{"slug":"tmp1431.tmp1431.opp-lat1","id":"latin:ogl-pl:tmp1431.tmp1431.opp-lat1","title":"De Conflictu Vitiorum Et Virtutum (Incertus) (Appendix VII)","title_source":"De Conflictu Vitiorum Et Virtutum (Incertus) (Appendix VII)","author":"Isidorus Hispalensis","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:16:56Z","cost_usd":0.018514},"source":{"registry_id":"latin:ogl-pl:tmp1431.tmp1431.opp-lat1","work_id":"tmp1431.tmp1431.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/tmp1431/tmp1431/tmp1431.tmp1431.opp-lat1.xml"},"stats":{"passages":37,"english_words":8262,"coptic_letters":0,"source_letters":32304,"commentary_units":219,"commentary_kinds":7,"derived_notes":1,"ambiguities":64,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"tmp1431.tmp1431.opp-lat1","abstract":"De Conflictu Vitiorum Et Virtutum is a Latin treatise on the allegorical battle between vices and virtues, traditionally attributed to Isidore of Seville but of uncertain authorship and date. Surviving in a single manuscript tradition, it was appended to Isidore's works in early printed editions and included in the Patrologia Latina as an appendix. The text reinterprets persecution as internal moral struggle, using military metaphors common in patristic literature. Its limited influence on medieval moral theology and canon law, combined with a lack of critical apparatus and collation of manuscripts, restricts its use for textual criticism. The work reflects a post-Constantinian context where external persecution gave way to internal spiritual conflict.","historical_context":"The treatise is attributed to Isidore of Seville (c. 560–636), a bishop and encyclopedist in Visigothic Spain, but its dating and authorship remain uncertain. No external evidence confirms a 7th-century origin, and the work may be a later composition. It survives in a single manuscript tradition, often appended to Isidore's works in early printed editions, indicating its marginal status. The text was included in the Patrologia Latina as an appendix, suggesting it circulated among monastic readers as a moral allegory. Its genre is a treatise on the conflict of vices and virtues, a theme common in patristic and early medieval literature. The work's textual history is obscure, with no clear stemma established, and variant readings from later copies are not recorded, limiting its use for textual criticism.","significance":"De Conflictu Vitiorum Et Virtutum matters as an example of the allegorical moral tradition in early medieval Christianity, reinterpreting persecution as internal vice in a post-Constantinian context. It relates to other works on spiritual warfare and virtue ethics, such as Prudentius's Psychomachia, and reflects the monastic focus on inner struggle. Its uncertain authorship and limited influence highlight the challenges of attributing and dating anonymous or pseudonymous texts.","timeline":[{"date":"c. 560–636","event":"Life of Isidore of Seville, to whom the work is traditionally attributed."},{"date":"7th–8th c.","event":"Possible composition period if by Isidore or a near-contemporary; no external evidence confirms."},{"date":"9th–12th c.","event":"Manuscript transmission among monastic readers; single tradition survives."},{"date":"16th–17th c.","event":"Inclusion in early printed editions of Isidore's works as an appendix."},{"date":"19th c.","event":"Publication in Patrologia Latina as an appendix to Isidore's works."}],"relations":[{"work":"Psychomachia by Prudentius","relation":"Shares theme of allegorical battle between vices and virtues.","key":"","label":null,"url":null},{"work":"Sententiae by Isidore of Seville","relation":"Attributed to same author; similar moral and allegorical concerns.","key":"","label":null,"url":null},{"work":"De Virtutibus et Vitiis by Isidore of Seville","relation":"Another moral treatise attributed to Isidore, possibly related.","key":"","label":null,"url":null},{"work":"Patrologia Latina","relation":"Edition in which the work appears as an appendix.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Authorship is uncertain; attributed to Isidore of Seville but may be a later composition.","Dating is uncertain; no external evidence confirms a 7th-century origin.","Survives in a single manuscript tradition with no clear stemma established.","This edition does not collate all known manuscripts or provide a critical apparatus.","Variant readings from later copies are not recorded, limiting use for textual criticism."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000439,"generated":"2026-11-15T07:16:56Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1431/tmp1431/tmp1431.tmp1431.opp-lat1.xml"}],"checks":{"work":"tmp1431.tmp1431.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"4","kind":"scripture"},{"code":"commentary-single-kind","i":"21","kind":"scripture"},{"code":"commentary-single-kind","i":"25","kind":"scripture"}],"stats":{"passages":37,"translated":37,"commentary_passages":37,"commentary_units":219,"english_words":8262,"source_letters":32102,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The treatise survives in a single manuscript tradition, often appended to Isidore's works in early printed editions. Its textual history is obscure, with no clear stemma established.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain; the work is attributed to Isidore of Seville (c. 560–636) but may be a later composition. No external evidence confirms a 7th-century origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The text was included in the Patrologia Latina as an appendix to Isidore's works, indicating its marginal status. It had limited influence on medieval moral theology or canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not collate all known manuscripts or provide a critical apparatus. Variant readings from later copies are not recorded, limiting its use for textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 37 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":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":37},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX VII.\n\nDE CONFLICTU VITIORUM ET VIRTUTUM.\n\nApostolica vox clamat per orbem, atque in procinctu fidei positis ne securitate torpeant dicit: Omnes qui pie volunt vivere in Christo Jesu, persecutionem patientur (II Tim. III, 12). Et ecce quia Christianitas etiam in suis principibus jam rcligiosa jamque fidelis est, desunt pie viventibus in Christo Jesu vincula, verbera, flagella, carceres, equulei, cruces, et si qua sunt diversorum genera tormentorum; quomodo ergo verum erit quod per Apostolum sonuit, ut omnes pie viventes persecutionem patiantur? an forte nemo pacis tempore vult pie vivere in Christo Jesu, et ideo desunt ista? Quis hoc vel desipiens dixerit?\n\nIn hac ergo Apostoli sententia non specialis quorumdam, sed generalis omnium persecutio debet intelligi. Et quidem sunt multi intra sinum matris Ecclesiæ constituti, qui pie viventes in Christo, contumeliis afficiuntur, opprobriis, injuriis, dcrisionibusque lacessuntur. Ista vere est illa generalis persecutio, quam Apostolus omnes pie viventes in Christo pati descripsit? Non facile dixerim, cuin sint quidam religiosi, quibus nemo pravorum audeat in faciem derugare. Alia ergo intelligenda est quæ immanior et. magis noxia est, quam non mortalis intorquet severitas, sed vitiorum gignit adversitas.","english":"APPENDIX VII.\n\nON THE CONFLICT OF THE VICES AND THE VIRTUES.\n\nThe apostolic voice cries out throughout the world, and says to those placed in the battle-line of the faith, lest they grow sluggish in their security: \"All who wish to live piously in Christ Jesus will suffer persecution\" (2 Tim. 3:12). And behold, because Christianity, even in its princes, is now religious and now faithful, there are lacking to those living piously in Christ Jesus the chains, the scourges, the whips, the prisons, the racks, the crosses, and whatever other kinds of torments there may be; how then will it be true what resounded through the Apostle, that all living piously suffer persecution? Or perhaps in a time of peace no one wishes to live piously in Christ Jesus, and therefore these things are lacking? Who, even a fool, would say this?\n\nIn this sentence of the Apostle, therefore, not a special persecution of some, but a general persecution of all ought to be understood. And indeed there are many placed within the bosom of Mother Church who, living piously in Christ, are afflicted with insults, are assailed with reproaches, injuries, and mockeries. Is this truly that general persecution which the Apostle described all living piously in Christ as suffering? I would not readily say so, since there are some religious persons whom none of the wicked dare to revile to their face. Therefore, another persecution is to be understood, one which is more savage and more harmful, which not mortal severity inflicts, but the adversity of the vices engenders.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Tim. III, 12","severity":"info","text":"The citation is to 2 Timothy 3:12, but the Vulgate verse numbering differs; the quoted words are not found in that verse, suggesting a loose memory or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in procinctu fidei","severity":"info","text":"The phrase 'in procinctu fidei' uses a military metaphor (from 'procinctus', readiness for battle), common in patristic Latin for spiritual warfare, here framing the treatise's conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Christianitas ... in suis principibus jam religiosa jamque fidelis est","severity":"info","text":"This reflects the post-Constantinian context where Christian emperors made persecution by state authorities obsolete, prompting the author to reinterpret persecution as internal vice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage opens with a rhetorical question based on a scriptural paradox, then resolves it by distinguishing external from internal persecution, setting up the allegorical conflict of vices and virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De Conflictu Vitiorum Et Virtutum","severity":"info","text":"This work is attributed to Isidore of Seville in the appendix, but its authorship is uncertain; it circulated among monastic readers as a moral allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation (2 Tim. 3:12) does not match the quoted text; the author may be paraphrasing or citing from memory.","The phrase 'in procinctu fidei' is a hapax in this context, its precise nuance uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Dum enim contra humilitalem superbia, contra veram religionem simulatio. contra subjectionem pugnat contemptus, contra Domini timorem inanis gloria, contra fraternam congratulationem invidia, contra dilectionem odium, contra libertatem justæ correptionis detractio, contra patientiam ira militat, contra mansuetudinem protervia, conica satisfactionem tumor, contra spirituale gaudium sæculi tristitia, contra virtuti exercitium torpor, vel ignavia, contra firmam stabilitatem dissoluta vagatio, contra spei fiduciam desperalio, contra mundi contemptum cupiditas, contra misericordiam obduratio, contra innocentiam fraus, vel furnuM, contra veritatem fallacia atque mendacium, contra ciborum parcimoniam ventris ingluvies, contra moderatum mœrorem inepta lætitia, contra discretam taciturnitatemmultiloquium, contra carnis intregritatem immunditia atque luxuria, contra cordis munditiam spiritualis foinicatio, contra amorem patriae coelestis appetitus sæculi præsentis opponens semet immergit, quid aliud quam crudelis pie viventium perseculio adversus conglobatas virtutum acies desævit?","english":"For while pride fights against humility, pretense against true religion, contempt against subjection, vainglory against the fear of the Lord, envy against fraternal rejoicing, hatred against love, detraction against the freedom of just correction, anger against patience, insolence against gentleness, swelling against satisfaction, worldly sadness against spiritual joy, sloth or idleness against the exercise of virtue, dissolute wandering against firm stability, despair against the confidence of hope, cupidity against contempt for the world, obduracy against mercy, fraud or deceit against innocence, falsehood and lying against truth, gluttony of the belly against moderation in food, ill-timed merriment against moderate grief, loquacity against discreet silence, impurity and lust against integrity of the flesh, spiritual fornication against purity of heart, and the appetite for the present world against love of the heavenly fatherland—what else does it do, when it plunges itself in opposition, than wage a cruel persecution against the living, against the massed battle-lines of the virtues?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Dum enim ... desævit","severity":"info","text":"This long periodic sentence enumerates a series of paired vices and virtues, each introduced by 'contra', building to a rhetorical question that frames the conflict as persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"simulatio","severity":"info","text":"'Simulatio' (pretense) is opposed to 'vera religio' (true religion), a pairing common in patristic moral treatises, contrasting outward hypocrisy with genuine faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"spiritualis fornicatio","severity":"info","text":"'Spiritualis fornicatio' (spiritual fornication) is a technical term for idolatry or infidelity of the soul, here opposed to 'cordis munditia' (purity of heart).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"crudelis ... persecutio","severity":"info","text":"The author frames vice as a 'cruel persecution' of the virtuous, echoing the earlier citation of 2 Tim 3:12 and the theme of Christian suffering in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"contra humilitatem superbia ...","severity":"info","text":"This catalog of opposing vices and virtues resembles the Psychomachia of Prudentius, a late antique allegorical poem on the battle of virtues and vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"furnuM","severity":"caution","text":"The reading 'furnuM' is uncertain; it may be a corruption or variant of 'furor' (frenzy) or 'fraus' (fraud), as the pairing with 'innocentia' suggests deceit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'furnuM' is unclear; it may be a scribal error for 'furor' or 'fraus'.","The phrase 'spiritualis fornicatio' could be interpreted as a metaphor for any spiritual infidelity, not necessarily sexual."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"quani dirus, o quam amarus est superbiæ congressus, quæ angelos de coelo projecit, homines de paradiso eliminavit; cujus exercitus, atque armorum conflictus, vitia sunt, quæ breviter comprehensa tetigimus! Sed videamus qualiter caslra cæli et inferni dimicent, arma Christi et diaboli collisa decertent.\n\n(Superbia:) Certe multis, imo eliam pene omnibus melior es verbo, scientia, divitiis, honoribus et cunctis quæ rel carnalibus, vel spiritualibus suppetunt charismalibus; cunctos ergo despice, cunctis temetipsum superiorem ostende.\n\n(Humilitas: ) Memento quia pulvis es ( Geri. i!!, 19), quia cinis es, quia putredo et vermis es, quia etsi aliquid es, nisi tanto te humilies, quanto magnus es, perdes omnino quod es. Nunquid tu altior quam primus angelus nunquid tu splendidior in terra quam Lucifer in cœlo (Eccli. III, 20)? Quod si ille de tanta sublimitate per superbiam cecidit, quomodo tu ad cœlestem celsitudinem superbiens de imis conscendes, qui illa, quandiu hic vivis, conditione teneris, de qua pcr quemdam sa pientem d.cuur: Corpus, quod corrumpitur, aggravat animam,et deprinut terrena inhabitatio sensunt multa cogitantem (Sap. IX, 15)?","english":"How harsh, how bitter is the assault of pride, which cast angels from heaven, drove men from paradise; whose army and whose conflict of arms are the vices which we have briefly touched upon! But let us see how the camps of heaven and hell do battle, how the arms of Christ and the devil clash in conflict.\n\n(Pride:) Certainly, you are better than many, indeed than almost all, in word, knowledge, wealth, honors, and all the charisms that avail either in carnal or spiritual matters; therefore despise all, show yourself superior to all.\n\n(Humility:) Remember that you are dust (Gen. 3:19), that you are ash, that you are rot and a worm, that even if you are something, unless you humble yourself as much as you are great, you will utterly lose what you are. Were you ever higher than the first angel? Were you ever more splendid on earth than Lucifer in heaven (Ecclus. 3:20)? For if he fell from such great height through pride, how will you, swelling with pride, ascend from the depths to heavenly heights, you who, as long as you live here, are bound by that condition of which it is said through a certain wise man: \"The body, which is corrupted, weighs down the soul, and the earthly dwelling depresses the mind that thinks of many things\" (Wis. 9:15)?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Geri. i!!, 19","severity":"info","text":"The citation 'Geri. i!!, 19' is a corrupt reference to Genesis 3:19, likely a scribal error for 'Gen. 3, 19'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. III, 20","severity":"info","text":"The citation 'Eccli. III, 20' is a corrupt reference to Ecclesiasticus (Sirach) 3:20, though the verse numbering is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. IX, 15","severity":"info","text":"The citation 'Sap. IX, 15' refers to Wisdom of Solomon 9:15, which is quoted in the humility speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"superbiæ congressus","severity":"info","text":"The description of pride casting angels from heaven and men from paradise echoes the standard Christian narrative of Lucifer's fall and the expulsion from Eden, foundational to the treatise's moral framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Superbia / Humilitas","severity":"info","text":"This passage introduces a dramatic dialogue between personified Pride and Humility, a rhetorical device common in late antique and medieval psychomachia literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quæ rel carnalibus","severity":"caution","text":"The phrase 'quæ rel carnalibus' is corrupt; the English draft reads 'either in carnal or spiritual matters', suggesting an original like 'quæ vel carnalibus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references 'Geri. i!!, 19' and 'Eccli. III, 20' are corrupt and their exact intended verses are uncertain; the English draft interprets them as Genesis 3:19 and Ecclesiasticus 3:20 respectively.","The phrase 'quæ rel carnalibus' is garbled; the reading 'either in carnal or spiritual matters' is conjectural."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Quam densissimis putamus in terra superbiæ tenebris lutum nostrum involvi, si potuit in coelo stella, quæ mane oriebatur (Isai. xiv, 12), lucis suæ globos amittere? Audi ergo potius lucem veritatis dicentem: Qui sequitur me (inquit) non umbulat in tenebris, sed habebit lumen vitæ ( Joan. VIII, ). ln quo autem ipsa esset sequenda, alibi præmonuit, dicens: Discite a me quiu mitis sum et humilis corde, et invenietis requiem animabus vestris (Matth. XI, 29).\n\nAudi, tumor superbiæ, audi dicentem ad hæc humilitatis magistrum: Omnis qui se exaltat humiliabitur, et qui se humiliat exaltabiMur (Matth. XXIII, 12); et illud: Super quem requiescet spiritus meus, niti super humilem, et quietum, et trementem sermones meos (Isai. LXVI, 2)? Audi quid etiam de illo Apostolus dicat, qui te ad sectandam humilitatem invitat. Ait enim: Qui cum in forma Dei esset, non rapinam arbitratus est esse se æqualem Deo, sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo; humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis (Philipp. n, 6, ). Si ergo tanta humilitate se deprimit divina majestas, quomodo superbire in aliquo debet humana infirmitas?","english":"How thick do we think the darkness of pride envelops our earthly clay, if in heaven a star that rose in the morning (Isaiah 14:12) could lose its globes of light? Listen rather to the light of truth saying: He who follows me (he says) does not walk in darkness, but will have the light of life (John 8:12). In what way it itself should be followed, he forewarned elsewhere, saying: Learn from me, who am meek and humble of heart, and you will find rest for your souls (Matthew 11:29).\n\nHear, swelling of pride, hear the teacher of humility speaking to these things: Everyone who exalts himself will be humbled, and he who humbles himself will be exalted (Matthew 23:12); and this: Upon whom will my spirit rest, if not upon the humble, and the quiet, and those trembling at my words (Isaiah 66:2)? Hear also what the Apostle says about him who invites you to pursue humility. For he says: He who, though in the form of God, did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a servant, made in the likeness of men, and found in habit as a man; he humbled himself, becoming obedient unto death, and death on the cross (Philippians 2:6-8). If, therefore, divine majesty lowers itself with such great humility, how should human weakness be proud in anything?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. xiv, 12","severity":"info","text":"The citation 'Isai. xiv, 12' does not correspond to any known verse in the Book of Isaiah; it may be a scribal error or a reference to a non-canonical source. The English draft renders it as 'Isaiah 14:12', but that verse does not exist in standard Vulgate or modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. VIII, 12","severity":"info","text":"The citation 'Joan. VIII, 12' is likely John 8:12, but the Vulgate text of John 8:12 reads 'Iterum ergo Iesus locutus est eis' (Then Jesus spoke to them again), not the words quoted. The author may be conflating John 8:12 with another verse, such as John 8:12b or a different passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XI, 29","severity":"info","text":"The citation 'Matth. XI, 29' does not correspond to any known verse in the Gospel of Matthew; Matthew 11:29 is not a verse in the Vulgate. The quoted saying 'Learn from me, who am meek and humble of heart' is not found in the canonical Gospels, suggesting a misattribution or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXIII, 12","severity":"info","text":"The citation 'Matth. XXIII, 12' does not correspond to a known verse; Matthew 23:12 in the Vulgate reads 'et si quis voluerit' (and if anyone wishes). The saying 'Everyone who exalts himself will be humbled' is a paraphrase of Luke 14:11 or 18:14, not Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. LXVI, 2","severity":"info","text":"The citation 'Isai. LXVI, 2' does not match any known verse in Isaiah 66; the Vulgate of Isaiah 66:2 reads 'et factum est' (and it happened). The quoted passage 'Upon whom will my spirit rest...' is not found in the canonical Isaiah, indicating a possible misattribution or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. n, 6","severity":"info","text":"The citation 'Philipp. n, 6' is likely Philippians 2:6-8, but the Vulgate of Philippians 2:6 reads 'qui cum in forma Dei esset' (who, when he was in the form of God). The quoted text closely follows Philippians 2:6-8, though the verse numbers are garbled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage contains multiple scriptural citations that do not correspond to known verses in the Vulgate or modern Bibles, suggesting either scribal errors, misattributions, or the use of non-canonical sources. The English draft attempts to standardize these references, but the original Latin citations remain problematic."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"(Inanis gloria: ) Age bonum quod vales; ostende cunctis bonum quod agis, ut bonus dicaris, ut sanctus et venerabilis ab omnIbus prædiceris, ut tanquam Dei electus noscaris, ut nemo te contemnat, nemo te despiciat, sed universi debitum tibi honoreiu persolvant.\n\n(Timor Domini, intentio recta: ) Si quid boni aliquando agis, non pro transitoriis, sed pro æternis id honoribus age; absconde quod facis, in quantum potes, quod si ex toto non vales, sit in corde tuo occultandi voluntas, et non erit de ostentatione ulla temeritas, nec criminis erit aliquando manifestare quod semper vis celatum habere. Sic denique duas Redemptoris sententias sibi quasi contrarias videberis adimplesse, quibus dicitur: Faciente te eleemosynam, nesciat sinistra tua quid faciat dextera tua, sed eleemosyna tua sit in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi (Matth. vi, 3). Et: videant vestra opera bona, et glorificent Patrem vestrum, qui in cœlis est (Matth. V, 16).","english":"(Vain Glory:) Do the good you are able; show everyone the good you do, so that you may be called good, so that you may be proclaimed holy and venerable by all, so that you may be known as one chosen by God, so that no one may scorn you, no one may despise you, but all may pay you the honor that is your due.\n\n(Fear of the Lord, Right Intention:) If you ever do something good, do it not for transient honors but for eternal ones; conceal what you do, as much as you are able; if you cannot entirely do so, let there be in your heart the will to conceal it, and there will be no rashness about display, nor will it be a crime ever to manifest what you always wish to keep hidden. Thus, finally, you will seem to have fulfilled two sayings of the Redeemer that are seemingly contrary to each other, in which it is said: \"When you give alms, let not your left hand know what your right hand does, but let your alms be in secret, and your Father, who sees in secret, will repay you\" (Matthew 6:3). And: \"Let your good works be seen, and glorify your Father, who is in heaven\" (Matthew 5:16).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Inanis gloria / Timor Domini, intentio recta","severity":"info","text":"The passage is structured as a dialogue between two personified vices and virtues: Vain Glory speaks first, then Fear of the Lord with Right Intention responds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. vi, 3","severity":"info","text":"The citation 'Matth. vi, 3' refers to Matthew 6:3, but the Vulgate text of Matthew 6:3-4 speaks of alms in secret; the exact phrasing here is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. V, 16","severity":"info","text":"The citation 'Matth. V, 16' refers to Matthew 5:16, but the Vulgate reads 'Sic luceat lumen vestrum' (let your light shine); the paraphrase here adapts the sense to good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duas Redemptoris sententias sibi quasi contrarias","severity":"info","text":"The author reconciles two seemingly contradictory Gospel sayings on public vs. secret good works, a common patristic and medieval exegetical problem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"intentio recta","severity":"info","text":"'Intentio recta' (right intention) is a key moral concept in early medieval ethics, denoting the proper inner disposition that aligns action with eternal rather than transient rewards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Matth. vi, 3","severity":"caution","text":"The verse reference 'Matth. vi, 3' does not match modern chapter/verse numbering; Matthew 6:3 in modern Bibles is about the Lord's Prayer, not almsgiving. The intended text is likely Matthew 6:4 or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Matth. vi, 3' is ambiguous: it may refer to a different versification or a conflation of Matthew 6:3-4.","The phrase 'tanquam Dei electus noscaris' could be read as either 'so that you may be known as chosen by God' or 'so that you may be known as if chosen by God,' with the latter implying pretense."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Cave prorsus ne illa sententia Ii hi conveniat, qua de hypocritis dicitur: Omnia opera sua faciunt, ut beatificentur ab hominibus; amen dico vobis, receperunt mercedem suam (Matth. VI). Attende Mihi in cunctis quæ ags, ne cenodoxiæ elatione pulsatus cum his qui etiam de miraculorum signis gloriabantur audias: Videbam Satanam, sicut fulgur, descendentem de cœlo (Luc. X, 18); sed time, nam scriptum est: Timor Domini gloria, et gloriatio, et lætitia, et corona exsultationis (Eccli. I, 11, 17). Timor Domini delectabit cur, et dabit lætitiam, et gaudium, et longitudinem dierum. Timenti Dominum bene erit in extremis, et in die defunctionis suae benedicelur. Et infra: Radix sapientiæ timere Dominun, et rami illius longitudo dierum.\n\n(Simulatio:) Quia nihil boni in ahscondito facis, ne a cunctis cognitus detesteris, finge te foris quod intus esse non appetis.","english":"Beware utterly lest that saying of the Lord concerning hypocrites apply to you: \"They do all their works that they may be blessed by men; but I say to you, they have received their reward\" (Matt. 6). Attend to me in all that you do, lest, driven by the elation of vainglory, you hear with those who even boasted of the signs of miracles: \"I saw Satan, like lightning, falling from heaven\" (Luke 10:18); but fear, for it is written: \"The fear of the Lord is glory, and boasting, and joy, and the crown of exultation\" (Ecclus. 1:11, 17). The fear of the Lord will delight your heart, and will give joy, and gladness, and length of days. To him who fears the Lord, it will be well in the end, and on the day of his death he will be blessed. And further on: \"The root of wisdom is to fear the Lord, and its branches are length of days.\"\n\n(Simulation:) Because you do nothing good in secret, lest, being known by all, you be detested, feign outwardly what you do not desire to be within.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VI","severity":"info","text":"The citation 'Matth. VI' likely refers to Matthew 6:2-4, where Jesus condemns hypocrites who seek human approval. The Latin text paraphrases the Vulgate, not quoting exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. X, 18","severity":"info","text":"The reference 'Luc. X, 18' is to Luke 10:18, but the quoted phrase 'Videbam Satanam, sicut fulgur, descendentem de cœlo' does not appear in the canonical Gospel. It may be a misattribution or a conflation with Isaiah 14:12 or a patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. I, 11, 17","severity":"info","text":"The citation 'Eccli. I, 11, 17' refers to Sirach (Ecclesiasticus) 1:11 and 1:17, but the Latin text combines phrases loosely. The Vulgate Sirach 1:11 reads 'Timor Domini gloria et gloriatio' and 1:17 'radix sapientiae est timere Dominum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cenodoxiæ","severity":"info","text":"Cenodoxia is a Greek loanword (κενοδοξία) meaning 'vainglory' or 'empty glory'. It is a key vice in monastic literature, often synonymous with superbia (pride) and distinct from ordinary ambition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Simulatio","severity":"info","text":"The section heading 'Simulatio' (Simulation) introduces a new vice, personified as a speaker. This follows the pattern of the work where vices and virtues speak in turn, here continuing the dialogue after Fear of the Lord's response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Simulatio","severity":"caution","text":"The Latin text of Simulation's speech is grammatically awkward: 'Quia nihil boni in ahscondito facis' (with 'ahscondito' for 'abscondito') and the imperative 'finge' may be corrupt. The sense is that Simulation advises feigning virtue to avoid detection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'Luc. X, 18' is uncertain; the quoted phrase is not found in Luke 10:18 and may be a scribal error or a conflation with another source.","The Latin text of the Simulation section contains a possible scribal error ('ahscondito' for 'abscondito') and the syntax is ambiguous, making the exact meaning of the advice uncertain."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"(Vera religio: ) Nequaquam omnino id agas, sed magis satage bonus fieri, quod non es; nam ostendere homnibus quod non cs quid allud quam damnatio est? Memor eso itaque quod dicitur: Væ vobis, Scribæ et Pharisæi hypocritæ, qui mundutis quod deforis est calicis et paropsidis; intus autem pleni estis rapina et immunditia (Matth. XXIII, 25). Pharisæe cæce, munda prius quod intus est calicis ct paropsidis, ut fiat mundum quod deforis est.\n\nItemque illud quod in Evangelio inculcando repetitur: Væ vobis, Scribæ et Pharisæi hypocritæ, quisimiles estis sepulcris dealvatis, quæ foris apparent hominibus speciosa. inlus plena sunt ossibus mortuorum, et omni spurcitia; sic et vos deforis quidem apparetis hominibus justi, intus autem pleni estis hypocrisi et iniquitate (Ibid. 26-28); nec non et illud, quod de talibus scriptum est: Venient ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapace. (Matth. VII, 15).","english":"(True Religion:) Do not do this at all, but rather strive to become good, which you are not; for to show men what you are not—what else is that but damnation? Remember, therefore, what is said: \"Woe to you, Scribes and Pharisees, hypocrites, who clean the outside of the cup and the dish; but within you are full of plunder and filth\" (Matt. 23:25). Blind Pharisee, first clean what is inside the cup and the dish, so that what is outside may become clean.\n\nAnd likewise that which is repeatedly emphasized in the Gospel: \"Woe to you, Scribes and Pharisees, hypocrites, who are like whitened sepulchers, which appear beautiful to men on the outside, but within are full of dead men's bones and every foulness; so you indeed appear just to men on the outside, but within you are full of hypocrisy and iniquity\" (Ibid. 26-28); and also that which is written concerning such persons: \"They will come to you in sheep's clothing, but within they are rapacious wolves\" (Matt. 7:15).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXIII, 25","severity":"info","text":"The citation of Matt. 23:25 is a conflation of the Vulgate text, which reads 'Vae vobis, Scribae et Pharisaei hypocritae' and the imagery of cleaning the outside of vessels.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VII, 15","severity":"info","text":"The citation of Matt. 7:15 is a loose adaptation; the canonical verse warns of false prophets in sheep's clothing, but the Latin here uses 'lupi rapaces' (rapacious wolves) which is not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Pharisæe cæce","severity":"info","text":"The phrase 'Pharisæe cæce' (blind Pharisee) is an apostrophe not found in the biblical text, reflecting a homiletic expansion typical of patristic moral treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Itemque illud","severity":"info","text":"The repetition marker 'Itemque illud' signals a series of scriptural proofs, a common rhetorical device in Isidorian moral works to reinforce the condemnation of hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sepulcris dealvatis","severity":"info","text":"The image of 'whitened sepulchers' (sepulcris dealvatis) echoes a patristic topos, notably used by Jerome and Augustine, to contrast outward purity with inner corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod deforis est calicis et paropsidis","severity":"caution","text":"The Latin text has a possible scribal error: 'paropsidis' (dish) is a Greek loanword; the Vulgate reads 'parapsidis' or 'patinae'; the variant does not affect the sense.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The phrase 'Væ vobis, Scribæ et Pharisæi hypocritæ' is not a direct Vulgate quotation but a composite; the exact source of the 'blind Pharisee' apostrophe is unclear.","The citation of Matt. 7:15 is paraphrased; the original verse speaks of 'wolves in sheep's clothing' but the Latin adds 'rapaces' (rapacious) which is an interpretive gloss."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"(Elatio ): Qualis es tu, ut pejoribus obtemperes, deterioribus famulatum exhibeas? te magis quam illos decuerat imperare, qui tibi non possunt ingenio, vel industria, aut viribus coæquari. Obieropera.igitur imperio Dei, et non si, tibi ulterius cura de aliqno.\n\n(Beata submissio:) Si Dei obtemperandum est imperio, humano subdi necesse est magisterio; ipse enim dicit: Qui vos audit, me audit; et qui vos spernit, me spernit (Luc. x, 16). Ita (inquit) oportet, sed si talis qui imperat esset, non esi talis per quem Deus imperet. Sed Apostolus contra: Non est patestas nisi a Deo; quæ autem sunt, a Deo ordinata sunt; itaque qui resistit potestati, Dei ordinationi resistit. Quales enim esse debeant hi qui imperant, non est subditis discutiendum.\n\nEt quidem primis Ecclesiæ pastoribus Dominus dicit: Scilis quia reges gentiux dominantur eorum, et qui potestatem exercent inter eos benefici vocantur; vos autem non sic, sed qui vult in vobis esse major, erit omnium servus; sicut Filius hominis non venit ministrari, sed ministrare, et dare animam suam pro multis (Matth. xx, 25). Sed tamen quia non omnes tales futuros prævidit, subjectorum omnium personas in discipulis assumens, præmonuit dicens: Super cathedram Moysi sederunt Scribæ et Pharisæi, quæcunque dixerint vobis, facite: quæ Mutem faciunt, facere nolite ( Matth. XXIII, 2),","english":"(Elatio:) What sort of person are you, that you obey those worse than yourself, that you show servitude to those more base? It would have been more fitting for you to rule than for them, who cannot equal you in talent, or industry, or strength. Therefore, obey the command of God, and do not concern yourself any further about anyone.\n\n(Beata submissio:) If the command of God is to be obeyed, it is necessary to submit to human teaching; for He Himself says: “He who hears you, hears me; and he who scorns you, scorns me” (Luke 10:16). Thus (one says) it is fitting, but only if the one who commands were such, but he is not such a one through whom God commands. But the Apostle says to the contrary: “There is no power except from God; and those that exist are ordained by God; therefore, whoever resists authority resists God’s ordinance.” For what sort those who command ought to be is not for subjects to judge.\n\nAnd indeed to the first pastors of the Church the Lord says: “You know that the kings of the nations rule over them, and those who exercise power among them are called benefactors; but you are not so, but whoever wishes to be greater among you will be the servant of all; just as the Son of Man did not come to be served, but to serve, and to give His life for many” (Matthew 20:25). But nevertheless, because He did not foresee that all would be such, assuming the persons of all subjects in the disciples, He warned in advance, saying: “On the chair of Moses sat the Scribes and Pharisees; whatever they say to you, do; what they do, do not do” (Matthew 23:2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 10:16","severity":"info","text":"The citation 'Qui vos audit, me audit; et qui vos spernit, me spernit' is a conflation of Luke 10:16, which in the Vulgate reads 'Qui vos audit, me audit; qui vos spernit, me spernit.' The verse is used to support the authority of human teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 20:25","severity":"info","text":"The citation 'Scitis quia reges gentium dominantur eorum...' is a loose paraphrase of Matthew 20:25-28, where Jesus instructs the apostles on servant leadership. The Latin text adapts the verse to contrast secular and ecclesiastical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 23:2","severity":"info","text":"The citation 'Super cathedram Moysi sederunt Scribae et Pharisaei...' is a paraphrase of Matthew 23:2, where Jesus warns about following the teachings of scribes and Pharisees while avoiding their actions. The text uses this to distinguish between authority and personal conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beata submissio","severity":"info","text":"The personification 'Beata submissio' (Blessed Submission) is a rhetorical figure in the dialogue, contrasting with 'Elatio' (Pride). This reflects the treatise's method of dramatizing virtues and vices as speaking characters, common in late antique and early medieval moral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Non est potestas nisi a Deo","severity":"info","text":"The argument that all power is from God and ordained by Him echoes Romans 13:1-2, a key text in Christian political theology. The treatise uses this to assert that subjects must not judge their rulers, a theme prominent in early medieval discussions of authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Obieropera.igitur imperio Dei","severity":"caution","text":"The Latin 'Obieropera.igitur imperio Dei' appears corrupt; the English draft reads 'Therefore, obey the command of God.' The phrase may be a scribal error for 'Obsequere igitur imperio Dei' (Therefore, obey the command of God). The text is otherwise coherent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Obieropera' is unclear; the reading 'Obsequere' is assumed based on context.","The citation of Matthew 20:25 is a paraphrase, not a direct quotation, leaving the exact wording uncertain."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"(Invidia:) I.. quo illo vel illis minores? cur ergo eis rel aequans, vel superior, non esQuanta vales quæ ipsi non valent? non ergo tibi aut superiores, aut etiam aequales esse debent.\n\n(Fraterna congratulatio; ) Si cæteros virtutibus antecellis, tutius in luco infimo quam in summo temetipsum conservas; sæpe enim de alio pejor fit ruina. Quod si tbi, ut asseris, quida superires vel æquales ant, quid te lædit? quid tibi nocet? cave prorsus, ne dum aiiis locum invides celsitudinis, illum imiteris, ne quo scriptum retines: Incidia diaboli mors introivit in orbem terrarum; imitantur autem illum qui sunt ex parte illius (Sap. II, 24).\n\n(Odium: ) Absit ut illum ames quem in omnibus contrarium habes, qui tibi derogat, qui tibi insultat, qui te conviciis exasperat, qui tibi peccata tua improperat, qui te dictis, operibus atque honoribus semper prxire festinat? nisi enin tibi invideret, nequ quam se na præferret.","english":"(Envy:) I? How am I lesser than that one or those? Why then are they not equal or superior to you? How much are you worth that they are not worth? Therefore they ought not to be either superior or even equal to you.\n\n(Fraternal congratulation:) If you surpass others in virtues, you keep yourself more safely in the low grove than on the height; for often a fall from a higher place is worse. But if, as you claim, some are superior or equal to you, what harm does it do you? What does it hurt you? Beware, lest while you envy others their place of eminence, you imitate him of whom the text holds: \"Through the envy of the devil, death entered into the world\"; moreover, those who are of his party imitate him (Wisdom 2:24).\n\n(Hatred:) Far be it that you love him whom you have as an adversary in all things, who disparages you, who insults you, who exasperates you with reproaches, who casts your sins in your teeth, who always hastens to outstrip you in words, deeds, and honors? For if he did not envy you, he would by no means prefer himself to you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Invidia","severity":"info","text":"The passage continues the dialogic structure of the work, with Envy (Invidia) speaking first, followed by Fraternal Congratulation (Fraterna congratulatio) and Hatred (Odium). Each vice or virtue is introduced by a heading in parentheses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Invidia diaboli mors introivit in orbem terrarum","severity":"info","text":"This is a paraphrase of Wisdom 2:24, which in the Vulgate reads: 'Invidia diaboli mors introivit in orbem terrarum' (Through the envy of the devil, death entered the world). The citation key 'Sap. II, 24' refers to the Book of Wisdom (Sapientia).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luco infimo","severity":"info","text":"'Luco infimo' (low grove) is a rare phrase; 'lucus' typically means a sacred grove. Here it likely contrasts with 'summo' (height), suggesting a humble or safe position, possibly with a play on 'lucus' as a place of obscurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"I.. quo illo vel illis minores?","severity":"caution","text":"The Latin text of Envy's speech is corrupt: 'I..' likely stands for 'Invidia' but the following 'quo' is unclear; the English draft interprets it as 'How am I lesser than that one or those?' but the Latin may be missing words or have a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Fraterna congratulatio","severity":"info","text":"Fraternal congratulation (Fraterna congratulatio) is a virtue personified, contrasting with Envy. It advises humility and warns against imitating the devil's envy, reflecting the moral-psychological allegory common in late antique and early medieval Christian treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"imitantur autem illum qui sunt ex parte illius","severity":"info","text":"The phrase 'those who are of his party imitate him' echoes a common patristic theme: envy as a diabolical trait, with those who envy being part of the devil's faction. This parallels similar warnings in works like Cassian's Conferences.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening of Envy's speech is corrupt: 'I.. quo illo vel illis minores?' may be missing a verb or pronoun; the English draft supplies 'How am I lesser' but the Latin is not fully recoverable.","The phrase 'luco infimo' is ambiguous: it could mean 'low grove' or be a scribal error for 'loco infimo' (low place)."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"( Dilectio:) Nunquid quia hæc qu;e narras odio habenda nt in homine, propterea non est amanda Dei imago in homine? sicut Christus, qui in cruce positus inimicos suos dilexit, et ante crucis tormentum admonuit dicens: Diligite inimicos vestros, et benefacite his qui oderunt vos, et oraie pro pe a equentibus et culu uniantibus vos, ut sit filu Patris vestri qui in cœlis est (Matth. v, 44). Et sicut per Salomonem et apostolos dl itur. Si esurient inimicus tuus, ciba illum; si sitit, potum da illi, hoc enim faciens carbones ignis congeres super caput ejus ( Proverb. xxv, 21).\n\nCui sententiæ Apostolus ex proprio subjunxit dicens: Noli vinci a malo, sed vince in bono malum (Rom. XII, 20, 21); quod contra de his qui atres odissc noscuntur per Joannem dicitur: Qui odit pro. trem suum homicida est; et scitis quia omnis homicida non habet vitam æternam in se manentem (/ Joan. III, 15). Et rursum: Qui odit fratrem suum, in tenebris ambulat, et in tenebris est usque adhuc, et nescit quo eat, quoniam tenebræ obcæcaverunt oculos ejus ( Joan. II, 11).","english":"(Love:) Is it because these things you recount are to be hated in a person, that therefore the image of God in a person is not to be loved? As Christ, who placed on the cross loved his enemies, and before the torment of the cross admonished, saying: Love your enemies, and do good to those who hate you, and pray for those who persecute and slander you, that you may be sons of your Father who is in heaven (Matthew 5:44). And as it is said through Solomon and the apostles: If your enemy is hungry, feed him; if he thirsts, give him drink, for in doing this you will heap coals of fire upon his head (Proverbs 25:21).\n\nTo which sentence the Apostle added from his own, saying: Do not be overcome by evil, but overcome evil with good (Romans 12:20-21); which against those who are known to hate their brothers is said through John: He who hates his brother is a murderer; and you know that every murderer does not have eternal life remaining in him (1 John 3:15). And again: He who hates his brother walks in darkness, and is in darkness still, and does not know where he goes, because darkness has blinded his eyes (1 John 2:11).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 44","severity":"info","text":"The citation of Matthew 5:44 is a conflation of verses 44–45, urging love for enemies and prayer for persecutors, a key proof-text in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverb. xxv, 21","severity":"info","text":"Proverbs 25:21 is cited in a form that differs from the Vulgate; the phrase 'heap coals of fire on his head' is a vivid metaphor for shaming an enemy through kindness, possibly from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. XII, 20, 21","severity":"info","text":"Romans 12:20–21 is a paraphrase of Paul’s exhortation to overcome evil with good, aligning with the theme of non-retaliation in early Christian ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. III, 15","severity":"info","text":"1 John 3:15 is cited as equating hatred of a brother with murder, a strong condemnation that echoes the Johannine emphasis on fraternal love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. II, 11","severity":"info","text":"1 John 2:11 is cited to describe the spiritual blindness caused by hatred, reinforcing the moral dichotomy between light and darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cui sententiæ Apostolus ex proprio subjunxit","severity":"info","text":"This phrase marks a structural transition where the author adds an apostolic commentary to the preceding scriptural citation, typical of patristic catena style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variations (e.g., 'qu;e' for 'quae', 'nt' for 'sunt', 'dl itur' for 'dicitur') that do not affect the sense but suggest scribal errors in transmission.","The citation of Proverbs 25:21 differs from the Vulgate text, possibly reflecting an Old Latin version or a loose paraphrase."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"At (inquis) sufficit mihi uod amantes me di. ligo. Sed Dominus e contratio: Si enim diligitis eos qui vos diligunt, quam mercedem habebit? nonne et Publicani hoc faciunt (Matth. v, )? Quid tu ad haec objicere vales? Certe: Qui odit fratrem suum, manet in morte; ei qui diI git, in Deo anet, et Deus in eo. Omnem ergo amaritudinpm fellis evome, et quoquo pacto valueris, charitatis dulcedinem sume; nihil enim avius, nihil illa beatius est. Deus ( inquit Joannes ) charitas est ( I Joan. IV. 10); et egregius prædicator: Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. v, 5). U nde neque immerito deiictorum facinora tegere dicitur; sicut scriptum est: Universa delicta operit charitas (Proverb. x, 12).\n\n(Detractio:) Quis poterit sustinere, quis silentio tegere, uanta ille, vel ille prava committit, nisi forte qui consentit?","english":"(You say:) \"It is enough for me to love those who love me.\" But the Lord says the opposite: \"If you love those who love you, what reward will you have? Do not even the publicans do this?\" (Matthew 5:46-47?) What can you object to this? Certainly: \"He who hates his brother remains in death; he who loves, abides in God, and God in him.\" Therefore, vomit out all the bitterness of gall, and in whatever way you can, take up the sweetness of charity; for nothing is more vile, nothing more blessed than it. \"God,\" says John, \"is charity\" (1 John 4:16); and the eminent preacher: \"The charity of God is diffused in our hearts through the Holy Spirit, who is given to us\" (Romans 5:5). Hence it is not undeservedly said to cover over the crimes of sinners, as it is written: \"Charity covers all sins\" (Proverbs 10:12).\n\n(Detraction:) Who will be able to endure, who will be able to conceal in silence how many wicked things this or that person commits, unless perhaps one who consents?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v","severity":"info","text":"The citation 'Matth. v' likely refers to Matthew 5:46-47, where Jesus contrasts loving those who love you with the higher command to love enemies. The verse number is ambiguous in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. IV. 10","severity":"info","text":"The citation 'I Joan. IV. 10' corresponds to 1 John 4:16 in modern versification, but the Vulgate numbers differ; the text 'Deus charitas est' is a paraphrase of 1 John 4:8, 16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. v, 5","severity":"info","text":"The citation 'Rom. v, 5' is unclear; Romans 5:5 does not contain this phrase. It may be a misattribution or a conflation with Romans 5:5 or another passage on the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverb. x, 12","severity":"info","text":"The citation 'Proverb. x, 12' refers to Proverbs 10:12, but the Vulgate text reads 'universa delicta operit charitas' only loosely; the original Hebrew speaks of hatred covering, not charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"charitas","severity":"info","text":"The Latin 'charitas' (caritas) is the Vulgate term for love/charity, central to the argument. The author equates it with God (1 John) and uses it to counter detraction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue: Love (Caritas) speaks first, citing scripture to defend universal love; then Detraction (Detractio) responds, questioning the feasibility of silent tolerance of evil.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Matthew, Romans, Proverbs) are given with imprecise chapter/verse numbers; the exact referents are uncertain. The Latin text has minor typographical errors (e.g., 'uod' for 'quod', 'di. ligo' for 'diligo')."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"(Libertas justæ correptionis: ) Ner tacenda sunt mala proximi, nec consentienda, sed charitate fraterna in ciem proximus est redarguendus, non autem occulte detrahendus. Quod si objcitur: Idcirco fratrem coram oculis increpare nolle, ne exasperatus non correptione proficiat, sed magis ex correptione scandalum sumat. occurrit Scriptura divina, ei versa vice hoc magis scandalum esse de. nuntiat, dicens: Sedens adversus fratrem tuum detrahebas, et adversus filium nutris tuæ ponebas scandalum (Psal. XLIX, 20, 21).\n\n(Discreta correptio:) Majus enim scandalum sumit, qui sbi detrahentem intelligit, quam qui corripient sustinet, et quia nonnunquam errata dei nquentium ad tempus silentio tegenda sunt, ut aptiori tempore corrigantur, subjungitur: Hæc fecisti, et tacui. Ne autem ex hoc discreto silentio detractores sibi plauderent, qui, dum semper occulte derogare maluut, nunquam in apertam increpationem pros hunt, adhuc subinfertur: Existimsti inique, quod ero tibi similis; arsi diceretur: Iniquum est cng tare III inde detractor i similis appaream, unde ad tempus reticens, nec derogans, lucum ap rtæ coi rectionis exspecto; unde et protinus subditur: Arguam te, et statuam contra faciem luam, ve. luti diceretur: Non in occulto, ut est tua consuetudo, sed in aperto, ut est mea sollicitudo, aptum corripiendi tempus exspectans, peccatorem arguam, et ejus delicta contra faciem illius statuam.","english":"(Freedom of Just Correction:) The evils of one's neighbor are not to be passed over in silence, nor are they to be consented to, but the neighbor is to be rebuked with fraternal charity, not secretly slandered. But if it is objected: \"I am unwilling to rebuke a brother openly, lest, exasperated, he not profit from the correction, but rather take scandal from it,\" divine Scripture meets this, declaring on the contrary that this is even more a scandal, saying: \"You sat and slandered your brother, and you placed a scandal against the son of your nurse\" (Psalm 49:20-21).\n\n(Discerning Correction:) For he who perceives himself being slandered takes greater scandal than he who endures being rebuked. And because sometimes the errors of the unwilling are to be covered by silence for a time, so that they may be corrected at a more suitable time, it is added: \"You did this, and I was silent.\" But lest slanderers applaud themselves for this discreet silence—they who, always preferring to slander secretly, never break out into open rebuke—it is further subjoined: \"You wrongly thought that I would be like you.\" As if it were said: It is unjust that, by being silent for a time, I should appear like a slanderer, when, by keeping silent for a while and not slandering, I await the opportunity for open correction. Hence it is immediately added: \"I will rebuke you, and I will set it before your face.\" As if it were said: Not in secret, as is your custom, but openly, as is my concern, awaiting the suitable time for rebuke, I will rebuke the sinner and set his faults before his face.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Libertas justæ correptionis","severity":"info","text":"The heading 'Libertas justæ correptionis' (Freedom of Just Correction) introduces a key theme: the moral obligation to rebuke openly rather than slander secretly. This reflects a pastoral concern for fraternal charity and public accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sedens adversus fratrem tuum detrahebas, et adversus filium nutris tuæ ponebas scandalum","severity":"info","text":"This citation from Psalm 49:20-21 (Vulgate numbering) is used to argue that secret slander causes greater scandal than open rebuke. The verse is adapted to support the treatise's emphasis on public correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Discreta correptio","severity":"info","text":"The second heading 'Discreta correptio' (Discerning Correction) introduces a nuanced approach: silence may be prudent temporarily, but it must not be mistaken for complicity. This reflects early medieval monastic and pastoral discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc fecisti, et tacui","severity":"info","text":"The phrase 'Hæc fecisti, et tacui' (You did this, and I was silent) functions as a rhetorical device, contrasting temporary silence with eventual open rebuke. It structures the argument against slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Arguam te, et statuam contra faciem tuam","severity":"info","text":"This phrase echoes biblical language of confrontation (cf. Galatians 2:11), reinforcing the treatise's insistence on face-to-face correction over secret detraction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ner tacenda sunt mala proximi","severity":"caution","text":"The opening 'Ner tacenda' is likely a scribal error for 'Non tacenda' (not to be passed over in silence). The sense is clear from context, but the text may be corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ner tacenda' is ambiguous: it may be a scribal error for 'Non tacenda' or a deliberate abbreviation. The reading adopted is 'Non tacenda' based on context.","The citation from Psalm 49:20-21 is adapted; the original Hebrew text differs slightly, but the Vulgate version is used as authoritative."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"At ( inquis ) non odi, sed amo, quem ita in absconduis dijudicans reprehendo. Imo magis hunc odis, et non dilig s; unde detrahis, et non corrigis. Qua a sit autem detestanda o urectatio proximi, plerisque in locis Scriptura divina testatur; unde est illud: Detrahentem adversus proximum suum occulte, hunc persquebar (Psal. c, ); et illud: Qui detrahit frat a, detrahit legi (Jac. IV, 11); illu ique: Qui detrahit fratri, eradicabitur; nec non et illud Apostoli Pauli: Videte, ne invicem mordelis, abinvicem consumamini (Gal. v, ).\n\n(Ira:) Quæ contra te aguntur æquanimiter ferri II possunt, imo patienter tolerare peccatum est, quia si non eis cum magna exasperatione resistitur, colura te demceps sine mensura cumulabuntur.\n\n(Patientia: ) Si passio Redemptoris ad mentem reducitur, init tadurum est quod on æquo animo toleretur. Christus e am (ut ait P trus) passus est pro nobis, nobis relinquens exemplum, ut aequamur vestigia ejus (I Pdr. II, 21). Ipse autem dicit: Si patremfamilias De. zebub vocaverunt, quanto magis nesticos ejus (Matth. X, 25); si me persecuti sunt, et vos persequenlur (Joan. xv, 20, 23). Sed quanta sunt in comparatione passionum illius quæ patimur? ille enim opprobria, irrisiones, contumelias, alapas, sputa, flagella, spineam coronam, crucemque sustinuit; et nos miseri ad nostram confusionem uno sermone fatigamur, uno verbo dejic mur.","english":"(You say:) \"I do not hate, but love, the one I thus judge in secret and reprove.\" On the contrary, you hate him, and do not love him; hence you slander, and do not correct. But how detestable slander of one's neighbor is, divine Scripture testifies in many places; whence it is said: \"The slanderer against his neighbor in secret, I will pursue him\" (Psalm 100); and: \"He who slanders a brother, slanders the law\" (James 4:11); and: \"He who slanders a brother shall be rooted out\"; and also that saying of the Apostle Paul: \"See that you do not bite one another, lest you be consumed by one another\" (Galatians 5).\n\n(Anger:) Those things that are done against you can be borne with equanimity; indeed, to tolerate sin patiently is itself a sin, because if they are not resisted with great exasperation, they will thereafter accumulate beyond measure.\n\n(Patience:) If the Passion of the Redeemer is called to mind, nothing is hard that is not borne with an even mind. Christ (as Peter says) suffered for us, leaving us an example, that we might follow in his footsteps (1 Peter 2:21). He himself says: \"If they called the father of the house Beelzebub, how much more his household\" (Matthew 10:25); \"If they persecuted me, they will persecute you also\" (John 15:20, 23). But how great are the things we suffer in comparison with his passions? For he endured insults, mockeries, reproaches, slaps, spittle, scourges, a crown of thorns, and the cross; and we wretches, to our shame, are wearied by a single word, cast down by a single word.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 100","severity":"info","text":"The citation 'Detrahentem adversus proximum suum occulte, hunc persquebar' is not from the canonical Psalter; it may be a loose citation of Psalm 100:4 or a lost version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 4:11","severity":"info","text":"The verse 'Qui detrahit fratri, detrahit legi' does not appear in the Vulgate of James 4:11; it may be a paraphrase or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians 5","severity":"info","text":"The citation 'Videte, ne invicem mordelis, abinvicem consumamini' is a loose rendering of Galatians 5:15, which warns against mutual biting and consuming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 10:25","severity":"info","text":"The reference to Beelzebub is not found in Matthew 10:25; it may be a conflation with Matthew 12:24 or a misremembered citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 15:20, 23","severity":"info","text":"The citation 'si me persecuti sunt, et vos persequenlur' does not correspond to John 15:20 or 23; it may be a paraphrase of John 15:20 or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Latin text","severity":"caution","text":"The Latin text contains several corruptions: 'persquebar' for 'persequebar', 'mordelis' for 'mordeatis', 'colura' for 'collura', and 'init tadurum' for 'nihil durum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are often paraphrastic or misattributed, making it unclear whether the author is quoting from memory or using a variant text."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Et quid agimus de eo quod dicitur: Si non compatimur, nec conregnabimus (11 Tim. II, 12)? Uuapfopter retundendi sunt irac stumuli, et ejus metuenda damnatio; unde scrinium legimus: Qui irascitur fratri suo reus erit judicio; qui autem dixerit fratri suo: Racha, reua erit conciiin; qui autem dixerit: Fatue, reus erit gehennæ ignis. Ibi tamen remedium invenitur ex en quod subdetur: Si offers munus tuum ad altare, et ibi recordatus fueris quod frater tuus habet aliquid adversum te, relinque ibi munus tuu ante altare, et vade prius reconciliari fratri tuo, et tunc veniens offeres munus tuum (Matth. v, 22, 23).\n\nAcsi aperte diceretur: Nec in corde tacitam precem effundaas, nisi prius offensum proximum satisfaciendo ad lenitatis mansuetudinem perducas; munus enim nostrum est oratio nostra, altare vero nostrum est cor. Ille autem qui hoc facere, quoties inter duos sine causa na fuerit excitata, studuerit, promissam damnationem nequaquam incurret. Sed sunt mulli qui petenti sibi veniam delicta non remitunt, contra quos illa Dom ni sententia venit, qua dicitur: Si non dimiseritis hominibus peccata eorum de cordibus vestris, nec Pater vester cœlestis dimittet vobis peccata vestra (Matth. VI, 14).","english":"And what are we to do about what is said: \"If we do not suffer together, we shall not reign together\" (2 Timothy 2:12)? The goads of anger must be blunted, and its condemnation feared; whence we read in the Scripture: \"He who is angry with his brother will be guilty in judgment; but he who says to his brother, 'Raca,' will be guilty before the council; but he who says, 'Fool,' will be guilty of the fire of Gehenna.\" Yet there a remedy is found from what is added: \"If you bring your gift to the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother, and then coming back, offer your gift\" (Matthew 5:22, 23).\n\nAs if it were openly said: Do not pour forth even a silent prayer in your heart, unless you first lead the offended neighbor to gentleness of mildness by making amends; for our gift is our prayer, and our altar is our heart. But he who has striven to do this, whenever anger has been stirred up between two without cause, will by no means incur the promised condemnation. But there are many who do not forgive offenses to one who asks pardon of them, against whom that saying of the Lord comes, which says: \"If you do not forgive men their sins from your hearts, your heavenly Father will not forgive you your sins\" (Matthew 6:14).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si non compatimur, nec conregnabimus (11 Tim. II, 12)","severity":"info","text":"The citation '11 Tim. II, 12' is a scribal error; the verse is not from 2 Timothy but likely a misattribution of a common saying. The Latin text may reflect a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Racha","severity":"info","text":"The term 'Racha' (Matthew 5:22) is a transliteration of Aramaic 'rēqā', meaning 'empty-headed' or 'worthless'. The Latin text preserves the Greek form, reflecting early Latin biblical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si offers munus tuum ad altare... (Matth. v, 22, 23)","severity":"info","text":"The citation conflates Matthew 5:22-24, but the wording 'munus tuum' and 'altare' is not verbatim from the Vulgate; it may derive from a liturgical or catechetical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"altare vero nostrum est cor","severity":"info","text":"The allegorical equation of the altar with the heart is a patristic trope, found in authors like Origen and Augustine, emphasizing interior purity over external ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si non dimiseritis hominibus peccata eorum de cordibus vestris, nec Pater vester cœlestis dimittet vobis peccata vestra (Matth. VI, 14)","severity":"info","text":"This citation is not found in the canonical Gospels; it resembles Matthew 6:14 but is a free adaptation, possibly from a lost apocryphon or a misremembered sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Uuapfopter","severity":"caution","text":"The word 'Uuapfopter' is a scribal corruption; it likely represents a Germanic gloss or a miswritten Latin term (e.g., 'quapropter' or 'propter'). The text is unstable here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation 'Si non compatimur, nec conregnabimus' is uncertain; it may be a misattribution or a non-canonical saying.","The word 'Uuapfopter' is corrupt and its intended meaning is unclear; the translation assumes a logical connector like 'therefore'.","The citation of Matthew 6:14 is not found in standard biblical texts; its origin is ambiguous."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Plura suut (inquis) quæ commisit, et me saepius offendit. Ad hæc non ego, sed Dominus respondet. Nam cum Petrus ad eum diceret: Quoties peccabit in me frater meus, et dimittam et? usque septies? et ille ad eum inquit: Non dico tihi usque septies, sed usque septuagies septies (Matth. XVIII,22). Quam multi autem sunt qui suas iniurias tarde relaxant, Dei vero citius indulgent? linque nnunquam ut occasione Domini iniurias vindicandi suas vindicent irati.\n\nQuid quoque de illis dicendum est qui furore cæcitatis usque ad verba prodeunt maledictionis, nisi hoc quod Apostolus ait: Neque maledici regnum Dei possidebunt (1 Cor. vi, 10)? quod Jacobus exaggerando detestans ait: Linguam nullus hominum domare potest, inquietum malum, plena veneno mortifero, in ipsa benedicimus Deum, et Patrem, et in ipsa maledicimus homnes,, qui ad similitudinem Dei facti sunt, ex ipso ore procedit benedictio, et maledictio (Jac. III, 8). Non op rtet, tratres mei, hæc ita lieri; nunquid fons ne eodem foramine emanat dulcem et amaram aquam? hoc de causa alibi etiam dicitur: Mors et vita in mambus languæ (Proverb. XVIII, 21).","english":"There are many (you say) which he has committed, and he has offended me more often. To this, not I, but the Lord responds. For when Peter said to him: \"How many times shall my brother sin against me, and I forgive him? Up to seven times?\" and he said to him: \"I do not tell you up to seven times, but up to seventy times seven\" (Matthew 18:22). But how many are there who slowly relax their own injuries, yet more quickly forgive those of God? They never cease, on the occasion of the Lord, to avenge their own injuries, avenging them in anger.\n\nWhat also is to be said of those who, in the blindness of fury, proceed even to words of cursing, except what the Apostle says: \"Nor shall those who curse possess the kingdom of God\" (1 Corinthians 6:10)? Which James, detesting, exaggerates, saying: \"No man can tame the tongue, a restless evil, full of deadly poison; in it we bless God and the Father, and in it we curse all men, who are made in the likeness of God; from the same mouth proceeds blessing and cursing\" (James 3:8). It is not fitting, my brothers, that these things be so; does a spring ever emit sweet and bitter water from the same opening? For this reason it is also said elsewhere: \"Death and life are in the hands of the tongue\" (Proverbs 18:21).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVIII,22","severity":"info","text":"The citation 'usque septuagies septies' (up to seventy times seven) is not found in the Vulgate of Matthew 18:22; the canonical verse reads 'usque septies' (up to seven times). The author likely expands the number for rhetorical emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. vi, 10","severity":"info","text":"The verse 'Neque maledici regnum Dei possidebunt' does not correspond to 1 Corinthians 6:10 in the Vulgate; it may be a loose paraphrase or a misattribution. The canonical text warns against abusive speech but not in these exact words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jac. III, 8","severity":"info","text":"The citation of James 3:8 is not verbatim from the Vulgate; the canonical verse speaks of the tongue as a 'restless evil' but the phrasing 'plena veneno mortifero' (full of deadly poison) is an elaboration by the author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverb. XVIII, 21","severity":"info","text":"Proverbs 18:21 in the Vulgate reads 'Mors et vita in manibus linguae' (Death and life are in the hands of the tongue), which matches the citation. The verse is used to reinforce the danger of cursing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"furore cæcitatis","severity":"info","text":"The phrase 'blindness of fury' reflects a common patristic topos linking anger to irrationality and spiritual blindness, drawing on Stoic and biblical traditions (e.g., Proverbs 12:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quid quoque de illis dicendum est","severity":"info","text":"This rhetorical question introduces a new vice (cursing) after the previous discussion of anger, following the pattern of serial vices in the treatise. The transition is marked by 'quoque' (also).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the expanded 'seventy times seven' in Matthew is unclear; it may be a memory error or a deliberate rhetorical device.","The citation of 1 Corinthians 6:10 is not found in the Vulgate; the author may be quoting from a variant Latin tradition or a florilegium."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"(Protervia:) Nunquid stultis, nuaquid insensatis ac; brutis animal lenia verba, et non mag asperrima (ut tales dece), dum delinquunt, objcienda sunt?\n\n( Mansuetudo:) Non tua in his persuasio, sed Ap stoli sequenda est præceptio, qui de hac sententia dilectum discipulum admonet diceos: Seniorem ne increpuveris, sed obsecra ut patrem, juvenes ut fratres, anus ut matres, adole centulas ut sorores in omni castitate (ITim. v, 1. 2). Et rursum: Servum (inquit) Dumini non oportet litigare, sed mansuetum esse ad omnes, docibilem, patientem, cum modestia corripientem eos qui resistunt veritati (II Tim. II, 24, 25).\n\nRursumque: Argue, obsecra. increpa in omni patientia et doctrina (II Tim. iv, 2); quod videlicet manum pr terviæ deterius adhuc subditis quam prælatis nocet; sæptus enim contingit ut leniter ac cum charnatis dulcedine prolatam correptionem spernant, et contra humilitatis verba despectionis emittant jacula; unde scriptum est: Qui arguit derisorem, ipse sibi facit injuriam (Proverb IX, 7,8). E contra de ill qui per increpationem proficit dicitur: Argue sapientem, et amabil te.","english":"(Protervia:) Should not harsh words, and indeed the most severe (as befits such persons), be cast at fools, at the senseless, and at brute animals when they do wrong, rather than gentle words?\n\n(Mansuetudo:) In these matters, your persuasion is not to be followed, but rather the precept of the Apostle, who admonishes his beloved disciple concerning this sentiment, saying: Do not rebuke an elder, but entreat him as a father, youths as brothers, old women as mothers, young girls as sisters in all chastity (1 Tim. 5:1-2). And again: A servant of the Lord (he says) ought not to quarrel, but to be gentle to all, teachable, patient, rebuking with modesty those who resist the truth (2 Tim. 2:24-25).\n\nAnd again: Rebuke, entreat, reprove with all patience and teaching (2 Tim. 4:2); for the hand of Protervia harms subjects even more than it does prelates. For it often happens that they scorn a correction uttered gently and with the sweetness of charity, and against the words of humility they hurl the darts of contempt; whence it is written: He who rebukes a mocker does himself an injury (Prov. 9:7-8). On the contrary, of one who profits by rebuke it is said: Rebuke a wise man, and he will love you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Protervia","severity":"info","text":"Protervia, personified as a vice, means 'insolence' or 'petulance'; here it advocates harsh rebuke, contrasting with Mansuetudo (gentleness).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Tim. 5:1-2","severity":"info","text":"The citation conflates 1 Timothy 5:1-2, which actually addresses widows and elders; the quoted admonition is adapted from patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Tim. 2:24-25","severity":"info","text":"The reference to 2 Timothy 2:24-25 is imprecise; the passage on gentleness and rebuke with modesty is loosely drawn from the Pastoral Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. 9:7-8","severity":"info","text":"Proverbs 9:7-8 is cited as 'He who rebukes a mocker does himself an injury,' a paraphrase of the biblical warning against reproving a scorner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The dialogue form between Protervia and Mansuetudo reflects the psychomachia tradition, personifying vices and virtues in moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains scribal errors (e.g., 'nuaquid' for 'numquid', 'Ap stoli' for 'Apostoli'), but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses cited are loosely adapted; the source edition (ogl-pl) may reflect medieval misattribution."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"(Tumor:) Testem habes Deum in coelis, non lihi sit cura quid de te suspuentur homines in terris.\n\n( Humilis satisfactio:) Non esi danda de-. trahendi o ccasio, nec susurrandi suspicio; sed si sunt, quæ corrigantur, manifestanda; aut certe si desunt humili pr testatione neganda, quia et Apostolus admonet nullam occasionem dare diaholo maledicti gratia ( Tim. v, 14); quod et in illis detestatus est qui Christiano nomine censiti, in idolio ad comedendum recumbebant; et quanquam idolum pro nihilo ducentes, immolata quasi innoxios cibos sumerent, infirmas tamen fratrum conscientias per hoc factum ad uefandos idolorum ritus tribebant (I Cor. vm, 4).\n\n(Tristitia: ) Quid habes unde gaudeas, cum tanta mala de proximis portas? perpente, cum quo mœrore omnes intuendi sunt. qui tanto contra te amaritudinis felle versantur?\n\n( Spirituale gaud um: ) Geminam esse tristitiam novi, imo duas esse tristitias novi; unam, scililicet, quæ salutem, alteram quæ perniciem operatur, unam quæ ad pœnitentiam trahit, alteram quæ ad perditionem perducit. Tu quidem una ex il i.. esse cognosceris, set omnino quæ mortem operaris; non est igitur in his contristantum, quæ suades, sed contra mags gaudendum in his quæ necdum intelligis, quia et dator gaudii perennis dixit: Cum persecuti vos fuerint homines, e'.erint omne malum adversum vos, mentientes propter nomen meum, gau tete in illa die.","english":"(Pride:) You have God as a witness in heaven; I care not what men on earth may whisper about you.\n\n(Humble Satisfaction:) No opportunity for detraction should be given, nor any suspicion of whispering; but if there are things that can be corrected, they should be brought to light; or certainly, if they are absent, they should be denied with humble protestation, because the Apostle also warns us to give no occasion to the devil for the sake of cursing (1 Tim. 5:14); which he also condemned in those who, bearing the Christian name, reclined to eat in an idol's temple; and although they held the idol as nothing and consumed the sacrificial food as if it were harmless, they nevertheless, by this act, gave the weak consciences of the brethren over to the abominable rites of idols (1 Cor. 8:4).\n\n(Sadness:) What have you to rejoice about, when you bear so many evils from your neighbors? Consider with what grief all are to be regarded who are filled with such bitter gall against you.\n\n(Spiritual Joy:) I know that sadness is twofold, indeed I know there are two kinds of sadness: one that works for salvation, the other that works for ruin; one that leads to penance, the other that leads to perdition. You are indeed recognized as one of them, but entirely as the one that works death; therefore there is no cause for sadness in the things you urge, but rather for rejoicing in those things you do not yet understand, because the giver of eternal joy said: When men have persecuted you, and have done every evil against you, lying about my name, rejoice on that day.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nullam occasionem dare diabolo maledicti gratia (Tim. v, 14)","severity":"info","text":"The citation 'Tim. v, 14' refers to 1 Timothy 5:14 in the Vulgate, a verse warning against giving occasion to the devil for cursing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. vm, 4","severity":"info","text":"The citation 'I Cor. vm, 4' refers to 1 Corinthians 8:4, which discusses eating food offered to idols and the scandal it causes to weaker brethren.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in idolio ad comedendum recumbebant","severity":"info","text":"The reference to Christians reclining to eat in an idol's temple alludes to the early church controversy over meat sacrificed to idols, addressed in 1 Corinthians 8–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Tristitia","severity":"info","text":"Tristitia (Sadness) is personified as a vice, but the response distinguishes two kinds: one leading to penance (salutary) and one to perdition (deadly), echoing monastic psychology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Geminam esse tristitiam novi, imo duas esse tristitias novi","severity":"info","text":"The repetition 'I know that sadness is twofold, indeed I know there are two kinds of sadness' emphasizes a corrective distinction, a rhetorical device common in this genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non esi danda de-. trahendi o ccasio","severity":"caution","text":"The Latin text is corrupt: 'Non esi danda de-. trahendi o ccasio' likely should read 'Non est danda detrahendi occasio' (No opportunity for detraction should be given).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains scribal errors (e.g., 'esi' for 'est', 'de-. trahendi' for 'detrahendi', 'ocasio' for 'occasio') that obscure the exact wording but not the sense.","The citation 'Tim. v, 14' is ambiguous: it may refer to 1 Timothy 5:14 in the Vulgate, but modern Bibles number this as 1 Timothy 5:22 or 5:23; the intended verse is likely about avoiding occasions for slander."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"et exsultale; ecce enim merces vestra eopiesa est in cœlis (Matth. xv 11). Memento quia nostrae religionis culmina: Apostoli ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati (Act. v, 41); nullus ergo mœrores locus esse debet, ubi tanta lætitia succedit.\n\n(Torpor et ignavia: ) Si lectioni continuato studio semper insistis, oculorum caliginem incurris; si indesinenter lacrymas fUndis, ipsos etiam oculos amittis; si pro te latis vigiliis psalmorum censum persolvis, insaniam capiLis acquiris; si quotidiano te conficis labore, ad opus spirituale quando consurges?\n\n( Exercitium virtutum:) Quid tibi adhuc proferenda tam longa temporum promittis spatia? nunquid scis si crastina vives die? imo etiam si vet unam horam in hac vita facias? An forte mente excidii quod Salvator in Evangelio dicit: Vigilate, quia nescitis diem, neque horam (Matth. xxv, 13)? Quapropter discute torporis inertiam, semperque memento quia iegnum cœlorum non tepidi, non molles, non desides, sed violenti atque ferventes diripiunt.","english":"and rejoice; for behold, your reward is plentiful in heaven (Matthew 15:11). Remember that the pinnacles of our religion: the Apostles went rejoicing from the sight of the council, because they were deemed worthy to suffer contumely for the name of Jesus (Acts 5:41); therefore there ought to be no place for sorrows where such great joy follows.\n\n(Sloth and Idleness:) If you always persist in continuous study of reading, you incur dimness of the eyes; if you pour forth tears unceasingly, you lose even the eyes themselves; if you pay the toll of psalms with long vigils for yourself, you acquire madness of the head; if you wear yourself out with daily labor, when will you rise up for spiritual work?\n\n(Exercise of the Virtues:) Why do you still promise yourself such long stretches of time to be brought forth? Do you not know whether you will live tomorrow? Or even whether you will live one more hour in this life? Or has it perhaps slipped your mind what the Savior says in the Gospel: Watch, for you know neither the day nor the hour (Matthew 25:13)? Therefore shake off the inertia of sloth, and always remember that the kingdom of heaven is seized not by the tepid, not by the soft, not by the idle, but by the violent and the fervent.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xv 11","severity":"info","text":"The citation 'Matth. xv 11' is a Vulgate reference; the verse corresponds to Matthew 15:11, where Jesus speaks of a plentiful reward in heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. v, 41","severity":"info","text":"The citation 'Act. v, 41' refers to Acts 5:41, describing the apostles rejoicing after suffering contumely for Jesus' name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 13","severity":"info","text":"The citation 'Matth. xxv, 13' corresponds to Matthew 25:13, where Jesus warns to watch because the day and hour are unknown.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eopiesa","severity":"caution","text":"The Latin 'eopiesa' is a textual corruption; the intended word is likely 'copiosa' (plentiful), as in the Vulgate of Matthew 15:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iegnum","severity":"caution","text":"The Latin 'iegnum' is a scribal error for 'regnum' (kingdom), as in 'regnum caelorum' (kingdom of heaven).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative dialogue: Pride's speech ends, then Sloth and Idleness speak, followed by the Exercise of the Virtues, continuing the allegorical debate format.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains scribal errors ('eopiesa' for 'copiosa', 'iegnum' for 'regnum') that obscure the original reading."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"(Dissoluta ragatio:) Si Deum esse ubque credis, cur unum singulariter locum, quo tanta mala perpetrantur custodis, et ad at'a potius non transis?\n\n( Firma:tabita.: ) Si ita est ut asseris, qua ubique Deum esse fateris, ergo nec iste locus deserendus est, quem fugere appetis, quia et in ipso Deus est. At, inquis, meliorem inquiro, meliorem invenio; sed respondeo: Nunquid meliorem aut etiam talem invenies, qualem diabolum et hominem perdidisse cugnoscis? memor esto naque quia primus angelus de cælo ruit, et primus homo de paradiso expulsus ad ærumnam hujus sæculi pervenit (Gen. III, 23). Attende quia Lot exercitio malorum probatus inter Sodomitas sanctus fuit, in monte vero securitate torpens inebriatus cum filiabus peccavit (Gen. XIX); quod videlicet vagationis tædium adhuc alteram spectem reddit, dum quosdam etiam in uno loco perseverantes a spiritualibusretrahens, vel terrenis negotiis implicare, vel rebus Vilissimis satagit occupare, contra dictaApostoli perpetrans, qui ait: Nemo militans Deo implicat se negotiis sæcularibus, ut ei placeat cui se probavit ( II Tim. II,4). Et rursum: Sine intermissione orate, in omnibus gratias agite (I Thess. v, 16).","english":"If you believe that God is everywhere, why do you guard a single place, where so many evils are perpetrated, and why do you not rather go to other altars?\n\nIf it is as you claim, that you confess God to be everywhere, then neither is this place to be abandoned, which you seek to flee, because God is also in it. But, you say, I seek a better place, I find a better place; but I reply: Will you find a better place, or even one such as that which you know the devil and man have lost? Remember that the first angel fell from heaven, and the first man was expelled from paradise and came to the hardship of this age (Genesis 3:23). Consider that Lot, tested by the exercise of evils, was holy among the Sodomites, but on the mountain, torpid with security, he sinned while drunk with his daughters (Genesis 19); which, evidently, the weariness of wandering produces yet another kind, while it drags some, even those persevering in one place, away from spiritual things, and busies itself with entangling them in earthly affairs or the vilest matters, acting against the words of the Apostle, who says: No one serving as a soldier for God entangles himself in secular affairs, so that he may please the one to whom he has proved himself (2 Timothy 2:4). And again: Pray without ceasing, give thanks in all things (1 Thessalonians 5:16).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Dissoluta ragatio / Firma:tabita:","severity":"info","text":"The dialogue headings 'Dissoluta ragatio' and 'Firma:tabita:' mark a shift to a disputation format, contrasting lax and firm responses. The second heading is likely corrupt; 'Firma tabita' may intend 'Firmitas' or 'Firma habitatio'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. III, 23","severity":"info","text":"The citation 'Gen. III, 23' refers to the expulsion from Eden, but the Vulgate verse numbering differs; Genesis 3:23 describes God's expulsion of Adam and Eve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XIX","severity":"info","text":"The reference to Lot among the Sodomites and his sin on the mountain alludes to Genesis 19, though the incest episode is not in the canonical text; it derives from later hagiographic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Tim. II,4","severity":"info","text":"The quotation 'Nemo militans Deo implicat se negotiis sæcularibus' is a loose paraphrase of 2 Timothy 2:4, which warns against entanglement in worldly affairs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Thess. v, 16","severity":"info","text":"The citation 'Sine intermissione orate, in omnibus gratias agite' echoes 1 Thessalonians 5:16, though the verse numbering is non-standard; the Vulgate has 'gratias agite' in 1 Thessalonians 5:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cugnoscis","severity":"caution","text":"The Latin 'cugnoscis' is a scribal error for 'cognoscis' (you know). The text also has 'at'a' for 'altaria' (altars) and 'naque' for 'namque' (for).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Firma:tabita:' is corrupt; possibly 'Firma tabita' for 'Firmitas' or 'Firma habitatio' (firm dwelling).","The Lot incest story is not in the biblical text but in later tradition; the author may be conflating sources.","The verse numbering for 1 Thessalonians 5:16 does not match the Vulgate; the intended verse is likely 5:18."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"( Desperatio: ) Quae et quanta commisisti? quam gravia crimina quam innumera delicta? et tamen in melius necdum vitam niutasti, necdum conversationem utiliter correxisti; ecce enim (ut cernis) mala semper consuetudine obligatus teneris, conaris exsurgere; sed peccatorum oneribus prægravatus relaberis. Quid ergo agendum est, quando de praeteritis certa damnatio imminet? de præsentibus emendatio nulla succurrit? nisi ut admittantur rerum temporalium voluptates, dum consequi nequeunt futuri saeculi oblectationes.\n\n(Spei fiducia: ) Si de criminibus agitur et delictis, ecce David adultierio reus simul et homicidio de inferni faucibus Domini misencordia describitur liberatus (II Reg. XI). Ecce Manasses omnium peccatorum nefandissimus, impurissimus, ac sordidissimus, illcebrosissimus quoque, per pœnitentiam tamen demortead vitam rediit (II Paral. XXXIII, 12). Ecce Maria Magdalene, innumeris peccatorum sordibus inquinata, ad fontem pielatis anxia currens, Dominique vestigia lacrymis rigans, capillis detergens, deosculans quoque, et lambens, unguentoque ungens ablui promeruit (Luc. VII, 37).","english":"(Despair:) What and how many things have you committed? How grave the crimes, how countless the offenses? And yet you have not yet changed your life for the better, nor have you usefully corrected your conduct; for behold (as you see), you are held bound by evil habit, you try to rise, but weighed down by the burdens of your sins, you fall back. What then is to be done, when certain damnation threatens from the past, and no amendment from the present comes to your aid? Except that the pleasures of temporal things be admitted, since the delights of the future age cannot be attained.\n\n(Confidence of Hope:) If it is a question of crimes and offenses, behold David, guilty of adultery and at the same time of homicide, is described as having been freed from the jaws of hell by the mercy of the Lord (2 Kings 11). Behold Manasseh, the most unspeakable, most impure, most sordid, and also most seductive of all sinners, yet through penance returned from death to life (2 Chronicles 33:12). Behold Mary Magdalene, stained with countless filths of sin, running anxiously to the fountain of piety, and watering the Lord’s footsteps with tears, wiping them with her hair, also kissing and licking them, and anointing them with ointment, she merited to be cleansed (Luke 7:37).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Desperatio / Spei fiducia","severity":"info","text":"The passage is divided into two contrasting speeches, Despair and Confidence of Hope, a dialogic structure typical of psychomachia literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David adulterio reus simul et homicidio","severity":"info","text":"The reference to David's adultery and homicide alludes to 2 Samuel 11 (2 Kings 11 in Vulgate), where David commits adultery with Bathsheba and arranges the death of Uriah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Manasses ... per pœnitentiam ... ad vitam rediit","severity":"info","text":"Manasseh's repentance is recounted in 2 Chronicles 33:12 (Vulgate), where he prays and is restored to his kingdom after his sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maria Magdalene ... Dominique vestigia lacrymis rigans","severity":"info","text":"The description of Mary Magdalene washing Christ's feet with tears and wiping them with her hair is not directly in Luke 7:37, but conflates that verse with later legendary elaborations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de inferni faucibus ... liberatus","severity":"info","text":"The phrase 'freed from the jaws of hell' reflects a common patristic motif of salvation from damnation through divine mercy, not a specific biblical phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"niutasti","severity":"caution","text":"The Latin 'niutasti' is a scribal error for 'mutasti' (changed), as in the English draft 'changed your life'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'niutasti' is corrupt; emended to 'mutasti' based on context.","The reference to Mary Magdalene in Luke 7:37 is imprecise; the verse only names her, while the actions described are from later tradition."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ecce Petrus, negationis suae vinculis astrictus, amarissirnis lacrymis infidelitatis nodos resolvit (Luc. xx!!, 62). Ecce simul seditione et effusione raterni sanguinis latro obnoxius unius horæ momento unaque confessionis voce de cruce ad paradisum transiit (Luc. XXIII, 42). Ecce Saulus Ecclesiam Dei persequens Inultos pro nomine Christi perimens, et, ut ita dixerim, martyrum crnore totum se inficiens, apostolus factus, in vas electionis cst commutatus (Act, IX, 1).\n\nUbi ergo tot tantaque præcedunt exempla, dent locum desperationis mala colloquia; cum etiam scriptum sit: In quocunque die conversus peccator ingemuerit, salvus erit ( Ezech. XVIII, 21). Et rursum: Nolo mortem impii, dicit Dominus (Ezech. LIII, 11). De conversatione in melius necdum mutata quid aliud respondeam, nisi ut quod heri quisque non egit, hodie agat, dum adhuc vivere licet, nec differat de die in diem (Eccli. v, 8), dum nescit si vel unam correctionis habeat diem, semperque pro viribus desuper acceptis pravae consuetudini resistens dicat mane et vespere: Nunc cœpi, hæc est mutatio dexteræ Excelsi (Psal. LXXXVI, ).","english":"Behold Peter, bound by the chains of his denial, loosed the knots of his faithlessness with the most bitter tears (Luke 22:62). Behold also the thief, guilty of sedition and the shedding of a brother’s blood, passed in a single moment of one hour and with one word of confession from the cross to paradise (Luke 23:42). Behold Saul, persecuting the Church of God, slaying many for the name of Christ, and, so to speak, staining himself entirely with the blood of martyrs, became an apostle and was changed into a vessel of election (Acts 9:1).\n\nWhere, therefore, so many and such great examples precede, let the evil counsels of despair give way; since it is also written: “In whatever day the sinner, having turned, groans, he will be saved” (Ezekiel 18:21). And again: “I do not desire the death of the impious,” says the Lord (Ezekiel 53:11). Concerning a change for the better not yet made, what else shall I answer, except that what each one did not do yesterday, let him do today, while it is still permitted to live, and let him not put it off from day to day (Sirach 5:8), since he does not know if he has even one day for correction, and always, according to the strength received from above, resisting evil habit, let him say morning and evening: “Now I have begun; this is the change of the right hand of the Most High” (Psalm 86:?).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce Petrus, negationis suae vinculis astrictus, amarissirnis lacrymis infidelitatis nodos resolvit (Luc. xx!!, 62)","severity":"info","text":"The citation 'Luc. xx!!, 62' is corrupt; it likely refers to Luke 22:62, where Peter weeps bitterly after denying Christ. The double exclamation mark indicates a scribal error or editorial placeholder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce simul seditione et effusione raterni sanguinis latro obnoxius unius horæ momento unaque confessionis voce de cruce ad paradisum transiit (Luc. XXIII, 42)","severity":"info","text":"The citation 'Luc. XXIII, 42' refers to Luke 23:42, where the penitent thief asks Jesus to remember him in paradise. The Latin 'latro' (thief) is the traditional identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce Saulus Ecclesiam Dei persequens Inultos pro nomine Christi perimens, et, ut ita dixerim, martyrum crnore totum se inficiens, apostolus factus, in vas elect","severity":"info","text":"The citation 'Act, IX, 1' refers to Acts 9:1, which describes Saul's conversion. The phrase 'vas electionis' (vessel of election) echoes Pauline language (cf. Acts 9:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In quocunque die conversus peccator ingemuerit, salvus erit ( Ezech. XVIII, 21)","severity":"info","text":"The citation 'Ezech. XVIII, 21' is likely a misattribution; no such verse exists in Ezekiel. It may be a conflation of Ezekiel 18:21-23 on repentance, or a scribal error for another book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolo mortem impii, dicit Dominus (Ezech. LIII, 11)","severity":"info","text":"The citation 'Ezech. LIII, 11' is corrupt; Ezekiel has only 48 chapters. This may be a misremembered or mis-copied reference, possibly to a patristic paraphrase of God's mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nunc cœpi, hæc est mutatio dexteræ Excelsi (Psal. LXXXVI, )","severity":"info","text":"The citation 'Psal. LXXXVI' is incomplete; Psalm 86 in the Vulgate (Psalm 85 in Hebrew numbering) does not contain this phrase. It may be a loose paraphrase or a scribal error for another psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corrupt or misattributed scripture citations (e.g., 'Luc. xx!!, 62', 'Ezech. LIII, 11', 'Psal. LXXXVI, '), which may reflect scribal errors or the author's reliance on memory. The reading taken treats them as intended references to the biblical figures and themes described, without assuming precise verse accuracy."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"( Cupiditas: ) Valde sine culpa es, quod quædam habenda concupiscis, quia 21C non multiplicari appetis, sed egere pertimescis; et quod male alius retinet, ipse melius expendis.\n\n( Mundi contemptus:) Ista nec apud homines sæculares sine periculo vel offensione procurantur, quia quanto quisque amplius habere cœpper it, tanto amplus habere concupiscit; fitque ut modum in concupiscendo non habeat, dum innumeris hujus sæculi curis deservire festinat. Ut enim ait Scriptura: Avarus pecuniis non implebitur (Eccle. V, 9). Quæ nimirum quam sit detestanda, Paulus indicat, dicens: Et avaritia, quæest idolorum servitus (Coloss. III, 5); quam sit noxia, idem exp.onens ait: Qui volunt divites fieri, incidunt in tentationem,et in laqueum diaboli, et desideria multa, et nociva, quæ immergunt homines in interitum et perditionem ( I Tim. VI, 9); quam sit detestanda, quidam sapiens denuntiat, cum dicit: Avaro nihil est scelestius (Eefli. x, 9); quamsit noxia, Jacobas:-. per it., dicens: Agite, nunc divites, plorate, ululantes in miseriis quæ adveniunt vobis; divitiæ vestræputrefactæ sunt; vestimenta vestra a tineis comesta sunt; aurum ct argentum vestrum æruginavit, et ærugo eorum in tesrimonium vobis erit, et manducabit carnes vestras sicut ignis (Jac. v, 1).","english":"(Covetousness:) You are quite without fault, for you desire to have certain things not because you seek to multiply them, but because you dread being in need; and what another wrongly retains, you yourself would spend better.\n\n(Contempt for the World:) These things are not obtained even among worldly men without danger or offense, because the more one begins to have, the more one desires to have; and so it happens that he has no limit in his desiring, while he hastens to serve the countless cares of this world. For as Scripture says: The avaricious man will not be filled with money (Ecclesiastes 5:9). And how detestable this is, Paul indicates, saying: And avarice, which is the servitude of idols (Colossians 3:5); how harmful it is, the same explains, saying: Those who wish to become rich fall into temptation and into the snare of the devil, and into many and harmful desires, which plunge men into ruin and perdition (1 Timothy 6:9); how detestable it is, a certain wise man declares, when he says: To the avaricious man nothing is more wicked (Sirach 10:9); how harmful it is, James says through it, saying: Go now, you rich, weep, wailing in the miseries that come upon you; your riches have rotted; your garments have been eaten by moths; your gold and silver have rusted, and their rust will be a testimony against you, and will devour your flesh like fire (James 5:1).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cupiditas / Mundi contemptus","severity":"info","text":"The passage is structured as a dialogue between the personified vices and virtues, here Covetousness (Cupiditas) speaks first, followed by Contempt for the World (Mundi contemptus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Avarus pecuniis non implebitur","severity":"info","text":"The citation of Ecclesiastes 5:9 (Vulgate) is given as 'Avarus pecuniis non implebitur', which corresponds to the Vulgate's 'Avarus non impletur pecunia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et avaritia, quae est idolorum servitus","severity":"info","text":"The citation of Colossians 3:5 is given as 'Et avaritia, quae est idolorum servitus', which is a paraphrase of the Vulgate's 'avaritia, quae est idolorum servitus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui volunt divites fieri, incidunt in tentationem","severity":"info","text":"The citation of 1 Timothy 6:9 is given as 'Qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli...', which is a loose paraphrase of the Vulgate's 'Qui volunt divites fieri, incidunt in tentationem et in laqueum diaboli'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Avaro nihil est scelestius","severity":"info","text":"The citation of Sirach 10:9 is given as 'Avaro nihil est scelestius', which corresponds to the Vulgate's 'Avaro nihil est scelestius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Agite, nunc divites, plorate...","severity":"info","text":"The citation of James 5:1 is given as 'Agite, nunc divites, plorate, ululantes in miseriis...', which is a loose paraphrase of the Vulgate's 'Agite nunc, divites, plorate, ululantes in miseriis...'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that are paraphrased or loosely quoted, making exact verse identification approximate. The attribution of the James citation is unclear in the manuscript ('Jacobas:-. per it.')."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Sed nec Redemptor noster præterire voluit cupiditatis malum quam noxium esset, ait enim: Difficile qui pecunias habent in regnum Dei introibunt (Matth. XIX, 23). El rursum: Facilius est camelum per foramen acus transire, quam divites in regnum coelorum intrare (Marc. X. 25). Si igitur sæcularibus viris ita est periculosa cupiditatisindustria, quanto magis illis periculosior est qui jam habitu et conversatione sæculares esse desierunt, qui totum quod vivunt Deo devoverunt? ad quos speCialiter redemptoris transeunt verba quibus destrui possit norbus avaritiæ: Nolite (inquit) solliciti esse quid manducetis, aut quid bibutis, aut quo operiamini: hæc omnia gentes inquirunt; quærite primum regnum Ici et justiliam ejus, et hæc omnia adjicientur vobis (Matth. vi, 31).\n\nquam beata, o quam secura, o quam amplectenda sententia! nullus in hac vita securus est ut ille qui nihil præter Christum appetit possidere, cuncta quæsunt necessaria sub hac sponsione probatur habere, sicut Paulus dilissimus pauper dicebat: Tanquam nihil habentes, et omnia possidentes (II Cor. VI, 10). Omnia itaque non superflua, sed tantum necessaria, ipso confirmante ac dicente: habentes victum et vestitum, his contenti simus (I Tim. VI, 8).","english":"But our Redeemer did not wish to pass over how harmful the evil of covetousness is, for He says: \"It is difficult for those who have money to enter the kingdom of God\" (Matt. 19:23). And again: \"It is easier for a camel to pass through the eye of a needle than for the rich to enter the kingdom of heaven\" (Mark 10:25). If, therefore, the pursuit of covetousness is so dangerous for worldly men, how much more dangerous is it for those who have already ceased to be worldly in habit and way of life, who have devoted their entire existence to God? To them especially do the Redeemer's words apply, by which the vice of avarice may be destroyed: \"Do not be anxious about what you will eat or what you will drink or with what you will be clothed; the nations seek all these things; seek first the kingdom of God and its justice, and all these things will be added to you\" (Matt. 6:31).\n\nHow blessed, how secure, how embraceable a saying! No one in this life is as secure as he who desires to possess nothing but Christ; all that is necessary is proven to be his under this pledge, as Paul, that very rich pauper, used to say: \"As having nothing, and yet possessing everything\" (2 Cor. 6:10). Therefore, let us be content with all that is not superfluous, but only necessary, as He Himself confirms and says: \"Having food and clothing, let us be content with these\" (1 Tim. 6:8).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIX, 23","severity":"info","text":"The citation of Matt. 19:23 is not found in modern critical editions; it may be a conflation of Matt. 19:23-24 or a loose paraphrase. The Latin text likely reflects a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. X. 25","severity":"info","text":"The saying about the camel and the needle is not in Mark 10:25 but is a well-known proverb; the attribution to Mark is erroneous. This may be a scribal misattribution or a conflation with a patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. vi, 31","severity":"info","text":"The citation of Matt. 6:31 is not a direct quotation; the closest parallel is Matt. 6:31-33, but the wording here is adapted. The author may be paraphrasing from memory or using a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. VI, 10","severity":"info","text":"The citation of 2 Cor. 6:10 does not correspond to any known verse; it appears to be a conflation of 2 Cor. 6:10 and 1 Cor. 4:11 or a patristic saying attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. VI, 8","severity":"info","text":"The citation of 1 Tim. 6:8 is not found in the canonical text; 1 Timothy has only 6 chapters. This is likely a scribal error or a reference to a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"norbus avaritiæ","severity":"caution","text":"The phrase 'norbus avaritiæ' is likely a scribal error for 'morbus avaritiae' (the disease of avarice). The text as transmitted is corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are frequently inaccurate or non-canonical, suggesting the author is quoting from memory or using a non-standard biblical text. The phrase 'norbus avaritiæ' is a probable scribal corruption for 'morbus avaritiae'."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Dicis forte: ideo a sanctis religiosisque viris plura habenda sunt, ut melius ab ipsis quam a popularibus erogentur Christi pauperibus Etego con. sentio, sed prælatis, non autem subditis, quos maxime illud mulieris Lot exemplum delerret, quae dum post tergum a Sodomis exiens respexit, in statuam salis conversa spiritum efflavit (Gen. xix, 26). Unde et Christustale quid præcavendum denuntiat, dicens: Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno cœlorum (Luc. IX, 62). Hinc Petrus ait: Melius ilfis esset non cognoscere viam justitiæ, quam post cognitionem retrorsum converti ab eo quod est illis traditum sancto mandato (II Petr.II, 21,22). Continget enim eis illud veri proverbii: Canis reversus ad vomitum, et sus lola in volutabro luti.\n\n54.Qui nimirum avariliae morbus nunquam melius compescitur, nisi cum dies mortis sine oblivione meditatur, et cum qualis post modicum in sepulcro futurus sit homo consideratur. Hoc certe fixum manebat in illius memoria qui dicebat: llomo putredo, et filius hominis firmis (Job. xxv, G). Hæc ab illius non recesserant corde, qui dicebat: In omnibus operibus tuis memorare novissima tua, et in æternum non peccabis (Eccli. VII, 40). Quid tunc rogo, quid tunc divitiæ conservatæ proderunt?audi quid dicit Jou: Nudus egressus sumde utero matris meæ. nudus revertar illuc (Job.","english":"You may say: therefore, more things ought to be possessed by holy and religious men, so that they may be better distributed by them than by the common people to Christ's poor. And I agree, but for prelates, not for subjects, whom that example of Lot's wife especially deters, who, while looking back after departing from Sodom, was turned into a statue of salt and breathed out her spirit (Gen. 19:26). Whence Christ also announces that such a thing is to be guarded against, saying: \"No one putting his hand to the plow and looking back is fit for the kingdom of heaven\" (Luke 9:62). Hence Peter says: \"It would be better for them not to have known the way of righteousness, than after knowing it to turn back from what was handed down to them by holy command\" (2 Pet. 2:21-22). For that true proverb will befall them: The dog returning to its vomit, and the sow wallowing in the mire.\n\n54. This disease of avarice, indeed, is never better restrained than when the day of death is meditated upon without forgetfulness, and when it is considered what a man will be like shortly in the tomb. This certainly remained fixed in the memory of him who said: \"Man is putrefaction, and the son of man is a worm\" (Job 25:6). These things had not departed from the heart of him who said: \"In all your works, remember your last things, and you will never sin\" (Ecclus. 7:40). What then, I ask, what will preserved riches profit then? Hear what Job says: \"Naked I came out of my mother's womb, naked I shall return there\" (Job","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xix, 26","severity":"info","text":"The reference to Lot's wife turning into a salt statue is not in the canonical Genesis; it derives from later Jewish and Christian tradition, e.g., Josephus, Antiquities 1.11.4.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. IX, 62","severity":"info","text":"The citation of Luke 9:62 is not found in modern editions; the verse likely refers to a variant or apocryphal saying, possibly related to the Gospel of the Nazarenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Petr. II, 21,22","severity":"info","text":"The reference to 2 Peter 2:21-22 is inaccurate; the canonical text has only 2 Peter 2:20-22, and the wording here is a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job. xxv, G","severity":"info","text":"The citation 'Job 25:6' is not present in the Vulgate; the verse likely refers to a non-canonical source or a misremembered text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. VII, 40","severity":"info","text":"The verse from Ecclesiasticus (Sirach) 7:40 is correctly cited in the Vulgate as 'In omnibus operibus tuis memorare novissima tua, et in aeternum non peccabis.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Canis reversus ad vomitum, et sus lola in volutabro luti","severity":"info","text":"This proverb, 'The dog returning to its vomit, and the sow wallowing in the mire,' is a common patristic image for relapse into sin, found in authors like Jerome.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations for Luke 9:62 and Job 25:6 are not standard; they may reflect textual corruption or apocryphal sources.","The reference to Lot's wife as a salt statue is non-biblical, drawing on extra-canonical tradition."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"I, 21); et Apostolus: Nihil intulimus in hunc mundum, sed nec auferre quid possumus (I Tim. VI, 7)?\n\n(Obduratio:) Si ea quae possides egentibus trihnis, unde subjectos absque pecnnia nutris?\n\n( Misericordia:) Si Apostoli modum inhac parte tenueris. utrumque perlicere valebis; hinc enim idem ipse ad Corinthius aii (II Cor. VIII. 12): Si voluntas prompta est, ex hoc quod habet accepta est, non secundum id quod non habet; non enim ut aliis sit remissio,vobis autem tribulatio, sed ex æquatitat. In prasenti tempore vestra abundantia illorum inopiam suppleat, ut et illorum abundantia vestra? inopiæ sit supplementum, ut fiat æqualitas, sicut scriptum eat: Qui multum, non abundavit; et qui modicum, non minoravit (Exod. xvi, 18).\n\nHinc quidam justus prolem dilectam admonet, dicens: Si multum tibi fuerit, abundanter tribue; si autem exguum, et hoc ipsum libenter imp rtire (Tob. iv, ). Ilinc quoque incarnata Veritas dicit: Verumtamen, quod superest, date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41). Audite, obdurata. præcordia: Judicium sinE. misericordia ei qui non facit misericordiam (Jac. II, 13). Quo contra per prophetam Dominus admonet, dicens: Frange esurienti panem tuum, et egenos vagosque induc in domum tuam; cum videris nudum, operi eum, et carnem tuam ne despexeris (Isai. LVIII, 7).","english":"I, 21); and the Apostle: We brought nothing into this world, nor can we carry anything away (I Tim. VI, 7)?\n\n(Hardness of heart:) If you give to the needy the things you possess, how do you nourish your subjects without money?\n\n(Mercy:) If you hold to the Apostles' measure in this matter, you will be able to accomplish both; for the same Apostle says to the Corinthians (II Cor. VIII, 12): If the will is prompt, it is accepted from what one has, not from what one does not have; for it is not that others should have remission and you tribulation, but equality. In the present time, let your abundance supply their need, so that their abundance may be a supplement to your need, that equality may be achieved, as it is written: He who had much did not abound, and he who had little did not lack (Exod. XVI, 18).\n\nHence a certain just man admonishes his beloved child, saying: If you have much, give abundantly; but if you have little, share even that willingly (Tob. IV, ). Likewise, the incarnate Truth says: Nevertheless, give what is left over as alms, and behold, all things are clean for you (Luke XI, 41). Hear, hardened hearts: Judgment without mercy for him who does not show mercy (Jas. II, 13). Against this, the Lord admonishes through the prophet, saying: Break your bread for the hungry, and bring the needy and the wanderers into your house; when you see the naked, cover him, and do not despise your own flesh (Isa. LVIII, 7).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. VI, 7","severity":"info","text":"The citation 'I Tim. VI, 7' is a pseudo-Pauline reference; the canonical First Timothy has only six chapters. The verse likely derives from a Vetus Latina or apocryphal tradition, reflecting early medieval fluidity in scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. VIII, 12","severity":"info","text":"The citation 'II Cor. VIII, 12' is non-canonical; Second Corinthians has only thirteen chapters, but chapter eight does not exist. This may be a scribal error or a reference to a lost or variant text, common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xvi, 18","severity":"info","text":"The citation 'Exod. xvi, 18' does not correspond to any known verse; Exodus 16:18 describes manna gathering. The quoted maxim 'He who had much did not abound' is likely a moralizing gloss or a misremembered proverb, not a direct biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tob. iv","severity":"info","text":"The citation 'Tob. iv' lacks a verse number; Tobit 4 contains admonitions on charity. The quoted saying 'If you have much, give abundantly; if little, share willingly' is a paraphrase of Tobit 4:8-9 (Vulgate), urging almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XI, 41","severity":"info","text":"The citation 'Luc. XI, 41' is non-canonical; Luke 11 has only 54 verses, but verse 41 does not exist. The quoted saying 'give what is left over as alms' is not in the canonical Gospels, suggesting a Vetus Latina variant or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. LVIII, 7","severity":"info","text":"The citation 'Isai. LVIII, 7' is non-canonical; Isaiah 58:7 does not exist (chapter 58 has 14 verses). The quoted exhortation 'Break your bread for the hungry' is a loose paraphrase of Isaiah 58:7 (Vulgate: 'et panem tuum frange esurienti'), but the verse number is erroneous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage contains multiple non-canonical or misnumbered scripture citations (I Tim. VI, 7; II Cor. VIII, 12; Exod. xvi, 18; Luc. XI, 41; Isai. LVIII, 7), likely due to scribal error or reliance on Vetus Latina or apocryphal traditions. The exact source of the maxim 'He who had much did not abound' is unclear. The verse number for Tob. iv is omitted."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Memento quid purpurato diviti contigerit, qui non ideo damnatus est quod aliena abstulerit, sed quod egenti pauperi sua non tribuerit; unde el in inferno posilus ad petenda minima pervenit, quia hic parva negavit ( Luc. XVI, 20). Memento etiam quid ad sinistram positis judex coeli dicturus sit: Ite, maledicti,in ignem æternum, qui paratus est diabolo et angelis ejus (Matth. xxv, 41). Et rursum: Esurivi, et non dedistis mihi mandaducare; et cætera quæ ibi terribiliter enumerantur.\n\nFuriuNt et fraus, quanquam gradus diversos habeant locutionis, unum est tamen quod dicunt.\n\n(Furtum:) Si aliena non tollis, ex proprio dives vcl sufficiens esse non vales.\n\n61.(Fraus:) Si cuncta quæ tibi prælatus servanda commisit illibata consignas, et nec modicum quid Servandum existimas, unde vel propriis utilitatibus consulas, vel amicis et commilitonibusplaceas. non habebis.","english":"Remember what happened to the rich man clad in purple, who was condemned not because he took what belonged to others, but because he did not give his own to the needy poor; whence, placed in hell, he came to beg for the smallest things, because here he denied the small (Luke XVI, 20). Remember also what the judge of heaven will say to those placed on his left: \"Go, accursed ones, into the eternal fire, which is prepared for the devil and his angels\" (Matt. XXV, 41). And again: \"I was hungry, and you did not give me anything to eat\"; and the rest of what is there terribly enumerated.\n\nTheft and fraud, although they have different degrees of expression, yet say one and the same thing.\n\n(Theft:) If you do not take what belongs to others, you cannot be rich or self-sufficient from your own property.\n\n61. (Fraud:) If you deliver up intact everything that your superior entrusted to your keeping, and do not consider even a little to be kept back, whereby you might either serve your own interests or please your friends and fellow soldiers, you will have nothing.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XVI, 20","severity":"info","text":"The reference to the rich man clad in purple alludes to the parable of the rich man and Lazarus (Luke 16:19-20), but the verse cited (Luke 16:20) describes the rich man's death, not his posthumous begging; the author adapts the narrative for moral emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 41","severity":"info","text":"The citation of Matthew 25:41 is accurate: 'Go, accursed ones, into the eternal fire, which is prepared for the devil and his angels.' The following 'Esurivi, et non dedistis mihi manducare' is not a direct biblical verse but a paraphrase of the reproach in Matthew 25:42-43.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"FuriuNt et fraus","severity":"info","text":"The passage marks a transition from a series of admonitions (introduced by 'Memento') to a paired treatment of theft and fraud, each introduced by a heading in parentheses. The numbering '61.' before 'Fraus' suggests a structural division in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"purpurato diviti","severity":"info","text":"'Purpurato diviti' (rich man clad in purple) is a Latin rendering of the Greek πορφυροῦς πλούσιος, referring to the rich man in the parable of Lazarus (Luke 16:19). The term emphasizes his social status and wealth, contrasting with the 'egenti pauperi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prælatus","severity":"info","text":"'Prælatus' (superior) in the context of fraud likely refers to a monastic or ecclesiastical superior, reflecting the treatise's concern with clerical and monastic discipline. The term 'commilitonibus' (fellow soldiers) suggests a military or ascetic brotherhood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"FuriuNt et fraus","severity":"caution","text":"The Latin 'FuriuNt' is a scribal error or variant for 'Furtum' (theft). The text states that theft and fraud 'say one and the same thing,' but the following definitions distinguish them: theft concerns taking others' property, fraud concerns misappropriating entrusted goods.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'FuriuNt' is likely a corruption of 'Furtum' (theft), but the exact manuscript reading is uncertain.","The source of the paraphrase 'Esurivi, et non dedistis mihi manducare' is not a direct biblical quotation but a moral expansion of Matthew 25:42-43."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"(Innocentia:) Melius est esse pauperem et insufficientem, nullique ex dato placere, quam aliquem lædere furta, vel flaude; qui enim aliena quolibet modo injuste præripit, ipse sibi regni cælestis aditum claudit; unde et prædicator egregius quosdam redarguit, dicens: Omnino delictum est in vobis, quod judicia habet;. inter vos; quare non magis injuriam accipitis? quare non magis fraudem patimini? sed vos injuriam facilis, et fraudatis, et hoc fratribus. An nescitis quia iniqui regnum Dei non possidebunt (1 Cor. VI. 7)? Atque inter cætera subjungil: Neque fures, neque rapaces regnum Dei possidebunt.\n\nFallacia atque mendacium et ipsa unum dicunt: fallacia autem fit ingenio, mendacium vero simplici verbo, cum in non dando aliquem lædere quærit.\n\n(Fallacia:) Quid in petendo moras innectis non habeo quod tibi tribuere possim. Celans utique in cordequod habel, vel quod sibi conservet, vel quod aliis (si voluntas inest) tribuat.","english":"(Innocence:) It is better to be poor and lacking, and to please no one by giving, than to harm anyone by theft or fraud; for whoever unjustly seizes what belongs to another in any way closes for himself the entrance to the heavenly kingdom; whence the eminent preacher rebukes certain ones, saying: \"It is altogether a crime in you, that you have lawsuits among yourselves; why do you not rather suffer injury? why do you not rather endure fraud? but you do injury and commit fraud, and this to your brothers. Do you not know that the unjust will not possess the kingdom of God (1 Cor. 6:7)?\" And among other things he adds: \"Neither thieves nor robbers will possess the kingdom of God.\"\n\nDeceit and falsehood themselves say the same thing: deceit, however, is done by cunning, falsehood by a simple word, when it seeks to harm someone by not giving.\n\n(Deceit:) Why do you spin delays in asking? I do not have what I can bestow upon you, hiding in my heart what I have, either to keep for myself, or to give to others (if the will is present).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. VI. 7","severity":"info","text":"The Latin citation '1 Cor. VI. 7' corresponds to 1 Corinthians 6:7 in the Vulgate, but modern Bibles place this passage at 1 Corinthians 6:7-10. The quoted words are a loose paraphrase of Paul's rebuke against litigation and fraud among Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Fallacia atque mendacium","severity":"info","text":"The pairing of 'fallacia' (deceit) and 'mendacium' (falsehood) distinguishes between deception by cunning and deception by simple word, a moral taxonomy common in patristic vice lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prædicator egregius","severity":"info","text":"'The eminent preacher' refers to the Apostle Paul, whose First Letter to the Corinthians is the source of the rebuke. The epithet 'egregius' is a standard honorific for Paul in Latin patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Innocentia","severity":"info","text":"The speaker label 'Innocentia' (Innocence) introduces a moral argument against theft and fraud, contrasting with the following vice-speaker 'Fallacia' (Deceit), who defends withholding goods. This dialogic structure is typical of the treatise's personification allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"subjungil","severity":"caution","text":"The Latin 'subjungil' is a scribal error or non-standard form; the intended word is likely 'subiungit' (he adds). This suggests a copyist's mistake in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Celans utique in corde quod habet' is ambiguous: it may mean 'hiding in the heart what he has' (keeping it secret) or 'hiding in the heart that he has' (concealing possession). The translation adopts the former."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"(Mendacium:) Omnino quod postulas non habeo; licet non artificioso ingenio, sicut fallacia, sed simplici negationis verbo frustratur petentem.\n\n( Veritas;) Nec artificioso ingenio, nec simplici verbo oportet decipere quemquam, quia quolibet modo mentiatur quis, os, quod mentitur, occidit animam (Sap. i, 11), et omnibus mendacibus pars il torum erit in stagno ignis ardentis sulphure ( Apoc. XXI, 8).\n\n( Ventris ingluvies:) Ad esum Deus omnia munda condidit, et qui saturari ciho respuit, quid aliud quam muneri concesso contradicit?\n\n(Ciborun parcimonia:) Unum horum quod dicis verum est; ne enim homo fame morcietur, omnia ad esum Deus munda creavit; sed ne comedendi mensuram excederet, abstinentiam imperavit; nam inter cætera sua mala saturitate, maxime panis, Sodorna periit, Domino attestante, qui ad Jerusalem per prophetam loquitur, dicens; Hæc esi iniquitas sororis tuæ Sodoma, saturitas panis (Ezech. XVI, 49). Quapropter sicut æger ad medicinam, sic ad sumendas dapes debet quisque accedere, nequaquam scilicet iu illis voluptatem appetens, sed necessitati succurrens.","english":"(Lie:) I do not have at all what you ask; though not by a crafty device, as with deceit, but by a simple word of denial, it frustrates the petitioner.\n\n(Truth:) Neither by a crafty device nor by a simple word ought one to deceive anyone, because in whatever way one lies, the mouth that lies kills the soul (Wisdom 1:11), and the portion of all liars will be in the lake of burning sulphur (Revelation 21:8).\n\n(Gluttony of the Belly:) God created all things pure for eating, and he who refuses to be satisfied with food, what else does he do but contradict the gift granted?\n\n(Frugality in Food:) One of these things you say is true; for indeed, so that man would not die of hunger, God created all things pure for eating; but so that he would not exceed the measure of eating, he commanded abstinence; for among its other evils, by satiety, especially of bread, Sodom perished, with the Lord testifying, who speaks to Jerusalem through the prophet, saying: \"This is the iniquity of your sister Sodom, satiety of bread\" (Ezekiel 16:49). Therefore, just as a sick person approaches medicine, so should each one approach taking food, namely, by no means seeking pleasure in them, but succoring necessity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. i, 11","severity":"info","text":"The citation 'Sap. i, 11' refers to Wisdom 1:11, which in the Vulgate reads: 'os quod mentitur occidit animam' (the mouth that lies kills the soul).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XXI, 8","severity":"info","text":"The citation 'Apoc. XXI, 8' refers to Revelation 21:8, describing a lake of burning sulphur as the portion of liars; the Vulgate reads 'stagnum ignis ardentis sulphure'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XVI, 49","severity":"info","text":"The citation 'Ezech. XVI, 49' refers to Ezekiel 16:49, which in the Vulgate reads: 'Haec est iniquitas sororis tuae Sodoma, saturitas panis' (This is the iniquity of your sister Sodom, satiety of bread).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ventris ingluvies","severity":"info","text":"'Ventris ingluvies' (Gluttony of the Belly) personifies the vice of gluttony; 'ingluvies' literally means 'crop' or 'gullet' of a bird, extended to denote voracious appetite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ciborun parcimonia","severity":"info","text":"'Ciborun parcimonia' (Frugality in Food) is a personified virtue; 'parcimonia' denotes thrift or moderation, here opposing gluttony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sodom","severity":"info","text":"The reference to Sodom's destruction by satiety of bread (Ezekiel 16:49) is a patristic trope linking gluttony to divine punishment, though the biblical text more directly condemns pride and idolatry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Ciborun' is a scribal error for 'Ciborum' (of foods).","The phrase 'pars il torum' in the Latin is likely a corruption of 'pars illorum' (their portion)."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"llinc incarnata Veritas per Evangelium ait: Attendite, ne graventur corda vestra craputa et ebrietate (Luc. xxi, 34): Contra de insatiabili Judæorum voracitate Apostolus dicit: Multi ambulant, quos saepe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum Deus venter est, et gloria in confusione eorum qui terrena sapiunt (Philipp. III, 18. 19). Et rursum: Esca ventri, et venter escis, Deus autem et hunc et has destruet (I Cor. VI, 13). Ille antem plene hoc vitium Superat, qui in sumendis dapibus non solum parcimoniam tenet, ut scilicet refectionem semper esuries imperet; verno etiam accuratiores simul et iuniores epulas, excepta corporis infirmitate et hospitum susceptione, contemnit.\n\n(Inepta lætitia:) Ut qnid animi gaudium intus abscondis? egredere in publicum laetus, die aliquid foris, unde vel tu, vel proximi rideant, fac eos lætos tua letitia.","english":"Then the incarnate Truth says through the Gospel: “Take heed, lest your hearts be weighed down by gluttony and drunkenness” (Luke 21:34). Against the insatiable voracity of the Jews, the Apostle says: “Many are walking, whom I often told you about, and now I say weeping, enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in the confusion of those who savor earthly things” (Philippians 3:18-19). And again: “Food for the belly, and the belly for foods, but God will destroy both this and these” (1 Corinthians 6:13). But he fully overcomes this vice who, in taking meals, not only maintains frugality, so that he always commands refreshment by hunger, but also disdains more elaborate and younger dishes, except in cases of bodily infirmity and the reception of guests.\n\n(Inept Joy:) Why do you hide the joy of your mind within? Go out into public cheerful, say something outside, by which either you or your neighbors may laugh; make them joyful with your joy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Attendite, ne graventur corda vestra crapula et ebrietate (Luc. xxi, 34)","severity":"info","text":"The citation of Luke 21:34 is not found in modern Vulgate editions; Luke 21:34 is absent, and the closest parallel is Luke 12:29 or a conflation. The verse may be apocryphal or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Multi ambulant, quos saepe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum Deus venter est, et gloria in confus","severity":"info","text":"This conflates Philippians 3:18-19 with a paraphrase; the Vulgate Philippians 3:19 reads 'quorum Deus venter est' but the surrounding text is not verbatim. The citation is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esca ventri, et venter escis, Deus autem et hunc et has destruet (I Cor. VI, 13)","severity":"info","text":"1 Corinthians 6:13 does not exist; the chapter has only 20 verses. This is a misattribution or a conflation, possibly from a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"incarnata Veritas per Evangelium ait","severity":"info","text":"The phrase 'incarnate Truth' refers to Christ, a common patristic trope. The author frames the Gospel citation as Christ speaking directly, emphasizing authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"crapula et ebrietate","severity":"info","text":"'Crapula' (gluttony) and 'ebrietas' (drunkenness) are paired as vices of excess, typical in moral treatises. The term 'crapula' specifically denotes surfeit from overindulgence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Inepta laetitia","severity":"info","text":"The passage shifts from a vice (gluttony) to a new personified vice, 'Inept Joy' (Inepta laetitia), which is a distinct speaker in the dialogue, continuing the allegorical format.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are corrupt or misattributed; the intended verses are unclear. The Latin text may reflect a patristic source or a scribal error. The reading taken is that the citations are as given in the source edition, but their accuracy is doubtful."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"(Moderatus mœror:) Unde tibi est tanta lætitia? nunquid jam diabolum vicisti? nunquid jam interni poenas vicisti? minquid jam de exsilio ad patriam venisti? nunquid jatn de tua electione securitatern accepisti? An forte in oblivionem venit quod Dominus dicit: Mundus gaudebit, vos autem contristabimini, sed tristitia vestra vertetur in gaudium [Joan. XVI, 20)?\n\nAn forte memoria excessit qucd idem alibi dicit: Væ vobis qui nunc ridetis, quia plorabitis et flebitis (Luc. v, 23); quodque per Salomonem dicitur: Risus dolore miscebitur, et extrema gaudii luctus occupat (Proverb. xiv, 13); et econtra per Evangelium: Beati qui lugent, quoniam ipsi consolabuntur (Matth. V, 5); rursumque per Salomonem: Nesdt homo utrum amore an odio digitis sit, sed omnia reservantur in futurum incerta ( Eccte. IX, 1)? Comprime ergo inanem lætitiam,qui necdum evasisti pœnalem:erumnam. Nonne apud omnes insanus judicatur is qui in carceris tenebris reclusus gaudere conatur?","english":"(Moderate Grief:) Whence comes such great joy to you? Have you already conquered the devil? Have you already conquered the penalties of the underworld? Have you already come from exile to your homeland? Have you already received security concerning your election? Or has it perhaps slipped your memory that the Lord says: “The world will rejoice, but you will be saddened, yet your sadness will be turned into joy” (John 16:20)?\n\nOr has it perhaps escaped your memory that the same Lord says elsewhere: “Woe to you who now laugh, because you will weep and lament” (Luke 6:23); and that which is said through Solomon: “Laughter will be mixed with grief, and the end of joy is taken over by mourning” (Proverbs 14:13); and on the contrary, through the Gospel: “Blessed are those who mourn, for they themselves will be comforted” (Matthew 5:5); and again through Solomon: “Man does not know whether he is worthy of love or hate, but all things are reserved uncertain for the future” (Ecclesiastes 9:1)? Therefore, restrain your empty joy, you who have not yet escaped penal misery. Is not he judged insane by all who tries to rejoice while confined in the darkness of a prison?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Moderatus mœror","severity":"info","text":"The speaker is identified as 'Moderatus mœror' (Moderate Grief), a personified virtue in the dialogue. This contrasts with the previous speaker, likely a vice, and marks a shift to a corrective tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mundus gaudebit, vos autem contristabimini, sed tristitia vestra vertetur in gaudium","severity":"info","text":"This citation is attributed to John 16:20 but does not match the Vulgate text of that verse. It may be a loose paraphrase or a conflation of John 16:20 with other passages, possibly reflecting a variant tradition or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Væ vobis qui nunc ridetis, quia plorabitis et flebitis","severity":"info","text":"Cited as Luke 6:23, but the Vulgate of Luke 6:23 reads 'Vae vobis, qui nunc ridetis, quia plorabitis et flebitis' only in some manuscripts; the standard text differs. This suggests the author used a variant or memory-based citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Risus dolore miscebitur, et extrema gaudii luctus occupat","severity":"info","text":"Attributed to Proverbs 14:13, but the Vulgate of Proverbs 14:13 reads 'Risus dolore miscebitur, et extrema gaudii luctus occupat' exactly, confirming the citation is accurate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati qui lugent, quoniam ipsi consolabuntur","severity":"info","text":"Cited as Matthew 5:5, but the Vulgate of Matthew 5:5 reads 'Beati qui lugent, quoniam ipsi consolabuntur' only in some traditions; the standard text of the Beatitudes differs. This may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nescit homo utrum amore an odio dignus sit, sed omnia reservantur in futurum incerta","severity":"info","text":"Attributed to Ecclesiastes 9:1, but the Vulgate of Ecclesiastes 9:1 reads 'Nescit homo utrum amore an odio dignus sit, sed omnia reservantur in futurum incerta' exactly, confirming the citation is accurate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 16:20 does not match the Vulgate text; it may be a paraphrase or a conflation with other passages.","The citation of Luke 6:23 and Matthew 5:5 show textual variation from standard Vulgate readings, possibly due to memory or manuscript differences."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"(Multiloquium:) Non reus ille tenebitur, qui plura quidem, sed bona loqui, sed ille, qui saltem rara, sed mala dicere probatur.\n\n(Discreta taciturnitas;) Verum est quod dicis; sed dum multi bona proferre videntur, sæpe contingit ut a bonis toculio inchoata ad aliquid pravum derivetur, hoc ipsum sacra SCriptura pronuntiante, quia in multiloquio peccatum noh deerit (Proverb. x, 19). Et si forte inter innumera verba declinantur criminosa, sed nunquid declinari poterunt inutilia atque otiosa, de quibus utique ratio erit iri futuro reddenda? Tenendus ergo est modus id loquendo, et ab ipsis nonnunquam utilibus verbis parcendum, sicut beatus Psalmista legitur fecisse, dicit enim: Humiliatus sum. et silui a bonis (Psal. XXXVIII, 5).\n\n( Immunditia: ) Non est grande facinus sine concubitu maris et feminæ, vel propriis vel alterius inqumari manibus.","english":"(Multiloquium:) That man will not be held guilty who speaks many things, indeed, but good things; but rather he who is proven to speak, even if rarely, evil things.\n\n(Discreta taciturnitas:) What you say is true; but while many seem to utter good things, it often happens that what is begun with a good intention is diverted to something depraved, as Holy Scripture itself declares, because \"in much speaking, sin will not be absent\" (Proverbs 10:19). And if, among countless words, criminal ones are perhaps avoided, can useless and idle ones be avoided, for which, after all, an account will have to be rendered in the future? Therefore, a measure must be maintained in speaking, and even from sometimes useful words one must refrain, just as the blessed Psalmist is read to have done; for he says: \"I am humbled, and I was silent from good things\" (Psalm 38:5).\n\n(Immunditia:) It is not a great crime without the intercourse of male and female, to be defiled by one's own hands or those of another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Multiloquium","severity":"info","text":"Multiloquium is a Latin term meaning 'talkativeness' or 'loquacity', personified as a vice in this dialogue. It contrasts with Discreta taciturnitas, 'discreet silence'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverb. x, 19","severity":"info","text":"The citation 'in multiloquio peccatum non deerit' is from Proverbs 10:19, which in the Vulgate reads: 'in multiloquio peccatum non deerit' (in much speaking there will be sin).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XXXVIII, 5","severity":"info","text":"The phrase 'Humiliatus sum et silui a bonis' is from Psalm 38:5 (Vulgate numbering), likely Psalm 38:5 in the Hebrew Psalter, meaning 'I am humbled and I was silent from good things'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The dialogue form between personified vices and virtues (e.g., Multiloquium vs. Discreta taciturnitas) is typical of late antique and early medieval moral allegory, as seen in Prudentius' Psychomachia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin 'toculio' in 'a bonis toculio inchoata' is likely a scribal error or corruption; the intended word may be 'tacite' or 'tacito' (silently) or 'toculo' (a hapax). The sense is that good beginnings are diverted to depravity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The vice Immunditia (impurity) defines sin narrowly as sexual acts, excluding self-pollution, reflecting a specific moral theology that may have been contested in later penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The word 'toculio' is obscure and may be a corruption; the translation assumes it means 'silently' or 'in a hidden manner'.","The phrase 'silui a bonis' could be interpreted as 'I was silent from good things' or 'I was silent about good things'; the translation takes the former."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"(Carnis integritas: ) Non sic ait Apostolus. Quid ergo ait? Neque immundi (inquit) regnum Dei possidebunt (/ Cor. VI, 9).\n\n(Luxuria:) Cur te in voluptate tua modo non dilatas, cum quid te sequitur ignora? acceptum tempus in desidetiis perdere non debes, quia quam citius pertranseat nescis; si enim Deus misceri hominem in voluptate coitus noluisset, in ipso Immani generis exordio masculum et feminam non fecisset.\n\n(Castitas illibnla;) Nolo ignorare te fingas quid post hanc vitam recipias; si enim pie et caste viveris, sine fine gaudebis; si vero impie et luxuriose, aeternis incendiis suhjacehis. Inde autem eo castius vivere debes, quo quam citius tempus accepturn pertranseat ignorare te dicis. Quod vero in exordio generis humani ad hoc masculum et feminam Deum creasse profiteris, ut mutuis amplexibus se inicere deberent. omnino verissime dicis; sed quia nubendi licentia quibusdam tribuitur, hoc esi, qui virginitatem vel castimoniam vidualem nequaquam professi sunt, quibusdam autem non tribuitur, idest, qui virg'nes, vel continentes esse decreverunt; fornicatio vero quia nulli impune conceditur non atiendis.","english":"(Integrity of the Flesh:) The Apostle does not speak thus. What then does he say? \"Neither the impure\" (he says) \"shall possess the kingdom of God\" (1 Cor. 6:9).\n\n(Luxury:) Why do you not now indulge yourself in your pleasure, since you do not know what follows you? You ought not to waste the time granted in idleness, because you do not know how quickly it passes; for if God had not wished man to be mingled in the pleasure of coitus, He would not have made male and female at the very beginning of the human race.\n\n(Unblemished Chastity:) Do not pretend to be ignorant of what you will receive after this life; for if you live piously and chastely, you will rejoice without end; but if impiously and luxuriously, you will be subject to eternal fires. Moreover, you ought to live all the more chastely because you say you do not know how quickly the granted time passes. As for what you profess, that God created male and female at the beginning of the human race precisely so that they should engage in mutual embraces, you speak most truly; but you do not consider that the license to marry is granted to some—that is, to those who have by no means professed virginity or widowed chastity—while it is not granted to others, that is, to those who have decided to be virgins or continent; but fornication, because it is conceded to no one with impunity, you do not heed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 6:9","severity":"info","text":"The Latin cites 'Neque immundi regnum Dei possidebunt' as from 1 Cor. 6:9, but the Vulgate reads 'neque immundi' in 1 Cor. 6:9 is not standard; the reference may be to 1 Cor. 6:9-10 or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Carnis integritas","severity":"info","text":"'Carnis integritas' (Integrity of the Flesh) is a personified virtue in this dialogue, representing bodily purity or continence, distinct from 'Castitas illibata' (Unblemished Chastity).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Luxuria","severity":"info","text":"Luxuria (Luxury) here argues for indulgence in sexual pleasure, citing divine creation of male and female. This reflects a common patristic trope where the vice of lust uses natural theology to justify sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Castitas illibata","severity":"info","text":"The response of 'Castitas illibata' (Unblemished Chastity) directly rebuts Luxuria's argument by distinguishing between lawful marriage and forbidden fornication, a key structural move in the dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"suhjacehis","severity":"caution","text":"The Latin 'suhjacehis' is a scribal error for 'subiacebis' (you will be subject). The English draft correctly reads 'subject'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference '1 Cor. 6:9' does not match the Vulgate text exactly; the verse may be misidentified or from a different manuscript tradition.","The Latin 'Immani' in 'Immani generis exordio' is unclear; it may be a corruption of 'inmani' (monstrous) or 'in initio' (in the beginning). The English draft reads 'very beginning'."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"An contemnendum putas quod Apostolus lubricis dicit: Fugite fornicationem: omne enim peccatum, quodcunque fecerit homo, extra corpus est; qui autem fornicatur, in corpus suum peccat? Quod si hoc parvipendendum existimas, audi quod postmodum in sempiternum deplores et gemas: Neque adulteri (inquit), neque fornicarii, neque masculorum concubitores, regnum Dei possidebunt. O quam parva est concubitus hora, qua perditur vita æterna! quod ergo emolumentum affert corpori? quodve tribuit lucrum, quod tacito animam ducit ad tartarum?\n\n(Spiritualis fornicutio:) Nunquid. damnandum aliquid agit is qui in curde libidini consentit, et ad opus libidinis non pertransit?\n\n(Munditia cordis:) Omnino delinquit qui animæ castimoniam non custodit; unde et auctor mundiiix in Evangelio dicit: Qui viderit mulierem ad conc piscendum eam, jam mœchatus est eam in corde suo (Matth. V, 28). Unde et per beatum Jub dicitur: Pepiyi fœdus cum oculis meis, ut ne cogitarem quidem de virgine; quam enim partem haberet Deus in me desuper, et hæreditalem Omnipotens de excelsis (Job. xxxi, 1, 2)?","english":"Do you think it is to be despised, what the Apostle says to the licentious: \"Flee fornication: for every sin, whatever a man commits, is outside the body; but he who fornicates, sins against his own body\"? But if you consider this of little account, hear what you will later lament and groan over forever: \"Neither adulterers,\" he says, \"nor fornicators, nor men who lie with males, shall possess the kingdom of God.\" O how brief is the hour of intercourse, by which eternal life is lost! What profit, then, does it bring to the body? What gain does it bestow, that it silently leads the soul to Tartarus?\n\n(Spiritual Fornication:) Does he who consents to lust in his heart, and does not proceed to the act of lust, do something that ought to be condemned?\n\n(Purity of Heart:) He sins altogether who does not guard the chastity of the soul; whence the author of purity says in the Gospel: \"He who looks at a woman with a desire for her has already committed adultery with her in his heart\" (Matt. 5:28). Whence also it is said through blessed Job: \"I have made a pact with my eyes, that I would not even think of a virgin; for what part would God have in me above, and what inheritance would the Almighty have from on high\" (Job 31:1, 2)?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Neque adulteri ... regnum Dei possidebunt","severity":"info","text":"The Latin conflates 1 Cor 6:9 with a paraphrase; the Vulgate reads: 'neque adulteri neque fornicarii neque masculorum concubitores regnum Dei possidebunt' (cf. 1 Cor 6:9-10).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui viderit mulierem ad concupiscendum eam, jam mœchatus est eam in corde suo","severity":"info","text":"This is a loose citation of Matt 5:28; the Vulgate reads: 'qui viderit mulierem et concupierit eam, iam moechatus est eam in corde suo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pepigi fœdus cum oculis meis ... de excelsis","severity":"info","text":"The Latin adapts Job 31:1, 2; the Vulgate reads: 'pepigi foedus cum oculis meis, ut ne cogitarem quidem de virgine' and 'quam partem haberet Deus in me desuper, et hereditatem Omnipotens de excelsis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Spiritualis fornicutio","severity":"info","text":"The heading 'Spiritualis fornicutio' (likely a scribal error for 'fornicatio') introduces a question about mental consent to lust, a key topic in early medieval moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Munditia cordis","severity":"info","text":"The heading 'Munditia cordis' (purity of heart) introduces the reply that internal consent to lust is sinful, citing Matt 5:28 and Job 31:1-2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tartarum","severity":"info","text":"The use of 'Tartarus' for hell reflects a classical Latin Christian usage, common in patristic and early medieval texts, to denote the place of punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Spiritualis fornicutio' which is likely a scribal error for 'Spiritualis fornicatio' (spiritual fornication). The English draft translates it as 'Spiritual Fornication'.","The citation of 1 Cor 6:9 is a paraphrase; the exact Vulgate wording differs slightly."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Nisi enim auctori nostro cogitatio pravi consensus displiceret, nequaquam per Isaiam diceret: Auferre malum cogitationum vestrarum ab oculis meis (Isai. I, 16); et iu Evangelio Pharisæis: Ut quid cogitatis mala in cordibus vestris (Matth. IX, 4)? sed nec Apostolus diceret: Cogitationum inter se inuicem accusantium, aut etiam defendentium, in die qua judicab Dominus occulta hominum, secundum Evangelium meum, per Jesum Christum (Rom. II. 15).\n\n(Appetitus sæculi præsentis:) Quid pulchrius? quid honestius? quid venustius? qui ive potest esse delectabilius, quam quod iu præsenti vita quotidie cernimus? O quam mirabilis cœli camera III aere jucundo, in lumine solis, iu augmento lunæ atque dofectu, in varietate stellarum et cursu! Quam oblectabilis terra in nemorum floribus, in fructuum suavitatibus, in pratorum rivorumque amœnitatibus, in segetum culmis luxuriantibus, in vinearum foliis et botris plenis palmitibus, in umbris silvarum et pia..","english":"For unless the thought of evil consent displeased our Author, He would by no means say through Isaiah: \"Remove the evil of your thoughts from my eyes\" (Isaiah 1:16); and in the Gospel to the Pharisees: \"Why do you think evil in your hearts?\" (Matthew 9:4); nor would the Apostle say: \"Of thoughts accusing one another, or also defending one another, on the day when the Lord will judge the secrets of men, according to my Gospel, through Jesus Christ\" (Romans 2:15).\n\n(Appetite for the present world:) What is more beautiful? what more honorable? what more lovely? what can be more delightful than what we daily behold in this present life? O how wonderful is the vault of heaven in the pleasant air, in the light of the sun, in the waxing and waning of the moon, in the variety and course of the stars! How delightful is the earth in the flowers of the groves, in the sweetness of fruits, in the pleasantness of meadows and streams, in the luxuriant stalks of grain, in the leaves of the vines and the branches full of grapes, in the shades of the forests and the...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. I, 16","severity":"info","text":"The citation 'Isai. I, 16' is not a standard reference; Isaiah 1:16 in modern Bibles reads differently. The text likely alludes to a variant or misremembered verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IX, 4","severity":"info","text":"Matthew 9:4 in modern Bibles does not contain the phrase 'Why do you think evil in your hearts?' This may be a conflation or a reference to a different verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. II. 15","severity":"info","text":"Romans 2:15 in modern Bibles does not match the quoted text; the passage appears to be a paraphrase or a conflation of Pauline themes about inner thoughts and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Appetitus sæculi præsentis","severity":"info","text":"This heading marks a shift from a scriptural argument against evil thoughts to a rhetorical celebration of worldly beauty, personifying the 'appetite for the present world' as a speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cœli camera","severity":"info","text":"The phrase 'vault of heaven' reflects a pre-Copernican cosmology common in patristic and medieval Latin literature, where the sky is imagined as a solid dome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"O quam mirabilis...","severity":"info","text":"This lyrical passage echoes the rhetorical style of Latin nature descriptions found in authors like Ambrose and Augustine, and may have influenced later medieval meditations on creation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Isaiah 1:16, Matthew 9:4, Romans 2:15) do not correspond to standard modern Bible verses; the author may be quoting from a variant Latin tradition or misremembering.","The text breaks off mid-sentence at 'et pia..', likely due to manuscript damage or an incomplete citation in the source edition."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"nis exitibus, in equorum et canurn cursibus, in cervorum et capreatum saltibus, in accipitrum volatibus, in pavonum, columbarum, turturumque et omnigenarum avium vucibus, pennis, et cultis, et in domorum pictis mutis, et laquearibus, in organ rum omniumque musicorum instrumentorum tinnulis cantibus, in mulierum venustis aspectibus, earumque superciliis, et crinibus, oculis, et genis, gutture, et labiis, so, manibus, atque extrinsecus adhibitis auro et gemmis distinctis monilibus, postremo innumeris cœli et terræ, atque maris, varietatibus, nec non et utilitatiibus, et si qua sunt alia, quae modo non recolit sensus!\n\n(Amor patriæ cœlestis:) Si te ista delectant, quae sub coel' sunt. cur non magis delectant ea qua* super cœlo sunt? Si carcer ita pulcher est patria, civitas, domus qualis est? Si talia sunt ea quæ colunt peregrini, qualia sunt quae possident filii? si mortales et miseri in hac vita taliter sunt remunerati 221. immortales et beati qualiter sunt in illa vita ditandi? Quapropter recedat amor praesentis Sæculi, in quo nullus ita nascitur, ut non moriatur; et succedat amor sacculi futuri, in quo sic omnes vivificantur, ut deinceps non moriantur, ubi nulla adversitas turbat, nulla necessitas angustat, nulla molestia inquietat, sed perennis laetitia regnat.","english":"in the outcomes of horses and dogs, in the leaps of stags and roe deer, in the flights of hawks, in the voices, feathers, and plumage of peacocks, doves, turtledoves, and all kinds of birds, and in the painted walls and ceilings of houses, in the tinkling songs of organs and all musical instruments, in the beautiful appearances of women, and in their eyebrows, hair, eyes, cheeks, throat, lips, and so on, hands, and externally applied necklaces adorned with gold and gems, finally in the countless varieties of heaven, earth, and sea, as well as in their utilities, and if there are any other things which the mind does not now recall!\n\n(Love of the Heavenly Homeland:) If these things which are under heaven delight you, why are not those things which are above heaven more delightful? If the prison is so beautiful, what is the homeland, the city, the house like? If such are the things which pilgrims cultivate, what are the things which the sons possess? If mortals and wretched ones in this life are so rewarded, how are the immortals and blessed ones to be enriched in that life? Therefore, let love of the present age depart, in which no one is born so as not to die; and let love of the future age succeed, in which all are so given life that they thereafter do not die, where no adversity disturbs, no necessity constricts, no trouble disquiets, but perennial joy reigns.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Amor patriae caelestis","severity":"info","text":"This heading marks a rhetorical shift from a catalogue of worldly pleasures to an exhortation for heavenly love, structuring the passage as a contrast between earthly and celestial delights.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in organorum omniumque musicorum instrumentorum tinnulis cantibus","severity":"info","text":"The reference to organs and musical instruments reflects late antique and early medieval liturgical and courtly music, often associated with both sacred and secular contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Si carcer ita pulcher est patria, civitas, domus qualis est?","severity":"info","text":"This rhetorical question echoes Platonic and Neoplatonic imagery of the body as a prison, common in patristic literature, e.g., Augustine's 'Confessions' and 'City of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Amor patriae caelestis","severity":"info","text":"The theme of heavenly homeland was influential in medieval spirituality, notably in works like Bernard of Clairvaux's sermons and later in Dante's 'Paradiso'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in equorum et canurn cursibus","severity":"caution","text":"The Latin 'canurn' is likely a scribal error for 'canum' (genitive plural of 'canis', dog), as the context lists animal races; the English draft follows this reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"capreatum","severity":"info","text":"'Capreatum' is a variant spelling of 'capreorum' (genitive plural of 'caprea', roe deer), common in late Latin; the English draft translates as 'roe deer'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in equorum et canurn cursibus' contains a probable scribal error ('canurn' for 'canum'), but the intended meaning (horse and dog races) is clear from context.","The list of worldly pleasures is extensive and may include some items whose precise referent is uncertain, e.g., 'vucibus' likely for 'vocibus' (voices)."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Si quæris quid ibi sit, ubi tanta et talis beati tudo persistit, aliter dici non potest, nisi quidquid boni est ibi est, et quidquid mali est ibi nusquam est. Quod (inquis) bonum est illud? quid me interrogas? A propheta et Apostolo definitum est: Quod oculus (inquiunt) non vidit, nec auris audivit, nec in cor hominis ascendit. quæ præparavit Deus diligentibua se (Isai, LXIV, 4; I Cor. II, 9).\n\nAd hanc felicitatem mutus sæculi divitiis constipatus David anhetabat, cum diceret: Quid enim mihi eat in coelo? cl a te quid volui super terram (Psal. LXXII, 25)? Multis regalibus dapibus abundans, dicebat: Satiabor, dum munifestabitur gloria tua; sitivit anima mea ad Deum fontem vivum; quando veniam et i pparebo ante faciem Dei (Paal. XLI, 3)? rursumque: Heu me! quia incolatus meus prolongatus est (Psal. CXIX, 5)! Hinc Paulus: Cupio dissolvi et esse cum Christo; multo enim melius (Philipp. I, 23).","english":"If you ask what is there, where such great and such happiness persists, it cannot be said otherwise than that whatever good is, is there, and whatever evil is, is nowhere there. \"What is that good?\" you ask. Why do you ask me? It has been defined by the prophet and the Apostle: \"What the eye has not seen, nor the ear heard, nor has it entered into the heart of man,\" which God has prepared for those who love Him (Isaiah 64:4; 1 Corinthians 2:9).\n\nTo this happiness David, crammed with the mute riches of the world, panted when he said: \"For what is there for me in heaven? And what have I desired on earth from you?\" (Psalm 72:25). Abounding in many royal feasts, he said: \"I shall be sated when your glory is manifested; my soul has thirsted for God, the living fountain; when shall I come and appear before the face of God?\" (Psalm 41:3). And again: \"Woe is me! because my sojourn is prolonged\" (Psalm 119:5). Hence Paul: \"I desire to be dissolved and to be with Christ; for it is much better\" (Philippians 1:23).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit","severity":"info","text":"The citation conflates Isaiah 64:4 (Vulgate: 'oculus non vidit...') and 1 Corinthians 2:9 (Vulgate: 'nec in cor hominis ascendit'), a common patristic conflation for the ineffability of heavenly reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid enim mihi est in coelo? et a te quid volui super terram","severity":"info","text":"Psalm 72:25 (Vulgate numbering) is cited; the English draft renders 'volui' as 'desired', but the Latin verb suggests 'I have wished' or 'sought', aligning with David's longing for divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Satiabor, dum manifestabitur gloria tua; sitivit anima mea ad Deum fontem vivum; quando veniam et apparebo ante faciem Dei","severity":"info","text":"Psalm 41:3 (Vulgate) is cited; the English draft's 'I shall be sated' translates 'satiabor', but the Latin future passive indicates a passive satiety, emphasizing eschatological fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Heu me! quia incolatus meus prolongatus est","severity":"info","text":"Psalm 119:5 (Vulgate) is cited; 'incolatus' means 'sojourn' or 'exile', reflecting the theme of earthly life as a temporary exile from heavenly bliss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cupio dissolvi et esse cum Christo; multo enim melius","severity":"info","text":"Philippians 1:23 is cited; the Latin 'dissolvi' (to be dissolved) echoes Paul's desire for death and union with Christ, a key motif in ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"David anhetabat","severity":"info","text":"David is presented as a type of the soul yearning for heavenly reward despite earthly riches; this reflects the patristic exegetical tradition of reading the Psalms as David's spiritual autobiography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'mutus sæculi divitiis' is rendered 'mute riches of the world' in the English draft; 'mutus' may be a scribal error for 'multis' (many), as the context contrasts David's abundance with his spiritual longing.","The citation 'Isai, LXIV, 4; I Cor. II, 9' in the Latin text uses non-standard chapter numbering; the Vulgate equivalents are Isaiah 64:4 and 1 Corinthians 2:9, but the exact reference may vary in manuscript traditions."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"His ita decursis, quanquam multa prætermiserim, tamen. ut mihi videtur, hostis nostri fortia castra monstravi, quæ pie viventes III Christo Jesu non desinunt impugnare. Sed necdum his contenlus diabolus ad lia convertitur argumenta, dum quibusdam insomtis sæpius vera pronuntiat, ut eos quandoque ad falsitatem pertrahat; cum dormientes ante horam vel tempus suscitat, ut eos vigiliarum tempore sommo gravissimo deprimat; cum psallentes atuue orantes sibilis stridentibus, latratibus diversis, et inconditis vocibus, jactis etiam lapidibus, vel stercoribus, perturbai, ut eos quolibet pacto a spiritualibus operibus retrahens inanes efficiat. Tu autem, homo Dei, vigilanii studio attende quæ dico, ipso adjuvante qui vivit et reguat in sæcula sæculorum. Amen.","english":"Having thus run through these matters, although I have omitted many things, nevertheless, as it seems to me, I have shown the strong camp of our enemy, which those living piously in Christ Jesus do not cease to attack. But not yet content with these, the devil turns to his other arguments, while in certain dreams he very often pronounces true things, so that he may at some time draw them into falsehood; when he wakes the sleeping before the hour or the time, so that he may oppress them with the heaviest sleep at the time of vigils; when he disturbs those singing psalms or praying with hissing sounds, various barkings, and disordered voices, and even with thrown stones or filth, so that by any means he may draw them back from spiritual works and render them empty. But you, man of God, attend with vigilant zeal to what I say, with the help of him who lives and reigns for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"His ita decursis","severity":"info","text":"This phrase signals the conclusion of the treatise, summarizing the preceding exposition of vices and virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hostis nostri fortia castra","severity":"info","text":"The phrase 'strong camp of our enemy' metaphorically depicts the devil's organized opposition, a military image common in patristic moral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"insomtis","severity":"info","text":"The devil's use of true dreams to lure into falsehood reflects a traditional patristic concern about deceptive demonic activity in sleep, seen in Cassian and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vigiliarum tempore","severity":"info","text":"The reference to vigils (night offices) and disturbances during psalmody or prayer situates the work in a monastic context, where such disruptions were a known ascetic trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tu autem, homo Dei","severity":"info","text":"The direct address 'man of God' and concluding doxology echo the epistolary or homiletic style of Isidore, reinforcing the work's attribution to his circle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quanquam multa prætermiserim","severity":"info","text":"The author's admission of omissions may reflect the treatise's compilatory nature, but the text is coherent and not corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hostis nostri fortia castra' could be read as a single military metaphor or as two separate images; the translation takes it as a unified camp."],"confidence":"high","notes":[]}]}