{"slug":"tmp1435.tmp1435.opp-lat1","id":"latin:ogl-pl:tmp1435.tmp1435.opp-lat1","title":"Testimonia Divinae Scripturae Et Patrum (Incertus)","title_source":"Testimonia Divinae Scripturae Et Patrum (Incertus)","author":"Isidorus Hispalensis","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:48:25Z","cost_usd":0.022792},"source":{"registry_id":"latin:ogl-pl:tmp1435.tmp1435.opp-lat1","work_id":"tmp1435.tmp1435.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/tmp1435/tmp1435/tmp1435.tmp1435.opp-lat1.xml"},"stats":{"passages":45,"english_words":11585,"coptic_letters":0,"source_letters":44419,"commentary_units":268,"commentary_kinds":9,"derived_notes":0,"ambiguities":82,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"tmp1435.tmp1435.opp-lat1","abstract":"The 'Testimonia Divinae Scripturae Et Patrum' is a Latin florilegium of biblical and patristic testimonies, traditionally attributed to Isidore of Seville (c. 560–636) but likely a later compilation from the 7th–8th centuries. It survives in numerous medieval manuscripts, often appended to Isidore's 'Sententiae' or 'Etymologiae', with earliest witnesses from the 8th–9th centuries. The work was used for doctrinal instruction, cited by Carolingian authors, and influenced medieval canon law and theological compilations. Its title varies, sometimes as 'Testimonia' or 'Sententiae'. The edition does not specify manuscript sources for each testimony, requiring consultation of the source edition's apparatus for variants.","historical_context":"The florilegium was likely compiled in the Iberian Peninsula or Gaul during the 7th–8th centuries, a period of theological consolidation and anti-heretical polemic following the Visigothic conversion to Catholicism. The traditional attribution to Isidore of Seville (c. 560–636) reflects the authority of his works, but the compilation may be a later product of monastic or cathedral schools drawing on Isidorian material. The earliest surviving manuscripts date from the 8th–9th centuries, indicating transmission through Carolingian scriptoria. The work's use of patristic excerpts and scriptural testimonies aligns with the genre of florilegia common in early medieval education and doctrinal debate. Its inclusion in canon law collections suggests a role in ecclesiastical administration and teaching.","significance":"The 'Testimonia' is significant as a witness to early medieval methods of theological compilation and the transmission of patristic authority. It influenced Carolingian theology and later medieval florilegia, serving as a source for anti-heretical and Trinitarian polemics. Its uncertain authorship highlights the challenges of attributing anonymous or composite works in the medieval tradition.","timeline":[{"date":"c. 560–636","event":"Life of Isidore of Seville, traditional author of the work."},{"date":"7th–8th centuries","event":"Probable compilation of the florilegium, possibly in Iberia or Gaul."},{"date":"8th–9th centuries","event":"Earliest surviving manuscript witnesses."},{"date":"Carolingian period (8th–9th c.)","event":"Cited by Carolingian authors and used in canon law collections."},{"date":"Medieval period","event":"Widely transmitted, often appended to Isidore's 'Sententiae' or 'Etymologiae'."}],"relations":[{"work":"Sententiae (Isidore of Seville)","relation":"Often appended to this work in manuscripts","key":"","label":null,"url":null},{"work":"Etymologiae (Isidore of Seville)","relation":"Often appended to this work in manuscripts","key":"","label":null,"url":null},{"work":"Decretum Gratiani","relation":"Influenced medieval canon law collections","key":"","label":null,"url":null},{"work":"Testimonia (Pseudo-Isidorian)","relation":"Part of a tradition of pseudo-Isidorian florilegia","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Isidore of Seville","label":"Isidore of Seville","url":"https://en.wikipedia.org/wiki/Isidore_of_Seville","reason":"Traditional author of the work, though attribution is uncertain."},{"key":"wikipedia:Florilegium","label":"Florilegium","url":"https://en.wikipedia.org/wiki/Florilegium","reason":"Genre of the work as a collection of excerpts."},{"key":"wikipedia:Carolingian Renaissance","label":"Carolingian Renaissance","url":"https://en.wikipedia.org/wiki/Carolingian_Renaissance","reason":"Period when the work was cited and transmitted."}],"cautions":["Attribution to Isidore of Seville is traditional but not secure; the work may be a later compilation from the 7th–8th centuries.","The exact date and place of composition are unknown; the 7th–8th century range is a scholarly estimate.","The edition does not identify specific manuscript sources for each testimony; consult the source edition's apparatus for variants.","The title varies in manuscripts, sometimes as 'Testimonia' or 'Sententiae', complicating identification."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00045,"generated":"2026-11-15T07:48:24Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1435/tmp1435/tmp1435.tmp1435.opp-lat1.xml"}],"checks":{"work":"tmp1435.tmp1435.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"6","kind":"scripture"},{"code":"commentary-single-kind","i":"28","kind":"scripture"},{"code":"commentary-single-kind","i":"29","kind":"scripture"}],"stats":{"passages":45,"translated":45,"commentary_passages":45,"commentary_units":268,"english_words":11585,"source_letters":44290,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a florilegium of biblical and patristic testimonies, compiled for doctrinal instruction. Its title varies in manuscripts, often as 'Testimonia' or 'Sententiae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in numerous medieval manuscripts, often appended to Isidore's 'Sententiae' or 'Etymologiae'. The earliest witnesses date from the 8th–9th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Isidore of Seville (c. 560–636) is traditional but not secure. The florilegium may be a later compilation drawing on Isidorian material, possibly 7th–8th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited by Carolingian authors and used in medieval canon law collections. Its patristic excerpts influenced later theological compilations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify the specific manuscript sources for each testimony. Readers should consult the apparatus of the source edition for variant readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 45 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":45},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX XI.\n\nTESTIMONIA DIVINÆ SCRIPTURi, ET PATRUM.\n\nCAPUT PRIMUM. — De uno Deo.\n\ni. In. Propheta. Audi Israel, Dominus Deus tuus unus est, et diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota virtute tua. In Evangelio. Nemo bonus, nisi solus Deus. Paulus ad Timotheum. Unus enim Deus, et immediator (sic) Dei. et hominum. Homo Christus Jesus, qui dedit semetipsum redemptionem pro nobis.\n\nCAP. II. — De distinctione personarum Patris, Filii, et Spiritus sancti.\n\ni. In Epistola Joannis. Quoniam tres sunt qui testimonium dant in terra, Spirilus, aqua, et Sanguis; et tres unum sunt in Christo Jesu; et tres sunt, qui testimonium dicunt in coelo, Pater, Vcrbum, et Spiritus, et tres unum sunt. In Epistola II. Quoniam multi fallaces prodierunt in hunc mundum,qui non confitentur, Dominum nostrum Jesum in carne venisse, hi sunt fallaces, et antichristi sunt.","english":"APPENDIX XI.\n\nTESTIMONIES OF DIVINE SCRIPTURE AND THE FATHERS.\n\nCHAPTER FIRST. — On the One God.\n\ni. In the Prophet. Hear, O Israel, the Lord your God is one, and you shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength. In the Gospel. No one is good, except God alone. Paul to Timothy. For there is one God, and one mediator of God and men, the man Christ Jesus, who gave himself as a redemption for us.\n\nCHAP. II. — On the Distinction of the Persons of the Father, the Son, and the Holy Spirit.\n\ni. In the Epistle of John. For there are three who bear witness on earth, Spirit, water, and Blood; and the three are one in Christ Jesus; and there are three who bear witness in heaven, the Father, the Word, and the Spirit, and the three are one. In the Second Epistle. For many deceivers have gone forth into this world, who do not confess that our Lord Jesus came in the flesh; these are deceivers, and they are antichrists.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is the opening of a florilegium, with two chapters: 'De uno Deo' and 'De distinctione personarum Patris, Filii, et Spiritus sancti'. Each chapter collects patristic and scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audi Israel, Dominus Deus tuus unus est","severity":"info","text":"The first testimony cites Deuteronomy 6:4 (LXX/ Vulgate), the Shema Yisrael, a core monotheistic confession. The appended command to love God is not from Deuteronomy but may be a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo bonus, nisi solus Deus","severity":"info","text":"The 'In Evangelio' citation is not a direct Gospel verse but a theological maxim, possibly derived from Jesus' saying in Mark 10:18 or Luke 18:19, where 'good' is applied to God alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unus enim Deus, et immediator Dei et hominum. Homo Christus Jesus","severity":"caution","text":"The citation 'Paulus ad Timotheum' is corrupt: 'immediator' is likely a scribal error for 'mediator'. The text conflates 1 Timothy 2:5 and 2:5-6, but the phrase 'homo Christus Jesus' is not Pauline; it may reflect later Christological controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quoniam tres sunt qui testimonium dant in terra, Spiritus, aqua, et Sanguis","severity":"caution","text":"The 'Epistle of John' citation is not from the canonical Johannine epistles but from the apocryphal 'Testimonium' tradition, possibly the 'Epistula Apostolorum' or a pseudo-Johannine text. The triad 'Spirit, water, blood' is symbolic of baptism and Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This florilegium, attributed to Isidore of Seville, was widely used in medieval anti-heretical and Trinitarian polemics. The second chapter's reference to 'antichrists' who deny Christ's incarnation reflects early Christian anti-Docetic and anti-Gnostic controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'In Evangelio' saying is uncertain; it may be a patristic summary rather than a direct scriptural quote.","The 'Epistle of John' citations are not from the canonical New Testament; their exact apocryphal origin is unclear.","The text 'immediator' is a likely scribal corruption; the intended reading is probably 'mediator'."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"CAP. III. — De conversione et contemptu sæculi.\n\ni. In Salamone. Non tardes converti ad Dominum, et ne differas de die in diem. Subito enim venit ira illius, et in tempore vindic tæ disperdet te. In Evangelio. Ideo dico vobis: Omne peccatum et blasphemia remittitur hominibus. Quicunque in Spiritu blasphemaverit, non remittetur illi, neque in hoc sæculo, neque in futuro. In Proverbiis. Multo melior est panis cum auavitate in pace, quam domus plena mullorum bonorum, et iniquis æmulationibus, cum rixa. In illis. Qui celat injuriam quaerit amicitiam. Qui odit celare disjungit amicos et domesticos. In illis. Quasi a facie colubri fuge peccata. Si aecesseris ad illa, suscipient te, sicut dentes leonis in devorando. In Jeremia, Corrigite vias vestras, et cogitationes vestras. Nolite confidere vos in falsis sermonibus, quia in toto proderunt vobis. In Evangelio. Intrate per angustam portam, quia lata, et spatiosa via est, quae ducit ad perditionem, et multi sunt per eam. Quam angusta et arcta via est qua ducit ad vitam, et pauci sunt qui inveniunt eam. In illis. Sicut enim in diebus Noe, ita erit et adventus Filii hominis, sicut erant in diebus illis ante diluvium, manducantes, et bibentes, et nubentes, et nuptui dantes, et non senserunt donec venit diluvium, et tulit omnes, sic erit adventus Filii hominis.","english":"CHAPTER III. — On Conversion and Contempt of the World.\n\ni. In Solomon. Do not delay in turning to the Lord, and do not put it off from day to day. For His wrath comes suddenly, and in time His vengeance will destroy you. In the Gospel. Therefore I say to you: Every sin and blasphemy is forgiven to men. Whoever blasphemes against the Spirit, it will not be forgiven him, neither in this world nor in the future. In Proverbs. Much better is bread with sweetness in peace than a house full of many goods and with unjust rivalries, with strife. In those. He who conceals an injury seeks friendship. He who hates to conceal separates friends and household members. In those. Flee from sins as from the face of a serpent. If you approach them, they will receive you like the teeth of a lion in devouring. In Jeremiah. Correct your ways and your thoughts. Do not trust in false words, for they will profit you not at all. In the Gospel. Enter through the narrow gate, for the broad and spacious way is what leads to perdition, and many are on it. How narrow and constricted is the way that leads to life, and few are those who find it. In those. For just as in the days of Noah, so will be the coming of the Son of Man, as it was in those days before the flood, eating and drinking and marrying and giving in marriage, and they did not perceive until the flood came and swept them all away; so will be the coming of the Son of Man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. III. — De conversione et contemptu sæculi.","severity":"info","text":"The chapter heading marks a thematic shift from the previous chapter on the one God to moral exhortation on conversion and renunciation of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Salamone. Non tardes converti ad Dominum...","severity":"info","text":"The citation 'In Salamone' refers to the Wisdom of Solomon (likely 6:3-4 Vulgate), urging immediate repentance and warning of sudden divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Evangelio. Ideo dico vobis: Omne peccatum et blasphemia remittitur hominibus...","severity":"info","text":"This Gospel saying is not canonical; it resembles Mark 3:28-29 but with a distinction between blasphemy against the Spirit and other sins, possibly from an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Multo melior est panis cum auavitate in pace...","severity":"info","text":"The citation 'In Proverbiis' likely refers to the biblical Proverbs, but the exact verse is not found; it may be a loose paraphrase or from a variant textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In illis. Qui celat injuriam quaerit amicitiam...","severity":"info","text":"The phrase 'In illis' (In those) likely refers to the same book of Proverbs, but the source is uncertain; the saying resembles Sirach 19:13-14 on concealing injury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In illis. Quasi a facie colubri fuge peccata...","severity":"info","text":"This warning to flee sins like a serpent is not a direct biblical quotation; it may derive from a patristic or apocryphal source, possibly echoing Sirach 21:2-4.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several citations (e.g., 'In illis') is ambiguous; they may refer to Proverbs, Sirach, or apocryphal texts.","The Gospel saying on blasphemy against the Spirit is not found in the canonical Gospels, leaving its origin uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"CAP. IV.— De timore Domini.\n\ni. In Proverbiis. Timor Domini adjiciet dies; anni autem impiorum peribunt. In illis. Munitio justi limor Domini, contritio autem operantibus mala. In illis. Beatus qui metuit omnia per timorem, nam qui duro est corde incidit in mala. In Ecclesiaste. Timor Domini expellit peccatum, nam qui sine timore est non poterit justificari. In illis. Timor Domini, non despieere justum hominem pauperem, et non justificare virum peccatoreni divitem. In Proverbiis. Si non timorem Dei tenueris instanter, cito subvertetur domus tua. In illis. Timor Domini odit malitiam, et superbiam, et vias malorum. Quod Deus noverit occulta cordis. In omni loco oculi Domini speculantur bonos et malos. ln illis. Mors et infernus manifesla sunt apud Dominum; quomodo non etiam corda hominum? In Actis Apostolorum. Tu, Domine, qui nosti corda omnium, ostende nobis ouem elegeris unum ex his duobus.","english":"CHAPTER IV.—On the Fear of the Lord.\n\ni. In Proverbs. The fear of the Lord will add days; but the years of the impious will perish. In the same. The fortification of the just is the fear of the Lord, but destruction for those who work evil. In the same. Blessed is he who fears everything through fear, for he who is hard of heart falls into evils. In Ecclesiastes. The fear of the Lord expels sin, for he who is without fear cannot be justified. In the same. The fear of the Lord: not to despise a just poor man, and not to justify a sinful rich man. In Proverbs. If you do not hold fast to the fear of God, your house will quickly be overthrown. In the same. The fear of the Lord hates malice, and pride, and the ways of the wicked. That God knows the secrets of the heart. In every place the eyes of the Lord watch over the good and the evil. In the same. Death and hell are manifest before the Lord; how then are not also the hearts of men? In the Acts of the Apostles. You, Lord, who know the hearts of all, show us which one of these two you have chosen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. IV.— De timore Domini.","severity":"info","text":"This chapter heading introduces a new thematic unit on the fear of the Lord, following the previous chapter on conversion and contempt of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Timor Domini adjiciet dies; anni autem impiorum peribunt.","severity":"info","text":"This citation echoes Proverbs 10:27 (Vulgate: 'timor Domini adicit dies'), though the second clause is not a direct quotation but a paraphrase of common wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In illis. Munitio justi limor Domini, contritio autem operantibus mala.","severity":"info","text":"Likely a loose citation of Proverbs 14:26-27, where fear of the Lord is a refuge; the Latin 'limor' is a scribal error for 'timor'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste. Timor Domini expellit peccatum, nam qui sine timore est non poterit justificari.","severity":"info","text":"This is not a direct quotation from Ecclesiastes but a thematic summary; the book of Ecclesiastes emphasizes fear of God (e.g., Eccl. 2:17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Actis Apostolorum. Tu, Domine, qui nosti corda omnium, ostende nobis ouem elegeris unum ex his duobus.","severity":"info","text":"This passage is not found in the canonical Acts of the Apostles; it may be apocryphal or a misattribution, possibly from a patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In illis. Mors et infernus manifesla sunt apud Dominum; quomodo non etiam corda hominum?","severity":"caution","text":"The Latin 'manifesla' is a scribal error for 'manifesta'; the source of this citation is uncertain, possibly from a lost apocryphal work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'limor' for 'timor', 'manifesla' for 'manifesta') that obscure the original wording.","The citation from 'Acts of the Apostles' does not correspond to any known passage in the canonical Acts, suggesting a misattribution or a non-canonical source."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"CAP. V.— Juste judicandum.\n\ni. In Exodo. Non perverteris judicium pauperis in judicio, et justum non occides. Item illic. Non accipictis personam, nec accipietis munera; munera enim excæcant oculos sapiendum, et subtrahunt sermonem justum. In Proverbiis. Perdet semetipsum qui rnunera accipit; nam qui adit munera acceptio. I-lis, vivet. Item illic. Qui dicit justum impium esse, maledictus erit populis, et odibilis gentibus, nam qui arguunt meliora sperabuut. Item illic. Aperi os tuum verbo Domini, et judica omnibus integre. Aperi os tuum, et judica juste; discerne autem inter pauperem et infirmum. In Levitico. Maledictus qui declinaverit judicium advenæ, et orphano, et viduae, et dicit omnis populus: Fiat, fiat. In Ecclesiastico. Xenia et dona excaecant oculos judicum; et quasi mutus in oculis multorum avertit correctionem. In Job. Testimonium enim impii mors; et ignis comburet domos eorum qui munera accipiunt","english":"CHAPTER V.—On Judging Rightly.\n\ni. In Exodus. You shall not pervert the judgment of the poor in a lawsuit, and you shall not put the just to death. Likewise there. You shall not take bribes, nor accept gifts; for gifts blind the eyes of the wise and take away just speech. In Proverbs. He who accepts gifts will destroy himself; for he who takes gifts, acceptance. He will live. Likewise there. He who calls a just man impious will be cursed by the peoples and hateful to the nations, for those who argue will hope for better things. Likewise there. Open your mouth with the word of the Lord, and judge all with integrity. Open your mouth and judge justly; but distinguish between the poor and the weak. In Leviticus. Cursed is he who perverts judgment for the stranger, and the orphan, and the widow, and all the people say: So be it, so be it. In Ecclesiasticus. Gifts and presents blind the eyes of judges; and like a mute in the eyes of many, he turns away correction. In Job. For the testimony of the impious is death; and fire will burn the houses of those who accept gifts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. V.— Juste judicandum","severity":"info","text":"The chapter heading 'Juste judicandum' (On Judging Rightly) introduces a series of scriptural testimonies against judicial corruption, bribery, and partiality, continuing the thematic arrangement of the Testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Exodo. Non perverteris judicium pauperis in judicio, et justum non occides.","severity":"info","text":"This citation conflates two Exodus passages: Exodus 23:6 (Vulgate: 'non pervertes iudicium pauperis') and Exodus 23:7 ('non occides iustum'). The Latin text combines them as a single testimonium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Perdet semetipsum qui rnunera accipit; nam qui adit munera acceptio. I-lis, vivet.","severity":"caution","text":"The Latin text is corrupt: 'rnunera' is a scribal error for 'munera', and 'I-lis' likely represents a garbled abbreviation. The sense is that accepting gifts leads to self-destruction, while the one who refuses gifts lives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Levitico. Maledictus qui declinaverit judicium advenæ, et orphano, et viduae, et dicit omnis populus: Fiat, fiat.","severity":"info","text":"This citation echoes Leviticus 19:15 (Vulgate: 'maledictus qui declinaverit iudicium advenae et orphano et viduae') with the added congregational response 'Fiat, fiat' (So be it), which is not in the biblical text but reflects liturgical or legal practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiastico. Xenia et dona excaecant oculos judicum; et quasi mutus in oculis multorum avertit correctionem.","severity":"info","text":"This citation from Ecclesiasticus (Sirach) 20:16 (Vulgate: 'Xenia et dona excaecant oculos iudicum') is followed by a phrase not found in the Vulgate, possibly a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Job. Testimonium enim impii mors; et ignis comburet domos eorum qui munera accipiunt","severity":"info","text":"This citation does not correspond directly to any verse in the canonical Book of Job. It may be a loose paraphrase or a quotation from a lost or apocryphal tradition associated with Job.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job citation is uncertain; it may be a non-canonical or paraphrased text.","The phrase 'I-lis, vivet' in the Proverbs citation is garbled; the intended reading is unclear."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Cat. VI. — Benefaciendum pauperi.\n\ni. In Proverbiis. Qui contumeliam facit pauperibus peccat; qui autem miseretur pauperis beatus est. Qui calumniam facit pauperi irritat-eum qui fecit illum, Nam qui honorat eum miseretur pauperi. Qui dat pauperibus non egebit, qui autem avertit oculum suum in magna erit inopia. In Levitico, Non consummabis messem agri tui permetere, et quae cadent ex messe tua non colliges, neque in vineam tuam ex racemis grana decidentia colliges, sed pauperibus et peregnnis relinques ea. Quia ego Domines Deus vester. In Proverbiis. Qui obturat aures suas, utnon audiat infirmum, et ipse invocabit Dominum, et non erit qui exaudiat eum. In Job. Non avertat voluptas animæ tuae precibus infirmorum, cum in necessitate fuerint.\n\nCAP. VII. — Non ambulandum in do.o.\n\ni. In Ecclesiaste. Vaeduplici corde, et labiis seelestis, et peccatori ingredienti duas vias. Item illic. Cor ingrediens duas vias non habebit successum, et pravicordius (sic) in illis scandalizabitur. Qui in alto mittit lapidem, in ipso cadit; et plaga dolosi dividit vulnera; et qui fodit foveam, in illam cadit; et qui statuit laqueum proximo suo, periet in illo, facienti nequissimum super ipsum devolvitur, et non agnoscet unde veniet illi. In Job. Simulatores et callidi provocant iram Dei. In Jeremia.","english":"CHAPTER VI.—On Doing Good to the Poor.\n\ni. In Proverbs. He who insults the poor sins; but he who has mercy on the poor is blessed. He who brings false accusation against the poor provokes him who made him, for he who honors him has mercy on the poor. He who gives to the poor will not be in need, but he who turns away his eye will be in great want. In Leviticus. You shall not finish reaping the harvest of your field, and you shall not gather what falls from your harvest, nor shall you collect the falling grapes from your vineyard, but you shall leave them for the poor and strangers. Because I am the Lord your God. In Proverbs. He who stops up his ears so that he does not hear the weak man, he himself will call upon the Lord, and there will be no one to hear him. In Job. Let not the pleasure of your soul turn away the prayers of the weak when they are in need.\n\nCHAPTER VII.—On Not Walking in Deceit.\n\ni. In Ecclesiastes. Woe to the double-hearted, and to the wicked of lips, and to the sinner entering upon two ways. Likewise there. A heart entering upon two ways will not have success, and the perverse of heart will be scandalized in them. He who throws a stone upward, it falls upon him; and the wound of the deceitful divides the wounds; and he who digs a pit falls into it; and he who sets a snare for his neighbor will perish in it, the most wicked deed turns back upon him, and he will not know whence it comes to him. In Job. Dissemblers and cunning men provoke the wrath of God. In Jeremiah.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cat. VI. — Benefaciendum pauperi.","severity":"info","text":"The chapter heading 'Benefaciendum pauperi' (On Doing Good to the Poor) introduces a series of scriptural exhortations to charity, mirroring the thematic organization of the Testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Qui contumeliam facit pauperibus peccat; qui autem miseretur pauperis beatus est.","severity":"info","text":"This citation loosely echoes Proverbs 14:21 (Vulgate: 'qui calumniatur pauperem...') and Proverbs 14:24, but the phrasing is not exact; it may reflect a variant or memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Levitico, Non consummabis messem agri tui permetere...","severity":"info","text":"This passage adapts Leviticus 19:9-10 (Vulgate: 'cum messueris agrum tuum...'), commanding leaving gleanings for the poor and strangers, a common patristic proof-text for almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste. Vae duplici corde, et labiis seelestis, et peccatori ingredienti duas vias.","severity":"info","text":"This citation is not a direct verse from Ecclesiastes; it may be a conflation of themes from Sirach (e.g., 2:12) or a misattribution common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In Job. Simulatores et callidi provocant iram Dei.","severity":"info","text":"This phrase does not appear in the canonical Book of Job; it may derive from a lost Latin translation or a patristic commentary, reflecting the fluidity of scriptural citations in early medieval testimonia collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In Jeremia.","severity":"caution","text":"The citation 'In Jeremia' is incomplete; no verse follows, suggesting a lacuna in the manuscript or an intentional abbreviation by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several Proverbs and Ecclesiastes citations is uncertain; they may be paraphrases or conflations. The Job citation is unattested in the Vulgate. The final Jeremiah reference is truncated."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Ferrum vulnerans lingua eorum, dolosa verba oris eorum, proximo suo loquens pacifica, et in semetipso babens inimicitiam; in hujus ergo non visitabo, dicit Dominus; aut in populo tali non vindicabit anima mea? In Evangelio. Cavete a pseudoprophetis, qui veniunt ad vos in vestitu ovium, intus autem sunt lupi rapaces; ex fructibus eorum cognoscetis eos. In Proverbiis. Si ceciderit inimicus tuus, noli gratulari, et in supplantatione ejus noli extolli, ne forte videat Dominus, et non placeat ei, ut avertat iram suam ab eo. Paulus Apostolus. Si esurierit inimicus tuus, ciba illum; sisitit, da illi potum, hoc enim faciendo, carbones ignis acervas super caput ejus; Deus autem. retribuet tibi. In Evangelio. Accesssit ad Jesum Petrus, et ait illi: Domine, si peccaverit in me frater meus, quolies remittam illi? Septies? Respondit Dominus: Non dico tibi usque septies, sed usque septuagies septies. In Exodo. Obedite parentibus per omnia; hoc enim placet Deo.","english":"The iron wounding tongue of them, the deceitful words of their mouth, speaking peaceably to their neighbor, and within themselves bearing enmity; in this one, therefore, shall I not visit, says the Lord; or in such a people shall not my soul take vengeance? In the Gospel. Beware of false prophets, who come to you in sheep's clothing, but within are ravenous wolves; you will know them by their fruits. In Proverbs. If your enemy has fallen, do not rejoice, and do not exult in his downfall, lest the Lord see it and it not please him, so that he may turn his anger away from him. Paul the Apostle. If your enemy is hungry, feed him; if he thirsts, give him drink, for by doing this you heap coals of fire upon his head; but God will reward you. In the Gospel. Peter approached Jesus and said to him: Lord, if my brother sins against me, how many times shall I forgive him? Seven times? The Lord answered: I do not say to you only seven times, but seventy times seven. In Exodus. Obey your parents in all things; for this pleases God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ferrum vulnerans lingua eorum","severity":"info","text":"The opening phrase echoes Psalm 57:5 (Vulgate: 'Dentes eorum arma et sagittae, et lingua eorum gladius acutus'), but the exact wording is not a direct biblical quotation; it may be a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cavete a pseudoprophetis, qui veniunt ad vos in vestitu ovium, intus autem sunt lupi rapaces","severity":"info","text":"This is a loose citation of Matthew 7:15, where Jesus warns against false prophets in sheep's clothing; the Vulgate reads 'Attendite a pseudoprophetis, qui veniunt ad vos in vestitu ovium, intus autem sunt lupi rapaces'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si ceciderit inimicus tuus, noli gratulari","severity":"info","text":"This proverb echoes Proverbs 24:17 (Vulgate: 'Ne laeteris cum ceciderit inimicus tuus'), but the wording is adapted; the source may be a patristic florilegium rather than direct biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si esurierit inimicus tuus, ciba illum","severity":"info","text":"This saying attributed to Paul the Apostle is not found in the canonical Pauline epistles; it likely derives from a patristic or apocryphal tradition, possibly from the 'Sententiae Pauli' or similar collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Accessit ad Jesum Petrus, et ait illi: Domine, si peccaverit in me frater meus, quoties remittam illi? Septies?","severity":"info","text":"This dialogue between Peter and Jesus is not found in the canonical Gospels; it may originate from apocryphal acts or a patristic anecdote, possibly the 'Gospel of the Nazarenes' or a similar source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Obedite parentibus per omnia; hoc enim placet Deo","severity":"info","text":"This command is not a direct quotation from Exodus; it may be a paraphrase of Exodus 20:12 (honor parents) or a patristic moral injunction attributed to the book for authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that are not verbatim from the Vulgate; they may be adapted from patristic florilegia or memory. The attribution to Exodus for the final command is uncertain, as the wording does not match any known Exodus passage."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"CAP. VIII. — De filio superbo.\n\nIn Proverbiis. Filio doloso nihil erit boni, qui non honorificat patrem suum, et repellit matrem suam, filius confundetur, et opprobrium erit. Item illic. Filius qui amittit disciplinam patris meditabitur cloquia malitiæ. Item illic. Maledicenti patri et matri exstinguetur lumen; pupillæ autem oculorum ejus videbunt tenebras. Item illic. Qui irascens patrem suum aut matrem. suam existimat se non peccare, hic similis est viro impio. Item illic. Benedictio patris firmat domos fillorum, maledictio autem matris eradicat fundamenta.\n\nCAP. IX. — De thesauro.\n\nIn Proverbiis. Melius est modica pars cum timore Domini quam thesauri magni sine timore, melius est modica acquisitio cum justitia quam multi tructus cum iniquitate. Item ibi. Melius est nomen bonum quam divitiæ multæ, super aurum et argentum gratia bona est. In Ecclesiaste. Nihil est iniquius quam amare pecunias; talis enim etiam animam suam venundat, quoniam in vita sua projecit intima sua. Viro cupido tenaci non est bonum substantia, et homini libido; ut quid aurum? Sicut exit de utero matris suae, nudus revertitur, sicut venit, et nihil aceipiet ex labore suo, ut vadat in manu sua. Dixi, melior est super hunc abortum re. quies huic magis quam illis. In Sophonia.","english":"CHAPTER VIII — On the Proud Son.\n\nIn Proverbs. A deceitful son will have nothing good, who does not honor his father and drives away his mother; the son will be confounded and will be a reproach. Likewise there. A son who abandons his father’s discipline will meditate on words of malice. Likewise there. To one cursing his father and mother, the light will be extinguished; but the pupils of his eyes will see darkness. Likewise there. He who, being angry, thinks he does not sin against his father or his mother, this one is like an impious man. Likewise there. The blessing of the father strengthens the houses of the sons, but the curse of the mother uproots the foundations.\n\nCHAPTER IX — On Treasure.\n\nIn Proverbs. Better is a modest portion with the fear of the Lord than great treasures without fear; better is a modest acquisition with justice than many fruits with iniquity. Likewise there. Better is a good name than great riches; above gold and silver, good grace is. In Ecclesiastes. Nothing is more unjust than to love money; for such a one even sells his own soul, since in his life he has cast away his inmost self. For a covetous, tenacious man, substance is not good, nor is lust for a man; what use is gold? Just as he exits from his mother’s womb, he returns naked, as he came, and he will take nothing from his labor, to go in his own hand. I have said, better than this is an abortion; rest is more for this one than for those. In Zephaniah.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. VIII. — De filio superbo","severity":"info","text":"The chapter heading 'De filio superbo' (On the Proud Son) introduces a series of Proverbs verses about filial impiety, but the English draft translates it as 'On the Proud Son'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Filio doloso nihil erit boni...","severity":"info","text":"The first citation from Proverbs is not a direct Vulgate verse but a composite or loose paraphrase; it echoes themes from Proverbs 10:5 and 15:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledicenti patri et matri exstinguetur lumen...","severity":"info","text":"This verse on cursing parents and losing light is not found verbatim in the Vulgate Proverbs; it may derive from a patristic florilegium or a variant Old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste. Nihil est iniquius quam amare pecunias...","severity":"info","text":"The Ecclesiastes citation is a loose paraphrase of Ecclesiastes 5:10 (Vulgate: 'nihil est iniquius quam amare pecuniam'), with added moralizing about selling one's soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Sophonia.","severity":"info","text":"The final citation 'In Sophonia' (Zephaniah) is incomplete; no verse is quoted, suggesting a lacuna or that the compiler intended to add a reference but did not.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dixi, melior est super hunc abortum requies...","severity":"info","text":"The phrase 'melior est super hunc abortum requies' (better than this is an abortion) echoes a Stoic or ascetic topos found in authors like Seneca and Jerome, not in canonical Scripture.","cites":[],"named_sources":["Jerome","Seneca"],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs citations is unclear; they may be from a lost Old Latin version or a patristic florilegium.","The final citation from Zephaniah is missing its verse, possibly due to a scribal omission or incomplete source."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Disperierunt omnes qui exaltamur in argento et auro; effundam sanguinem eorum sicut limum, et carnes eorum sicut stercora boum; et argentum et aurum non poterit liberare eos in die iræ Domini. In Habacuc. qui acquirit avaritiam malam domui suae; cogitasti confusionem domui tuae, peccavit anima tua. In Ecclesiaste. Via peccantium plena ab offensis; in fine illorum inferi, et tenebrae, et poenae.\n\nCAP. X.— De eleemosynis.\n\nIn Proverbiis. Ne dicas pauperi: Vade, et veni, eras dabo, cum possis statim benefacere, non enim scis quid contingat sequenli die. Item illic. Qui miseretur pauperi beatus est; eleemosyna et fides mundat peccata; qui autem miseretur, misericordiam conseqnitur. Qui honorat Deum miseretur pauperi. In Evangelio. Omnipotenti retribue, ct ab eo qui multum vult accipere noli te avertere. Item ibi. Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua, ut sit eleemosyna tua in abscondito; et Pater tuus, qui videt in abscondito, reddet tibi. Item illic. Verumtamen date eleemosynam, et ecce omnia munda sunt vobis. Item ibi.","english":"All who exalt themselves in silver and gold have perished; I will pour out their blood like mud, and their flesh like the dung of oxen; and silver and gold will not be able to free them on the day of the Lord’s wrath. In Habakkuk. He who acquires evil avarice for his house; you have planned confusion for your house, your soul has sinned. In Ecclesiastes. The way of sinners is full of offenses; at their end are hell, and darkness, and punishments.\n\nCHAPTER X — On Alms.\n\nIn Proverbs. Do not say to the poor man: Go, and come, tomorrow I will give, when you can do good at once, for you do not know what may happen on the following day. Likewise there. He who has mercy on the poor is blessed; alms and faith cleanse sins; but he who has mercy obtains mercy. He who honors God has mercy on the poor. In the Gospel. Give back to the Almighty, and do not turn away from him who wishes to receive much. Likewise there. But when you give alms, let your left hand not know what your right hand does, so that your alms may be in secret; and your Father, who sees in secret, will repay you. Likewise there. Nevertheless give alms, and behold, all things are clean for you. Likewise there.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Habacuc","severity":"info","text":"The citation 'In Habacuc' refers to the book of Habakkuk, but the following text is not a direct quotation from the canonical book; it may be a loose paraphrase or apocryphal addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste","severity":"info","text":"The citation 'In Ecclesiaste' refers to Ecclesiastes, but the quoted passage does not correspond to any known verse in that book; it may be a misattribution or a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis","severity":"info","text":"The first citation in Chapter X, 'In Proverbiis,' is not a direct biblical quotation but a moral maxim; the second citation, 'Qui miseretur pauperi beatus est,' echoes Proverbs 14:21 or 19:17 loosely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Evangelio","severity":"info","text":"The Gospel citations include a paraphrase of Matthew 6:3-4 on secret almsgiving, and 'Verumtamen date eleemosynam...' may reflect Matthew 15:1-2 or a patristic gloss; the source is composite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"eleemosyna","severity":"info","text":"The term 'eleemosyna' (alms) is central to the chapter; in early medieval theology, almsgiving was a key penitential and redemptive act, often linked to cleansing sins as stated here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. X","severity":"info","text":"The passage marks a transition from Chapter IX (on the proud son) to Chapter X (on alms), following a thematic arrangement typical of patristic florilegia; the chapter headings are editorial.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Habakkuk and Ecclesiastes quotations is uncertain; they may be from lost versions or misattributed.","The Gospel citations are not verbatim from canonical texts; their exact origin is unclear."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Intendens autem Jesus, videns eos qui mittebant munera sua in gazophylacio divites, vidit autem et quamdam viduam pauperem mittentem æramina duo, dixit: Vere dico vobis quia vidua hæc pauper plus omnibus misit, omnes enim hi ex abundantia miserunt in dona Dei; haec autem ex eo quod In deest illi, omnem victum quem habuit, misit. In Proverbiis. Sicut probatur argentum in camino, et aurum, ita electa corda apud Dominum. Item ibi. Vas figuli probat fornax, et homines justos tentatio et tribulationes.\n\nCAP. XI. — De correptione et de superbia.\n\ni. In Proverbiis. Argue sapientem, et amabit te; insipientem et adjiciet odisse te. Item. Da sapienti occasionem, et sapientior erit; notum fac justo, et adjiciet te. Qui diligit disciplinam diligit sensum, nam qui odit arguentem se stultus est. Item. Non diligit indisciplinatus arguentem se, cum sapientibus autem non colloquitur. Item. Qui excepit disciplinam in bonis erit, nam qui custodit increpationes sapiens fiet. Item illic. Pestifero castigato, insipleus astutior fiet; si autem arguas virum prudentem, intellexit sensum; si flagellaveris stultum in medio concilio, contumeliam faciendo, non aufers stultiliam ej us. In Ecclesiaste. Qui odit correptionem vestigium est peccaloris; el qui timent Dominum, convertent ad cor suum. In Proverbiis.","english":"But Jesus, looking intently, saw those who were placing their gifts in the treasury, rich men, and he also saw a certain poor widow placing two small copper coins. He said: “Truly I tell you, this poor widow has given more than all of them, for all these gave to the gifts of God from their abundance; but she gave from what she lacks, all the sustenance she had.” In Proverbs: “As silver and gold are tested in the furnace, so are chosen hearts before the Lord.” Likewise there: “The potter’s kiln tests the vessel, and temptation and tribulations test just men.”\n\nCHAPTER XI — On correction and on pride.\n\ni. In Proverbs: “Reprove a wise man, and he will love you; a foolish man, and he will add to hating you.” Likewise: “Give a wise man an opportunity, and he will be wiser; make it known to a just man, and he will add to you. He who loves discipline loves wisdom, for he who hates his reprover is foolish.” Likewise: “The undisciplined man does not love his reprover, nor does he converse with wise men.” Likewise: “He who accepts discipline will be in good standing, for he who heeds reproofs will become wise.” Likewise there: “When a pestilent man is chastised, a foolish man becomes more cunning; but if you reprove a prudent man, he understands the sense; if you flog a fool in the middle of a council, by offering insult you do not remove his folly.” In Ecclesiastes: “He who hates correction is the footprint of a sinner; and those who fear the Lord turn to their heart.” In Proverbs.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XI. — De correptione et de superbia.","severity":"info","text":"This chapter heading marks a new thematic section, 'On correction and on pride,' which organizes the following scriptural testimonies around moral discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Intendens autem Jesus...","severity":"info","text":"The opening anecdote about Jesus and the widow is not a direct biblical quotation but a patristic or apocryphal narrative, possibly derived from a Gospel harmony or a saying tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut probatur argentum in camino...","severity":"info","text":"The citation 'As silver and gold are tested in the furnace' echoes Proverbs 27:21 (LXX) or a similar wisdom saying, though the exact wording varies in Vulgate manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vas figuli probat fornax...","severity":"info","text":"The proverb 'The potter’s kiln tests the vessel' is not a direct Vulgate verse but a common patristic adaptation of Sirach 27:5-6 or a similar wisdom text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Argue sapientem, et amabit te...","severity":"info","text":"The series of proverbs beginning 'Reprove a wise man, and he will love you' draws on Proverbs 9:7-8 and 15:31-32, though the Latin text here is a free compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui odit correptionem vestigium est peccatoris...","severity":"info","text":"The final citation from Ecclesiastes ('He who hates correction is the footprint of a sinner') is not a direct Vulgate verse but a moralizing paraphrase common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus-widow anecdote is unclear; it may be from a lost apocryphal Gospel or a patristic homily.","Several Proverbs citations are paraphrastic and not verbatim from the Vulgate, making precise scriptural identification uncertain."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Sicut canis convertitur ad vomitum suum, et odibilis efficitur, sic stultus in malitia sua conversus in peccatis suis. In Ecclesiaste. Initium superbiae homines apostareadeo (sic) quoniam initium peccati omnis superbia. Item illic. In duobus timuit cor meum, et in tertio iracundia mibi advenit; vir bellator deficiens prae inopia, et vir sensatus contemptus, et qui transgreditur justitiam in peccato, Deus parat eum ad romphæam. In Psalmis. Non habitabit in medio domus meae qui facit superbiam. In Apostolo. Humilibus Deus dat gratiam, superbis autem resistit. In Proverbiis. Qui custodit os suum, el linguam, conservat de angustiis animam suam, nam qui protervus est labiis terrebit semetipsum. Item illic. Domos superborum destruet Dominus; immundus apud Dominum omnis qui exaltai cor suum. Item illic. Filius superbus malos oculos babet, palpebris suis extoiliiur temerarius, et superbus pestilentia vocatur. Item illic. Noli superbire ante conspectum regis, neque in locis potentium subsistens. Melius est tibi dictas (sic) antequam humiliare in conspectu potentis. In Ecclesiaste. Odibilis coram Deo, et hominibus superbia. Item ibi. Et quid superbis, terra et cinis? Item illic. Qui tetigerit picem inquinabitur ab ea, qui communicat superbo induit superbiam. Item illic. Qui superbi sunt contumelia conterentur, et humiliabuntur, et cadent excelsi gladio. Item iUic.","english":"Just as a dog returns to its vomit and becomes hateful, so the fool, turned back in his malice, in his sins. In Ecclesiasticus. The beginning of pride is men apostatizing from God, since the beginning of every sin is pride. Likewise there. In two things my heart feared, and in a third wrath came upon me: a warrior failing from want, and a sensible man despised, and he who transgresses justice in sin, God prepares him for the sword. In the Psalms. He who acts proudly shall not dwell in the midst of my house. In the Apostle. To the humble God gives grace, but to the proud he resists. In Proverbs. He who guards his mouth and his tongue preserves his soul from distresses, for he who is insolent with his lips will terrify himself. Likewise there. The Lord will destroy the houses of the proud; every one who exalts his heart is unclean before the Lord. Likewise there. A proud son has evil eyes, with his eyelids the rash one is lifted up, and the proud one is called a pestilence. Likewise there. Do not be proud before the sight of the king, nor standing in the places of the powerful. It is better for you to be spoken of than to be humiliated in the sight of a powerful man. In Ecclesiasticus. Pride is hateful before God and men. Likewise there. And why are you proud, earth and ashes? Likewise there. He who touches pitch will be defiled by it; he who associates with a proud man puts on pride. Likewise there. Those who are proud will be crushed by insult, and they will be humbled, and the lofty will fall by the sword. Likewise there.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut canis convertitur ad vomitum suum","severity":"info","text":"Proverbs 26:11: 'Sicut canis revertitur ad vomitum suum, sic stultus revertitur ad stultitiam suam.' The Latin here adapts the verse to malice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Initium superbiae homines apostareadeo","severity":"info","text":"Ecclesiasticus 10:13: 'Initium superbiae hominis apostatare a Deo.' The text has a scribal error: 'apostareadeo' for 'apostatare a Deo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In duobus timuit cor meum","severity":"info","text":"Ecclesiasticus 25:8: 'In duobus timuit cor meum, et in tertio iracundia mihi advenit.' The passage lists three fears, but the Latin here is garbled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non habitabit in medio domus meae qui facit superbiam","severity":"info","text":"Psalm 100:7 (LXX 101:7): 'Non habitabit in medio domus meae qui facit superbiam.' A loose citation of a psalm against pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Humilibus Deus dat gratiam, superbis autem resistit","severity":"info","text":"Possibly a paraphrase of 1 Corinthians 1:28 or James 4:6; not a direct Vulgate verse. The 'Apostolo' likely refers to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic","severity":"caution","text":"The repeated 'Item illic' ('Likewise there') is ambiguous: it may refer to the same book or a different one. The English draft inconsistently assigns some to Ecclesiasticus and some to Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'apostareadeo' is a corruption of 'apostatare a Deo' (Ecclesiasticus 10:13).","The source of 'In duobus timuit cor meum' is Ecclesiasticus 25:8, but the text is garbled.","The repeated 'Item illic' creates uncertainty about which book is being cited; the English draft assigns some to Ecclesiasticus and some to Proverbs without clear basis."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Cessavit superbia, et divitiae superborum, quia quod altum est in hominibus, abominatio est apud Deum.\n\nCAP. XII. — De mansuetudine, de patientia et de humilitate.\n\ni. In Proverbiis. Mansuetus vir cordis medicus est (sic) in ea ossibus cor intelligens. Item illic. Melior cst mansuetus cum humilitate quam qui dividit prædam cum contumeliosis. In Ecclesiaste. Esto man-,suetus suetus ad audiendum verbum, ut intelligas. cl cum sapienlia Influere responsum verum. Item illic. Fili, in mansuetudine opera tua perfice, et ab homine diligeris. Item. In corde viri boni invenietur patientia; nam in corde insipientium non agnoscimur. In Proverbiis. Metior vir patiens quam forns, nam qui relinet iram melior est quam qui civitatem capit. Item illic. Qui parcit verbum proferre durum prudens est; patiens autem vir copiosus in sapientia; pusillanimis autem vehementer insipiens. Item. Omnis opera humilis manifesta apud Deum, nam impii in die malorum peribunt. Item illic. Responsum humile avertit iram. Et iterum in Isaia. Ad quem respiciam, dicit Dominus, nisi super humilem, et quietum, et trementem verha mea? In Evangelio. Omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur. In Epistola Jacobi. Humiliate vos ante conspectum Domini, et exaltabit vos.","english":"Pride has ceased, and the riches of the proud, because what is high in men is an abomination before God.\n\nCHAPTER XII. — On gentleness, patience, and humility.\n\ni. In Proverbs. A gentle man is a physician of the heart, in that the bone understands the heart. Likewise there. A gentle man with humility is better than one who divides the spoil with the insolent. In Ecclesiastes. Be gentle in hearing the word, that you may understand, and with wisdom pour forth a true answer. Likewise there. Son, perform your works in gentleness, and you will be loved by man. Likewise. In the heart of a good man patience is found; but in the heart of the foolish it is not recognized. In Proverbs. A patient man is better than a strong man, for he who restrains his anger is better than he who captures a city. Likewise there. He who refrains from uttering a harsh word is prudent; but a patient man is rich in wisdom; a faint-hearted man, however, is exceedingly foolish. Likewise. Every work of the humble is manifest before God, for the impious will perish in the day of evils. Likewise there. A humble response averts anger. And again in Isaiah. To whom shall I look, says the Lord, except upon the humble, and the quiet, and those trembling at my words? In the Gospel. Everyone who exalts himself will be humbled, and he who humbles himself will be exalted. In the Epistle of James. Humble yourselves before the face of the Lord, and he will exalt you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XII. — De mansuetudine, de patientia et de humilitate.","severity":"info","text":"This chapter heading introduces a new thematic section on gentleness, patience, and humility, following the previous chapter on pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Mansuetus vir cordis medicus est (sic) in ea ossibus cor intelligens.","severity":"info","text":"This citation from Proverbs is not a direct biblical verse but a paraphrase or adaptation; the Latin text is corrupt ('medicus est (sic) in ea ossibus cor intelligens').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste. Esto mansuetus ad audiendum verbum, ut intelligas.","severity":"info","text":"This echoes Ecclesiastes 5:1 (Vulgate: 'Esto mansuetus ad audiendum verbum, ut intelligas'), though the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Evangelio. Omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur.","severity":"info","text":"This is a loose citation of Matthew 23:12 or Luke 14:11 (Vulgate: 'Qui se humiliat exaltabitur'), common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Epistola Jacobi. Humiliate vos ante conspectum Domini, et exaltabit vos.","severity":"info","text":"This is not a direct verse from the Epistle of James but a summary of its theme (cf. James 4:10), typical of Isidore's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Mansuetus vir cordis medicus est (sic) in ea ossibus cor intelligens.","severity":"caution","text":"The Latin text is corrupt: 'medicus est (sic) in ea ossibus cor intelligens' is likely a scribal error for a biblical phrase; the intended sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Proverbs citation is corrupt, making the exact biblical reference uncertain.","The citation from the Epistle of James is a paraphrase, not a direct quotation."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"CAP. XIII.— De sapientia.\n\nIn Proverbiis. Gloriam. sapienles possidebunt, et insipientes dividunt contumeliam. Item illic. Ornamentum adolescentibus sapientia, gloria autem seniorum cani. Item illic. Cor sapientium possidebit 'sensum. Item ibi. Melior sapiens quam fortis, et vir prudentiam habens quam ager magnus. Item ibi. Felix sapiens qui in sapientia sua veritatem et justitiarn meditabitur; in sensu suo cogitavit circuminspectionem Dei. Item illic. Homo sapiens tacebit usque in tempus; lascivus autem et imprudens non servabunt tempus. Item illic. Sapiens in verbis se ipsum affabilem facit, Item illic. Homo pius in sapientia manet, sicut sol; nam stultus sicut luna immutabitur. Item illic. Cor sapientium in domo luclus, et cor insipientium in domo luxuriæ. Item illic. Vir peritu, multos erudivit, et animæ suæ suavisest. In Job. Quoniam sapieniia est timere Dominum, abstinere autem se a mala scientia.","english":"CHAPTER XIII.—On wisdom.\n\nIn Proverbs. The wise will possess glory, and the foolish divide insult among themselves. Likewise there. Wisdom is the ornament of youths, but gray hair is the glory of elders. Likewise there. The heart of the wise will possess understanding. Likewise there. A wise man is better than a strong man, and a man possessing prudence is better than a large field. Likewise there. Blessed is the wise man who in his wisdom will meditate on truth and justice; in his understanding he has pondered the circumspection of God. Likewise there. A wise man will be silent until the time; but the lascivious and imprudent will not keep the time. Likewise there. The wise man makes himself affable in his words. Likewise there. A pious man abides in wisdom like the sun; but a fool will be changed like the moon. Likewise there. The heart of the wise is in a house of mourning, and the heart of fools is in a house of luxury. Likewise there. A learned man has taught many, and is gentle to his own soul. In Job. For wisdom is to fear the Lord, but to abstain from evil knowledge.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XIII.— De sapientia.","severity":"info","text":"The chapter heading marks a new thematic unit, 'On wisdom,' following the previous chapter on gentleness, patience, and humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Gloriam. sapienles possidebunt, et insipientes dividunt contumeliam.","severity":"info","text":"This verse echoes Proverbs 3:35 (LXX) or a similar wisdom saying, contrasting the wise who gain glory with fools who share insults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic. Ornamentum adolescentibus sapientia, gloria autem seniorum cani.","severity":"info","text":"Likely derived from Proverbs 20:29 (LXX) or a variant, pairing wisdom as youth's ornament with gray hair as elders' glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic. Cor sapientium possidebit 'sensum.","severity":"info","text":"This may allude to Proverbs 2:2 or similar, where the heart of the wise possesses understanding (sensus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Job. Quoniam sapieniia est timere Dominum, abstinere autem se a mala scientia.","severity":"info","text":"This citation from Job (cf. Job 28:28) defines wisdom as fear of the Lord and abstention from evil knowledge, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Gloriam. sapienles possidebunt","severity":"caution","text":"The Latin text has a possible scribal error: 'Gloriam' may be a misreading or abbreviation; the English draft treats it as 'glory' in the nominative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Gloriam' could be an accusative or a corruption; the English reads it as nominative 'glory.'","The phrase 'in domo luclus' (for 'luctus') is a likely scribal error for 'mourning.'"],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"CAP. XIV. -De conversatione juvenum.\n\ni. In Ecclesiaste. Fili, a juventute tua excipe doctrinam, et usque ad annos invenies sapientiam. Item illic. Fili, in juventute tua tenta animam tuam, et si fuerit nequam, non des ei potestatem. Non enim omni animæ omne genus placet. Item illic. Adolescens, luquere in tua causa, ut interrogatus habeat caput (sic) responsum tuum. In multis esto inscius.simul, et quærens, in medio magnatorum ne præsumas verbum, et ubi sunt senes, ne multum loquaris; ante grandinem praecedit coruscatio, et ante hominem verecundum praecedit gratia.\n\nCAP. XV. — Non jurandum, et non dicendum falsum, et non mentiendum.\n\n* In Levitico. Jurationi non suescas os tuum; multi enim casus in illa, et nominibus non admisceafis, quoniam eris imminuis ab eis; sicuti enim servus assidue a livore minuitur, sic omnis jurans et nominans in toto peccato non purgabitur. Item. Vir multum jurans implebitur iniquitate, et non discedit a domo illius plaga, et si vane juraverit, non justiticabitur. ln Evangelio, Audistis quia dictum est antiquis, non perjurabis, reddes autem Domino juramenta tua? Ego autem dico vobis non jurare omnino, neque per coelum, quia thronus Dei eat, neque per terram, quia scabellum pedum ejus est, neque per Jerosolymam, quia civitas est magni Regis. Neque per caput tuum juraveris, quia non potes unum capillum album facere, aut nigrum.","english":"CHAPTER XIV.—On the conduct of young men.\n\ni. In Ecclesiastes. Son, from your youth receive instruction, and you will find wisdom even into old age. Likewise there. Son, in your youth test your soul, and if it is worthless, do not give it power. For not every kind of thing pleases every soul. Likewise there. Young man, speak in your own cause, so that when questioned your answer may have a head. Be ignorant of many things at once, and while seeking, do not presume to speak in the midst of great men, and where there are elders, do not speak much; before hail comes lightning, and before a modest man comes grace.\n\nCHAPTER XV.—On not swearing, and not speaking falsely, and not lying.\n\n* In Leviticus. Do not accustom your mouth to swearing; for there are many pitfalls in it, and do not mix with names, for you will be diminished by them; for just as a servant is continually diminished by a bruise, so every swearer and namer will not be cleansed from all sin. Likewise. A man who swears much will be filled with iniquity, and plague does not depart from his house, and if he swears vainly, he will not be justified. In the Gospel. You have heard that it was said to the ancients, you shall not perjure yourself, but you shall render your oaths to the Lord? But I say to you, do not swear at all, neither by heaven, because it is the throne of God, nor by earth, because it is the footstool of his feet, nor by Jerusalem, because it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage comprises two chapters: Chapter XIV on conduct of young men, and Chapter XV on swearing and lying. Each chapter collects scriptural excerpts without connective commentary, typical of the florilegium genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes","severity":"info","text":"The first citation in Chapter XIV is attributed to Ecclesiastes but does not correspond to any canonical verse; it may derive from Ecclesiasticus (Sirach) or be a loose paraphrase. The phrase 'Fili, a juventute tua excipe doctrinam' echoes Sirach 6:18 or similar wisdom admonitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus","severity":"info","text":"The citation 'Jurationi non suescas os tuum' is not a direct quotation from Leviticus; it may be a paraphrase of Leviticus 19:12 or a related prohibition against swearing. The following 'Vir multum jurans' is similarly unattested in the canonical Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Evangelium","severity":"info","text":"The Gospel citation 'Audistis quia dictum est antiquis...' is not a canonical verse; it resembles a patristic or apocryphal saying against swearing, possibly from a lost Gospel or a homiletic expansion of Matthew 5:33-34.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"luquere","severity":"caution","text":"The Latin 'luquere' in Chapter XIV is likely a scribal error for 'loquere' (speak). The phrase 'luquere in tua causa' is corrupt; the intended sense is 'speak in your own cause' as rendered in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"caput","severity":"caution","text":"The phrase 'habeat caput responsum tuum' is syntactically awkward; 'caput' may mean 'head' in the sense of 'point' or 'beginning', but the construction suggests a textual corruption. The English draft interprets it as 'have a head' (i.e., coherence).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiastes citations is uncertain; they may be from Ecclesiasticus or apocryphal wisdom literature.","The Leviticus and Gospel citations are not verbatim from canonical texts, raising questions about the compiler's source or method.","The Latin text contains possible scribal errors (e.g., 'luquere' for 'loquere', 'caput' syntax) that affect interpretation."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Sit autem sermo vester: Est, est; Non, non. Quod autem abundantius est, a malo est. In Proverbiis. Arcessit falsa testis injustus, et immittet judicia in fratres. Item illic. Testis autem velox linguam habebit iniquam Item illic. Er piet de malis animam testis lideli s; incendit autem falsa dolosus. Item illic. Vir mutabilis linguam incidit In malis, testis falsus non erit impunitus, qui, cum accusat injuste. non evadit. Item illic. Testis mendax peribit, vir autem obediens cante loquitur. Item illic. Clava, et gladius, et sagitta, perniciosa sunt, sic et vir.tultus, qui adversus amicum suum falsum testimonium dicit. Item illic. Lingna me dax odit veritatem, os autem incontinens facit seditiones. In Sapientia. Os autem quod mentitur occidit animam. Non velle mentiri omne mendacium, assiduitas enim illius non est bona. Item illic. Melior est pauper ambulans in veritate, quam dives mendax. In Jeremia. Omne mendacium non est de veritate. In Paalmo. Perdes eos qui loquuntur mendacium.","english":"Let your speech be: Yes, yes; No, no. But what is excessive is from evil. In Proverbs. A false witness, unjust, summons and brings judgments against brothers. Likewise there. A swift witness will have an iniquitous tongue. Likewise there. And a faithful witness will draw his soul from evils; but a deceitful false one burns. Likewise there. A changeable man cuts his tongue in evils; a false witness will not go unpunished, who, when he accuses unjustly, does not escape. Likewise there. A lying witness will perish, but an obedient man speaks cautiously. Likewise there. A club, and a sword, and an arrow are harmful, and so is a foolish man who gives false testimony against his friend. Likewise there. A lying tongue hates truth, but an incontinent mouth creates seditions. In Wisdom. A mouth that lies kills the soul. Do not wish to lie any lie, for its habit is not good. Likewise there. A poor man walking in truth is better than a rich liar. In Jeremiah. Every lie is not of truth. In the Psalm. Destroy those who speak falsehood.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of biblical quotations on truthfulness and false witness, drawn from Proverbs, Wisdom, Jeremiah, and Psalms, following the pattern of the Testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The opening maxim 'Sit autem sermo vester: Est, est; Non, non' echoes a saying attributed to the apostles in early Christian tradition, possibly from the Didache or similar sources, though not directly biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'In Proverbiis' introduces a series of Proverbs quotations, but the exact verses are not always identifiable; e.g., 'Arcessit falsa testis injustus' may conflate Proverbs 12:17 and 19:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The quotation 'In Sapientia. Os autem quod mentitur occidit animam' likely refers to Wisdom of Solomon 1:11 (Vulgate: 'os quod mentitur occidit animam').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The final citation 'In Psalmo. Perdes eos qui loquuntur mendacium' echoes Psalm 5:11 (Vulgate: 'perdes omnes qui loquuntur mendacium').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains several corruptions: 'Er piet de malis animam testis lideli s' is garbled; likely intended as 'Eripiet de malis animam testis fidelis' (A faithful witness will snatch his soul from evils).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses for several Proverbs quotations are uncertain due to loose paraphrasing.","The phrase 'Sit autem sermo vester: Est, est; Non, non' has no clear biblical source and may derive from oral tradition."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"CAP. XVI. — Non fornicandum.\n\nIn Proverbiis. Mulier autem virorum pretiosas animas capit. Alligabit quis in sinum ignem, vestimenta autem non comburet? Aut ambulabit super carbones ignis, pedes vero non comburet? Item illic. Adulter autem propter inopiam sensum interitum (sic) animæ suæ acquirit dolores et lurpitudines; super opprohrinm autem ejus non delebitur. Abominatio est Domino cogitatio iniqua. sanctorum auleni sermones pndici sunt. Item illic. Viri amantis sapientiam lætabitur pater; qui autem pascit meretrices, perdet divitias. In Ecclesiaste. Non des fornicari animam tuam in illo, ne perdas te. et hæreditatem tuam. Item. V'num et mulieres apostatare faciunt sapientes, et arguent sensatos; et qui se jungit fornicariis, erit nequam putredo, et vermes hæreditabunt illum. In Evangelio. Omnis qui viderit mulierem ad concipiscendum eam, jam moechatus est in corde suo. Item ibi. Omnis qui dimiserit uxorem suam, et aliam ducit, mœchatur; et qui dimissam a viro duxerit mœchatur. In Exodo. Et facies illis braccas lineas. ut tegant verecundiam corporis a lumbis, usque ad genicula.","english":"CHAPTER XVI — Against Fornication.\n\nIn Proverbs. A woman, however, captures the precious souls of men. Will one bind fire in his bosom, and yet not burn his garments? Or will one walk upon burning coals, and yet not burn his feet? Likewise there. The adulterer, on account of the poverty of his mind, acquires the destruction of his soul, sorrows, and shameful acts; moreover, his disgrace will not be erased. An iniquitous thought is an abomination to the Lord. The words of the saints are chaste. Likewise there. The father of a man who loves wisdom will rejoice; but he who supports prostitutes will lose his wealth. In Ecclesiastes. Do not give your soul to fornication in that one, lest you destroy yourself and your inheritance. Likewise. Wine and women cause even the wise to apostatize, and they reprove the sensible; and he who joins himself to fornicators will be vile rot, and worms will inherit him. In the Gospel. Everyone who looks at a woman with desire for her has already committed adultery in his heart. Likewise there. Everyone who divorces his wife and marries another commits adultery; and he who marries a woman divorced by her husband commits adultery. In Exodus. And you shall make linen breeches for them, to cover the private parts of the body from the loins to the knees.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XVI. — Non fornicandum","severity":"info","text":"The chapter heading 'Non fornicandum' (Against Fornication) introduces a series of scriptural testimonies condemning sexual immorality, following the pattern of the Testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulier autem virorum pretiosas animas capit","severity":"info","text":"This citation from Proverbs warns that women ensnare men's precious souls, echoing Proverbs 6:26 or similar passages on the dangers of lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Alligabit quis in sinum ignem...","severity":"info","text":"The rhetorical questions about binding fire or walking on coals without harm are likely from Proverbs, illustrating the impossibility of engaging in fornication without sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adulter autem propter inopiam sensum interitum (sic) animæ suæ acquirit dolores et lurpitudines","severity":"info","text":"This passage describes the adulterer's self-destruction through poverty of mind, acquiring sorrow and shame, with disgrace that cannot be erased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnis qui viderit mulierem ad concipiscendum eam, jam moechatus est in corde suo","severity":"info","text":"This Gospel citation (likely from Matthew or a patristic source) teaches that lustful looking constitutes adultery of the heart, a common moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et facies illis braccas lineas...","severity":"info","text":"This Exodus citation (Exodus 28:42) mandates linen breeches to cover modesty, used here as a prooftext for physical modesty against fornication.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains minor textual corruptions (e.g., 'interitum' for 'interitum', 'lurpitudines' for 'turpitudines') that do not affect the overall sense.","The specific Gospel source for the adultery-of-the-heart saying is not identified; it may be a conflation of Matthew 5:28 or a patristic tradition."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"CAP. XVII.- Item de continentia oris.\n\nIn Proverbiis. Odium suscitat contentio, omnes autem non contendentes protegit amicitia. Paulus ad Timotheum. Profanas autem vocum novitates devita, multum enim proficiunt ad impietatem, et sermo eorum ut cancer serpit. In Psalmo CIXXIV. Vir linguosus non dirigetur super terram. In Proverbiis. Ex multiloquio non effugies peccatum; parcens autem labiis sapiens erit. Item illic. Qui multis utitur verbis lædit animam suam Item illic. Multum (Forte, mutum) te faciens, videris sapiens esse. ltem illic. Qui respondit verbum prius quam audiat, stuhitia esi illi et opprobrium. Item illic. Mors et vita in manibus linguæ esi, qui aulem continens est edet fructus ejus. Irem illic. Qui custodit os suum, et linguam, conservat de angustiis animam suam. Item illic. Si videris virum velocem in verbis, scito quia spem habet magis insipiens quam ille. Item illic. Noli tacitus esse in lingua tua. et inutilis, et remissus in operibus tuis. Item illic. Qui susurro est iii omnibus, et non necessano, odietur. Item illic. Tacitus et sensatus honore, honorabitur. Item illic. In medio sensatorum serva verbum temporis. In medio autem tractantium assiduus esto. Item illic. Indisciplinose non suescas os tuum, est enim illic verbum peccati.","english":"CHAPTER XVII — On Continence of the Mouth.\n\nIn Proverbs. Strife stirs up hatred, but friendship protects all who do not contend. Paul to Timothy. Shun profane novelties of words, for they greatly contribute to impiety, and their speech creeps like a cancer. In Psalm 174. A talkative man will not be directed upon the earth. In Proverbs. From much speaking you will not escape sin; but sparing your lips, you will be wise. Likewise there. He who uses many words harms his own soul. Likewise there. Making yourself silent, you seem to be wise. Likewise there. He who answers a word before he hears, that is folly and a reproach to him. Likewise there. Death and life are in the hands of the tongue; he who is continent will eat its fruit. Likewise there. He who guards his mouth and tongue preserves his soul from distress. Likewise there. If you see a man swift in words, know that he has more hope as a fool than that man. Likewise there. Do not be silent in your tongue, and useless, and remiss in your works. Likewise there. He who is a whisperer in all things, and not necessary, will be hated. Likewise there. The silent and sensible man will be honored with honor. Likewise there. In the midst of the sensible, keep the word of the time. In the midst of those deliberating, be assiduous. Likewise there. Do not accustom your mouth to indiscipline, for there is a word of sin there.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XVII.- Item de continentia oris.","severity":"info","text":"The chapter heading 'Item de continentia oris' marks a new thematic unit on restraint of speech, following the previous chapter on fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Odium suscitat contentio...","severity":"info","text":"The first citation from Proverbs is not a direct biblical verse but a sententious adaptation; the closest parallel is Proverbs 15:18 (Vulgate: 'ira odium suscitat').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus ad Timotheum. Profanas autem vocum novitates devita...","severity":"info","text":"This citation adapts 1 Timothy 6:20 (Vulgate: 'devita profanas vocum novitates'), a warning against novel doctrines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Psalmo CIXXIV. Vir linguosus non dirigetur super terram.","severity":"info","text":"Psalm 174 is not a standard Vulgate numbering; this likely refers to Psalm 119:4 (Vulgate: 'vir linguosus non dirigetur in terra').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic. Multum (Forte, mutum) te faciens, videris sapiens esse.","severity":"caution","text":"The parenthetical 'Forte, mutum' indicates a textual variant: 'multum' (much) may be a corruption of 'mutum' (silent), which fits the context of silence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item illic. Mors et vita in manibus linguæ esi...","severity":"info","text":"This proverb echoes Proverbs 18:21 (Vulgate: 'mors et vita in manu linguae'), a common patristic proof-text for speech discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The chapter heading 'continentia oris' could mean 'restraint of speech' or 'continence of the mouth'; the translation opts for the former.","The psalm numbering 'CIXXIV' is non-standard; the intended reference is uncertain but likely Psalm 119."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"CAP. XVIII. — Fugiendam ebrietatem.\n\ni. In Proverbiis. Prolerva res est vinum, et injurtosa ebrietas; omnis autem stultus his commiscetur. Item illic. Noli esse vinolentus, neque extendas te ad emendandam carnem; omnis enim ebriosus et fornicarius mendicabit, et vestietur conscissos pannos, et omnis somniculosus. Item illic. Si enim inficias et calices dederitis oculos vestros (sic), novissimo ambulabitis nudiores pilo. Item illic. Potentes, qui iracundi sunt, vinum non bibant, ne cum biberint, obliviscantur sapientiam, et recte non possint judicare infirmibus (Forte, infimis). Item illic. Spinæ nascuntur in manibus ebriosi. In Ecclesiaste. Vinum et mulieres apostatare faciunt sapientes, et arguunt;ensatos, et qui se jungit fornicariis erit neqnam putredo, et vermes hæreditabunt illum. Item illic Mulier ebriata, et erronea, magna ira, et contumelia, et turpitudo illius non tegitur. Item illic. Homini disciplinato vinum exiguum, et in dormiendo non laborabit ab illo, et non sentiet dolorem vigiliæ. Item illic. Diligentes vinnm no'ite provocare, multos enim exterminavit vinum. Sicut ignis probat ferrum durum, sic vinum corda superborum arguet; æqua vita hominibus vinum, non ebrietate. Vinum in jucunditate creatum est, non in ebrielate; ab initio exsultatio animæ et cordis vinum modice potatum.","english":"CHAPTER XVIII — That Drunkenness Must Be Avoided.\n\ni. In Proverbs. Wine is a wanton thing, and drunkenness is injurious; but every fool is mingled with these. Likewise there. Do not be a wine-bibber, nor stretch yourself out to mend the flesh; for every drunkard and fornicator will beg, and will be clothed in torn rags, and every sleepy one. Likewise there. For if you give your eyes to cups and goblets, you will walk last, more naked than a hair. Likewise there. Powerful men who are wrathful should not drink wine, lest when they have drunk, they forget wisdom and cannot judge rightly for the lowly. Likewise there. Thorns grow in the hands of a drunkard. In Ecclesiastes. Wine and women cause wise men to apostatize, and they reprove the senseless; and he who joins himself to fornicators will be worthless rot, and worms will inherit him. Likewise there. A drunken and erring woman is great wrath, and her shame and foulness are not covered. Likewise there. For a disciplined man, a little wine, and in sleeping he will not labor from it, and he will not feel the pain of wakefulness. Likewise there. Do not provoke those who love wine, for wine has destroyed many. As fire tests hard iron, so wine will reprove the hearts of the proud; a balanced life for men is wine, not drunkenness. Wine was created for joy, not for drunkenness; from the beginning, wine drunk in moderation is an exultation of soul and heart.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XVIII. — Fugiendam ebrietatem","severity":"info","text":"The chapter heading introduces a new thematic unit on avoiding drunkenness, following the previous chapter on continence of the mouth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prolerva res est vinum, et injurtosa ebrietas","severity":"info","text":"The first citation is attributed to Proverbs but is not a direct biblical verse; it may be a loose paraphrase or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vinum et mulieres apostatare faciunt sapientes","severity":"info","text":"This citation from Ecclesiastes echoes themes in Sirach 19:1-2 and Proverbs 20:1, but is not a verbatim biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ebrietas","severity":"info","text":"Patristic literature frequently condemns drunkenness as a vice leading to other sins; Isidore compiles such warnings from Proverbs and Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"inficias et calices dederitis oculos vestros","severity":"caution","text":"The Latin text is corrupt here: 'inficias' may be a scribal error for 'inficias' (denials) or 'inficias' (poisons); the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vinum in jucunditate creatum est, non in ebrietate","severity":"info","text":"This concluding statement reflects a common patristic topos: wine is a gift from God for moderate use, not for intoxication.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several 'Proverbs' and 'Ecclesiastes' citations is unclear; they may be apocryphal or paraphrased.","The phrase 'inficias et calices' is textually corrupt and its intended meaning is uncertain."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Vinum multum potatum irritationem, et iram, et rninas multas facil ebriositatis animos tas. In Ecclesiasticis. Optimum est ire in domum luctus quam in domum potationis. Paulus ad Ephesios. Nolite inebriari v ino, in quo est luxuria, sed implemini Spiritu sancto. Item ad Corinthios. Non ebrios!, non maledici regnum Dei possidebunt. In Proverbiis. Nolite intendere fallaciæ mulieris meretricis, quae ad tempus impinguat tuas fauces; novissime tamen amarius felle invenes, et acutior erit magis qnam gladius ex utraque parte arnas. Item illic. Noli nimius esse alienæ, neque conjungaris amplexibus ejus (quae) non est tua. Item illic. Fili, non te vincai formæ desiderio, neque a piaris (sic) oculis tuis, neque rapiaris palpebris tuis; pretium meretricis quantum est unius panis? Item illic. Sicut tinea vestimentum, et vermis lignum. ita virum perdet mulier maligna. Item illic. Ne respicias mulierem multivolam; ne forte incidas in laqueos ejus. Cum saliatrice ne assiduus sis, nec audias il am, ne forte pereas in efficatione illius, Item illic. Non des mulieri potestate animæ tuæ, ne gradiatur in virtute tua, et confundaris. Non des fornicariis animam tuam in nullo, ne perdas te. et hæreditatem tuam. Ne vageris in vitiis civitatis, nec vageris in plateis ejus, averte faciem tuam a muliere composita, et non respicias speciem alienam.","english":"Much wine drunk produces irritation, and anger, and many ruins, the minds of drunkards being easily inflamed. In Ecclesiasticus. It is better to go into a house of mourning than into a house of drinking. Paul to the Ephesians. Do not be drunk with wine, in which there is luxury, but be filled with the Holy Spirit. Likewise to the Corinthians. Not drunkards, not slanderers, will possess the kingdom of God. In Proverbs. Do not attend to the deceit of a harlot woman, who for a time fattens your throat; but in the end she will be more bitter than gall to youths, and sharper than a sword sharpened on both sides. Likewise there. Do not be too much with another’s woman, nor join in embraces with her who is not yours. Likewise there. Son, let not the desire of beauty overcome you, nor be captivated by your eyes, nor be carried away by your eyelids; what is the price of a harlot but that of a single loaf? Likewise there. As a moth destroys a garment, and a worm wood, so an evil woman will destroy a man. Likewise there. Do not look upon a woman of many desires; lest you fall into her snares. Do not be constant with a dancing girl, nor listen to her, lest you perish in her enchantment. Likewise there. Do not give power over your soul to a woman, lest she tread upon your strength, and you be confounded. Do not give your soul to fornicators in any way, lest you destroy yourself and your inheritance. Do not wander in the vices of the city, nor wander in its streets; turn your face away from a painted woman, and do not gaze upon another’s beauty.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiasticis","severity":"info","text":"The citation 'In Ecclesiasticis' refers to the book of Sirach (Ecclesiasticus), a deuterocanonical wisdom book. The maxim 'It is better to go into a house of mourning than into a house of drinking' is not a direct biblical verse but a paraphrase of Sirach 9:1 or similar wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus ad Ephesios","severity":"info","text":"The citation 'Paulus ad Ephesios' likely refers to Ephesians 5:18, where Paul warns against drunkenness. The Latin text adapts the verse, contrasting wine with being filled with the Holy Spirit, echoing Ephesians 5:18's 'nolite inebriari vino'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad Corinthios","severity":"info","text":"The citation 'Item ad Corinthios' alludes to 1 Corinthians 6:10 or similar, where Paul states that drunkards and slanderers will not inherit the kingdom of God. The phrasing is a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis","severity":"info","text":"The series of warnings under 'In Proverbiis' draws on Proverbs 5, 6, and 23, but the Latin text expands and paraphrases freely, combining admonitions against harlots, adultery, and lust. The phrase 'pretium meretricis quantum est unius panis' echoes Proverbs 6:26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"rninas multas","severity":"caution","text":"The Latin 'rninas multas' is a scribal error for 'ruinas multas' (many ruins). The text also has 'animos tas' for 'animositas' (irritation). These errors suggest a corrupt manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a piaris (sic) oculis tuis","severity":"caution","text":"The phrase 'a piaris (sic) oculis tuis' is corrupt; likely intended as 'a pulchris oculis tuis' (by your beautiful eyes) or 'a piis oculis' (by pious eyes). The sense is uncertain, but the context warns against being captivated by appearances.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'rninas' for 'ruinas', 'animos tas' for 'animositas', 'a piaris' for an uncertain original). The scriptural citations are paraphrastic, not verbatim, making exact verse identification uncertain. The passage's structure as a catena of testimonia is clear, but the source of the opening sentence is unidentified."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Omnis mulier quaestuaria quasi stercus in via conculcatur. Speciem alienæ mulieris multi mirati reprobati sunt. Colloquium enim ejus quasi ignis exardet. Cum aliena muliere non accumbas supra cubilum, et non a!terceris cum illa in vino, ne forte declinet cor tuum ad illam, et sanguine labaris in perditione.\n\nCAP. XIX. — Parvulos emendandos inscientes.\n\ni. In Proverbiis. Qui parcit baculo odit filium suum; qui diligit diligenter erudil. Item illic. Non latet turpatum in filio non erudito. Item illic. Noli cessare parvulnm emendare, quoniam, si percusseris eum virga, non morietur; tu quidem percuties eum virga, animam autem ejus liberabis a morte. Item illic. Erudi filium luum, et exhilarabit te, et dabit decorem animae tuae. Item illic. Juvenis, qui cum sancto est, directa est via ejus, auris audit; oculus videt, et opera Domini utraque. In Ecclesiaste. Filii tibi sunt? erudi illos a puerilia illorum; (iliae tibi sunt? custodi corpus illarum, et non hilarem faciem tuam ostendas ad illas. Item illic. Qui diligit lilium suum assiduat illi flagella, ut lætetur in novissimo suo, et non palpet ostia proximorum; qui do et filium suum laudabitur in illo, et in medio amicorum honorabitur in illo. Item illic. Qui docet filium suum in zelo, mittit inimicum; mortuus est pater, quasi non mortuus; similem enim relinquet post se. Item illic.","english":"Every harlot is trampled like dung in the road. Many who have admired the beauty of another’s wife have been rejected. For her conversation burns like fire. Do not recline on a couch with another’s wife, and do not argue with her over wine, lest your heart incline toward her and you slide into ruin through bloodshed.\n\nCHAPTER XIX. — On correcting ignorant children.\n\ni. In Proverbs. He who spares the rod hates his son; he who loves diligently instructs. Likewise there. The shame of an untaught son is not hidden. Likewise there. Do not cease to correct a child, for if you strike him with a rod, he will not die; you will indeed strike him with a rod, but you will free his soul from death. Likewise there. Instruct your son, and he will gladden you and give adornment to your soul. Likewise there. The youth who is with a holy man, his path is straight; the ear hears, the eye sees, and the works of the Lord are both. In Ecclesiasticus. Do you have sons? Instruct them from their childhood. Do you have daughters? Guard their bodies, and do not show them a cheerful face. Likewise there. He who loves his son frequently applies the whip to him, so that he may rejoice in his latter end, and not knock at the doors of neighbors; he who gives [instruction] to his son will be praised in him, and in the midst of friends will be honored in him. Likewise there. He who teaches his son with zeal sends an enemy; the father is dead, as if not dead; for he leaves a likeness after him. Likewise there.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two distinct sections: a warning against sexual temptation (lines 1–4) and a chapter on child discipline (CAP. XIX). The first section lacks a chapter heading, suggesting it may be a continuation or a separate excerpt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnis mulier quaestuaria quasi stercus in via conculcatur","severity":"info","text":"The opening line echoes biblical imagery of prostitution and impurity, possibly derived from Proverbs or Ecclesiasticus, though no exact verse is cited. The phrase 'quasi stercus in via' recalls Old Testament purity laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui parcit baculo odit filium suum","severity":"info","text":"This proverb is a variant of Proverbs 13:24 (Vulgate: 'qui parcit virgae odit filium'), a key text for corporal punishment in Christian pedagogy. The wording 'baculo' (rod) instead of 'virgae' is a minor variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CAP. XIX. — Parvulos emendandos inscientes","severity":"info","text":"The chapter heading reflects early medieval educational and disciplinary norms, where 'emendare' (to correct) implies both moral and physical correction. The phrase 'inscientes' (ignorant) underscores the view of children as needing instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui docet filium suum in zelo, mittit inimicum","severity":"info","text":"This paradoxical saying—that teaching a son with zeal 'sends an enemy'—may reflect a tradition where a well-taught son becomes a rival or independent figure. It is not a direct biblical quote but a patristic or apocryphal maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic","severity":"caution","text":"The repeated 'Item illic' (Likewise there) is ambiguous, as it may refer to the same book (Proverbs or Ecclesiasticus) or to a different source. The lack of precise citation obscures the original context of each saying.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening lines (Omnis mulier quaestuaria...) is not identified; they may be from a lost patristic or apocryphal text. The repeated 'Item illic' does not specify which biblical book is meant for each saying, leaving the attribution uncertain."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"Equus indomitus vadit dumis; filius remissus vadit praeceps. Curva cervicem ejus in juventute, et tunde latera ejus dum inlans est, ne forte crescat, et non duret, et non obaudiat te, et sit dolor animae tuæ. In Ecclesiaste. Cum sancto assiduus esto, quemcunque cognoveris conservantem timorem Dei, secundum virtutem tuam cave tibi a proximo tuo, et cum sapientibus et sensatis tracta.\n\nCAP. XX. — Justas mensuras et pondera.\n\ni. In Deuteronomio. Non erit in domo tua pondus prande et pusillum; non erit in domo tua mensura grandis et pusilla; pondus vero, et mensura justum sit libi, ut multorum diernm sis super terram, quam Dominus Deus tuus dabit tibi in sortem, quia abominandus est Domino omnis qui faciit injusla. In Proverbiis. Statera iniqua abominatio est coram Domino; pondus autem æquum acceptum est ei. Item illic. Abominatio est Dominoduplex pondus etstatera dolosa non bonum ante eum.","english":"An untamed horse goes into the brambles; an undisciplined son rushes headlong. Bend his neck in youth, and strike his sides while he is still pliable, lest he grow up and become hardened, and not obey you, and be a grief to your soul. In Ecclesiastes. Be constant with a holy man, whomever you know to preserve the fear of God; according to your ability, beware of your neighbor, and consult with the wise and prudent.\n\nCHAPTER XX. — Just measures and weights.\n\ni. In Deuteronomy. There shall not be in your house a large weight and a small one; there shall not be in your house a large measure and a small one; but let the weight and the measure be just for you, so that you may be for many days upon the land which the Lord your God will give you as your portion, because every one who does unjust things is abominable to the Lord. In Proverbs. An unjust balance is an abomination before the Lord; but an equal weight is acceptable to him. Likewise there. A double weight is an abomination to the Lord, and a deceitful balance is not good before him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two chapters: Chapter XIX on correcting ignorant children, and Chapter XX on just measures and weights. Each chapter collects biblical testimonies from Proverbs, Ecclesiastes, and Deuteronomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Equus indomitus","severity":"info","text":"The opening proverb on the untamed horse and undisciplined son is not a direct biblical quotation but a common wisdom saying, possibly derived from Proverbs or Sirach, though not verbatim in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste","severity":"info","text":"The citation 'In Ecclesiaste' refers to Ecclesiasticus (Sirach), not Ecclesiastes. The advice to be constant with a holy man and beware of neighbors echoes Sirach 6:6 and 9:16, though not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Deuteronomio","severity":"info","text":"The Deuteronomy citation on just weights and measures is a paraphrase of Deuteronomy 25:13-15, which condemns false weights and measures as abominable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis","severity":"info","text":"The Proverbs citations on the unjust balance and double weight echo Proverbs 11:1 and 20:10, which condemn deceitful scales and weights as abominations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In Ecclesiaste","severity":"caution","text":"The attribution 'In Ecclesiaste' is ambiguous: it may refer to Ecclesiastes or Ecclesiasticus. The content aligns with Sirach, but the Vulgate title 'Ecclesiastes' is used for Qoheleth, not Sirach, causing potential confusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening proverb on the horse and son is unclear; it may be a loose paraphrase of Proverbs or Sirach. The citation 'In Ecclesiaste' is ambiguous, as it could refer to Ecclesiastes or Ecclesiasticus (Sirach). The Latin text has minor spelling variations (e.g., 'inlans' for 'illans', 'prande' for 'grande', 'injusla' for 'injusta')."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"CAP. XXI. — De volo.\n\ni Item illic. Statim ut voveris votum Domino, non tardabis reddere illud; tu itaque quod voveris, redde; melius est non vovere quam vovisse, et non solvere. In Ecclesiaste. Stultus in risu exaltat vocem suam; vir autem sapiens vix tacite ridebit. Item illic. Melius est indignatio quam risus, quia in vultu oblectabitur; cor sapientium in domo luctus, et cor insipientium in domo luxuriæ. In Deuteronomio. Non erunt res viriles super mulierem, nec induetur vir vestem muliebrem, quia abominatio est Domino qui fecerit hæc. Item illic. Non morientur parenles pro filiis, et filii non morientur pro parentibus; sed unusnuisque in suo peccato morietur. Paulus ad Ephesios. Et vos, parentes, nolite provocare ad iracundiam filios vestros, sed nutrite illos in disciplina et correptione Domini. In Osee propheta. Seminate vobis justitiam, et vindemiate fructum vitae; exquirite vos lumen justitiæ, sustinete Domino, donec veniatvobis, fructus justitiæ ejus vindemiate. In proverbiis. Quis gloriatur mundum se habere cor, aut quis audebit dicere purum se esse a peccatis? Item illic. Fili, in mortuo tuo produc lacrymas, et quasi dura passus incipies plorare, et secundum judicium contege corpus ejns, et non despicias sepulturam illius; propter delaturam amare fles luctum illius unius diei, et consolare propter tristitiam.","english":"CHAPTER XXI. — On Vows.\n\nLikewise there: As soon as you have vowed a vow to the Lord, you will not delay in fulfilling it; therefore, what you have vowed, fulfill; it is better not to vow than to have vowed and not to pay. In Ecclesiastes: The fool raises his voice in laughter; but a wise man will scarcely smile silently. Likewise there: Indignation is better than laughter, because the face will be delighted; the heart of the wise is in a house of mourning, and the heart of fools in a house of luxury. In Deuteronomy: There shall be no man's things upon a woman, nor shall a man put on a woman's garment, because it is an abomination to the Lord who does these things. Likewise there: Parents shall not die for their children, nor shall children die for their parents; but each one shall die for his own sin. Paul to the Ephesians: And you, parents, do not provoke your children to anger, but nourish them in the discipline and correction of the Lord. In the prophet Hosea: Sow justice for yourselves, and harvest the fruit of life; seek for yourselves the light of justice, wait upon the Lord until the fruit of his justice comes to you; harvest it. In Proverbs: Who boasts that he has a clean heart, or who will dare to say that he is pure from sins? Likewise there: Son, at your dead one shed tears, and as if having suffered harsh things, begin to weep, and according to judgment cover his body, and do not despise his burial; because of the delay, bitterly mourn his grief for one day, and console yourself on account of the sadness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXI. — De volo.","severity":"info","text":"The chapter heading 'De volo' (On Vows) introduces a series of scriptural and patristic testimonia on the theme of vows, but the content quickly shifts to unrelated topics such as laughter, cross-dressing, and parental discipline, suggesting a loose thematic organization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Statim ut voveris votum Domino, non tardabis reddere illud","severity":"info","text":"This opening injunction echoes Deuteronomy 23:21 (Vulgate: 'Cum voveris votum Domino, non tardabis reddere illud'), though the exact wording is adapted; the sentiment is also paralleled in Ecclesiastes 5:4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stultus in risu exaltat vocem suam; vir autem sapiens vix tacite ridebit","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of Ecclesiastes 7:4-6 (Vulgate: 'Stultus in risu exaltat vocem suam; sapiens autem vix tacite ridebit'), reflecting the wisdom tradition's contrast between foolish and wise behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non erunt res viriles super mulierem, nec induetur vir vestem muliebrem","severity":"info","text":"This prohibition is drawn from Deuteronomy 22:5 (Vulgate: 'Non induetur vir vestem muliebrem, nec mulier vestem virilem'), with the added phrase 'quia abominatio est Domino' reflecting the same verse's condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non morientur parentes pro filiis, et filii non morientur pro parentibus; sed unusquisque in suo peccato morietur","severity":"info","text":"This principle of individual responsibility for sin is a paraphrase of Deuteronomy 24:16 (Vulgate: 'Non morientur parentes pro filiis, nec filii pro parentibus; sed unusquisque in suo peccato morietur'), emphasizing personal accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et vos, parentes, nolite provocare ad iracundiam filios vestros, sed nutrite illos in disciplina et correptione Domini","severity":"info","text":"This exhortation to parents is not a direct Pauline quotation but a moralizing adaptation of Ephesians 6:4 (Vulgate: 'Patres, nolite provocare ad iracundiam filios vestros, sed nutrite illos in disciplina et correptione Domini'), reflecting the pseudo-Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The chapter heading 'De volo' (On Vows) does not match the content, which includes diverse moral teachings; the text may be a compilation of testimonia on various topics rather than a coherent treatise on vows.","The source of the opening vow injunction is unclear; it may be a conflation of Deuteronomy 23:21 and Ecclesiastes 5:4-5, but the exact biblical reference is not given.","The attribution to 'Paulus ad Ephesios' is likely a misattribution or a reference to a pseudo-Pauline text, as the canonical Epistle to the Ephesians does not contain this verse."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"CAP. XXII. — Non fraudandum, et (de) non gloriando.\n\ni. InExodo. Non facietis furtum. et non mentiemini. In Proverbiis. Qui petitur cum fure odit animam suam. Paulus ad Corinthios. Non fures, non avari, non ebriosi. non maledici, non rapaces regnum Dei possidebunt. In Proverbiis. Esto confidens in toto corde tuo in Domino, in tua autem sapientia noli extolli. Item illic. Noli esse sapiens apud te; time Dominum, et declina a malo, tunc sanitas erit corpori tuo, et diligentia ossibus tuis. Item ibi. Vidi virum æstimantem se sibi sapientem esse; spem autem habuit magis insipiens quam ille. In Isaia. Væ his qui sapientes sunt apud se; et in conspectu suo prudentes. Paulus ad Romanos. Dicentes enim se esse sapientes, stulii fiunt. Ad Corinthios. Ubi sapiens, ubi scriba, ubi conquisitor bujus saeculi? Nonne stultam fecit Deus sapientiam hujus mundi? Item illic. Nemo se fallat. Si quis videtur sapiens esse in hoc mundo, stultus fiat, ut sit sapiens. Nam sapientia hujus mundi stultitia est apud Deum. Scriptum est enim: Comprehendam sapientes in astutia eorum; et iterum: Novit Dominus cogitationes sapientium, quia vanæ sunt. In Ecclesiaste. Melius est tibi dici, ascende ad me, quam humiliare in conspectu potentis. In Exodo. Non enim adversus nos murmuratio vestra, sed adversus Deum. Paulus ad Thessalonicenses. Qui spernit hominem, non hominem spernit, sed Deum. Ad Romanos.","english":"CHAPTER XXII. — On Not Defrauding, and on Not Boasting.\n\ni. In Exodus: You shall not commit theft, and you shall not lie. In Proverbs: He who associates with a thief hates his own soul. Paul to the Corinthians: Not thieves, not covetous, not drunkards, not slanderers, not plunderers will possess the kingdom of God. In Proverbs: Be confident with your whole heart in the Lord, but do not exalt yourself in your own wisdom. Likewise there: Do not be wise in your own eyes; fear the Lord, and turn away from evil, then there will be health for your body, and diligence for your bones. Likewise there: I saw a man who considered himself wise in his own sight; but he had more hope, being more foolish than that one. In Isaiah: Woe to those who are wise in their own eyes, and prudent in their own sight. Paul to the Romans: For those who say they are wise become foolish. To the Corinthians: Where is the wise man, where is the scribe, where is the inquirer of this world? Has not God made foolish the wisdom of this world? Likewise there: Let no one deceive himself. If anyone seems to be wise in this world, let him become foolish, that he may be wise. For the wisdom of this world is foolishness before God. For it is written: I will catch the wise in their own cunning; and again: The Lord knows the thoughts of the wise, that they are vain. In Ecclesiastes: It is better for you to be told, come up to me, than to be humiliated before a powerful man. In Exodus: For your murmuring is not against us, but against God. Paul to the Thessalonians: He who despises a man does not despise the man, but God. To the Romans.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXII. — Non fraudandum, et (de) non gloriando.","severity":"info","text":"The chapter title combines two distinct moral prohibitions—against defrauding and against boasting—which the patristic testimonia treat as separate but related vices, the first linked to theft and the second to pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Exodo. Non facietis furtum. et non mentiemini.","severity":"info","text":"This citation conflates two distinct Exodus passages: the prohibition of theft (Exod 20:15) and the prohibition of lying (Exod 23:7), likely from memory or a florilegium tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus ad Corinthios. Non fures, non avari, non ebriosi. non maledici, non rapaces regnum Dei possidebunt.","severity":"info","text":"This is not a direct Pauline quotation but a catena of vices (thieves, covetous, drunkards, slanderers, plunderers) assembled to echo 1 Cor 6:10 and related moral lists; the phrase 'regnum Dei possidebunt' is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Esto confidens in toto corde tuo in Domino, in tua autem sapientia noli extolli.","severity":"info","text":"This verse is not found verbatim in the Vulgate Proverbs; it likely represents a paraphrase of Prov 3:5 or a similar wisdom admonition against self-reliance, adapted to the theme of humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Isaia. Væ his qui sapientes sunt apud se; et in conspectu suo prudentes.","severity":"info","text":"This echoes Isa 5:21 (Vulgate: 'Vae qui sapientes estis corde vestro') but is not a precise citation; the phrasing 'in conspectu suo prudentes' is a free expansion typical of testimonia collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paulus ad Thessalonicenses. Qui spernit hominem, non hominem spernit, sed Deum.","severity":"info","text":"This maxim is not found in the canonical Pauline epistles to the Thessalonians; it may derive from a patristic gloss or a pseudo-Pauline source, reflecting the common theme that contempt for humanity is contempt for God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a parenthetical 'de' in the chapter title ('et (de) non gloriando'), suggesting scribal uncertainty or a later insertion. Several scripture citations are paraphrastic or conflated, making precise identification of the source verses uncertain. The final citation 'Ad Romanos' is incomplete, lacking a quoted text."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, ita et per unius obedientiam justi constituuntur multi.\n\nCAP. XXIII. — Altiora non scrutari, neque audire hæreticos.\n\nIn Proverbiis. Qui fidit in falso, hic ventos pascit; ipse autem sequitur aves volanles; derelinquet enim viam vineaesuae, et orbitas culturae agri sui errabit; perambulat autem per arida, et deserta, et terram constitulam in siccitatibus; congregat autem manus suae sterilitatem. Item illic. Secede ergo ab aqua aliena, et a fonte alieno noli bibere, ut multo vivas tempore, et adjicientur tibi anni vitae. Item illic. Qui sectatur vana, eget sensibus. Noli adjicere ad mandata ejus, ne arguaris, et mendax sis. In Ecclesiaste. Altiora te ne quaesieris, et fortiora ne perscrutaveris, sed quae præcipit tibi Dominus, illa cogiia semper; et in pluribus ejus non erit cur; multos enim reducit suspicio eorum, et in vanitate detineuit sensum illorum. In libro Sapientiæ. Difficile æstimamus quæ in terra sunt, et quae in prospecto sunt invenimus cum labore; quæ autem in calis sunt quis investigavit? Sensum autem tuum quis scit, nisi tu dederis sententiam?","english":"For just as through the disobedience of one man many were made sinners, so also through the obedience of one many are made righteous.\n\nCHAPTER XXIII. — On Not Investigating Higher Things, and on Not Listening to Heretics.\n\nIn Proverbs: He who trusts in falsehood feeds the winds; he himself follows flying birds; for he will leave the path of his vineyard, and will wander the tracks of the cultivation of his field; he walks through dry and deserted places, and land set in droughts; he gathers sterility with his hands. Likewise there: Therefore withdraw from alien water, and do not drink from an alien spring, so that you may live a long time, and years of life will be added to you. Likewise there: He who pursues vanities lacks senses. Do not add to his commandments, lest you be reproved and be a liar. In Ecclesiastes: Do not seek things higher than yourself, and do not scrutinize things stronger, but always consider those things which the Lord commands you; and in many of his matters there will be no need; for suspicion of them leads many astray, and detains their sense in vanity. In the book of Wisdom: We estimate with difficulty those things which are on earth, and we find those which are in sight with labor; but who has investigated those things which are in the heavens? But who knows your sense, unless you have given judgment?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXIII. — Altiora non scrutari, neque audire hæreticos.","severity":"info","text":"The chapter heading introduces a new thematic unit: warnings against investigating higher things and listening to heretics. The preceding sentence on obedience and disobedience serves as a transitional bridge from the previous chapter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Proverbiis. Qui fidit in falso, hic ventos pascit; ...","severity":"info","text":"The first citation from Proverbs is a loose adaptation of LXX Proverbs 10:18-19, warning against trust in falsehood. The imagery of feeding winds and following birds echoes the theme of futility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Secede ergo ab aqua aliena, et a fonte alieno noli bibere, ...","severity":"info","text":"This citation from Proverbs (cf. LXX Proverbs 5:15-16) uses the metaphor of alien water to warn against heretical teachings. The promise of long life for abstaining is a common sapiential trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste. Altiora te ne quaesieris, et fortiora ne perscrutaveris, ...","severity":"info","text":"This citation from Ecclesiastes (cf. LXX Ecclesiastes 3:21-22) advises against seeking higher or stronger things, urging focus on divine commands. The warning against suspicion leading to vanity reinforces the chapter's theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In libro Sapientiæ. Difficile æstimamus quæ in terra sunt, ...","severity":"info","text":"This citation from the Book of Wisdom (cf. LXX Wisdom 9:16-17) emphasizes the difficulty of understanding earthly things and the impossibility of investigating heavenly ones, supporting the chapter's caution against overreaching inquiry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"neque audire hæreticos","severity":"info","text":"The chapter heading's prohibition against listening to heretics reflects the early medieval Christian concern with doctrinal purity. Isidore's compilation likely aimed to provide scriptural ammunition against contemporary heresies, such as Arianism or Priscillianism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Proverbs citations does not correspond exactly to the Vulgate; it may derive from an Old Latin version or be a loose paraphrase. The phrase 'aves volanles' appears to be a scribal error for 'aves volantes'."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"CAP. XXIV. -- De jejunio.\n\nIn Ecclesiasle. Qui baptizatur a mortuo, quid profecit lavatio eius? Sic et homo qui jejunat in peccalis suis, et iterum eadem facit. Quid profecit humiliando se? Orationem ejus quis exaudiet' Sacrificium salutare attendere mandatis, et discedere ab omni iniquitate. In Evangelio. Cum autem jejunalis, nolite fieri, sicut hypocritæ, tristes. Exterminant enim facies suas, ut pareant hominibus jejunantes. Amen dico vobis, perceperunt mercedem suam; tu autem cum jejunas, unge caput tuum, et faciem tuam lava, ne videaris hominibus jejunans, sed Patri tuo, qui videt in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.\n\nCAP. XXV. — Homini exemplum formicæ vel apis sine pigritia laboris.\n\nIn Prouerbiis. Vade ad formicam, o piger, et æmulare videns vias ejus, et esto illa sapientior. Illa enim cum agrum non possideat, neque compellentem se habeat, neque sub domino sit, quomodo parat aestate alimenla? Copiosam autem facit in messe repositionem. Vel vade ad apem, et disce quam laboriosa est, operationem autem quam sanClam mercatur. Cujus labores reges et mediocres ad sanitatem proferunt; gratiosa est autem in omnibus, et gloriosa; et cum sit viribus infirma, sapientiam prædicans producta est. Usque quo piger jacebis quando autem surpes? Modicum quidem dormis, modicum autem sedes. Modicum vere dormitas, modicum autem manibus amplecteris pectus.","english":"CHAPTER XXIV. — On Fasting.\n\nIn Ecclesiastes. He who is baptized by a dead man, what has his washing profited him? So also a man who fasts in his sins, and then does the same again. What has he profited by humbling himself? Who will hear his prayer? A salutary sacrifice is to attend to the commandments, and to depart from all iniquity. In the Gospel. But when you fast, do not become sad, like the hypocrites. For they disfigure their faces, so that they appear to men as fasting. Amen I say to you, they have received their reward; but you, when you fast, anoint your head, and wash your face, so that you do not appear to men as fasting, but to your Father, who sees in secret, and your Father, who sees in secret, will repay you.\n\nCHAPTER XXV. — On the Example of the Ant or Bee for Man without Laziness of Labor.\n\nIn Proverbs. Go to the ant, O sluggard, and emulate, seeing its ways, and be wiser than it. For it, since it possesses no field, nor has anyone compelling it, nor is under a master, how does it prepare food in summer? But it makes a plentiful store at harvest time. Or go to the bee, and learn how laborious it is, and what holy work it earns. Whose labors kings and commoners alike bring forth for health; it is gracious in all things, and glorious; and though it is weak in strength, it has been brought forth preaching wisdom. How long will you lie idle, O sluggard? When will you rise? You sleep a little, you sit a little. You truly doze a little, and a little you clasp your breast with your hands.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes","severity":"info","text":"The opening citation is not from the biblical book of Ecclesiastes but from Ecclesiasticus (Sirach) 34:25-26, which compares baptism by a dead man to fasting without repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gospel","severity":"info","text":"The Gospel citation conflates Matthew 6:16-18 and Luke 6:35-36, warning against hypocritical fasting and urging secret piety before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"baptizatur a mortuo","severity":"info","text":"The phrase 'baptized by a dead man' likely refers to a heretical or invalid baptism, possibly by a lapsed or deceased minister, a concern in early medieval debates on sacramental validity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverbs","severity":"info","text":"The ant and bee examples are not from Proverbs but from patristic moral exhortations, possibly echoing Proverbs 6:6-8 (ant) and popular fable traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXIV–XXV","severity":"info","text":"Chapter XXIV treats fasting as inward repentance, while Chapter XXV shifts to a moral exemplum from nature, linking labor to virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"formicæ vel apis","severity":"info","text":"The ant and bee as models of industry were common in classical and Christian moralizing, e.g., in Seneca and Ambrose, and were later used in medieval bestiaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiastes citation is ambiguous: it is not from the biblical Ecclesiastes but from Ecclesiasticus (Sirach).","The Gospel citation is a composite of Matthew and Luke, with no single verse matching exactly.","The Proverbs citation for the ant and bee is not from Proverbs but from patristic or fable sources."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Deinde adveniet tibi, sicut malus viator, paupertas inopia autem, sicut bonus cursor, fugiet te. Item illic. In. crepatus piger non erubescit. Similiter autem qui mutant triticum in messe. Item ibi. Desideria pigrum occidunt, non enim destinat manus facere aliquid. Item. Occasiones quærit piger, et dicit: Leo in plateis est, in plateis autem homicidæ. Item ibi. Sicut ostium in cardine vertilur, ita pigcr in lecto suo. Item ibi. Sapientior sibi piger videtur quam qui in multitudinem feret nunlium.\n\nCAP. XXVI. — De stulto.\n\ni. Vir stultus mala sibi fabricat, in inis autem labiis thesaurizat ignem. Non conveniunt stulto labia fidelia, reque justo labia mendacia. Item illic. Ut quid abundant divitiae stulto, possidere autem sapientia insensatis non poterit? Item. Ira est patri filius insipiens, et dolor matris ejus. Item ibi. Non desiderat sapientia, cui deest sensus; magis enim dicitur imprudentia. Item ibi. Os hominis stulti contritio est ei; labia autem ejus laqueus animae ejus. Item illic. Gravis est lapis, et vix portabilis arena, ira autem stulto gravius est ambobus. Item illic. Sicut canis qui convertitur ad vomitum suum, et odibilis efficitur, sic stultus malitia sua reversus in peccatis suis. Item illic. Qui minoratur cute, cogitat inania, et vir imprudens et errans cogitat stulta. Cor fatui quasi vas confractum, et omnium scientia non tenebit domos.","english":"Then poverty will come to you like a bad traveler, but need, like a good runner, will flee from you. Likewise there: The lazy man, when reproached, does not blush. Similarly, those who exchange wheat at harvest time. Likewise there: Desires kill the lazy man, for his hand does not intend to do anything. Likewise: The lazy man seeks excuses and says: There is a lion in the streets, and in the streets there are murderers. Likewise there: As a door turns on its hinge, so the lazy man turns in his bed. Likewise there: The lazy man seems wiser to himself than the one who carries a message to the crowd.\n\nCHAPTER XXVI. — On the Fool.\n\n1. A foolish man builds evils for himself, and on his lips he stores up fire. Faithful lips do not suit a fool, nor do lying lips suit a just man. Likewise there: Why does wealth abound for a fool, but wisdom cannot be possessed by the senseless? Likewise: A foolish son is a grief to his father and a sorrow to his mother. Likewise there: Wisdom is not desired by one who lacks sense; for it is rather called imprudence. Likewise there: The mouth of a foolish man is his ruin; his lips are a snare for his soul. Likewise there: A stone is heavy, and sand is barely bearable, but the anger of a fool is heavier than both. Likewise there: As a dog that returns to its vomit becomes hateful, so a fool, having returned to his wickedness in his sins. Likewise there: He who is diminished in skin thinks of empty things, and an imprudent and erring man thinks foolish things. The heart of a fool is like a broken vessel, and it will hold no house of knowledge.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two chapters: Chapter XXV (on laziness) and Chapter XXVI (on the fool). Each chapter collects proverbial sayings introduced by 'Item illic' or 'Item ibi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"piger","severity":"info","text":"The Latin 'piger' (lazy, sluggish) is the key term for Chapter XXV, rendered in the English draft as 'lazy man'. The term recurs in several proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stultus","severity":"info","text":"The Latin 'stultus' (fool) is the key term for Chapter XXVI, appearing in multiple proverbs. The English draft consistently translates it as 'fool'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The proverb 'Sicut canis qui convertitur ad vomitum suum' echoes a common biblical and patristic image (cf. Proverbs 26:11, but also used by early Christian writers).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In. crepatus piger","severity":"caution","text":"The phrase 'In. crepatus piger' is likely a corruption; the English draft reads 'The lazy man, when reproached'. The Latin may intend 'increpatus' (reproached).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The proverbs in these chapters derive from the biblical wisdom tradition and from patristic florilegia, common in Isidore's Testimonia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'In. crepatus piger' is ambiguous; it may be a scribal error for 'increpatus piger' (the reproached lazy man).","The source of several proverbs is not explicitly identified; 'Item illic' and 'Item ibi' refer to unspecified biblical or patristic texts."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Fatuo clausa sapentia, et scientia sensati enarrabilia verba. Compedes. Iedes stultorum doctrina, et quasi vincula manus dextrae; fatuus in risu exaltat vocem suam, et vir sapiens vix tacite ridebit. Item illic. In ore fatuorum cor illorum, et in corde sapientium os illorum. Qui ducat fatuum sapientis, quasi inglutinat testa. Item illic. Arenam, et salem, et massam ferri facilius est portare quam hominem imprudentem et fatuum impium. Item illic. Cum fatuis nec consilium habeas: non enim poterunt continere. Item in Isaia propheta. Stultus stulta loquitur, et cor ejus vana intelligit.\n\nCAP. XXVII. — Iracundiam deponendam.\n\nIn Proverbiis. Anima benedicta omnis simplex; vir autem animosus, vel iracundus non honeste agit. Item illic. Stultus ipse eadem die pronuntiat iram suam, occultat autem contumeliam suam astutus. Item illic. Sunt qui dicendo vulnerant, ut gladii. iracundus agit sine consilio; vir autem prudens multa sustinet. Ira perdet etiam sapienles, responsum autem humile avertit iram. Item. Vir iracundus parat lites; patiens autem etiam futuras mitigat. Item. Noli esse amicus viro animoso. Cum amico autem iracundo noli commorari, ne forte discas vias ejus, et sumas laqueum animae tuae; totam iram suam profert stultus, sapiens autem dispensat eam per partes. Item. Vir animosus fodit contentionem, vir autem iracundus exsorbuit peccata.","english":"A fool's wisdom is closed, and the words of a sensible man are worthy of being told. Fetters. The teaching of fools is a burden, and like chains on the right hand; a fool lifts up his voice in laughter, and a wise man will scarcely smile silently. Likewise there: In the mouth of fools is their heart, and in the heart of the wise is their mouth. He who leads a fool to a wise man is like one who glues a potsherd. Likewise there: It is easier to carry sand, salt, and a mass of iron than an imprudent and impious fool. Likewise there: Have no counsel with fools, for they cannot keep it. Likewise in the prophet Isaiah: A fool speaks foolishly, and his heart understands vain things.\n\nCHAPTER XXVII. — That Wrath Must Be Laid Aside.\n\nIn Proverbs: A blessed soul is every simple one; but a spirited or wrathful man does not act honorably. Likewise there: A fool proclaims his anger on the same day, but a cunning man hides his insult. Likewise there: There are those who wound by speaking, like swords. A wrathful man acts without counsel; but a prudent man endures much. Anger will destroy even the wise, but a humble response turns away anger. Likewise: A wrathful man prepares quarrels; but a patient man soothes even future ones. Likewise: Do not be a friend to a spirited man. Do not tarry with a wrathful friend, lest you learn his ways and take a snare for your soul; a fool pours out all his anger, but a wise man dispenses it in parts. Likewise: A spirited man digs up contention, but a wrathful man has swallowed up sins.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: the first on folly (ending with a citation from Isaiah), the second on wrath (introduced by a chapter heading). The heading 'Iracundiam deponendam' marks a new thematic unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Isaia propheta","severity":"info","text":"The citation 'Stultus stulta loquitur, et cor ejus vana intelligit' is not a direct biblical verse but a paraphrase of Isaiah 32:4 (LXX) or a related sapiential tradition. It may derive from a Latin patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Compedes","severity":"info","text":"The word 'Compedes' (fetters) stands alone in the Latin, likely a marginal gloss or a misplaced lemma from the source. It may indicate a separate proverb or a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'quasi inglutinat testa' (like one who glues a potsherd) reflects a common ancient Near Eastern and Greco-Roman metaphor for futile effort, found in patristic and classical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the fool's laughter and the wise man's silent smile parallels Proverbs 29:9 and Sirach 21:20, both contrasting outward expression with inner restraint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Isidore's compilation of proverbs on wrath (e.g., 'ira perdet etiam sapientes') echoes Seneca's De Ira and was widely used in medieval monastic florilegia for moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The word 'Compedes' is isolated and may be a scribal insertion or a heading; its function is unclear.","The Isaiah citation is not verbatim from the Vulgate; its source is uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"In Ecclesiaste, Homo iracundus exhorruit litem, et vir peccator turbavit amicos. In medio pacem habentium mittit delaturam. Item illic. Zelus, et iracundia minuit dies, et ante tempus senectam adducit cogitatus. Item illic. Noli festinare spiritu tuo irasci, quia ira in sinu stultorum requiescit. Paulus ad Ephesios. Nunc deponite vos omnem iram, indignationem, malitiam, blasphemiam, multiloquium. In Evangelio. Omnis qui irascit fratri suo sine causa, reus erit judicio. Item. Quicunque autem dixerit fratri suo racba, reus erit concilio; quicunque vero dixerit fatue, reus erit gehennæ ignis.\n\nCAP. XXVIII. — Hic misti.\n\ni. In Ecclesiaste. Esto mansuetus ad audiendum verbum, ut intelligas, et cum sapientia loquere responsum. In Proverbiis. Servus prudens obtinebit dominorum imprudentia, et inter fratres dividet partem. Item illic. Filio doloso nihil erit boni, servo autem sapienti prosper erit actus. In Ecclesiaste. Si est tibi servus fidelis, sit tibi quasi anima tua, et quasi fratrem, sic illum tracta, quia in sanguinem animæ tuæ comparasti illum. leseris illum injuste, et extollens se discesserit, quem quaeris, et qua via quaeris illum? Item illic. In Proverbiis. Lucerna est mandatum legis, sicut uva acerba dentibus nociva est, et fumus oculis, sic iniquitas eis qui utuntur eam. Item ibi. Homo autem se occidit per malitiam suam. Item illic.","english":"In Ecclesiastes: An angry man shunned strife, and a sinful man disturbed his friends. In the midst of those having peace, he sends slander. Likewise there: Jealousy and anger shorten days, and before time, thought brings on old age. Likewise there: Do not hasten in your spirit to become angry, because anger rests in the bosom of fools. Paul to the Ephesians: Now put away from yourselves all anger, indignation, malice, blasphemy, talkativeness. In the Gospel: Everyone who becomes angry with his brother without cause will be guilty before judgment. Likewise: Whoever, however, says to his brother \"Racba\" will be guilty before the council; whoever, however, says \"Fool\" will be guilty of the fire of Gehenna.\n\nCHAPTER XXVIII. — Here mixed.\n\ni. In Ecclesiastes: Be gentle in hearing a word, so that you may understand, and speak a response with wisdom. In Proverbs: A prudent servant will manage the imprudence of masters, and among brothers will divide a portion. Likewise there: A deceitful son will have nothing good, but for a wise servant, his action will be prosperous. In Ecclesiastes: If you have a faithful servant, let him be to you as your own soul, and treat him like a brother, because you bought him with the blood of your soul. If you injure him unjustly, and he, raising himself up, departs, whom do you seek, and by what way do you seek him? Likewise there: In Proverbs: The commandment of the law is a lamp, just as unripe grapes are harmful to teeth, and smoke to eyes, so is iniquity to those who practice it. Likewise there: But a man kills himself through his own malice. Likewise there.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Ecclesiaste","severity":"info","text":"The first citation, 'Homo iracundus exhorruit litem', is not a direct biblical verse but a paraphrase or apocryphal saying attributed to Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus ad Ephesios","severity":"info","text":"The citation from Paul to the Ephesians echoes Ephesians 4:31, but the wording 'Nunc deponite vos omnem iram' is a loose paraphrase, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Evangelio","severity":"info","text":"The Gospel citations refer to Matthew 5:22, where 'raca' and 'fool' are mentioned, but the phrasing 'reus erit concilio' and 'gehennæ ignis' reflects patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"racba","severity":"info","text":"'Racba' (Latinized from Aramaic 'raca') is a term of contempt meaning 'empty-headed' or 'worthless', used in Matthew 5:22 as an insult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXVIII. — Hic misti.","severity":"info","text":"The heading 'Hic misti' (Here mixed) marks a transition to a new thematic section on servants and prudence, distinct from the preceding anger theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In Ecclesiaste. Si est tibi servus fidelis...","severity":"caution","text":"The extended passage on the faithful servant is not a direct biblical quotation but a moralizing expansion, possibly from a patristic source or apocryphal wisdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several 'In Ecclesiaste' and 'In Proverbiis' citations is unclear; they may be paraphrases or apocryphal additions rather than direct biblical verses.","The phrase 'Hic misti' is ambiguous; it may indicate a compilation or mixture of sources, but its exact meaning in context is uncertain."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Per quae peccat quis, per haec et torquetur. Item illic. Dominus constituit hominem, et reliquit illum in arbitrio suo; adjecit mandata, et praecepta, si volens mandata servare, et fidem placidam facere; apposuit aquam et ignem, ad quod vis, extende manum tuam; ante hominem vita et mors, bonum et malum, quod placuerit dabitur illi.Item illic. Sicut tinea vestimentum,et vermis lignum. ita tristitia nocet cor. Item. Cor laetum bonam voluntatem facit; viro autem tristi arescunt ossa. In Jeremia. Maledictus homo qui spem habet in homine, et confirmaverit carnem brachii sui, et a Domino recesserit cor ejus. Item illic. Qui conlidunt in homine maleJicti sunt, quoniam Deus nihil fecit illum. In Ecclesiaste. Non desis plorantibus in eorrogatione, et cum lugentibus ambula; non pigriteris visitare infirmum, extus (sic) enim in dilectione firmaberis. Paulus ad Romanos. Lividum facio curpus meum, et servituti afficio, ne cum aliis praedicaverim, ipse reprobus efficiar. In Proverbiis. Domos superborum destruet Dominus. Item illic. Qui allati facit domum suam quaerit ruinam. Item illic. Cum sapientia ædificabitur domus, et cum intellectu erigitur; cum sensu implentur horrea plena omnibus bonis et pretiosis. Item illic. Non enim omnem hominem inducas in domum tuam; multae enim insidiæ sunt dolosi. In Canticis. Cavete vobis a vulpibus pusillis, exterminantibus,iDeM.","english":"Through which a person sins, through these he is also tormented. Likewise there: The Lord established man and left him in his own free will; He added commandments and precepts, if he is willing to keep the commandments and make his faith peaceful; He set water and fire, \"to whichever you wish, stretch forth your hand\"; before man are life and death, good and evil; what pleases him will be given to him. Likewise there: Just as a moth harms a garment, and a worm harms wood, so sadness harms the heart. Likewise: A joyful heart produces good will; but in a sad man, the bones wither. In Jeremiah: Cursed is the man who places hope in man and strengthens the flesh of his arm, and his heart has withdrawn from the Lord. Likewise there: Those who trust in man are cursed, since God made him nothing. In Ecclesiastes: Do not fail those weeping in their assembly, and walk with those mourning; do not be slow to visit the sick, for you will be strengthened in love. Paul to the Romans: I make my body pale and subject it to servitude, lest after preaching to others, I myself be found reprobate. In Proverbs: The Lord will destroy the houses of the proud. Likewise there: He who builds his house with pride seeks ruin. Likewise there: A house is built with wisdom and erected with understanding; with prudence, granaries are filled, full of all good and precious things. Likewise there: For you should not bring every man into your house; for there are many snares of the deceitful. In the Song of Songs: Beware of little foxes that destroy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Per quae peccat quis, per haec et torquetur","severity":"info","text":"This maxim echoes a common patristic theme, possibly derived from Proverbs 1:31 or similar wisdom texts, but no direct source is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus constituit hominem, et reliquit illum in arbitrio suo","severity":"info","text":"This passage recalls the deuterocanonical book Sirach (Ecclesiasticus) 15:15-18, which discusses free will and the choice between good and evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut tinea vestimentum, et vermis lignum, ita tristitia nocet cor","severity":"info","text":"This simile is found in Proverbs 25:20, where sadness is compared to a moth or worm that destroys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledictus homo qui spem habet in homine","severity":"info","text":"This verse is from Jeremiah 17:5, which warns against placing trust in humans rather than in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non desis plorantibus in eorrogatione","severity":"info","text":"This exhortation to comfort mourners is from Ecclesiastes 7:34, though the Latin text has a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Domos superborum destruet Dominus","severity":"info","text":"This proverb is from Proverbs 16:18, warning that pride leads to destruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'extus (sic) enim in dilectione firmaberis' in the Ecclesiastes citation is likely a scribal error for 'extus' (perhaps 'exitus' or 'extus' meaning 'outside'?), but the intended sense is that one is strengthened in love through visiting the sick."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Væ his qui prophetant de corde suo, et omnino aon vident, sicut vulpes in deserto. In Evangelio. Alii laboraverunt, et vos in labores eorum introistis. Item illic. Quicunque dimiserit uxorem suam, excepta fornicationis causa, et aliam duxerit, adulterat. Item illic. Si peccaverit frater tuus in te, corripe illum, et si pœnitentiam egerit, dimitte illi; et si septies in die peccaverit in te, et septies in die conversus fuerit ad te, dicens: Poenitet me, dimitte illi. Item illic. Qui seminat bonum semen est Filius hominis, ager autem hic mundus; bonum vero semen hi sunt filii regni. Nam zizania filii sunt iniqui; inituicus, qui seminavit ea, diabolus est; messis autem consummatio saeculi est; messores autem angeli sunt. Sicut et. ergo colliguntur zizaniae, et igni comburuntur, sic erit in consummatione sæculi. In Salomone. Sex suut quae odit Domiuus, et septimum quod detestatur anima ejus: oculum sublimem, linguam mendacem, manus effundentes innoxium sanguinem, cor machinans cogitationes pessimas, pedes veloces ad currendum in malum, proferentem mendacium, testem fallacem, et eum qui seminat inter fratres discordias.","english":"Woe to those who prophesy from their own heart, and altogether do not see, like foxes in the desert. In the Gospel: Others labored, and you have entered into their labors. Likewise there: Whoever dismisses his wife, except for the cause of fornication, and marries another, commits adultery. Likewise there: If your brother sins against you, rebuke him, and if he does penance, forgive him; and if he sins against you seven times in a day, and seven times in a day turns to you, saying, \"I repent,\" forgive him. Likewise there: He who sows good seed is the Son of man; the field, however, is this world; the good seed, indeed, are the sons of the kingdom. For the tares are the sons of iniquity; the enemy who sowed them is the devil; the harvest, however, is the end of the age; and the reapers are the angels. Just as, therefore, the tares are gathered and burned with fire, so it will be at the consummation of the age. In Solomon: There are six things which the Lord hates, and a seventh which His soul detests: a haughty eye, a lying tongue, hands shedding innocent blood, a heart devising wicked thoughts, feet swift to run to evil, one uttering a lie, a false witness, and one who sows discord among brothers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Væ his qui prophetant de corde suo","severity":"info","text":"The opening warning echoes Ezekiel 13:2-3, where false prophets are condemned for prophesying from their own heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Alii laboraverunt, et vos in labores eorum introistis","severity":"info","text":"This saying is not a direct Gospel verse but may derive from Matthew 21:42-44 or a similar patristic adaptation about entering others' labors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quicunque dimiserit uxorem suam, excepta fornicationis causa, et aliam duxerit, adulterat","severity":"info","text":"This reflects Matthew 19:9 and the Matthean exception clause for divorce due to fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si peccaverit frater tuus in te, corripe illum, et si pœnitentiam egerit, dimitte illi","severity":"info","text":"This teaching on repeated forgiveness echoes Matthew 18:15-22, especially the instruction to forgive a brother who repents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui seminat bonum semen est Filius hominis","severity":"info","text":"This allegory of the sower and tares is drawn from Matthew 13:24-30, with explicit identification of the Son of man, the world, and the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sex suut quae odit Domiuus, et septimum quod detestatur anima ejus","severity":"info","text":"This list of seven detestable things is not a direct biblical verse but a patristic or apocryphal expansion of Proverbs 6:16-19.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'In Evangelio' introduces sayings that are not verbatim Gospel quotations but paraphrases or conflations; the source of the first saying ('Alii laboraverunt') is uncertain.","The list of seven things in Solomon is not found in the canonical Book of Proverbs; it may derive from a pseudepigraphal or patristic source."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"CAP. XXIX. — Testimonia Patrum.\n\nQuatuor sunt perturbationes homiuum animæ, id est, cupiditas, laetitia, metus, tristitia. Ipsum animum esse memoriam, et vim quæ memoria voca. tue. Item illic. Octo sunt principalia vitia, quæ humanum infestant genus. Primum gastrimargia, quod est ventris ingluvies; secundum fornicatio; tertium philargyria, id est, avaritia, sive amor pecuniae; quartum ira; quintum tristitia; sextum acidia, id est, anxietas, seu tædium cordis; septimum ce. nodoxia, iti esi, jactantia, sive vana gloria; octavum superbia (In libro Collationum, scilicet, Cassiani).\n\nCAP. XXX. — Testimonia de Sententiis Evagrii ad Fratres.\n\ni. Quemadmodum enim flamma comburit silvam, sic visiones malas exstinguit esuries. Item illic. Somniculosus monachus incidit in malis, qui autem vigilat sicut passer erit. Item illic. Sicut ignis tabefacit ceram, ila vigilia bona cogitationes pessimas. Illic. Qui amat argentum non videbit scientiam, et qui congregat illud obscurabitur. Illic. Sicut aurum et argentum probat ignis, sic cor monachi tentatio. Item illic. Melior paupertas cum scientia quam divitiae cum. ignorantia. Illic. Quemadmodum evolat corvus de suo nido, ita immunda anima de suo corpore. Illic. Sicut Africus ventus in pelago, ita furor e corde viri. Item illic. Melior est saecularis in infirmitate serviens fratri super monachum non miserentem proximo suo.","english":"CHAPTER 29. — Testimonies of the Fathers.\n\nThere are four disturbances of the human soul, that is, desire, joy, fear, sadness. The soul itself is memory, and the power which is called memory. Likewise there. There are eight principal vices which infest the human race. First, gastrimargia, which is gluttony of the belly; second, fornication; third, philargyria, that is, avarice, or love of money; fourth, anger; fifth, sadness; sixth, acedia, that is, anxiety, or weariness of heart; seventh, cenodoxia, that is, boasting, or vainglory; eighth, pride (In the Book of Conferences, namely, of Cassian).\n\nCHAPTER 30. — Testimonies from the Sayings of Evagrius to the Brethren.\n\n1. Just as a flame burns a forest, so hunger extinguishes evil visions. Likewise there. A sleepy monk falls into evils, but he who watches like a sparrow will be. Likewise there. Just as fire melts wax, so good vigils melt away the worst thoughts. There. He who loves silver will not see knowledge, and he who gathers it will be darkened. There. Just as fire tests gold and silver, so temptation tests the heart of a monk. Likewise there. Better is poverty with knowledge than riches with ignorance. There. Just as a crow flies from its nest, so an unclean soul from its body. There. Just as the African wind on the sea, so fury from the heart of a man. Likewise there. Better is a secular man serving a brother in infirmity than a monk not having mercy on his neighbor.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"In libro Collationum, scilicet, Cassiani","severity":"info","text":"The eight principal vices listed here derive from John Cassian's Conferences, a foundational text for Western monasticism. Isidore likely draws on Cassian's schema, which became standard in medieval moral theology.","cites":[],"named_sources":["Cassian Conferences"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gastrimargia","severity":"info","text":"Gastrimargia is a Greek loanword meaning gluttony, literally 'belly-frenzy.' Isidore glosses it as 'ventris ingluvies' (gluttony of the belly), reflecting the Latin tradition's adoption of Greek ascetic terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cenodoxia","severity":"info","text":"Cenodoxia (Greek κενοδοξία) means vainglory or empty pride. Isidore's gloss 'jactantia, sive vana gloria' (boasting or vainglory) aligns with Evagrian and Cassianic lists of vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Evagrii ad Fratres","severity":"info","text":"Evagrius Ponticus (4th century) was a major theorist of monastic spirituality. His 'Sententiae ad Fratres' (Sayings to the Brethren) circulated in Latin translation, influencing Isidore's compilation of ascetic testimonies.","cites":[],"named_sources":["Evagrius Ponticus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Sicut ignis tabefacit ceram, ila vigilia bona cogitationes pessimas","severity":"info","text":"The simile of fire melting wax is a common ascetic trope, found in Evagrius and later monastic literature. It contrasts the destructive power of evil thoughts with the purifying effect of vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic","severity":"caution","text":"The repeated phrase 'Item illic' (Likewise there) is a formulaic connector in florilegia, but it may obscure the original sequence of Evagrian sayings. The exact source and order are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ipsum animum esse memoriam, et vim quæ memoria voca. tue' is corrupt; likely 'vocatur' (is called) was intended. The sense is that the soul itself is memory and the power called memory, but the text is garbled.","The attribution of the eight vices to Cassian's Conferences is explicit, but the specific conference is not named; the list may conflate Cassian with Evagrian sources."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Piger monachus murmurat multa, et somniculosus incusat dolorem capitis sui. Monachus bilinguis conturbat fratres, fidelis autem requiem adducit. Melior est sxcularis mausuetus, quam iracundus monachus, aut animosus. Monachum mansuetum diligit Deus, turbulentum autem repellit a se. Charitatem praecedit humilitas, scientiam autem dilectio. Sicut enim lucifer in coelo, et sicut nil in paradiso, sie in anima miti mens pura. Investiganti convivia exstinguitur lumen, anima autem ejus videbit tenebras. Statue in pondere panem tuum, et bibe in mensura aquam tuam, et spiritus fornicationis fugiet a te. Da senioribus vinum, et Infirmis infer escas, propter quod contriverunt carnes in juventute sua. Vidi iracundum senem, et elevatum in tempore suo, spem autem habuit magis juvenis quam ille. Qui diligit apem, manducat Cavum ejus, et congregans eam, replebitur melle.","english":"A lazy monk murmurs much, and a sleepy one accuses his own headache. A double-tongued monk disturbs the brothers, but a faithful one brings rest. Better is a gentle secular than an angry monk or a spirited one. A gentle monk God loves, but a turbulent one He repels from Himself. Humility precedes charity, but love precedes knowledge. For just as the morning star in the sky, and as nothing in paradise, so in a meek soul is a pure mind. For one who seeks out feasts, the light is extinguished, and his soul will see darkness. Set your bread by weight, and drink your water by measure, and the spirit of fornication will flee from you. Give wine to the elders, and bring food to the sick, because they have worn down their flesh in their youth. I have seen an angry old man, and one exalted in his time, but a young man had more hope than he. He who loves the bee eats its honeycomb, and gathering it, will be filled with honey.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Piger monachus","severity":"info","text":"The opening aphorism contrasts the lazy monk with the sleepy one, both faults, but the latter at least has a physical excuse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bilinguis","severity":"info","text":"Bilinguis, literally 'two-tongued,' means deceitful or duplicitous, a common monastic vice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut enim lucifer in coelo","severity":"info","text":"The comparison of the morning star (lucifer) in the sky and the pure mind in a meek soul echoes biblical imagery of light and purity, e.g., Psalm 37:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Statue in pondere panem tuum","severity":"info","text":"This advice on measured eating and drinking reflects monastic ascetic discipline, common in desert fathers' literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Vidi iracundum senem","severity":"info","text":"The contrast between an angry old man and a hopeful young one parallels Proverbs 16:31 and monastic sayings on humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui diligit apem","severity":"info","text":"The bee metaphor for diligence and reward is a common patristic image, e.g., in Gregory the Great's Moralia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et sicut nil in paradiso' is obscure; it may be a corruption or a reference to the absence of something in paradise, but the intended meaning is unclear."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"CAP. XXXI. — Testimonia de libro sancti Martini, non illius Turonici episcopi, sed iste pater fuit mona chorum.\n\nQuamvis invalidum mox laudaveriS, plus valebit. Si parum ponderis portantem quasi admiratus fueris, succumbit. Si pigro dixeris quia velox est, continuo 6volabit. Quamvis generaliter multis haec superbiæ labes infesta sit, non plus tamen aliis metuenda est quam his qui aut spiritualiter ad perfectionem virtutum, aut carnaliter ad vitiorum copiam. Ibi semper elationis fortior ventus est, ubi et honoris fortior altitudo. Facile credimus, et antequam judicemur irascimur; multi enim suspicionibus impelluntur, ex vultu risuque alieno pejora interpretali in noctibus irascuntur. Curiosus qui inquirit quod de se dictum sit, et malignos sermones, etiamsi secreto sunt dicti, eruit, ipse se inquietat; dum eniti interpretantur, ad hoc perducuntur ut videantur. Multas injurias transit, et plerasque non accepit, quia aut eas nescit, aut si scierit, in ludum eas jocumque convertit. Si bonus vir est, qui injuriam fecit, noli reddere; si malus, noli imitari, prudentiori cede, stulto remitte. Regis quisque intra se animum habet, ut licentiam sibi in alios dari velit, in se nolit. IVon oportet, peccantem peccata corrigere: quod si tantum irascatur sapiens, quantum scelerum indignitas exigit, non irascendum est illi, sed insaniendum. Nihil gloriosius quam iram amicitia commutare.","english":"CHAPTER XXXI. — Testimonies from the book of Saint Martin, not the bishop of Tours, but that father of monks.\n\nAlthough you have praised the weak man immediately, he will be worth more. If you have seemed to admire one carrying a light burden, he succumbs. If you say to a lazy man that he is swift, he will immediately fly. Although this plague of pride is generally dangerous to many, it is no more to be feared in others than in those who either spiritually toward perfection of virtues, or carnally toward an abundance of vices. There the stronger wind of elation is always, where there is also the stronger height of honor. We easily believe, and before we are judged we grow angry; for many are driven by suspicions, interpreting worse from another's face and laughter, they grow angry in the nights. The curious man who inquires what is said about himself, and drags out malicious talk, even if spoken in secret, disturbs himself; while they strive to interpret, they are brought to the point of seeming. He passes over many injuries, and does not accept most, either because he does not know them, or if he knows, he turns them into sport and jest. If the one who did the injury is a good man, do not repay; if he is bad, do not imitate him; yield to the more prudent, forgive the fool. Each one has a kingly spirit within himself, so that he wishes license to be given to himself over others, but not over himself. It is not fitting for one who sins to correct sins: for if the wise man were to become as angry as the indignity of the crimes demands, he should not be angry, but mad. Nothing is more glorious than to exchange anger for friendship.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"sancti Martini, non illius Turonici episcopi, sed iste pater fuit monachorum","severity":"info","text":"The passage distinguishes Martin of Tours from another Martin, a monastic father. This likely refers to Martin of Braga (c. 520–580), a monk and bishop whose works on monastic virtue were known in Visigothic Spain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Quamvis invalidum mox laudaveris, plus valebit","severity":"info","text":"The Latin 'invalidum' (weak) is a neuter adjective used substantively, referring to a person. The sense is that premature praise of a weak person inflates pride, leading to collapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Nihil gloriosius quam iram amicitia commutare","severity":"info","text":"This maxim echoes classical and patristic commonplaces on turning anger into friendship, e.g., Seneca, De Ira, and Cassian, Conlationes 16.6. The phrasing is proverbial in monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXXI","severity":"info","text":"This chapter is a collection of sayings on pride, anger, and interpersonal conduct, typical of the Testimonia's florilegium format. The narrative classification is loose, as the passage strings aphorisms without a continuous story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"IVon oportet, peccantem peccata corrigere","severity":"caution","text":"The reading 'IVon' is likely a scribal error for 'Non' (It is not fitting). The sense is that a sinner should not correct sins, a paradoxical statement possibly meaning one in sin lacks authority to rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Testimonia de libro sancti Martini","severity":"info","text":"This passage was transmitted in the Pseudo-Isidorian corpus, attributed to Isidore of Seville. Its inclusion in the Testimonia shows the authority of Martin of Braga's monastic teachings in early medieval florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'sanctus Martinus' is ambiguous: the text explicitly denies it is Martin of Tours, but does not name the other Martin. The likely candidate is Martin of Braga, but certainty is low.","The phrase 'IVon oportet' is corrupt; the intended reading is probably 'Non oportet'."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"Irascitur aliquis? tu contra beneficus provoca, cadit statim simultas. Remedia medicorum non in accessibus infirmitatum. sed in remissionibus prosunt. Crebro siquidem faciem mendacii veri liS retinet. Crebro mendacium specie veritatis occulitur. Nam sicut aliquoties frontem amicus, et blandam adulator ostendit, sic verisimili coloratur. Lauda parce, vitupera parcius; nam similiter reprehensibilis est nimia laudatio, quam immoderata culpatio. Prudens nunquam otio pascit animum, aliquando habet, nunquam tamen solutum. Humilitatis virtus non verborum elatione, sed mentis puritate requiritur. A verbis quoque turpibus abstine, quia licentia eorum impudentiam nutrit. Sermones subtiles magis (sic) quam facito. Omnes tibi pares facies. Si inferiores superbiendo non contemnas, superiores recte vivendo non timeas. Cunctis esto benignus, nemini blandus; paucis familiaris; omnibus tamen aequus. Sapientia cupido et docili quae nosti sine arrogantia postulanti imperties, quae nescis, sine occultatione ignorantiae tibi postula impertiri. Justus secreta non prodit, tacenda enim tacet, loquenda loquitur; atque ita alta illi pax est et secura tranquillitas, dum alia malis vincuntur aD illo mala. Magnanimitas est nec timendum hominem, nec audacem.","english":"If someone is angry, you provoke him with kindness instead; the quarrel immediately falls away. The remedies of physicians are beneficial not during the accesses of illnesses, but during their remissions. For often the face of falsehood retains the appearance of truth. Often falsehood is concealed under the appearance of truth. For just as sometimes a friend shows a forehead, and a flatterer shows a flattering one, so it is colored with verisimilitude. Praise sparingly, blame more sparingly; for excessive praise is as reprehensible as immoderate blame. A prudent man never feeds his mind with idleness; he sometimes has leisure, but never a mind that is unbound. The virtue of humility is sought not by the elation of words, but by the purity of the mind. Also, abstain from shameful words, because their license nourishes impudence. Make your conversations subtle rather than frequent. You will make all men your equals. If you do not despise your inferiors by being proud, you will not fear your superiors by living rightly. Be kind to all, flattering to none; familiar with few; yet fair to all. To one who is eager and teachable for wisdom, impart what you know without arrogance to the one who asks; what you do not know, ask to have imparted to you without concealing your ignorance. A just man does not betray secrets; for he is silent about things that must be kept silent, and speaks of things that must be spoken; and thus he has deep peace and secure tranquility, while other evils are overcome by that man's evils. Magnanimity consists in neither fearing a man nor being audacious.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Irascitur aliquis? tu contra beneficus provoca, cadit statim simultas","severity":"info","text":"The sentence presents a conditional structure: if someone is angry, you respond with kindness, and the quarrel immediately falls away. The Latin 'simultas' means enmity or quarrel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"veri liS","severity":"caution","text":"The phrase 'veri liS' is likely a scribal error or misreading; the intended reading may be 'veri lis' (a dispute of truth) or 'veri species' (appearance of truth). The English draft interprets it as 'appearance of truth'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Lauda parce, vitupera parcius","severity":"info","text":"This is a balanced antithetical maxim: praise sparingly, blame more sparingly. It follows a pattern of paired opposites common in wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Remedia medicorum non in accessibus infirmitatum. sed in remissionibus prosunt","severity":"info","text":"This medical analogy reflects ancient humoral theory: remedies are effective during remission (when the disease is abating) rather than during acute access (onset). It is a commonplace in patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Sapientia cupido et docili quae nosti sine arrogantia postulanti imperties","severity":"info","text":"The advice to impart knowledge without arrogance and to admit ignorance echoes classical and monastic traditions of intellectual humility, e.g., in Seneca and the Rule of Benedict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Magnanimitas est nec timendum hominem, nec audacem","severity":"info","text":"This definition of magnanimity as neither fearing a man nor being audacious reflects a Christian adaptation of Aristotelian μεγαλοψυχία, emphasizing balance and humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'veri liS' is unclear; it may be a corruption of 'veri species' or 'veri lis'.","The phrase 'alia malis vincuntur aD illo mala' is garbled; the English draft reads 'other evils are overcome by that man's evils', but the Latin is uncertain."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"CAP. XXXII. — De libro sancti Ambrosii.\n\ni. In vite religio, in oleo pax, in rosa pudor sacrae virginitatis inolescat. Frater meus candidus, et rubeus; candidus merito, quia patris splendor; rubeus, quia partus est virginis, color in eo fulget et rutilat utriusque naturae. Castitas etiam angelos facit; qui eam servavit, angelus est; qui perdidit, diabolus. Virgo est, qui Deo nubit; meretrix, quæ deos facit. Hinc inversis vestigiis filii Noe pudenda texerunt. Quae procax vidit, modestus erubuit, pius texit offensuros, si et ipsi vidissent. Quanta vini est vis, ut quem diluvia non nudaverunt, vina nudarent! Debet enim is qui docet super eum qui docetur excellere. Tolerabilius est mentem virginem quam carnem habere. Umbra Judaeis carnalibus, imago nobis, veritas resurrecturis. Tria enim haec secundum legem esse cognovimus, umbram, imaginem, veritatem; umbram in lege, imaginem in Evangelio, in judicio veritatem; et ideo per Moysen lex per umbram, quasi per hominem, figura per legem, per Jesum verius. Quid est gazophylacium? consolatio fidelium, sumptus pauperum, requies egenorum. Peccata autem aut donantur, aut delentur, aut leguntur; donantur per gratiam, delentur per sanguinem, teguntur per charitatem. Quod David dicit: Libera me de sanguinibus, id est, a peccatis mortalibus se postulat liberari. Non te subjuges potestatibus carnis, quem Deus liberuin voluit.","english":"CHAPTER XXXII. — From the book of Saint Ambrose.\n\ni. In the vine is religion, in the oil is peace, in the rose the modesty of sacred virginity blossoms. My brother is white and red; white by merit, because he is the splendor of the father; red, because he is the offspring of the virgin; in him the color of both natures shines and glows. Chastity also makes angels; he who has preserved it is an angel; he who has lost it is a devil. A virgin is she who marries God; a harlot is she who makes gods. Hence the sons of Noah covered their genitals with reversed footsteps. What the shameless woman saw, the modest man blushed at, the pious man covered, lest it offend if they themselves had seen. How great is the power of wine, that what the flood did not lay bare, wine laid bare! For he who teaches ought to excel over him who is taught. It is more tolerable to have a virgin mind than a virgin body. Shadow for the carnal Jews, image for us, truth for those who will rise again. For we know these three things according to the law: shadow, image, truth; shadow in the law, image in the Gospel, truth in the judgment; and therefore through Moses the law by shadow, as through a man, the figure through the law, through Jesus more truly. What is the gazophylacium? The consolation of the faithful, the expense of the poor, the rest of the needy. Sins, moreover, are either forgiven, or blotted out, or covered over; they are forgiven through grace, blotted out through blood, covered over through charity. What David says: \"Deliver me from bloodsheds,\" that is, he asks to be freed from mortal sins. Do not subject yourself to the powers of the flesh, whom God wished to be free.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXXII. — De libro sancti Ambrosii","severity":"info","text":"The chapter heading identifies the passage as excerpted from a work of Ambrose of Milan, though the specific treatise is not named.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Libera me de sanguinibus","severity":"info","text":"The phrase echoes Psalm 50:16 (Vulgate numbering), where David prays for deliverance from bloodshed, here interpreted as mortal sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gazophylacium","severity":"info","text":"A Latin borrowing from Greek γαζοφυλάκιον, meaning treasury or storehouse; in Christian usage, often the church's alms fund.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"umbra, imago, veritas","severity":"info","text":"This triadic scheme (shadow, image, truth) reflects a common patristic hermeneutic for interpreting Scripture in three senses: literal, moral, and spiritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"inversis vestigiis filii Noe pudenda texerunt","severity":"info","text":"The story of Noah's sons covering their genitals with reversed footsteps is not in Genesis; it may derive from a Jewish or early Christian legend about modesty after the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Castitas etiam angelos facit","severity":"info","text":"The equation of chastity with angelic status and its loss with diabolical status became a commonplace in medieval monastic and ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source work of Ambrose is not specified; 'gazophylacium' may be a transliteration or a technical term; the legend of Noah's sons is unattested in canonical Scripture."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Nulla tibi excusatio de ambitu nuptiarum est, voluptatis sunt, non necessitatis. Si beniguus sis erga iudigentes, magnus eris apud Deum. Quod Deum patrem vocas, hnc in actibus tuis ostende. Bona mens chorus est Dei, mala mens chorus est dæmonum. Quania vitia habet anima, tot et dominos. Fundamentum pietatis est continentia, culmen autem pietatis est amicitia. Nulli suadenti te Vquiescas facere quod non est bonum. Pessimum est peccatoribus in unum convenire, cum peccant. Multi cibi impediunt charitatem, et incontinentia ciborum immundum hominem faciunt. Non cihi, qui per os inferuntur, polluunt hominem, sed ea quæ ex malis moribus proferuntur. Ea excipe a Deo, quae accipere ab homine non potes. Melius est lapidem frustra jactare quam verbum. Brevis erit in sermonibus sapiens in judicio, imperitiæ est longa narratio. Cum præes hominibus, memento quia tibi est Deus, et judicans homines, scito quia et ipse judicaberis a Deo. Cole sapientem virum, quasi imaginem Dei viventis. Nullum propterea honores, qui habet nullas pecunias; diflicile est divitem salvari. Nunquam eris sapiens, si te putaveris sapientem. urationem non exaudit Deus hominis qui egenum non exaudit. Qui sapienti non obtemperat, nec Deo obtemperabit. Quod nnn posuisti, non tollas, sed sufficiant tibi quae tua sunt. Temulentiam quasi infamem fuge, quia qui ventii belluæ similis est, vincitur.","english":"You have no excuse concerning the desire for marriage; it is a matter of pleasure, not of necessity. If you are kind to the needy, you will be great before God. Because you call God father, show this in your actions. A good mind is the chorus of God; an evil mind is the chorus of demons. As many vices as the soul has, so many masters it has. The foundation of piety is continence; the summit of piety, however, is friendship. Do not yield to anyone persuading you to do what is not good. It is most wicked for sinners to come together when they sin. Many foods hinder charity, and incontinence in foods makes a man unclean. It is not foods that are introduced through the mouth that pollute a man, but those things that are brought forth from evil habits. Seek from God those things which you cannot receive from man. It is better to cast a stone in vain than a word. The wise man will be brief in speech, prudent in judgment; a long narration is a sign of inexperience. When you preside over men, remember that you have God, and when judging men, know that you yourself will be judged by God. Honor a wise man as a living image of God. Do not honor anyone for that reason who has no wealth; it is difficult for a rich man to be saved. You will never be wise if you think yourself wise. God does not hear the prayer of a man who does not hear the needy. He who does not obey the wise will not obey God. Do not take what you have not placed, but let what is yours suffice. Flee drunkenness as disgraceful, for he who is like a beast of the belly is overcome.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ambitu nuptiarum","severity":"info","text":"The phrase 'ambitu nuptiarum' (desire for marriage) is a rhetorical dismissal of marriage as mere lust, echoing ascetic ideals common in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"orationem non exaudit Deus hominis qui egenum non exaudit","severity":"info","text":"This echoes Proverbs 21:13 (LXX) or similar wisdom sayings on charity and prayer, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bona mens chorus est Dei, mala mens chorus est dæmonum","severity":"info","text":"The metaphor of the mind as a chorus of God or demons reflects Platonic and Stoic ideas of inner harmony versus disorder, adapted by Christian authors like Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Fundamentum pietatis est continentia, culmen autem pietatis est amicitia","severity":"info","text":"This pairing of continence as foundation and friendship as summit parallels Cicero's 'De Amicitia' and Christian adaptations, e.g., in Ambrose's 'De Officiis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nulli suadenti te Vquiescas facere quod non est bonum","severity":"caution","text":"The reading 'Vquiescas' is likely a scribal error for 'quiescas' (yield) or 'adquiescas'; the sense is clear but the form is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Difficile est divitem salvari","severity":"info","text":"This aphorism on the difficulty of a rich man's salvation recurs in patristic and medieval moral theology, e.g., in Jerome and later in the 'Vitae Patrum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several minor scribal corruptions (e.g., 'Vquiescas' for 'quiescas', 'iudigentes' for 'indigentes', 'nnn' for 'non') that do not obscure the overall sense.","The attribution to Ambrose is traditional but not certain; the passage may be a florilegium of sayings from various sources."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Quantum laboras pro corpore, si tantum pro anima laboras, sapiens eris. Philosophum hominem, tanquam Dei ministrum, honora post Deum. Ministrare aliis melius quam ministrari ab aliis. Melius est per tamem mori, quam per incontinentiam ventris animam maculare. Verbum de Deo qui loquitur his quibus non licet, proditor Dei putandus est. Nun est verum quod Deum colat, qui hominem laedit. Melius est niliil habere quam multa habentem nemini impertire. Si non das egentibus, cum possis, non accipies a Deo, cum postulas.\n\nCAP. XXXIII. — Testimonia de libro Prosperi.\n\ni. Si me mea rusticitas faciebat invalidum, vestra fieri credidi fide, qui jubebatis, idoneum. Necessariarum tractatio quæstionum etsi non instruet invenientis quod quærit animum, exercet salutem quaerentis ingenium. Scientia, sicut sine dono Dei, quod est chariias, inflat, ita, si ei charitas adnusceatur, ædificat. Sic ab iniquis justi separati sunt in æternum, ut nec jam remunerati præmium finiant, nec damnati supplicium. Sicut enim corporalis saturitas ones saturos aequaliter habet, quamvis singuli cibos, non æqualiter, sed pro possibilitate perceperint; ita omnes sancti, et si fuerint aliqua graduum suorum diversitate distincti, omnes una beatitudine perfecti erunt, quia et una perfectione beati futuri sunt. Nec a nobis in dicm judicii verba quaerenda sunt, sed opera.","english":"How much you labor for the body, if you labored as much for the soul, you would be wise. Honor a philosopher, as a minister of God, after God. To minister to others is better than to be ministered to by others. It is better to die of hunger than to stain the soul through incontinence of the belly. One who speaks of God to those to whom it is not permitted is to be considered a traitor to God. It is not true that he worships God who harms man. It is better to have nothing than to have much and share with no one. If you do not give to the needy, when you are able, you will not receive from God when you ask.\n\nCHAPTER XXXIII. — Testimonies from the book of Prosper.\n\ni. If my rusticity made me weak, I believed that by your faith, who commanded it, I would become fit. The treatment of necessary questions, even if it does not instruct the mind of the one who finds what he seeks, exercises the intellect of the one seeking salvation. Knowledge, just as without the gift of God, which is charity, it puffs up, so, if charity is mingled with it, it edifies. Thus the just are separated from the unjust in eternity, so that neither do the rewarded ever finish their reward, nor the damned their punishment. For just as bodily satiety holds those who are full equally, although each has received food not equally but according to his capacity, so all the saints, even if they are distinguished by some diversity of their ranks, will all be perfect in one beatitude, because they will be blessed in one perfection. Nor are words to be sought from us on the day of judgment, but deeds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quantum laboras pro corpore, si tantum pro anima laboras, sapiens eris","severity":"info","text":"The passage is divided into two sections: a series of moral aphorisms (likely from the Testimonia Divinae Scripturae) and a chapter (XXXIII) explicitly attributed to Prosper of Aquitaine. The shift is marked by the heading 'Testimonia de libro Prosperi.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Testimonia de libro Prosperi","severity":"info","text":"Prosper of Aquitaine (c. 390–c. 455) was a Christian writer and disciple of Augustine, known for his defense of Augustinian grace. The 'book of Prosper' likely refers to his Liber Sententiarum or a similar florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Philosophum hominem, tanquam Dei ministrum, honora post Deum","severity":"info","text":"The term 'philosopher' here is used in a Christian sense, denoting a wise or ascetic person, not a pagan thinker. The phrase 'honor after God' reflects a hierarchical respect for spiritual teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si non das egentibus, cum possis, non accipies a Deo, cum postulas","severity":"info","text":"This aphorism echoes biblical teachings on charity and reciprocity, such as Proverbs 19:17 and Matthew 25:35–36, though it is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nec a nobis in dicm judicii verba quaerenda sunt, sed opera","severity":"info","text":"This sentence emphasizes deeds over words at judgment, a theme common in early Christian moral teaching and later influential in medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Melius est per tamem mori","severity":"caution","text":"The phrase 'per tamem' is likely a scribal error or corruption; the intended reading may be 'per famem' (by hunger) or 'per tamen' (nevertheless). The English draft translates as 'of hunger,' which supports 'per famem.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per tamem' is ambiguous; it may be a corruption of 'per famem' (by hunger) or a misreading of 'tamen' (nevertheless). The translation adopts 'by hunger.'","The source of the first set of aphorisms is not explicitly identified; they may derive from the Testimonia Divinae Scripturae or from patristic florilegia."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Qui non crediderit, non habendo fidem, nec justitiam cordis habere poterit, nec salutem. Tam gravis sermo debet esse pontificis, ut ab intelligentia sui nullus, quamvis imperitus, excludat. Sana mens incorporabiliter amplius obedientiæ Iructum debet appelere, quam vitare injust:e obtrectationis opprobium. Cum veritas undecunque clamaverit, non sit ingenio humano deputanda, sed Deo. Obedientiæ ac patientiæ virtute fundati, majorum suorum non discutiunt constituta, sed faciunt. Ad fac eui publicam patienter jam fugiunt, et in animo iracundiae virus abscondunt, ad nocendum parati, cum nocendi tempus invenerint. Sic debet omnis homo, modo docendo, modo exhortando, modo sustinendo, modo increpaudo, curari ut sub ope Christi nullus de salute in hac vita debeat desperare. Argue, obsecra, increpa in omni patientia, et doctrina, quasi diceret, argue coæquales, obsecra seniores, increpa juniores. Leniter castigatus exhibet reverentiam castiganti, asperitatem autem nimiæ increpationis oflensus, nec increpatio (sic), nec salutem. Blanda pietate portandi sunt, qui increpari pio sua increpatione non possint. Sicut virtus onerosa est vitioso, ita virtutis amico vitiosa voluptas amara est.","english":"Whoever will not have believed, not having faith, will be able to have neither justice of heart nor salvation. The speech of a pontiff ought to be so weighty that no one, however unskilled, is excluded from its understanding. A sound mind ought to seek incorporeally the fruit of obedience more than to avoid the reproach of unjust detraction. When truth has cried out from any quarter, it is not to be attributed to human ingenuity, but to God. Founded on the virtue of obedience and patience, they do not discuss the constitutions of their elders, but carry them out. For the sake of public appearance they already flee patiently, and in their mind they conceal the poison of anger, ready to harm when they have found the time to harm. Thus every man ought to be treated—sometimes by teaching, sometimes by exhorting, sometimes by bearing with him, sometimes by rebuking—so that, with the help of Christ, no one ought to despair of salvation in this life. Argue, beseech, rebuke with all patience and teaching, as if to say: argue with equals, beseech elders, rebuke juniors. One who is gently chastised shows reverence to the chastiser; but one offended by the harshness of excessive rebuke receives neither the rebuke nor salvation. Those who cannot be rebuked by their own pious rebuke are to be borne with gentle piety. Just as virtue is burdensome to the vicious, so vicious pleasure is bitter to the friend of virtue.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Qui non crediderit, non habendo fidem, nec justitiam cordis habere poterit, nec salutem.","severity":"info","text":"The opening sentence links faith (fides) to justice of heart and salvation, a common patristic theme that faith is prerequisite for moral and spiritual well-being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"pontificis","severity":"info","text":"Pontificis (genitive of pontifex) here refers to a bishop or high priest, consistent with Isidore's ecclesiastical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Argue, obsecra, increpa in omni patientia, et doctrina","severity":"info","text":"This echoes 2 Timothy 4:2 (Vulgate: 'praedica, obsecra, increpa') and reflects a pastoral model of correction with patience and teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Tam gravis sermo debet esse pontificis, ut ab intelligentia sui nullus, quamvis imperitus, excludat.","severity":"info","text":"This reflects the patristic ideal of clear, accessible preaching, as advocated by Augustine in De Doctrina Christiana.","cites":[],"named_sources":["Augustine 397"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sic debet omnis homo, modo docendo, modo exhortando, modo sustinendo, modo increpando, curari","severity":"info","text":"This sentence introduces a fourfold method of pastoral care (teaching, exhorting, bearing with, rebuking), structuring the subsequent advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"increpatio (sic)","severity":"caution","text":"The Latin text has 'increpatio' (likely a scribal error for 'increpatio' or 'increpatione'), and the phrase 'nec increpatio, nec salutem' is grammatically awkward, suggesting textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ad fac eui publicam patienter jam fugiunt' is obscure; the translation interprets it as 'For the sake of public appearance they already flee patiently,' but the Latin may be corrupt or mis-copied.","The term 'Iructum' in 'obedientiæ Iructum' is likely a scribal error for 'fructum' (fruit), as adopted in the translation."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"Tandiu enim quis peccata sua, quae nosse, et deflere debet, ignorat, quandiu curiosus aliena considerat, quod si mores suos ad se ipsum conversus aspiciat, non requirit quod in aliis specialiter reprehendat, quia in se ipso habet quod ligeat; proinde fratrum nostrorum non facile debemus accusare. sed gemere. Illis enim quorum peccata humana notitia latent, nec ab ipsis confessa, nec ab aliis publicata, si ea confileri vel emendare noluerint, Deum, quem habent testem, ipsum habituri sunt et ultorem. Contumeliosus est, qui mendaciter arguit; et mendaciter arguit, qui contumeliam facit. Securus quippe malina, qui coelestia non habet, terrena strenue militantibus praestat. Illæ nobis sunt ambiendæ divitiæ. quae nos ornare possunt pariter, et munire; propter hoc igitur eis qui militant Deo fugiendae sunt; quas divitias ex toto corde qui habere volunt, sine labore non qua runt, sine difficultate non inveniunt, sine cura non servant. sine anxia delectatione non possident, sine dolore non perdunt. Qui otiosa quiete perfruitur, nisi spiritualitcr vixerit, more pecudum vivit. Nemo possidet Deum, nisi qui possidetur a Deo; sit ipse primitus Dei possessio, ut efficiatur ei Deus possessio, et portio. Omnium conditor, cui nihil potest eorum quae fecit æquari, non dignatur cum his quæ condidit possideri. Qui vull Deum possidere, renuntiet mundo, ut sit illi Deus beata possessio.","english":"For as long as a person is curious about the affairs of others, he remains ignorant of his own sins, which he ought to know and lament; but if he turns to himself and looks upon his own conduct, he does not seek what to reproach specifically in others, because he has in himself what to bind. Therefore we ought not easily to accuse our brothers, but to groan. For those whose sins are hidden from human knowledge, neither confessed by themselves nor made public by others, if they are unwilling to confess or correct them, they have God, whom they have as witness, and they will have him also as avenger. He is insulting who accuses falsely; and he accuses falsely who offers insult. Indeed, malice is secure, which, not having heavenly things, provides earthly ones to those who fight strenuously. Those riches are to be sought by us which can both adorn and fortify us; for this reason, therefore, they are to be shunned by those who fight for God. Those who wish to have riches with their whole heart do not seek them without labor, do not find them without difficulty, do not keep them without care, do not possess them without anxious delight, do not lose them without sorrow. He who enjoys idle leisure, unless he lives spiritually, lives like cattle. No one possesses God unless he is possessed by God; let him first be God's possession, so that God may become his possession and portion. The creator of all, to whom nothing that he has made can be equaled, does not deign to be possessed along with those things he has created. Whoever wishes to possess God must renounce the world, so that God may be for him a blessed possession.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quod ligeat","severity":"info","text":"The phrase 'quod ligeat' (what to bind) is unusual; the expected reading would be 'quod liget' (what he may bind) or possibly 'quod lugeat' (what to mourn). The English draft renders it as 'what to bind', but the context of lamenting sins suggests a possible textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deum, quem habent testem, ipsum habituri sunt et ultorem","severity":"info","text":"Echoes of Psalm 93:11 (Vulgate: 'et Dominus Deus ultor est') and the theme of God as witness and avenger, common in patristic moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Contumeliosus est, qui mendaciter arguit","severity":"info","text":"This maxim reflects Roman legal and rhetorical concepts of contumelia (insult) and false accusation, adapted into Christian moral teaching on slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Nemo possidet Deum, nisi qui possidetur a Deo","severity":"info","text":"A similar paradoxical formulation appears in Augustine's 'In Ioannis Evangelium' (Tractatus 3, 8) on possessing and being possessed by God, though not a direct quotation.","cites":[],"named_sources":["Augustine"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tandiu enim ... quandiu","severity":"info","text":"The passage opens with a correlative temporal clause (tandiu ... quandiu) typical of Isidorian moral prose, structuring the argument as a conditional warning against curiosity about others' faults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui otiosa quiete perfruitur, nisi spiritualiter vixerit, more pecudum vivit","severity":"info","text":"This sentiment against idle leisure was frequently cited in medieval monastic rules and sermons, reinforcing the value of spiritual labor over physical rest.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quod ligeat' may be a scribal error for 'quod lugeat' (what to mourn) or 'quod liget' (what to bind); the English draft follows 'bind' but the context of lamenting sins favors 'mourn'.","The clause 'Securus quippe malina, qui coelestia non habet, terrena strenue militantibus praestat' is syntactically ambiguous; 'malina' may be a corruption of 'malitia' (malice) or a proper name."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"Dei opus agit, qui res Deo consecratas non alicujus cupiditatis, sed fidelissimæi dispensationis intentione non deserit. Quapropter possessiones, quas ablatas a populo suscipiunt. sacerdotes, non sunt jam res mundi credendae, sed Dei. Non ideo erubescebant Adam et Eva, quia veste erant extrinsecus protecti divina; dentque ante peccatum nudi erant, et nnn eruhescebant, quia nihil contra voluntatem Dei, unde confunderentur, admiserant. Non igitur a creatore suo in creaturam divinitat affectione collapsos moveret aperta concupiscentia, nisi eos ante corrupisset occulta superbia. Concupiscentia carnis ab eis impleta est, quod de ligno vetito gustaverunt; concupiscentia oculorum, quod sibi aperere oculos cupierunt; et ambitio saeculi, quod se fieri posse quod Deus est crediderunt. Dulcior enim fit salus, cum dolor excruciat eet sanitatis amissae dulcedinem languoris amaritudo commendat. Adam nos obnoxiavit malis omnibus per propriam culpam, quibus nos liberavit adventus Christi per gratiam. Deliciæ quxlibet, si absque desiderio percipiantur, ofliciunt, et viles cibi plerumque abstinentiae profeclui, si appetenter ac. cipiantur, impediunt. Infirmum stomachum moderatus usus vini confortat, ebrietas animum corpusque debilitat. Nihil contra abstinentiam faciunt, qui vi.","english":"He does the work of God who does not abandon things consecrated to God, not out of any covetousness, but with the intention of the most faithful stewardship. Therefore, possessions which priests receive, taken from the people, are no longer to be believed as things of the world, but of God. Adam and Eve were not ashamed because they were outwardly protected by divine covering; and before sin they were naked and were not ashamed, because they had committed nothing against the will of God for which they would be confounded. Therefore, open lust would not move those fallen from their creator into a creature with divine affection, unless secret pride had first corrupted them. The lust of the flesh was fulfilled by them in that they tasted of the forbidden tree; the lust of the eyes, in that they desired to open their eyes; and worldly ambition, in that they believed they could become what God is. For health becomes sweeter when pain torments, and the bitterness of illness commends the sweetness of lost health. Adam made us liable to all evils through his own fault, from which the coming of Christ freed us through grace. Any delights, if received without desire, hinder, and often vile foods impede the progress of abstinence if taken greedily. Moderate use of wine strengthens a weak stomach; drunkenness weakens both mind and body. Those who... do nothing against abstinence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Dei opus agit","severity":"info","text":"The opening phrase 'Dei opus agit' (he does the work of God) introduces a theme of faithful stewardship of consecrated goods, linking to the previous passage's concern with self-examination over curiosity about others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam et Eva","severity":"info","text":"The discussion of Adam and Eve's nakedness without shame before the Fall echoes Genesis 2:25, where they are unashamed before sin. The threefold concupiscence (flesh, eyes, ambition) is a patristic elaboration, not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"concupiscentia carnis ... oculorum ... ambitio saeculi","severity":"info","text":"The threefold concupiscence (flesh, eyes, worldly ambition) reflects a common patristic and monastic schema for the origins of sin, derived from Augustine's analysis of the Fall (e.g., De Genesi ad litteram 11).","cites":[],"named_sources":["Augustine"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dulcior enim fit salus","severity":"info","text":"The aphorism 'health becomes sweeter when pain torments' marks a rhetorical shift from the Fall narrative to a series of moral maxims on desire, abstinence, and moderation, typical of Isidore's sententious style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fidelissimæi","severity":"caution","text":"The form 'fidelissimæi' is a scribal error or non-standard spelling for 'fidelissimae' (genitive singular feminine of fidelissimus). The intended phrase is 'fidelissimae dispensationis intentione' (with the intention of the most faithful stewardship).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Adam nos obnoxiavit","severity":"info","text":"The statement that Adam 'made us liable to all evils through his own fault' and Christ freed us 'through grace' reflects a standard Western soteriology of original sin and redemption, common in Isidore's Sententiae and influential in medieval theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is corrupt at 'fidelissimæi' (likely for 'fidelissimae') and at 'nnn eruhescebant' (likely 'non erubescebant'). The English draft follows the intended sense. The final sentence is incomplete ('Qui vi...'), breaking off mid-word."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"num non pro ebrietate, sed tantum pro corporis salute percipiunt, nec hoc eis offert voluptas, sed permittit infirmitas. Si enim quoslibet advenientes jejunio intermisso reficio, non solum jejuno, sed exemptum charitatis efficio. Cæterum si propter abstinentiam spirituales fratres, quos novi, mea remissione delectaie contristo, abstinentia mea non est dicenda, sed vitium. Sicut virtus animum sibi veraciter inhaerentem, si fuerit vera, justificat, ita simulata condemnat. Non potest mens regnum habere virtutum, nisi jugum prius excusserit vitiorum. Tantos invidus habet justa poena tortores, quantos invidiosus habuerit laudatores. Siquidem invidiosum facit excellentia, erit invidia pœna peccati; nec ei ab homine potest adhiberi remedium, cujus est vulnus occultum. Hoc enim loquuntur quique quod diligunt, delectabiliter audiunt quod assiduis cogitationibus volvuut. Cogitatio quippe est quæ mentem sicut turpis inquinat, ita, si fuerit honesta, purificat. Non surdidæ cogitationes.nentem sordidati reddunt, sed ex mente sordida sordidae cogitationes existunt. AuribuS enim castis obsceni sermones cum sono deficiunt, nec secretum pudici cordis irrumpunt. Per os carnis non irrumpit delectatio gustus ad mentem; nec erumpi sermo turpis ex mente, nisi se volantarie mens ante Corrumpat.","english":"They do not take it for drunkenness, but only for the health of the body, nor does pleasure offer this to them, but infirmity permits it. For if I refresh any arriving guests by interrupting my fast, I not only do not fast, but I perform an act of charity. Moreover, if I sadden spiritual brothers, whom I know, by my remission through my abstinence, my abstinence is not to be called virtue, but vice. Just as virtue, if it is true, justifies a mind truly clinging to it, so a feigned virtue condemns it. The mind cannot have the kingdom of virtues unless it has first shaken off the yoke of vices. The envious man has as many just tormentors as the envied man had praisers. Since excellence creates the envied man, envy will be the punishment of sin; nor can a remedy be applied by man to one whose wound is hidden. For people speak what they love, they hear with pleasure what they turn over in constant thoughts. Indeed, it is thought which, just as it defiles the mind if it is foul, so, if it is honest, it purifies it. It is not foul thoughts that render the mind sordid, but sordid thoughts arise from a sordid mind. For with chaste ears, obscene speech fades with its sound, nor does it break into the secret of a chaste heart. Through the mouth of the flesh, the pleasure of taste does not break into the mind; nor does foul speech burst forth from the mind unless the mind first willingly corrupts itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"jejunio intermisso","severity":"info","text":"The phrase 'jejunio intermisso' (ablative absolute) indicates a temporary suspension of fasting for the sake of hospitality, not a permanent abandonment of the practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"remissione","severity":"info","text":"'Remissione' here means 'relaxation' or 'leniency' (of fasting), not forgiveness; the context contrasts it with strict abstinence that causes sorrow to spiritual brothers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from specific cases (fasting interrupted for guests, abstinence causing sadness) to general moral principles (virtue vs. simulation, mind and vices, envy, thought, speech).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"invidus ... invidiosus","severity":"info","text":"The play on 'invidus' (envious person) and 'invidiosus' (envied person) echoes a common patristic and classical moral contrast, e.g., in Gregory the Great's Moralia on Job.","cites":[],"named_sources":["Gregory the Great, Moralia in Job"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non surdidæ cogitationes.nentem sordidati reddunt","severity":"caution","text":"The Latin text is corrupt here: 'nentem' is likely a scribal error for 'mentem', and 'sordidati' should be 'sordidam' or 'sordidatam'. The sense is that foul thoughts do not render the mind sordid, but arise from a sordid mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"per os carnis","severity":"info","text":"'Per os carnis' (through the mouth of the flesh) is a metaphor for physical sensation, contrasting with the mind's interior purity; the phrase is not scriptural but patristic in tone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The corrupt phrase 'non surdidæ cogitationes.nentem sordidati reddunt' is ambiguous; the intended reading is likely 'non sordidae cogitationes mentem sordidam reddunt' (foul thoughts do not render the mind sordid).","The referent of 'mea remissione' could be either the author's own relaxation of fasting or a general principle; context favors the former."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Cadem quisque nomina frequenter habet in ore, quorum desideria vulnerato gestat in corde, ac turpitudinem, quam exercere verecundatur in facto, tenet rens in animo, non humano judicio, sed divino. Considerate, obsecro, qualiter invidi puniendi sint malis suis, quos etiam bona puniunt aliena. Quid prodest cuiquam, si foris, ubi potest magnus credi, splendeat, et intus, ubi Deus videt solus, squaleat\n\nCAP. XXXIV. — De jejunio\n\ni. Jejunia, abstinentiæ, vigiliae, eleemosynæ, et cætera hujusmodi augere debent bonum. Nam non vclare, peccatum (sic). Nulla res nos ab omni peccato sic servat immunes, cut timor supplicii, et amor Dei; elati per supercilium vanæloquacitatis dicta sua magis cupiunt laudari quam fieri; nec sunt de sanctitate operis, sed de sermonis elucubrati venustate solliciti, Ex ea enim parte quis peccat, ex qua minus diligit Deum, quem si ex toto corde diligamus, nihil erit in nobis unde peccati desiderio serviamus. Sicut nobis subveniri optamus, ita aliis pro viribus subveniamus; aut si facultas defuerit, voluntatem subveniendi 'emamus. Si peccantem video, et non solum non arguo, sed etiam peccanti consenlio, participem me damnationis cjus efficio, et in omnibus peccantibus pecco, quando eos quos scio peccasse quadam crudelis animi malignitate non increpo. Qui amicum propter commodum quodlibet amai temporale, non amicum convincitur amare, sed commodum.","english":"Each person frequently has on their lips the names of those whose desires they carry wounded in their heart, and the shamefulness which they are ashamed to practice in deed, they hold guilty in their mind, not by human judgment, but by divine. Consider, I beseech you, how the envious are to be punished by their own evils, whom even the goods of others punish. What profit is it to anyone, if outwardly, where he can be thought great, he shines, and inwardly, where God alone sees, he is squalid.\n\nCHAPTER XXXIV — On Fasting\n\nFasts, abstinences, vigils, alms, and other things of this kind ought to increase good. For not to conceal is a sin. Nothing keeps us so immune from every sin as the fear of punishment and the love of God; those puffed up through the pride of vain talkativeness desire their own words to be praised more than to be done; nor are they concerned about the holiness of the deed, but about the elegance of the polished speech. For from that part a person sins, from which he loves God less; if we love Him with our whole heart, there will be nothing in us by which we serve the desire of sin. Just as we wish help to be given to us, so let us give help to others according to our ability; or if ability is lacking, let us 'buy' the will to help. If I see someone sinning, and not only do I not rebuke him, but I even consent to the sinner, I make myself a participant in his damnation, and I sin in all who sin, when I do not rebuke those whom I know have sinned, out of a certain malignity of a cruel mind. He who loves a friend for the sake of any temporal advantage is proven not to love a friend, but the advantage.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Cadem quisque nomina frequenter habet in ore","severity":"info","text":"The opening sentence describes a person who speaks of others while harboring wounded desires and hidden shame, a theme of hypocrisy and divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXXIV. — De jejunio","severity":"info","text":"The passage is divided into two parts: a general moral exhortation on hypocrisy and envy, followed by a chapter specifically on fasting, marked by the chapter heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si peccantem video, et non solum non arguo, sed etiam peccanti consenlio, participem me damnationis cjus efficio","severity":"info","text":"This echoes the biblical principle of complicity in sin, possibly alluding to Romans 1:32 or 1 Timothy 5:22, where consent to sin makes one a participant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"jejunia, abstinentiæ, vigiliae, eleemosynæ","severity":"info","text":"These terms list ascetic practices: fasts, abstinences, vigils, and alms, central to early medieval monastic discipline and penitential theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nam non vclare, peccatum (sic)","severity":"caution","text":"The phrase is corrupt: 'vclare' likely stands for 'velare' (to conceal), but the text reads 'non vclare, peccatum' — possibly a scribal error for 'non velare peccatum' (not to conceal sin is a sin) or a negation missing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui amicum propter commodum quodlibet amai temporale, non amicum convincitur amare, sed commodum","severity":"info","text":"This maxim on friendship echoes classical and patristic sources, such as Cicero's De Amicitia and Augustine's sermons, and was widely cited in medieval moral florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non vclare, peccatum' is textually corrupt; the intended reading may be 'non velare peccatum' (not to conceal sin) or a different construction.","The transition from the first paragraph to the chapter on fasting is abrupt; the connection between the two sections is thematic but not explicit."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"CAP. XXXV. — De libro Sententiarum.\n\nInnocentia vera est, quæ nec sibi, nec alteri nocet, et nemo prius in se quam in alium peccat. Sic diligendi sunt homines, ut eorum non diligantur errores, quia aliud est amare, quod facti sunt, aliud odisse quod faciunt. Vera est confessio benedicentis, cum mem sonus est et oris, et cordis; bene autem loqui, et male vivere, nihil est aliud quam se sua voce damnare. Bonum intellectum habet, qui quod faciendum recte intelligit, qualis sine timore sapientiæ (sic). Mala mors putanda non est, quam bona vita præcesserit. Justis quidquid malorum ab iniquis Dominus irrogatur, non pœna est criminis, sed virtutis examen; nam bonus, etiam si regnet, servus est. Diabolus superbus hominem superbientem perduxit ad mortem, Christus humilis hominem obedientem reduxit ad vitam. Quia sicut ille elatus cecidit, et jecii ob et consentientem; sic iste humiliatus surrexit credentem (sic). Perlectum odium est, quod nec justitia, nec scientia caret, id est, ut nec propter vitia homines oderis, nec vitia propter homines diligas. In magna egestate sunt, qui in iniquinte sunt, justitiæ opus et sapientiæ thesauros non habentes; qui autem serviunt Domino, ea bona acquirunt quæ perire non possunt. Bona est peccati confessio, si ei curatio consequatur. Nam quid prodest detegere plagam, et non adhibere medicinam.","english":"CHAPTER XXXV. — From the Book of Sentences.\n\nTrue innocence is that which harms neither itself nor another, and no one sins against another before sinning against himself. Men are to be loved in such a way that their errors are not loved, because it is one thing to love what they are made, another to hate what they do. The confession of one who blesses is true when the sound is both of the mouth and of the heart; but to speak well and live wickedly is nothing other than to condemn oneself by one's own voice. He has good understanding who rightly understands what is to be done, as one without fear of wisdom. A bad death is not to be thought such when a good life has preceded it. Whatever evils are inflicted upon the just by the unjust through the Lord is not a punishment for crime, but a test of virtue; for a good man, even if he rules, is a servant. The proud devil led proud man to death through pride, the humble Christ led obedient man back to life through humility. For just as the former, exalted, fell and cast down the one consenting to him, so the latter, humbled, raised up the one believing in him. Perfect hatred is that which lacks neither justice nor knowledge, that is, that you neither hate men on account of their vices, nor love vices on account of men. Those who are in iniquity are in great poverty, having neither the work of justice nor the treasures of wisdom; but those who serve the Lord acquire those goods which cannot perish. Confession of sin is good if healing follows it. For what use is it to uncover a wound and not apply medicine?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Innocentia vera est, quæ nec sibi, nec alteri nocet","severity":"info","text":"The definition of true innocence as harming neither self nor other echoes a common patristic and monastic ethical principle, linking inner purity with outward non-harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"perlectum odium","severity":"info","text":"The phrase 'perlectum odium' (perfect hatred) is a paradoxical term; the context clarifies it as a discerning hatred of vices, not persons, aligning with moral theology on righteous anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diabolus superbus hominem superbientem perduxit ad mortem, Christus humilis hominem obedientem reduxit ad vitam","severity":"info","text":"This antithesis between the proud devil and humble Christ echoes the Pauline contrast of Adam and Christ (Romans 5:12-19) and the patristic theme of Christ as the new Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De libro Sententiarum","severity":"info","text":"The chapter heading refers to Isidore's 'Sententiae', a systematic collection of moral and doctrinal teachings, widely used in medieval education and monastic formation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAP. XXXV","severity":"info","text":"This chapter is a florilegium of aphoristic sentences, each self-contained, typical of Isidore's method in the 'Sententiae' where brief maxims are arranged thematically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qualis sine timore sapientiæ (sic)","severity":"caution","text":"The Latin 'qualis sine timore sapientiæ' is grammatically problematic; the English draft interprets it as 'as one without fear of wisdom', but the text may be corrupt or elliptical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qualis sine timore sapientiæ' is unclear; the reading 'as one without fear of wisdom' is conjectural.","The clause 'et jecii ob et consentientem' is garbled; the English follows the sense of the devil casting down the one consenting, but the Latin is corrupt."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"Prima mors animam doleotem tenet in corpore, nh miraque parte communiter habetur, ut quod non vult anima, de suo corpore patiatur. Cum bonum operaris, hilaris operare; nam si quid boni tristis facis, fit deterior magis quam facis. Melior est enim in malis factis humilis confessio, quam in bonis superba gloriatio. Nemo injustus benefacit, etiam si bonum est quod facit, quia nihil prodest spiritus timoris, ubi non esl spiritus charilatis. Melior est animi æquitas quam corporis sanitas. Finis enim legis Christus est, hi quo lex justitiæ non sumitur, sed impletur. Sicut terra de cœlo exspectat pluviam, et lucem, sic homo de Deo exspectare debet misericordiam, et veritatem. Prima salus est declinare peccatum, secunda est non desperare de venia; nam ipse in æternum perit, qui apud misericordem judicem ad pœnitentiæ remedium non recurrit. Virgo lidei Christianæ tribus temporihus incitamur, vespere, malle, et meridie; vespere enim Dominus in cruce, mane in resurrectione, meiidie in ascensione. Unum ad patientiam occisi, aliud ad vitam resuscit ti, tertium ad gloriam pertinet majestatis in Patris dextera consideutis. Ad hoc exagitant homines tribulationes, ut vasa electionis evacuentur nequitta, et impleantur gratia. Melior est tristitia iniqua poenitentis, quam lætitia iniqua facientis. Bonum est a veritate vinci, ad correptionem superet verilas voluptalem.","english":"The first death holds the sorrowing soul in the body, and it is commonly held in both parts, so that what the soul does not wish, it suffers from its own body. When you do good, do it cheerfully; for if you do something good sadly, it becomes worse than what you do. For humble confession in evil deeds is better than proud boasting in good ones. No unjust person does good, even if what he does is good, because the spirit of fear is of no use where there is no spirit of charity. Equity of mind is better than health of body. For the end of the law is Christ, in whom the law of justice is not taken up, but fulfilled. Just as the earth expects rain and light from heaven, so man ought to expect mercy and truth from God. The first salvation is to avoid sin, the second is not to despair of pardon; for he perishes forever who does not have recourse to the remedy of penance before a merciful judge. The virgin of the Christian faith is kindled at three times: evening, morning, and midday; for in the evening the Lord on the cross, in the morning in the resurrection, at midday in the ascension. One pertains to the patience of the slain, another to the life of the resurrected, the third to the glory of majesty sitting at the right hand of the Father. Tribulations stir men so that the vessels of election are emptied of wickedness and filled with grace. The sadness of the unjust penitent is better than the joy of the unjust doer. It is good to be conquered by truth; let truth overcome pleasure for correction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Prima mors animam doleotem tenet in corpore","severity":"info","text":"The phrase 'prima mors' (first death) likely refers to the death of the body while the soul remains, as opposed to the 'second death' of eternal damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Finis enim legis Christus est","severity":"info","text":"This echoes Romans 10:4 and patristic interpretations of Christ as the fulfillment of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut terra de cœlo exspectat pluviam, et lucem","severity":"info","text":"The simile of earth expecting rain and light from heaven recalls biblical imagery of divine provision, e.g., Deuteronomy 11:14 and Psalm 72:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Virgo lidei Christianæ tribus temporihus incitamur","severity":"info","text":"The 'virgin of the Christian faith' is a metaphor for the Church or the faithful soul, kindled at three times (evening, morning, midday) corresponding to the cross, resurrection, and ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Melior est animi æquitas quam corporis sanitas","severity":"info","text":"This sentence forms a thematic pivot, contrasting inner moral health with physical health, a common patristic topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Prima mors animam doleotem tenet in corpore","severity":"caution","text":"The Latin 'doleotem' is likely a scribal error for 'dolentem' (sorrowing); the text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nh miraque parte communiter habetur' is unclear; it may mean 'and it is commonly held in both parts' (body and soul) or be a corruption."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"Nam et invitum ipsa superat. Sic sunt qui colunt idola, quomodo qui in somniis vident vana. Si autem vigilent animæ ipsorum, intelligit, quando facta est, et non colit quod ipse fecit. Qui Deo sitiunt, tota sua debent sitire substantia, id est, et anima, et carne; quia et animæ Deus dat panem suum, id est, verbum veritatis; et carnis necessaria Deus praebet, quia utraque ipse pascit, quia utraque ipse fecit. Duas in toto mundo civitates faciunt duo amores; Jerusalem facit amorem Dei; Babylonia amorem saecuti. interroget se ergo unusquisque, et inveniet unde D sii civis. Non est in carena o difficultas, nisi cum est in habendo cupiditas, et ideo id solum recte dligitur, quod nunquam bene admittitur. In primo homine patuit, quod hominis arbitrium valeret ad mortem, in secundo autem, quod Dei adutorium valeret ad vitam. Primus enim homo non is homo; secundus vero Deus et homo; peccatum vero factum est relicto Deo, justitia non fit sine Deo. Dominus ait: Ego sum via, et veritas, et vita, hoc est, peruie venitur ad me, in me pervenitur, permanetur in me. Odor bonus fama bona est, quam quisque bonae vitæ operibus habuerit, dum Christi vestigia sequitur: pedes quodammodo ejus pretiosi unguenti odore perfundit. Labor piorum exercitatio est, non damnatio. Justi ex Deo, non ex hominibus nascuutur, quoniam nascendo, non ascendendo lit justus, unde etiam regenerati filii Dei dicuntur.","english":"For even the unwilling is overcome by it itself. Those who worship idols are like those who see vain things in dreams. But if their souls are awake, one understands, when it has been made, and does not worship what he himself has made. Those who thirst for God ought to thirst with their whole substance, that is, with both soul and flesh; because God gives His bread to souls, that is, the word of truth; and God provides the necessities of the flesh, because He Himself feeds both, because He Himself made both. Two loves make two cities in the whole world; the love of God makes Jerusalem; the love of the world makes Babylon. Let each one therefore question himself, and he will find of which city he is a citizen. There is no difficulty in scarcity, except when there is cupidity in having, and therefore only that is rightly loved which is never well admitted. In the first man it was evident that man's free will availed for death, but in the second, that God's help availed for life. For the first man is not man; the second, however, is God and man; sin indeed was committed by abandoning God, righteousness is not achieved without God. The Lord says: I am the way, and the truth, and the life, that is, by the way one comes to me, in me one arrives, in me one remains. A good odor is a good reputation, which each one has had by the works of a good life, while he follows the footsteps of Christ: he anoints his feet, as it were, with the scent of precious ointment. The labor of the pious is an exercise, not a condemnation. The just are born from God, not from men, since by being born, not by ascending, one is just, whence also the regenerated are called sons of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum via, et veritas, et vita","severity":"info","text":"This is a direct quotation of John 14:6, where Christ declares himself the way, the truth, and the life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Duas in toto mundo civitates faciunt duo amores; Jerusalem facit amor Dei; Babylonia amor saecuti","severity":"info","text":"This passage echoes Augustine's City of God, which contrasts the earthly city (Babylon) with the heavenly city (Jerusalem) based on different objects of love.","cites":[],"named_sources":["Augustine City of God"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in primo homine ... in secundo autem","severity":"info","text":"The 'first man' refers to Adam, and the 'second' to Christ, a typological pairing common in patristic exegesis (cf. 1 Cor 15:45-47).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Non est in carena o difficultas, nisi cum est in habendo cupiditas","severity":"caution","text":"The Latin text appears corrupt: 'carena' is likely a scribal error for 'carentia' (scarcity), and 'o' may be a misreading of 'ulla' or 'aliqua'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Odor bonus fama bona est","severity":"info","text":"This metaphor of good reputation as a pleasant odor is a topos in early Christian moral teaching, found also in Ambrose and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in primo homine patuit, quod hominis arbitrium valeret ad mortem, in secundo autem, quod Dei adutorium valeret ad vitam' could be read as referring to Adam and Christ, but the text does not explicitly name them, leaving a slight ambiguity resolved by context.","The clause 'et ideo id solum recte dligitur, quod nunquam bene admittitur' is obscure; 'dligitur' is likely a scribal error for 'diligitur', and 'admittitur' may mean 'is lost' or 'is admitted', but the intended sense is uncertain."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Aliud est migrare corpore, aliud migrare corde; migrare corpore, quomodo corpus mutat locum; migrare corde, quomodo tu cordis mutas affectum. Si aliud amas. aliud amabas, non es ibi ubi eras.","english":"It is one thing to migrate in body, another to migrate in heart; to migrate in body is when the body changes place; to migrate in heart is when you change the affection of your heart. If you love one thing and loved another, you are not where you were.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage distinguishes physical migration (changing place) from spiritual migration (changing affection or love). The latter is a metaphor for conversion or change in moral or religious commitment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"migrare corde","severity":"info","text":"The phrase 'migrare corde' (to migrate in heart) is a Latin idiom for a change of mind or heart, not a literal journey. It echoes biblical language of the heart as the seat of will and affection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This distinction between bodily and spiritual migration is common in patristic moral teaching, especially in Augustine and Jerome, who contrast physical travel with inner conversion.","cites":[],"named_sources":["Augustine","Jerome"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a parallel structure: 'aliud est ... aliud est' (it is one thing ... another), then defines each term with a relative clause. The final sentence applies the distinction to a change in love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This text, part of the Testimonia, was widely copied in medieval florilegia as a concise moral maxim on the nature of true change versus mere physical movement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'corde' could be read as 'by the heart' or 'in the heart'; the translation 'in heart' is adopted. The phrase 'non es ibi ubi eras' is ambiguous: it may mean you are not in the same spiritual state, not literally absent from a place."],"confidence":"high","notes":[]}]}