{"slug":"tmp1440.tmp1440.opp-lat1","id":"latin:ogl-pl:tmp1440.tmp1440.opp-lat1","title":"Exhortatio Poenitendi Cum Consolatione Et Misericordia Dei [Incertus]","title_source":"Exhortatio Poenitendi Cum Consolatione Et Misericordia Dei [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":"2026-11-15T06:13:57Z","cost_usd":0.003902},"source":{"registry_id":"latin:ogl-pl:tmp1440.tmp1440.opp-lat1","work_id":"tmp1440.tmp1440.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/tmp1440/tmp1440/tmp1440.tmp1440.opp-lat1.xml"},"stats":{"passages":7,"english_words":1709,"coptic_letters":0,"source_letters":6714,"commentary_units":40,"commentary_kinds":7,"derived_notes":7,"ambiguities":11,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"tmp1440.tmp1440.opp-lat1","abstract":"The Exhortatio Poenitendi Cum Consolatione Et Misericordia Dei is a Latin hortatory address on penance and divine mercy, traditionally attributed to Isidore of Seville but of uncertain authorship. Surviving in multiple medieval manuscripts, often appended to Isidorian penitential collections, the work's textual history is complicated by frequent interpolation. It likely dates from the 7th or 8th century, possibly composed in a Visigothic or Irish monastic milieu. The exhortation was used in early medieval penitential handbooks and influenced later pastoral literature on penance, especially during the Carolingian reforms. The edition from the ogl-pl source does not collate all known manuscript witnesses, leaving variant readings and the original form partially conjectural.","historical_context":"The work is attributed to Isidore of Seville (c. 560–636) in some manuscripts, but this attribution is uncertain. The text may have been composed in the 7th or 8th century, likely in a Visigothic or Irish monastic community. It survives in multiple medieval manuscripts, often appended to Isidorian penitential collections, indicating its use in early medieval penitential practice. The genre is a hortatory address (exhortatio) directed to the soul, typical of the 'admonitio ad animam' tradition. The work's transmission is complicated by frequent interpolation, and the original form remains partially conjectural. It was used in early medieval penitential handbooks and influenced later pastoral literature on penance and divine mercy, especially during the Carolingian reforms. The edition from the ogl-pl source does not collate all known manuscript witnesses, so variant readings are not fully accounted for.","significance":"The Exhortatio Poenitendi is significant as a witness to early medieval penitential theology and pastoral care, bridging late antique and Carolingian traditions. Its uncertain attribution and complex textual history highlight the challenges of studying pseudepigraphal works. The text's emphasis on divine mercy and contrition influenced later penitential literature and reflects the development of private penance in the early medieval West.","timeline":[{"date":"c. 560–636","event":"Life of Isidore of Seville, to whom the work is traditionally but uncertainly attributed."},{"date":"7th–8th c.","event":"Probable composition of the Exhortatio Poenitendi in a Visigothic or Irish monastic milieu."},{"date":"8th–9th c.","event":"Use of the work in early medieval penitential handbooks and Carolingian reforms."},{"date":"Medieval period","event":"Survival in multiple manuscripts, often appended to Isidorian penitential collections, with frequent interpolation."},{"date":"Modern era","event":"Edition in the ogl-pl source, which does not collate all known manuscript witnesses."}],"relations":[{"work":"Isidore of Seville, Etymologiae","relation":"Attributed to the same author, but authorship of Exhortatio is uncertain.","key":"","label":null,"url":null},{"work":"Penitential of Cummean","relation":"Similar penitential context and use in early medieval handbooks.","key":"","label":null,"url":null},{"work":"Carolingian penitential handbooks","relation":"Influenced by and transmitted alongside this exhortation.","key":"","label":null,"url":null},{"work":"Admonitio ad animam genre","relation":"Shares genre characteristics with other hortatory addresses to the soul.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Isidore of Seville is uncertain; the work may date from the 7th or 8th century.","The textual history is complicated by frequent interpolation; the original form is partially conjectural.","The edition from ogl-pl does not collate all known manuscript witnesses, so variant readings are not fully accounted for.","The title is a later editorial addition, not original to the text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000456,"generated":"2026-11-15T06:13:56Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1440/tmp1440/tmp1440.tmp1440.opp-lat1.xml"}],"checks":{"work":"tmp1440.tmp1440.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":40,"english_words":1709,"source_letters":6682,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives in multiple medieval manuscripts, often appended to Isidorian penitential collections, but its textual history is complicated by frequent interpolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Isidore of Seville (c. 560–636) is uncertain; the work may date from the 7th or 8th century, possibly composed in a Visigothic or Irish monastic milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The exhortation was used in early medieval penitential handbooks, influencing later pastoral literature on penance and divine mercy, especially in Carolingian reforms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition (ogl-pl) does not collate all known manuscript witnesses; variant readings and the work's original form remain partially conjectural.","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: 7 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX XVI.\n\nEXBORTATIO POENIТENDI CUM CONSOLATIONE ET MISERICORDIA DEI, AD ANIMAM FUTURA JUDICIAFORMIDANTEM a,\n\nCurfluctuas, anima, moerorum quassata procellis? Usquoquomultimoda cogitatone turbans? Mens confusa tædiis, itineris devia carpens, Tramites caliginis subducta fuce percurrit. Non ablatas res, cellulas mundi facesque suspires, Nec oasus honoris, sed ruinas animæ plora, Non hæn defunctoria doleas exiLia carnis; Sed perseverantia i artari tormenta formida. Nec ærumnas carceris abigas, quibus fine carebis; Sed juges A verni miserias prospectans evita, Quæ hic redimi facili compendio pos[ sunt, Si mundi affectus in amorem Christii conver( tas, Et te non negligas ab iniquitate privare. Cuncta peccata a corde divulsa propellas, Res iniquas penitus remove, saltemque percus[sus, Abhorre, ut sinceritate rum vel sero reniteas. Abjecit te mundus percussitque, rescripsit, [ derisit. Quare non consideras quid a te Christus exL quirit? Non humana manu talia te perpeti putes, Sei hæc proVenisse divine judicio crede. Irritasti contra te Dominum offensa delicti, Qui teflagris arguens curripit, coercet, at[flagit, flagelli impendio monet, ut errata cognoscas Et agnita pœnitens corrigas distringas, emen[des. Hoc sentiredebes, quod instantiverbere pul[satus, Ut benevolus a malo segregatus existas, Et perniciosa respuens, innoxia quæras.","english":"Appendix XVI.\n\nExhortation to Repentance with Consolation and the Mercy of God, to a Soul Dreading Future Judgments.\n\nWhy do you waver, O soul, shaken by the storms of grief? Why do you trouble yourself with manifold thoughts up to this point? The mind, confused by weariness, traverses the byways of the journey, running through the paths of darkness with a withdrawn light. Do not sigh for lost possessions, the treasures of the world, or the trappings of honor, but weep for the ruins of the soul. Do not mourn these transitory exiles of the flesh, but fear the enduring torments of Tartarus. Do not cast aside the hardships of the prison which you will never lack, but, foreseeing the perpetual miseries of Avernus, avoid them, which here can be redeemed with easy expedience, if you turn the affections of the world into the love of Christ, and do not neglect to deprive yourself of iniquity. Drive out all sins torn from the heart, utterly remove unjust things, and at least, struck down, abhor them, so that you may shine again with sincerity, even if late. The world has cast you out and struck you, has written you off, has mocked you. Why do you not consider what Christ requires of you? Do not think that such things are inflicted upon you by human hand, but believe that these have come by divine judgment. You have provoked the Lord against yourself by the offense of your sin, who, reproving you with scourges, chastises, restrains, and urges you, by the infliction of the lash, so that you may recognize your errors and, having recognized them, repentantly correct, restrain, and amend them. You ought to understand this, that you, struck by the immediate blow, may stand forth as one separated from evil, well-disposed, and, rejecting harmful things, seek those that are harmless.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Exhortatio Poenitendi Cum Consolatione Et Misericordia Dei","severity":"info","text":"The title is a later editorial addition, not original to the text. 'Exhortatio' is a common Latin genre term for a hortatory address, here directed to the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The work is attributed to Isidore of Seville in some manuscripts, but this is uncertain. The style and content are consistent with late antique penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tartari","severity":"info","text":"The reference to 'Tartari tormenta' (torments of Tartarus) echoes classical and biblical imagery of hell, but is not a direct quotation. It may allude to the punishment of sinners in the afterlife, a common theme in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of rhetorical questions and imperatives addressed to the soul, moving from lament to exhortation. This is typical of the 'admonitio ad animam' genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Exbortatio","severity":"caution","text":"The spelling 'Exbortatio' in the Latin title is a variant or scribal error for 'Exhortatio'. The text also contains other orthographic inconsistencies (e.g., 'poenitendi' for 'paenitendi').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Isidore of Seville is uncertain; the work may be spurious or from a later compiler.","The phrase 'cellulas mundi facesque' is obscure; 'faces' may be a corruption of 'facies' (appearances) or 'fauces' (jaws)."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"Vult contritionis hunc te examinare camino, Quo conflatus pristinas vitiorem sordes amittas. Cur ergo per quæquam diffusus mento vacua [curris? Ad calcem examinis sensus tui collige gressus. Discute cur tuum, cautius interroga mentem. Uuid ludibriosum retinet, vel gessit, exponat. quid sævupm, quid nexium concepit, vel operil, [ pandat; Et dum est licentia, totum praedamuare festina. Ecce perpetrala cuncta coram oculis constant, Et secreto murmure mens universa proponit. Quid admissa crimina nisi lamenta requirunt? Quid vult facti vulnus, nisi malagmata fletus? Nullum scelus aliter oisi pœnitendo Expiatur, imo puniendo, ne sit jam ultra, Deletur. Ergo si ruisse nequiter vivendo Pisplicet, surge decenler. Melius agendo prae[ curre Judicem futurum, timeus perdentem iniquos. Hunc post saeculi crimina opere justitiæ placa. Atros igne, ioferi, quod est mors secunda, pa[vesce; Sed admissa poenitens puni peccata, et vives. In hac vita lacrymis exstingue Tartari flam[mas, Et necando crimina vires evacua mortis. Mors illic non repetit quos hic viventes amittit, Nam qui se peccato dirimit, justitiae jungit; Et spiritus vitæ obsequens. mandata custodit, Peccata repudians morti servire contemnit.","english":"It desires to examine you in the furnace of contrition, wherein, once refined, you may cast off your former, more vile impurities. Why, therefore, do you run about with an empty mind through every scattered thing? Gather your steps toward the end of your own examination. Scrutinize your case, question your mind more cautiously. Let it disclose what frivolous thing it retains or has done. Let it reveal what savage thing, what harmful thing it has conceived or wrought. And while there is opportunity, hasten to condemn everything beforehand. Behold, all deeds done stand before your eyes, and in secret murmur the mind sets forth everything. What do committed crimes seek but lamentations? What does the wound of a deed want but the salves of weeping? No crime is otherwise expiated except by repenting; indeed, by punishing, so that it exists no longer, it is blotted out. Therefore, if it displeases you to have fallen wickedly by living, rise up becomingly. By acting better, forestall the future Judge, fearing Him who destroys the wicked. Appease Him after the sins of the age by the work of justice. Dread the black fire of hell, which is the second death; but, repenting, punish the sins committed, and you will live. In this life, extinguish the flames of Tartarus with tears, and by killing the crimes, drain the forces of death. Death does not reclaim there those whom it loses while they live here, for he who separates himself from sin joins himself to justice; and the spirit of life, obeying, guards the commandments, repudiating sins, scorns to serve death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"camino","severity":"info","text":"Camino (furnace) evokes the biblical image of refining fire, as in Mal 3:2-3 or Prov 17:3, but here it is a metaphor for the purgative process of contrition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mors secunda","severity":"info","text":"The phrase 'second death' (mors secunda) echoes Rev 20:13-14 and 21:8, where it denotes eternal damnation, a common theme in penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tartari flam[m]as","severity":"info","text":"Tartarus, a classical term for the underworld, is used here to describe hell, blending pagan and Christian imagery typical of late antique Latin authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ergo si ruisse nequiter vivendo displicet, surge decenter","severity":"info","text":"This conditional exhortation marks a rhetorical pivot from diagnosis of sin to prescription of repentance, following a pattern of sin–contrition–amendment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Exhortatio Poenitendi","severity":"info","text":"This text, attributed to Isidore of Seville in the manuscript tradition, circulated among monastic communities as a guide for personal penance and spiritual consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"per quæquam diffusus mento vacua [curris?]","severity":"caution","text":"The text is corrupt here: 'mento' likely stands for 'mente', and the verb 'curris' is conjectural; the sense is that the soul runs about with an empty mind.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per quæquam diffusus mento vacua' is textually uncertain; the reading adopted assumes 'mente' for 'mento' and supplies 'curris' as the verb."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"Ultra jam non moritur, nec mors dominabitur [illi, Neque eum Tartarum excipiet io morte, sed [ coelum, Nullatenus dubites in hoc, nec unquam [diffidas; Nam sic protestanda divina dicta deceruunt: Ad regnum profecto transierunt cum Christo [victuri, Qui pœnituisse mala perpetrata probantur. Nulla te res dubium de misericordia reddat. Nam parcere Deus promptus est clementer in[ dignis, Atque pœnitentibus veniam libenter donare, Tantum si poeniteas, nec jam pœnitenda com[ mittas; Et ob hoc irrigor atque subsannator vocatus, Vertas pœnitentiam iv punitionem pericli. Labor sine fructu est, et spes vanissima valde, Sic peccata plangere, ut non desinatur pee[ care. Quasi quis instructa destruat, diruta reformet, Si quod lavat hodie, polluat et sordidet cras; Sic enim non lotus habetur, sed semper im[mundus. Nec capit hujusmodi veniam, sed provocat [iram, Quoniam non diluit, sed dilatat crimirnum gesta. Tu denique cautius talium exempla declinans, Et jam peccasse pœnitere, et jam peccare de( siste. Dissipa praeteritas lacrymarum opere culpas. Da eleemosynam, si habes, redime probra, Et sequi vanissima respue, contemnere cura. Sit jam abdicabile, sit abominabile semper pec[catum, Quod coelo distrahit, in infernum deponit.","english":"No longer does it die, nor will death hold sway over it, nor will Tartarus receive it in death, but heaven. Have no doubt in this, nor ever distrust; for divine pronouncements decree thus: Those who are proven to have repented of evil deeds have indeed passed over to the kingdom, to live with Christ. Let nothing render you doubtful about mercy. For God is readily disposed to show clemency even to the unworthy, and willingly grants forgiveness to the penitent, provided you repent and no longer commit deeds requiring repentance. And because you are called a mocker and a scoffer, turn repentance into a punishment of danger. Labor without fruit is, and hope most vain, to lament sins yet not cease from sinning. As if one were to build up what is destroyed, to restore what is ruined, if what he washes today he defiles and soils tomorrow; for thus he is not considered clean, but always unclean. Nor does such a one obtain pardon, but provokes wrath, since he does not wash away, but extends the record of crimes. Finally, you, more cautiously shunning examples of such things, both repent of having sinned and cease from sinning. Dissipate past faults by the work of tears. Give alms, if you have them, redeem your shameful acts, and reject the pursuit of most vain things, take care to despise them. Let sin always be renounceable, always abominable, which drags from heaven and casts into hell.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Tartarum","severity":"info","text":"Tartarum is a Latinized Greek term for the underworld, here contrasting with 'coelum' (heaven) to emphasize the eschatological stakes of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad regnum profecto transierunt cum Christo victuri","severity":"info","text":"This phrase echoes New Testament promises of eternal life with Christ for the repentant, e.g., 2 Corinthians 5:17–19 and Revelation 20:4–6, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"irrigor atque subsannator vocatus","severity":"info","text":"The terms 'irrigor' (mocker) and 'subsannator' (scoffer) reflect a rhetorical trope in penitential literature, where the insincere penitent is accused of hypocrisy, common in early medieval homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Labor sine fructu est...","severity":"info","text":"This passage uses a series of similes (building, washing) to illustrate the futility of repentance without behavioral change, a common structural device in exhortatory texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quasi quis instructa destruat, diruta reformet","severity":"info","text":"This image of building and destroying is reminiscent of classical and patristic moralizing, later echoed in medieval penitential manuals, e.g., in the works of Peter Damian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vertas pœnitentiam iv punitionem pericli","severity":"caution","text":"The phrase 'iv punitionem pericli' is obscure; 'iv' may be a scribal error for 'in' or 'ad', and 'pericli' (danger) is unusual in this context, possibly a corruption of 'periculum' or a misreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'iv punitionem pericli' is unclear; it may be a corruption of 'in punitionem periculi' (into punishment of danger) or a scribal error for 'ad punitionem periculi'.","The identity of 'irrigor' as a specific term for mocker is uncertain; it may be a variant of 'irrisor'."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Melius sit regni gloriam nitore carpere, Quam regni jacturam sordium horrore perConversus ad ferre.Dominum post tenebras lucem [arripe, Amplectensque vitam mortalia facta relinque. Confitere illi, cumpungere, plangito, roga, Dic: Peccavi nimium, parce, mserere, proCurva cordis genua, prostratus corpore in terObsecra assidue, profusis lacryrmis ora, [ram, # Lenias ut humilis, quem exasperasti superbus. Nam Dei clementiam humiles et flentes aequil runt, Non ridentes impetrant, neque contumaces ex[orant. Certo te poeniteat perperam quaecunque ges[sisti, Ut odiens horreas quidquid indecenter amabas, Quod pudore congruo rubor verecundus asperRite demum veniam lacrymarum prece requi[ ras. His namque fomentis animae peccata medetur. Et omnia vulnera priscam sanitatem receptant. Sic namque divinum sedas cito furorem; Sic profeCto capies quidquid lacrymando depo[scis; Sic denique poteris evadere quidquid. Claudit, obligat, officit, affligit, obumbrat, Et ad Dei gratiam hoc modo redire gau[ debis. Quamvis sis peccator impius, malignus, ini[quus, Criminis omni genere contagioque pollutus, Pete a Deo veniam, hæsitans nequaquam in [fide, Qui omni peccamine cunctos poenitentes expur[gatOmne dimittit facinus vera poenitudo delicti, Nec est crirnen ullum quod nequaquam lacryrmæ [ tergant. Quamvis de justitia terreat judicii dies, Nunc misericordia certa poenitudo potitur.","english":"Better to pluck the glory of the kingdom in splendor than to bear the loss of the kingdom through the horror of filth, having turned back. Seize the light after the darkness of the Lord, and, embracing life, abandon mortal deeds. Confess to Him, be pricked, lament, beseech, say: I have sinned too much, spare me, have mercy, bend the knees of your heart, prostrate on the ground with your body, beseech persistently, pray with flowing tears, that you, humble, may soften whom you, proud, exasperated. For the humble and weeping obtain the clemency of God, not the laughing, nor do the stubborn gain it by entreaty. Certainly repent of whatever you have done wrongly, so that, hating, you may shrink from whatever you indecently loved, that with fitting shame a modest blush may finally seek pardon through the prayer of tears. For by these remedies the sins of the soul are healed, and all wounds regain their former health. For thus you quickly calm divine wrath; thus indeed you will obtain whatever you demand by weeping; thus finally you will be able to escape whatever shuts in, binds, hinders, afflicts, overshadows; and you will rejoice to return to the grace of God in this way. Although you may be an impious, wicked, unjust sinner, polluted by every kind and contagion of crime, ask pardon of God, never hesitating in faith, who purges all penitents of every sin; true repentance of the offense dismisses every crime, nor is there any misdeed that tears do not wipe away. Although the day of judgment may terrify by justice, now mercy is possessed by certain repentance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Melius sit regni gloriam nitore carpere, Quam regni jacturam sordium horrore perConversus ad ferre","severity":"info","text":"The Latin text shows a likely scribal error: 'perConversus ad ferre' may be a corruption of 'perversus adferre' or 'conversus ad ferre', disrupting the syntax. The English draft interprets it as 'having turned back'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cumpungere","severity":"info","text":"'Cumpungere' is a Latin verb meaning 'to prick' or 'to sting', used here in a moral sense of being pricked by conscience, a common theme in penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominum post tenebras lucem arripe","severity":"info","text":"This phrase echoes the biblical motif of light after darkness, reminiscent of Psalm 18:28 (Vulgate) or Isaiah 9:2, but is not a direct quotation; it is a common penitential trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"proCurva cordis genua","severity":"info","text":"The phrase 'bend the knees of your heart' is a metaphor for inner humility, typical of early medieval penitential handbooks, emphasizing internal contrition over external acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quamvis sis peccator impius, malignus, iniquus","severity":"info","text":"This passage reflects the inclusive penitential theology of Isidore of Seville, who in works like 'Sententiae' emphasized that no sinner is beyond God's mercy if truly repentant.","cites":[],"named_sources":["Isidore of Seville, Sententiae"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nec est crirnen ullum quod nequaquam lacryrmæ tergant","severity":"caution","text":"The Latin 'crirnen' is a misspelling of 'crimen' (crime), and 'lacryrmæ' for 'lacrimae' (tears). These scribal errors suggest a corrupt manuscript tradition, but do not affect the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'perConversus ad ferre' is ambiguous: it may be a corruption of 'perversus adferre' (to bring perversely) or 'conversus ad ferre' (turned to bear). The English draft takes the latter reading.","The word 'cumpungere' is a variant spelling of 'compungere', but its exact form here may reflect scribal inconsistency."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"Delinquentem Deus de præterito damnat, Si bonus ex malo fuerit extremo repertus, Ut dicitur impio, si impietates relinquat, Opera justitiæ faciat, extremo conversus, impietas illius omnis oblita demetur, Mortique sublatus aeterna per secula vivet. Sic denique Paulus fidelis ex infido factus Cunctis caret criminibus, quae impie gesserat [ olim. Sic ex publicano venit evangelista Matthæus. Sicque Cyprianus ex mago sacerdos et martyr. Sic et Augustinus ardentior earuis amator, Fit ex Manichæo mutii probalus magister a. Sic et Ninivitæ impia, obscena, nefanda de[flentes Flagitia, vitam poenitendo merentur. Manasses, qui idolis templum repleverat Dei, Et de cœlo pridem datam profanaverat legem, Post, amisso regno, captivus, et ferreis vinculis I multis Ligatus, Dominum pœnitentia placans, regno Restitutus est, nexibus culpisque solutus. Sic David stupri culpam homicidiique redemit. Et Achaz similiter cœlitus pendentem evasit [iram. De quo coininus dixerat ulcisci Deus. Petrus fide lapsus, rursus poenitendo resurgit. Sic et Evangelii meretrix, ac publicanus Parvis fusis lacrymis, mullo se piaculo mun[ dant. Et plurimi alii, qwos olim Scripturae decla[rant Post crimina cælibes factos peenitudine viros. Sic e contra polum habentes ad Tartara ca[dunt, Qui bona priora malum appetendo relinquunt.","english":"God punishes the sinner for the past, if he is found good after having been evil at the end. As it is said of the impious man: if he abandons his impieties, performs works of justice, and is converted at the last, all his impiety is blotted out and forgotten, and, removed from death, he will live forever through eternal ages. Thus, finally, Paul, made faithful from unfaithful, lacks all the crimes which he had once impiously committed. Thus Matthew the evangelist came from being a publican. Thus Cyprian, from a magician, became a priest and martyr. Thus Augustine, a more ardent lover of truth, becomes from a Manichaean a proven teacher. Thus the Ninevites, lamenting their impious, obscene, and unspeakable crimes, earn life by repenting. Manasseh, who had filled the temple of God with idols and had profaned the law once given from heaven, later, having lost his kingdom, captive and bound with many iron chains, placated the Lord by repentance, and was restored to his kingdom, freed from his bonds and his sins. Thus David redeemed the guilt of adultery and homicide. And Ahaz similarly escaped the hanging wrath of heaven, concerning which God had said he would soon avenge. Peter, having lapsed in faith, rises again by repenting. Thus the harlot and the publican of the Gospel, by shedding small tears, cleanse themselves from great sin. And very many others, whom the Scriptures once declare, after crimes became celibate men through penitence. Thus, on the contrary, those who abandon prior good by seeking evil fall from the pole to Tartarus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Sic denique Paulus ... Sic ... Sicque ... Sic et ... Sic ... Sic ... Sic ... Sic e contra","severity":"info","text":"The passage is a catalogue of biblical and patristic exempla (Paul, Matthew, Cyprian, Augustine, Ninevites, Manasseh, David, Ahaz, Peter, the harlot and publican) linked by anaphoric 'Sic' (thus), contrasting with 'Sic e contra' for the negative counterpart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Manasses, qui idolis templum repleverat Dei","severity":"info","text":"Manasseh's repentance and restoration (2 Chronicles 33:12-13, Prayer of Manasseh) is a standard exemplum of penitence in patristic literature, though the detail of iron chains is apocryphal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sic David stupri culpam homicidiique redemit","severity":"info","text":"David's sins of adultery (with Bathsheba) and homicide (of Uriah) are recounted in 2 Samuel 11-12; his penitence is treated in Psalms 51 and patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petrus fide lapsus, rursus poenitendo resurgit","severity":"info","text":"Peter's denial of Christ (Matthew 26:69-75, Mark 14:66-72) and subsequent repentance is a common exemplum; the phrase 'fide lapsus' echoes patristic penitential rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sic Cyprianus ex mago sacerdos et martyr","severity":"info","text":"Cyprian of Carthage (d. 258) was a rhetorician and possibly a magician before conversion; this tradition appears in Prudentius' Peristephanon and later hagiography, though historically his pre-Christian life is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sic et Augustinus ardentior earuis amator, Fit ex Manichæo mutii probalus magister a.","severity":"caution","text":"The Latin is corrupt: 'earuis' likely for 'veritatis' (truth), 'mutii probalus magister a.' is garbled; the sense is Augustine's conversion from Manichaeism to Catholic teacher, as in Confessions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mutii probalus magister a.' in the Augustine exemplum is corrupt and the intended reading uncertain; the translation 'proven teacher' is conjectural.","The exemplum of Ahaz ('Achaz') escaping divine wrath is unusual; Ahaz is typically condemned (2 Kings 16, 2 Chronicles 28), so the reference may be to Hezekiah or a textual error."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"Ut dicitur justo, si ab iniquitate Egressus iniquus exstiterit, justitia omnis Ejus depereat, et ipse morte damnetur b. Sic Judas olim subito malignus effectus, Omne bonum perdidit, quod dudum beate per[egit. Sic et Salomoni nihil imputatur bono Quod antea gessit, sed extremo malo damna[ tur. In qua voluntate postremo ouispiam vel [ actu Fuerit inventus, in hac judicandus erit, sicut De hoc ipso Dominus locutus est dicens: In quo te in venero in hoc te judicabo. Et si credis amplius, hos ipsos diligit Deus, Qui post pravitates esse rectiores student, Ac sic se post vitia virlulibus magnis exer[cent, Quam qui maia gravia nunquam perpetrasse [ noscuntur, Et bona praecipue torpentes agere piget. Sicut quispiam dominus illum magis servum Amplectitur, qui post damna potiora a lucra [ reportat, Quam qui nihil perdidit, et nihil augmenti fe[cit. Sic imperator illum magis militem amat, Qui, post fugam remeans, hostem persequendo [prosternit, Quam qui nunquam fugit, et nil unquam fortiter [ fecit, Sic agricola illam terram plus amat, quae uberes [ illi Post spinas affert fruges, quam quæ spmas [nunquam nutrivit, Et fertilem messem nunquam aliquando pro[duxit. Non desperes veniam, sed potius spera salu[tem, Si facturus optima, pessima damnare decernas. Corrige delictum, muta mores, renova vitam, Et nulla te plecti dolebis postea pretia.","english":"It is said of the just man: if, having departed from iniquity, he turns out to be wicked, all his justice perishes, and he himself is condemned to death. Thus Judas, once suddenly become evil, lost all the good which he had formerly performed blessedly. Thus nothing of the good which Solomon previously did is counted to him, but he is condemned for his final evil. In whatever will or act anyone is found at the end, in that he will be judged, as the Lord Himself spoke concerning this, saying: \"In whatever I find you, in that I will judge you.\" And if you believe further, God loves those who, after wickedness, strive to be more upright, and thus after vices exercise themselves in great virtues, more than those who are known never to have committed grave evils, and who are too sluggish to perform good deeds especially. Just as a certain master embraces that servant more who, after greater losses, brings back gains, than one who lost nothing and made no increase. Thus an emperor loves that soldier more who, returning after flight, lays low the enemy by pursuing him, than one who never fled and never did anything brave. Thus a farmer loves that land more which yields him abundant crops after thorns, than that which never nourished thorns and never at any time produced a fertile harvest. Do not despair of pardon, but rather hope for salvation, if you decide to condemn the worst things while about to do the best. Correct your fault, change your ways, renew your life, and you will not later regret having paid any price.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In quo te invenero in hoc te judicabo","severity":"info","text":"This saying is not a direct biblical quotation but a common patristic paraphrase of Ezekiel 18:21-23 and Matthew 24:42, emphasizing judgment based on final state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judas","severity":"info","text":"Judas Iscariot is cited as a figure who lost all prior good through final betrayal, a standard exemplum in Latin moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Salomoni","severity":"info","text":"Solomon's condemnation for idolatry in old age (1 Kings 11) was a common topos in patristic and medieval discussions of final perseverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sicut quispiam dominus ... Sic imperator ... Sic agricola","severity":"info","text":"Three parallel similes (master/servant, emperor/soldier, farmer/land) reinforce the argument that post-fall reform is more valued than untested virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non desperes veniam","severity":"info","text":"This exhortation echoes the pastoral tone of Isidore's Sententiae and was influential in later penitential literature, emphasizing hope over despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"b. ... b. ... b.","severity":"caution","text":"The source edition marks three 'b.' in the margin, likely indicating manuscript variants or editorial notes; the text may be corrupt or incomplete at these points.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'b.' in the Latin may indicate a marginal note or a lacuna; the reading assumes it is a scribal marker."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"Non erit in crimine, quem poenitet ante fuisse; Nec dicetur impius, qui fuerit denuo pius. Sequentia vero carmina constructa lamentis Suspirando lectita nonnunquam plorando de[canta. Nam potest Dominus transferre in gaudium lu[ctum, Et adversa omnia in prosperitatem mutare. Quem æternis laudibus glorificant in coelo coeli, Et summis honoribus cultores efferunt mundi. Amen.","english":"He will not be in crime, whom it repents to have been so before; nor will he be called impious, who has become pious anew. But the following verses, composed with lamentations, sighing, read them out, sometimes weeping, chant them. For the Lord can turn grief into joy, and change all adversities into prosperity. Whom they glorify with eternal praises in the heaven of heavens, and whom the worshippers of the world exalt with highest honors. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Non erit in crimine, quem poenitet ante fuisse","severity":"info","text":"The sentence asserts that repentance for a past state removes criminal culpability, a key pastoral point in the exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sequentia vero carmina constructa lamentis","severity":"info","text":"This phrase marks a shift from doctrinal statement to liturgical instruction, directing the reader to perform the following verses with sighs and tears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus transferre in gaudium luctum","severity":"info","text":"Echoes the theme of divine power to transform sorrow into joy, reminiscent of Psalm 30:5 (Vulgate) and similar consolatory passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Quem aeternis laudibus glorificant in coelo coeli","severity":"info","text":"The phrase 'coelo coeli' (heaven of heavens) is a biblical expression (Deuteronomy 10:14, Psalm 68:36 Vulgate) used here to emphasize the highest celestial praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Amen","severity":"info","text":"The closing 'Amen' is a standard liturgical conclusion, indicating the passage was intended for recitation in a communal or private devotional setting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor lacunae (e.g., 'de[canta' for 'decanta'), but the sense is clear. The identity of 'Quem' (whom) is ambiguous: it could refer to God or to a saint; the context suggests God."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}