. Apud alios etiam devotio sola cogebat ad statutas horas concurrere: alii pronuntiationibus publicis invitabantur, et in una solemnitate proxime futuras discebant. Apud quosdam tabulis, apud nonnullos cornibus horæ prodebantur. 'Vasorum autem de quibus sermo est usum primum apud Italos affirmant inventum. Unde et a Campania, quæ est haliae provincia, eadem vasa majora quidem campanæ dicuntur, minora vero, quae a sono tintinnabula vocantur, nolas appellant ab ejusdem Campaniæ civitate, ubi eadem vasa primo sunt commutata.","english":"APPENDIX XIX.\n\nOn Book XVI of the Etymologies, chapter 20, from the Vatican Codex 1343.\n\nON BELLS AND NOLAS.\n\nConcerning cast or even hammered vessels, which are simply called signs, because by their sound, roused by certain strokes, the hours are made known at which the appointed offices are celebrated in the house of God—concerning these, I say, this seems to be said, that their use was not so long maintained among the ancients, because neither was there among them such a frequent multiplicity of gatherings as there is now. Among others, devotion alone compelled them to assemble at the appointed hours; others were invited by public proclamations, and in a single solemnity they learned the hours that were soon to come. Among some the hours were made known by tablets, among certain others by horns. They affirm that the use of the vessels of which we speak was first invented among the Italians. Hence also from Campania, which is a province of Italy, these same vessels, the larger ones indeed, are called campanae, but the smaller ones, which from their sound are called tintinnabula, they call nolas, from the city of the same Campania where these same vessels were first traded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"APPENDIX XX.\n\nAd lib. xvi Etymologiarum, cap. 25, n. ii.\n\nFRAGMENTUM SANCTI ISIDORI DE PONDERIBUS Ex. ms. Codice upud Bignæum.\n\nTalentum est pondo LXIII, quod faciunt LXXX librae Alticæ. Mina est libra una, et semiuncia. Talentumminas habet LX. Mina Graece, Latine mna dicitur. Drachma habet scrupula III, didracbma drachmae duae; unde mina, quomodo in libro Hebraicarum quaestionum semuncia scribitur. Stater enim, ut quidam affirnant, unciam unam, id est, aureos sex, ut alii putant, tres. lu Evangelio nomen duorum didrachmæ stater datur. Secel, cum Latina lingua corrupte siclus dicitur, ut in Quaestionibus supradictis indicatur, unciae pondus habet, ut alibi scriptum reperi, scrupula sex, quod et ipse arbitror: nam siclus ipse de sede de propinquitate ponderis, quasi sicilicus sonat. Obolus enim scrupulum dimidium, quod facit siliquas tres. in Ezechiele siclus xx obolos habet.","english":"APPENDIX XX.\n\nOn Book XVI of the Etymologies, chapter 25, section 11.\n\nA FRAGMENT OF SAINT ISIDORE ON WEIGHTS, from the manuscript codex in the possession of Bigne.\n\nA talent is a weight of 63 [pounds], which makes 80 Attic pounds. A mina is one pound and a half-ounce. A talent has 60 minas. Mina in Greek is called mna in Latin. A drachma has 3 scruples; a didrachm is two drachmas; whence the mina, just as in the book of Hebrew Questions a half-ounce is written. For the stater, as some affirm, is one ounce, that is, six gold pieces, as others think, three. In the Gospel the name of the didrachm is given to the stater of two [drachmas]. The shekel, which in the Latin tongue is corruptly called siclus, as is indicated in the Questions mentioned above, has the weight of an ounce, as I have found written elsewhere, six scruples, which I myself also believe; for the shekel itself, from its seat, from the nearness of its weight, sounds as it were sicilicus. For an obol is half a scruple, which makes three siliquae. In Ezekiel a shekel has 20 obols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"APPENDIX XXI.\n\nAd libr. xvi Etymologiarum, cap. 26, num. 17.\n\nI RAGMENTUM DE MENSURIS Ex ms. Codice apud Bignæum.\n\nCorus modii xxx. Batus amphora una, id est, modii tres. Cadus Graeca amphora est. Epbi id mensurae habet in aridis, quod in liquidis batus; metreta una, ut quidam dicunt, habet sextarios centum. Mensura Græce metron dicitur. unde et metreta appellatur. Notandum vero, quod mensura Hebræum nomen est. In Isaia Ægyptiorum mensurae, quae tres faciunt modios, sata idem sunt quod ephi, id est, modii tres. Gomor mensura est Attica, habens, ut quidam opinantur, concios tres, id est, sextarios XII, xit. Gomor dicunt paulo minus a sextariis v, quod etiam ipse sequor, eo quod sit decima pars ephi. Gomor quidam putant modios HI in sextarios est liquide inspici. Colyla mina est in Ezechiele: Decem, inquit, cotylæ sunt gomo-","english":"APPENDIX XXI.\n\nOn Book XVI of the Etymologies, chapter 26, section 17.\n\nA FRAGMENT ON MEASURES from the manuscript codex in the possession of Bigne.\n\nA corus is thirty modii. A batus is one amphora, that is, three modii. A cadus is the Greek amphora. An ephi has the same measure among dry goods as a batus among liquids; a metreta, as some say, holds a hundred sextarii. \"Measure\" in Greek is called metron, whence also it is named metreta. But it must be noted that \"measure\" is a Hebrew name. In Isaiah the measures of the Egyptians, which make three modii, are sata, which are the same as an ephi, that is, three modii. A gomor is an Attic measure, having, as some suppose, three concii, that is, twelve sextarii. They say a gomor is a little less than five sextarii, which I myself also follow, since it is the tenth part of an ephi. Some think a gomor is three modii; it is to be examined in sextarii, in liquid measure. A colyla is a mina in Ezekiel: \"Ten,\" he says, \"cotylae are a gomor—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}