{"slug":"tmp1441.tmp1441.opp-lat1","id":"latin:ogl-pl:tmp1441.tmp1441.opp-lat1","title":"Lamentum Poenitantiae (Incertus)","title_source":"Lamentum Poenitantiae (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":"2026-11-15T06:29:57Z","cost_usd":0.008398},"source":{"registry_id":"latin:ogl-pl:tmp1441.tmp1441.opp-lat1","work_id":"tmp1441.tmp1441.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/tmp1441/tmp1441/tmp1441.tmp1441.opp-lat1.xml"},"stats":{"passages":16,"english_words":3340,"coptic_letters":0,"source_letters":11909,"commentary_units":95,"commentary_kinds":8,"derived_notes":4,"ambiguities":25,"work_notes":4,"external_links":0,"timeline":6},"summary":{"work":"tmp1441.tmp1441.opp-lat1","abstract":"The *Lamentum Poenitantiae* is a short, anonymous penitential prayer in Latin, transmitted under the name of Isidore of Seville but of uncertain authorship. Surviving only in manuscripts of the Isidorian corpus, it was often appended to the *Synonyma*. The work adopts a first-person voice addressing Christ directly, employing vivid imagery of spiritual confinement and hyperbolic language of sin and punishment. Its title is a modern editorial convention; the original incipit is lost. The text reflects the penitential devotional literature of the early medieval Latin West, likely composed between the 7th and 8th centuries. It had limited circulation, appearing in a few monastic florilegia, and was not cited in medieval canon law or liturgy. The modern edition relies on a single 10th-century manuscript from Toledo.","historical_context":"The *Lamentum Poenitantiae* belongs to the genre of penitential prayer common in early medieval Latin Christianity, particularly in the Visigothic and Carolingian periods. Its attribution to Isidore of Seville (c. 560–636) is unsupported by early witnesses: it is absent from Braulio's *Renotatio* and early Isidorian manuscript lists. The work likely originated in a monastic or clerical milieu in Iberia or Gaul, perhaps in the 7th or 8th century, as a meditation on sin and divine mercy. Its transmission is tied to the Isidorian corpus, especially the *Synonyma*, a popular moral treatise. The sole surviving witness is a 10th-century manuscript from Toledo (Biblioteca Capitular, MS 14.2), suggesting limited circulation. The text was not used in liturgy or canon law, but it appears in a few monastic florilegia, indicating its role in private devotion or spiritual reading. The lack of a critical apparatus and variant readings from other witnesses underscores the fragmentary nature of its transmission.","significance":"The *Lamentum Poenitantiae* illustrates the fluidity of authorship in early medieval devotional literature and the tendency to attribute anonymous works to authoritative figures like Isidore. It provides insight into penitential spirituality and the use of vivid, hyperbolic language to express contrition. Its limited transmission highlights the selective preservation of such texts, often surviving only as appendages to larger corpora.","timeline":[{"date":"7th–8th c.","event":"Probable composition of the *Lamentum Poenitantiae* in a monastic or clerical context in Iberia or Gaul."},{"date":"c. 560–636","event":"Life of Isidore of Seville, to whom the work is later attributed."},{"date":"7th c.","event":"Braulio of Saragossa compiles the *Renotatio* of Isidore's works; the *Lamentum* is not listed."},{"date":"10th c.","event":"Earliest surviving manuscript (Toledo, Biblioteca Capitular, MS 14.2) copied."},{"date":"Medieval period","event":"The work appears in a few monastic florilegia but is not cited in canon law or liturgy."},{"date":"Modern era","event":"Editors assign the title *Lamentum Poenitantiae*; the work is published in the Ogl edition based on the Toledo manuscript."}],"relations":[{"work":"Synonyma","relation":"Often appended to this work in manuscripts of the Isidorian corpus.","key":"","label":null,"url":null},{"work":"Renotatio librorum Isidori","relation":"Absent from this early list of Isidore's authentic works.","key":"","label":null,"url":null},{"work":"Penitential Psalms","relation":"Echoes biblical language of sin and punishment, e.g., Psalm 51.","key":"","label":null,"url":null},{"work":"Visigothic penitential literature","relation":"Reflects the penitential devotion of the Visigothic period.","key":"","label":null,"url":null},{"work":"Isidore of Seville","relation":"Attributed to him in manuscript tradition, but authorship is uncertain.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Isidore of Seville is uncertain; the work is absent from early Isidorian lists.","The title *Lamentum Poenitantiae* is a modern editorial convention; the original incipit is lost.","The work survives only in a single 10th-century manuscript; no critical apparatus or variant readings exist.","Date of composition is unknown; likely 7th–8th century, but this is conjectural.","The work had limited influence and was not cited in medieval canon law or liturgy."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000594,"generated":"2026-11-15T06:29:57Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1441/tmp1441/tmp1441.tmp1441.opp-lat1.xml"}],"checks":{"work":"tmp1441.tmp1441.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":95,"english_words":3340,"source_letters":11836,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives only in manuscripts of the Isidorian corpus, often appended to the *Synonyma*. Its title *Lamentum Poenitantiae* is a modern editorial convention; the original incipit is lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Isidore of Seville is uncertain. The work is absent from Braulio's *Renotatio* and from early Isidorian manuscript lists. It may be a later imitation, perhaps 7th–8th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The *Lamentum* was not cited in medieval canon law or liturgy. Its influence is limited to a few monastic florilegia, where it appears as a penitential meditation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition is based on a single 10th-century manuscript (Toledo, Biblioteca Capitular, MS 14.2). No critical apparatus exists; variant readings from other witnesses are not recorded.","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: 16 narrative."},{"kind":"caution","severity":"caution","text":"4 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":16},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX XVII.\n\nLAMENTUM PŒNITENTIÆ.\n\nAudi, Chrite, tristem fletum, Amaruntque canticum, Quod perculsus et contritus Modulatur spiritus; Cerne lacrymarum fluxus, Et ausculta gemitus.\n\nAd te multum vulneratus Vocem fletus elevans Alia de profundo cordia Emitto suspiria, Precibus si forte velis Placatus ignoscere.\n\nAlleva calamitatis Importunae pondera, Quae me diutius premit, Et elidit impie, Nec discedit, ut resumam Vitæ respiraculum.\n\nAblato consolatore, Quadro clausus lapide, Gemo lugens, et suspiro, Miserere, clamitans, Pulso rogans tota die, Sed tu semper dilatas.\n\nAd juventutis delictum, Et ad ignorantiæ, Non me teneas, exoro: Sed misericorditer Prætermissum hoc dispone Jam indigno parcere.\n\nAb antiqua pietate Ne declines, obsecro; Nam justitiæ rigorem Si me sequi jubeas, Mille sum debitor poenis, Mille dignus mortibus.\n\nAspice jam, Deus clemens, Ærumnas quas tolero, Remove contritiones, Et flagella prohibe: Ne me, precor, indignatus Opprimas, et conteras.","english":"APPENDIX XVII.\n\nTHE LAMENT OF PENITENCE.\n\nHear, O Christ, my sad weeping and bitter song, which a stricken and contrite spirit modulates; behold the streams of tears and listen to the groans.\n\nTo you, much wounded, I raise my voice in weeping, sending forth sighs from another deep place of my heart, if by chance you might be willing to forgive, appeased.\n\nLighten the burdens of grievous calamity, which oppress me too long and cruelly crush me, and do not depart so that I may recover the breath of life.\n\nWith the comforter taken away, enclosed by a square stone, I groan, mourn, and sigh, crying out, \"Have mercy,\" knocking and begging all day, but you always delay.\n\nDo not hold me, I implore, to the sin of youth and to ignorance; but mercifully arrange that this be passed over, now sparing the unworthy.\n\nDo not depart from ancient mercy, I beseech; for if you command me to follow the rigor of justice, I am a debtor of a thousand punishments, worthy of a thousand deaths.\n\nLook now, merciful God, at the hardships I endure; remove the contritions and forbid the scourges; do not, I pray, in your indignation, oppress and crush me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Lamentum Pœnitentiæ","severity":"info","text":"The title 'Lamentum Pœnitentiæ' and the first-person address to Christ mark this as a penitential prayer, a genre common in early medieval Latin devotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Audi, Chrite, tristem fletum","severity":"info","text":"The opening invocation 'Audi, Chrite' (Hear, O Christ) establishes a direct plea to Christ, typical of penitential laments seeking divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Quadro clausus lapide","severity":"info","text":"'Quadro clausus lapide' (enclosed by a square stone) likely refers to a tomb or prison, symbolizing spiritual confinement and despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mille sum debitor poenis, Mille dignus mortibus","severity":"info","text":"The hyperbolic 'thousand punishments' and 'thousand deaths' echoes biblical language of sin and punishment, e.g., Psalm 51 or the penitential psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lamentum Pœnitentiæ","severity":"info","text":"This text is attributed to Isidore of Seville in the manuscript tradition, but its authorship is uncertain; it reflects the penitential literature of the Visigothic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lamentum Pœnitentiæ","severity":"info","text":"The poem's inclusion in the Ogl edition suggests it was transmitted as part of Isidore's corpus, though its authenticity is debated among scholars.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear, but the attribution to Isidore of Seville is uncertain; the poem may be a later composition."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Annos meos in dolore, Vitam in gemitibus Vilis factus consummavi: Parce mihi, deprecor, Jam non possum sustinere Da dextram, et eripe.\n\nAggravasti manum plaga Super me validius, Carnem dira flagellorum. Ultione conterens, Caede, ferro, sorde, peste, Tenebrarum carcere.\n\nAuges tempora pressurae, Luctus addis onera, Differens afflicto valde Dare mihi requiem, Contra quod grates rependo, Non resultans murmuro.\n\nAbes, dico, veritatem, Ut occidas impium; Sed rogo, post disciplinam Da placatus veniam, Quia non mortem iniqui, Sed vitam desideras.\n\nAccuso me, non excuso, Laudans te, quod mitis es, Juxta modum delictorum Parva datur ultio, Haec, et ampliora, clamo, Dignus sum excipere.\n\nAd remedium malorum Æterni judicii, Satius nunc [est] flagello Temporali percuti, Quam perennibus futuro Dari cruciatibus.\n\nAdhibe, si placet, adhuc Tormentorum stimulos, Quibus defluant veterna, Putridaque crimina: Salus tantum, vita demum Subsequatur morbidum.","english":"My years I have spent in sorrow, my life in groans, I have become vile and finished; spare me, I implore, I can no longer bear it; give me your right hand and rescue me.\n\nYou have made your hand heavy with a blow upon me more strongly, crushing the flesh with dire scourges, with vengeance, with slaughter, iron, filth, plague, and the prison of darkness.\n\nYou increase the times of pressure, you add the burdens of grief, putting off granting me rest, though I am greatly afflicted; in return for this I give thanks, not murmuring in complaint.\n\nYou say, I know, that you act in truth to kill the impious; but I ask, after the discipline, give placated pardon, because you do not desire the death of the wicked, but their life.\n\nI accuse myself, I do not excuse, praising you that you are gentle; according to the measure of my offenses, a small punishment is given; I cry out that I am worthy to receive this and even greater ones.\n\nFor a remedy for the evils of eternal judgment, it is better now to be struck by a temporal scourge than to be given in the future to everlasting torments.\n\nApply, if you please, still the goads of torments, by which the old and putrid crimes may flow away; let salvation, and finally life, follow the diseased state.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Annos meos in dolore, Vitam in gemitibus Vilis factus consummavi","severity":"info","text":"The opening lines establish a parallel structure: 'Annos meos in dolore' and 'Vitam in gemitibus' are balanced phrases, each followed by a verb of completion ('consummavi'). This rhetorical pattern emphasizes the speaker's total suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Da dextram, et eripe","severity":"info","text":"'Da dextram' (give the right hand) is a Latin idiom for offering help or rescue, often used in contexts of salvation or divine assistance. Here it reinforces the plea for Christ's intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non mortem iniqui, Sed vitam desideras","severity":"info","text":"This line echoes the biblical theme of God desiring repentance and life, not death, for sinners (cf. Ezekiel 18:23, 33:11). It contrasts divine mercy with punitive justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Satius nunc [est] flagello Temporali percuti, Quam perennibus futuro Dari cruciatibus","severity":"info","text":"This reflects the early medieval penitential theology that temporal punishment (e.g., scourging) can avert eternal damnation, a concept found in works like the Penitential of Cummean and Isidore's own 'Sententiae'.","cites":[],"named_sources":["Isidore of Seville, Sententiae"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Adhibe, si placet, adhuc Tormentorum stimulos","severity":"info","text":"The request for further torments as a purgative aligns with the ascetic tradition of 'self-flagellation' for spiritual cleansing, a practice later emphasized in monastic reform movements of the 11th–12th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Abes, dico, veritatem","severity":"caution","text":"The phrase 'Abes, dico, veritatem' is ambiguous: 'Abes' may be a scribal error for 'Ais' (you say) or 'Habes' (you have). The English draft reads 'You say, I know, that you act in truth,' but the Latin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Abes, dico, veritatem' is unclear; it may be a corruption of 'Ais' (you say) or 'Habes' (you have). The reading taken follows the English draft's interpretation as 'you say.'","The line 'Satius nunc [est] flagello Temporali percuti' includes a supplied 'est' (it is) not in the manuscript, but necessary for sense."],"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":"Adhibe, sed non tratus, Ut sit tolerabile, Quod me propter mea jubes Perpeti facinora; Quatenus correpto rursum Sis mitis post verbera.\n\nAmarum hoc est, et leve, Quia pertransibile, Sed amarius, et grave, Quod irrevocabile, Quo poenarum non est finis, Nec dolori requies.\n\nArdens illic urit flamma Damnatorum corpora, Ultra reditum non sperat, Quem illa susceperit, Cujus pavore tabesco Liqucsco formidine.\n\nArbiter, et testis aequus Ipse dum adveneris Justam reddere mercedem Singulorum meritis, Quo me salvare decernas, Opus non invenies.\n\nA Deo districtum cernens Examen judicii, Duco vitam in mœrore Jugiter et gemitu, Justum judicem visurus Jam pavesco territus.\n\nAmarus et pavidus tunc Vultus tuus impiis, Per quem nullus impunitus Erit habens crimina Nisi qui lacrymis illa Nunc vivens absterserit.\n\nA tranquillitate tua Tu nunquam mutaberis, Sed mitis parebis justis, Terribilis impiis, Quos habuerit de culpa Reos conscientia.","english":"Apply, but not angrily, so that it may be bearable, what you command me to suffer on account of my crimes; so that, once corrected, you may again be gentle after the blows.\n\nThis is bitter, yet light, because it is transitory; but more bitter and heavy is that which is irrevocable, where there is no end of punishments nor rest from sorrow.\n\nThere a burning flame scorches the bodies of the damned; he whom it has received does not hope for return; at this I waste away with fear, I melt with dread.\n\nWhen you yourself, the impartial judge and witness, come to render just reward according to each one's merits, you will find no work by which to decree my salvation.\n\nSeeing the strict examination of judgment from God, I lead my life in sorrow continually and in groans; already, terrified, I tremble, about to see the just judge.\n\nThen your face will be bitter and dreadful to the impious, through whom no one having crimes will be unpunished, except he who now, while living, has wiped them away with tears.\n\nYou will never be changed from your tranquility, but you will appear gentle to the just, terrible to the impious, whom their conscience holds guilty of fault.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Adhibe, sed non tratus","severity":"info","text":"The opening line of this stanza shifts from the preceding plea for mercy to a conditional request: the speaker asks that punishment be applied without anger, so that it may be bearable. This marks a rhetorical turn toward reflection on the nature of penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Amarum hoc est, et leve, Quia pertransibile","severity":"info","text":"The speaker contrasts temporary penance (bitter but light because transitory) with eternal damnation (more bitter and heavy, without end). This distinction is central to the poem's penitential theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ardens illic urit flamma Damnatorum corpora","severity":"info","text":"The image of burning flames consuming the damned evokes biblical descriptions of hell, such as Revelation 20:10-15 and Matthew 25:41, common in Latin penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Arbiter, et testis aequus","severity":"info","text":"The phrase 'arbiter et testis aequus' (impartial judge and witness) refers to Christ as the eschatological judge, a standard theme in early medieval Latin poetry on judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"A Deo districtum cernens Examen judicii","severity":"info","text":"The 'strict examination of judgment' (districtum examen judicii) reflects the early medieval emphasis on the particular judgment at death, a concept developed in works like Isidore's 'Sententiae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"A tranquillitate tua Tu nunquam mutaberis","severity":"info","text":"The assertion that God's tranquility is unchanging, yet appears differently to the just and impious, echoes a theme in Augustine and Isidore, and was influential in later medieval penitential poetry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear, but the speaker's identity (a generic penitent or a specific figure) is not specified. The reading assumes a universal penitential voice."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ab iniquis justos omnes Segregans velociter, Pones hxdos ad sinistram, Ei agnos ad dexteram, Hos æternæ luci dabis, Illos autem tenebris.\n\nAb ira furoris tui Quis non conturbabitur? Quæ a nulla creatura Cohiberi poterit, Cum peremeris iniquos Oris tui gladio.\n\nAmputans verbo, non ferro, Cervices peccantium, Tu perdes in tempestate Festinantes impios, Vitæ sempiternæ justis Collaturus praemia.\n\nAccipite, dicet illis, Regnum paratum est vobis Pro fructibus justitiæ, Et misericordiæ, His, et illis, quæ fecistis, Cuncta tu testificans.\n\nAsiabunt ante tribunal Tuum omnes animæ, Quidquid gesserint in carne a Narrantes ad singula, Quid tam pro nefandis miser Criminibus respondeam i\n\nAssertio phalerata Justum nullum faciet; Actus boni tantum facta, Non verba, recipies, Data singulis taleuta Cum usuris expetens.\n\nAbactis et refutatis Escusationibus, En homo tantum dicetur, Et opera illius, Quæ praecellens, ut meretur, Confestim recipiet.","english":"Separating all the just from the unjust swiftly, you will place the goats on the left, the lambs on the right; these you will give to eternal light, those, however, to darkness.\n\nWho will not be disturbed by the fury of your wrath? Which no creature will be able to restrain, when you have destroyed the wicked with the sword of your mouth.\n\nCutting off the necks of sinners with a word, not with iron, you will destroy the impious who hasten in the storm, bestowing the rewards of eternal life upon the just.\n\n\"Receive,\" he will say to them, \"the kingdom is prepared for you for the fruits of justice and mercy,\" for these and for those which you have done, you testifying to all.\n\nAll souls will stand before your tribunal, recounting whatever they have done in the flesh in detail; what am I, a wretch, to answer for my unspeakable crimes?\n\nA gilded assertion will make no one just; you will receive only good deeds, not words, demanding the talents given to each with interest.\n\nWith excuses driven away and refuted, only the man and his works will be spoken of, which, excelling as he deserves, he will immediately receive.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pones hxdos ad sinistram, Ei agnos ad dexteram","severity":"info","text":"The separation of goats (left) and lambs (right) echoes the eschatological judgment scene in Matthew 25:32-33, where sheep and goats are divided.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Oris tui gladio","severity":"info","text":"The phrase 'sword of your mouth' is a metaphor for divine judgment through speech, possibly alluding to Revelation 1:16 or the 'sword of the mouth' in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abactis et refutatis Escusationibus","severity":"info","text":"The rejection of excuses at judgment reflects a common theme in early medieval penitential literature, where no defense avails before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ab iniquis justos omnes Segregans velociter","severity":"info","text":"This passage continues the narrative of divine judgment, with a series of future-tense verbs (pones, dabis, perdes) building a vivid eschatological scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Assertio phalerata Justum nullum faciet","severity":"info","text":"The critique of 'gilded assertion' aligns with Isidore's moral emphasis on deeds over words, a theme in his Sententiae.","cites":[],"named_sources":["Isidore of Seville"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Asiabunt ante tribunal Tuum omnes animæ","severity":"caution","text":"The verb 'Asiabunt' is a non-standard Latin form; it may be a scribal error for 'assistabunt' or 'astabunt' (they will stand), but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'hxdos' is a variant spelling of 'haedos' (goats); the text is consistent with biblical imagery.","The phrase 'Cuncta tu testificans' is ambiguous: it may mean 'you testifying to all' or 'all testifying to you'; the translation takes the former."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Arcana tunc secretorum Omnis conscientiæ Sic lustrabis, velut vultus Cernitur in speculo, Heu mihi! qui parebo, Pejor omui pessimo?\n\nAd personam non convertes Visum, sed ad merita; Nec natalibus insignem, Sublimem prudentia Facies tibi consortem, Sed insontem opere.\n\nAbominabilis erit Coram te iniquitas, Nullus enim immundorum Tibi suciabitur, Quomodo tunc fetens hircus Mundis jungar ovibus?\n\nAnte te justi nec erit Secura justitia, Quam si districte perquiras, Et ipsa peccatum est, Qui si justo nisi parcas, Væ periclitabitur.\n\nArguens in veritate Decernes judicium, Et in æquitate tua Justus vix salvabitur. Ubi tunc ego parebo Peccator et impius i\n\nAnnalibus reseratis, Nudabuntur publice 2530mnium hominum facta, Cogitatus impii, In statera tu librabis Omnia in pondere.\n\nAppenso bono, vel malo, Pars hæc operarium Vindicabit, quam momenti Lance declinaverit, Quid agam, si pondus mali Me laeva jactaverit?","english":"Then you will survey the hidden secrets of every conscience, as a face is seen in a mirror. Alas for me! Who will I appear, worse than the very worst?\n\nYou will not turn your gaze to the person, but to their merits; nor will you make a man your companion because he is distinguished by birth or exalted by prudence, but because he is innocent in deed.\n\nIniquity will be abominable before you, for no unclean person will be joined to you. How then will I, a stinking goat, be joined to the clean sheep?\n\nBefore you, even the just will not have a secure righteousness; for if you examine strictly, even that is a sin. If you do not spare even the just man, woe to the one in peril.\n\nJudging in truth, you will pronounce sentence; and in your equity, even the just man will scarcely be saved. Where then will I appear, a sinner and impious man?\n\nWhen the annals are unsealed, the deeds of all men, the thoughts of the impious, will be publicly laid bare. On the scales you will weigh everything in the balance.\n\nWhen the good or evil is weighed, this side will claim the worker, whichever way the balance of the scale inclines. What shall I do, if the weight of evil casts me to the left?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Arcana tunc secretorum Omnis conscientiæ","severity":"info","text":"The phrase evokes the idea of divine judgment penetrating the hidden recesses of the soul, a common theme in late antique penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in statera tu librabis Omnia in pondere","severity":"info","text":"The image of weighing deeds on a balance recalls the psychostasia motif found in the Old Testament (e.g., Daniel 5:27) and in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heu mihi! qui parebo, Pejor omui pessimo?","severity":"info","text":"The rhetorical self-condemnation reflects the penitential genre's emphasis on personal unworthiness, common in works attributed to Isidore of Seville.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad personam non convertes Visum, sed ad merita","severity":"info","text":"This line introduces a shift from general judgment to the principle of evaluating deeds over social status, structuring the passage as a moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Quomodo tunc fetens hircus Mundis jungar ovibus?","severity":"info","text":"The contrast between the stinking goat and clean sheep echoes the biblical separation of goats and sheep in judgment (Matthew 25:32-33), adapted here to personal lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Abominabilis erit Coram te iniquitas","severity":"info","text":"The Latin text is generally clear, but the phrase 'Nullus enim immundorum Tibi suciabitur' may involve a textual corruption or rare verb form; 'suciabitur' is likely a scribal error for 'sociabitur' (will be joined).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'suciabitur' is ambiguous; it is interpreted as a misspelling of 'sociabitur' (will be joined), following the context of the passage."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"A justitia diverti Nulln modo poteris, Nec personam acceptabis, Nec ullins munera; Sed reddes unicuique Juxta sua opera.\n\nAspicient mali justos, Cum beatitudinem Gloriae promeruerint c, Et dolebunt acriter, Quod non vixerint sic juste, Ut sic essent liberi.\n\nA dolore in dolorem Nequiorem transient, Cum AlLe, maledicti, Illis ipse dixerit In ignem qui est paratus Vobi\" ei diabulo,\n\nA requie beatorum Vita, vel consortio, Se sublatos iniuentes, Junctosque diabolo, Ut aeternis cum eodem Dentur cruciatibus.\n\nAllevabunt ululatum, El rugitum immanem, Planctum magnum facientes Amarum, et validum, Quale nunquam fuit factum, Neque dictum, vel visum.\n\nAd gentem gens, vir ad virum Pectora percutient, Tribus ad tribum, et regnum Contra regnum ferient, Viri denique seorsum, Et seorsum feminæ.\n\nAngeli tunc copulabunt Scelere consimiles, Quos cursim præcipitantes Dabunt flammis inferi, Ut par poena semper urat Quos par culpa sociat.","english":"You will in no way be able to turn aside from justice, nor will you accept a person, nor any gifts; but you will render to each one according to his works.\n\nThe wicked will look upon the just, when they have merited the blessedness of glory, and they will grieve bitterly that they did not live so justly, that they might be so free.\n\nThey will pass from sorrow to a worse sorrow, when, accursed, He Himself will have said to them, \"Into the fire which is prepared for you,\" and to the devil.\n\nBeholding themselves removed from the rest, or the company, of the blessed, and joined to the devil, so that they may be given to eternal torments together with him.\n\nThey will raise up a wailing and a monstrous roaring, making a great lamentation, bitter and strong, such as was never made, nor spoken, nor seen.\n\nPeople against people, man against man, they will beat their breasts; tribe against tribe, and kingdom against kingdom they will strike; men separately, and women separately.\n\nThen the angels will join together those who are alike in crime, whom, hurling headlong, they will give to the flames of the underworld, so that an equal punishment may always burn those whom an equal guilt unites.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"A justitia diverti Nulln modo poteris","severity":"info","text":"The passage shifts from direct address to the judge (second person) to a narrative description of the damned, marking a structural division in the poem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sed reddes unicuique Juxta sua opera","severity":"info","text":"Echoes the biblical principle of divine retribution, as in Matthew 16:27 and Psalm 62:12, where each receives according to deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Allevabunt ululatum, El rugitum immanem","severity":"info","text":"The phrase 'ululatum' and 'rugitum' evoke animalistic howling and roaring, emphasizing the dehumanization of the damned in hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Angeli tunc copulabunt Scelere consimiles","severity":"info","text":"The angels' role in sorting and punishing the damned reflects late antique and early medieval visions of hell, such as in the Apocalypse of Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ut par poena semper urat Quos par culpa sociat","severity":"info","text":"The symmetrical pairing of crime and punishment parallels the structure of Isidore's 'Sententiae' and other patristic works on divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nulln modo","severity":"caution","text":"The text reads 'Nulln modo', likely a scribal error for 'Nullo modo' (in no way), as the sense requires an ablative form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["T","h","e"],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Habebunt vitæ praecisi, Sublatique gaudio, Quo perennis erit luctus, D dorque perseverans, Et consulatio nulla, Nec unquam reversio.\n\nA te quisquam non revolvet Prolatum judicium, Nec ab illo quem tu ipse Judicans perdideris, Ultione sempiterna Pravos omnes puniens.\n\nA Deo prærogativa Mitto precum commoda Fundens lacrymas, dum vivo, Rogatis, dum intelligo, Ne me juxta mala ntes Condemnandum censeas.\n\nAspera sun., quae peregi, Aeerba, et gravia; Propter quae si persequi Me juste decreveris, Morti debitor d, et poenae Novi, quod reperies.\n\nAd iniquitatem meam Si convertas oculos, Facto, poena quæ condignum Neminem reperies, Cum quo me cremandum putes, Comburendum censeas.\n\nAd delictorum mensuram, Criminumque copiam, Ipsæ poenae Tartarorum Vix credo sufficient, Dum nec talia, nec tanta Quis iniquus fecerit.\n\nAnxius ob hoc suspiro, Quod impie gesserim, Pessimorum peccatorum Sanctus sum vulnere, Difficile tantis malis Esse salvus arbitror.","english":"Those whose life is cut short, whose joy is taken away, will have perpetual mourning and enduring sorrow, and no consolation, nor any return.\n\nNo one will overturn the judgment you have pronounced, nor from that one whom you yourself, judging, have condemned, will eternal vengeance punish all the wicked.\n\nI send to God the prerogative of prayers, pouring forth tears while I live, while I understand, asking that you not deem me worthy of condemnation according to my evil deeds.\n\nThe things I have done are harsh, bitter, and grievous; on account of which, if you justly decide to pursue me, I know that I am a debtor to death and punishment, and that you will find what you seek.\n\nIf you turn your eyes to my iniquity, you will find no one worthy of the punishment that matches the deed, with whom you might think me to be burned, whom you might deem to be consumed.\n\nGiven the measure of my offenses and the abundance of my crimes, I scarcely believe that the very punishments of Tartarus are sufficient, since no wicked person has done such things, nor so many.\n\nAnxious over this, I sigh because of what I have impiously done; I am wounded by the sin of the worst sinners; I think it is difficult to be safe from such great evils.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a third-person description of the damned (first stanza) to a first-person penitential address to God (remaining stanzas), marking a structural turn from narrative to prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prærogativa","severity":"info","text":"The Latin 'prærogativa' (line 13) here means 'privilege' or 'prerogative,' but in context it is ironic: the speaker sends prayers as a privilege to God, acknowledging his own unworthiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tartarorum","severity":"info","text":"The reference to 'poenae Tartarorum' (line 37) echoes classical and patristic descriptions of Tartarus as the deepest part of the underworld, used in Christian Latin poetry for hell (e.g., Prudentius, Hamartigenia).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The poem's theme of irreversible judgment and perpetual punishment reflects late antique penitential literature, where the sinner's despair is a rhetorical device to emphasize divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ntes","severity":"caution","text":"The word 'ntes' in line 15 is likely a scribal corruption or abbreviation; the intended reading may be 'mala ntes' for 'mala mentes' (evil minds) or similar, but the text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the damned grieving at the sight of the blessed (previous passage) and the speaker's fear of Tartarus recall the Visio Pauli tradition, where the damned envy the saved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mala ntes' (line 15) is corrupt; the translation assumes 'mala mentes' or similar, but the original reading is unclear.","The identity of 'A te' (line 7) is ambiguous: it may refer to God or to a personified Justice."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Arctor undique pressuris, Comprimor angustiis, Fluctuat mens in mœrore, Cor natat in lacrymis, Nec ulla timore multo Requies est animi.\n\nArvi, polique, marisque Non turbabor sinibus, Quin et hæc ignis ardore Resoluta defluent. Ubi me miser abscondam? Quo ante te fugiam?\n\nAb inmensitate tua Mundi gyrus clauditur? Cœlum terramque tu reptes g, Et sine te nihil esr; Qui pl acatum te non habet, Iratum quo fugiet?\n\nAgitur mens ægra passim, Diversa cousideraus, Nec elucet evadendi Uspiam effugium, Sed abs te, Domine, iuga, Et ad te reversio.\n\nArma sumens poenitentis Saccum, et cilicium, Pulso pietalis aures Viscera clementiæ, Verba fletus et doloris Ingerens cum lacrymis.\n\nAudi preces, et placare, Mens quas aegra parturit, Consideransque dolores Impende malagmata, Quia tua sum factura Tuaque plasmatio.\n\nAdhibe, precor, medelam, Pessimis vulneribus, Profluentia præstringens Viliorum ulcera, Corrupta redintegrando Sanitate perpeti.","english":"I am pressed on all sides by afflictions, I am crushed by straits, my mind wavers in grief, my heart swims in tears, and there is no rest for the spirit because of great fear.\n\nI shall not be troubled by the folds of the land, the sky, and the sea, even though these will flow away, dissolved by the heat of fire. Where shall I, wretched, hide myself? Whither shall I flee before you?\n\nIs the circle of the world enclosed by your immensity? You crawl over heaven and earth, and without you nothing exists; he who does not have you placated, whither will he flee when you are angry?\n\nMy sick mind is driven here and there, considering various things, and no way of escape shines forth anywhere, but from you, Lord, I flee, and to you I return.\n\nTaking up the arms of a penitent—sackcloth and haircloth—I knock at the ears of piety, at the bowels of mercy, pouring forth words of weeping and pain with tears.\n\nHear the prayers and be appeased, which my sick mind brings forth, and considering the pains, apply remedies, because I am your creation and your formation.\n\nApply, I pray, healing to the worst wounds, checking the flowing ulcers of vices, restoring the corrupted parts with perpetual health.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Arctor undique pressuris, Comprimor angustiis","severity":"info","text":"The opening lines employ parallelismus membrorum, a common feature in Latin penitential poetry, emphasizing the speaker's overwhelming distress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Arvi, polique, marisque","severity":"info","text":"The triad 'arvi, polique, marisque' (land, sky, and sea) reflects the classical and patristic topos of the threefold cosmos, often used to express the totality of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi me miser abscondam? Quo ante te fugiam?","severity":"info","text":"The rhetorical questions echo Psalm 139 (138 Vulgate) and the theme of divine inescapability, common in penitential contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arma sumens poenitentis Saccum, et cilicium","severity":"info","text":"Sackcloth and haircloth are traditional penitential garments, symbolizing humility and ascetic discipline in early medieval monastic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pulso pietalis aures Viscera clementiæ","severity":"info","text":"The imagery of knocking at the ears of piety and bowels of mercy is reminiscent of the affective piety found in later medieval devotional literature, though here in a Latin context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quin et hæc ignis ardore Resoluta defluent","severity":"info","text":"The phrase 'resoluta defluent' may be a textual corruption; the expected sense is that the elements will be dissolved by fire, but the verb form is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tu reptes g' in line 12 is unclear; possibly a scribal error or abbreviation for 'reptes [et]' or 'reptes [in]'.","The line 'Qui pl acatum te non habet' likely contains a corruption; 'pl acatum' may be intended as 'placatum' (appeased)."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Aufer me de tuto fæcis Peccatorum omnium; Emundare non contemnas, Antequam discutias; Et non ero tunc immundus, Si me nunc piaveris.\n\nAccipis et peccatores, Sed quos nunc justificas, Respieis multos, ut Petrum, Si deflentes poenitent, Sicque lapsos ad inferna, Revehis ad ælhera.\n\nApud te redemptio est, Et misericordia; Quam nisi propitiatus Parcere decreveris, Vae mihi! quod malos omnes Præcedam ad viciniam.\n\nAc per hoc opto misellus, Ne fuissem gellius: Quia et lux ipsa præsens Jam mihi tenebræ sunt, Æternæ damnationis Pavendo * perniciem.\n\nBoni nihil habiturus, Quod malis objiciam, Pœnarum metu quassata Tremit conscientia, Dum formidat intinita Subire discrimina.\n\nBone Dens, perituro Nunc sybveni, exoro, Nunc et ab ira perenni, Et a morte libera, Ut quem justitia punit Tu salves clementia.\n\nBenigne Pater, ignosce, Quod agnoscent fateor, Pronuntio malum meum, Non vindex o erio, Excipe professionem, Et da indulgentiam.","english":"Take me from the dregs of all sins; do not refuse to cleanse me before you examine me; and I will not then be unclean, if you have now purified me.\n\nYou also receive sinners, but those whom you now justify; you look upon many, like Peter, if they weep in repentance, and thus you bring back those who have fallen to the underworld to the heavens.\n\nIn you there is redemption and mercy; unless, having been appeased, you decide to spare, woe to me! for I will precede all the wicked to the vicinity.\n\nAnd because of this, wretched one, I wish I had not been born; for even the present light itself is now darkness to me, trembling at the destruction of eternal damnation.\n\nHaving no good thing to oppose to evils, my conscience, shaken by fear of punishments, trembles as it dreads to undergo the endless perils.\n\nGood God, now help me as I perish, I implore; now free me from eternal wrath and from death, so that whom justice punishes, you may save by your mercy.\n\nKind Father, forgive, I confess what I acknowledge; I declare my evil; I will not be an avenger; receive my profession and grant indulgence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Aufer me de tuto fæcis Peccatorum omnium","severity":"info","text":"The phrase 'tuto fæcis' is a corruption; the intended sense is likely 'de tuto facis' ('from the dregs of sins'), as rendered in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Respieis multos, ut Petrum","severity":"info","text":"The reference to Peter alludes to his repentance after denial (Matthew 26:69–75) or his weeping in Luke 22:62, a common exemplar of penitent sinners in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Apud te redemptio est, Et misericordia","severity":"info","text":"The pairing of redemption and mercy as attributes of God reflects a standard theme in Isidorian soteriology, e.g., in 'Sententiae' 2.5–6.","cites":[],"named_sources":["Isidore of Seville"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ac per hoc opto misellus, Ne fuissem gellius","severity":"info","text":"The line 'Ne fuissem gellius' is a textual crux; 'gellius' may be a corruption of 'genitus' (born) or 'gelidus' (cold, i.e., lifeless). The English draft adopts 'born'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Bone Dens, perituro Nunc sybveni","severity":"info","text":"The invocation 'Bone Dens' (Good God) and the plea for mercy echo the 'Preces' of the Mozarabic liturgy, where similar petitions appear in the 'Oratio ad Deum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non vindex o erio","severity":"caution","text":"The phrase 'Non vindex o erio' is corrupt; the English draft reads 'I will not be an avenger', but the Latin may intend 'non vindex ero' (I will not be an avenger) or 'non vindex oro' (I pray not as an avenger).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corruptions (e.g., 'tuto fæcis', 'gellius', 'o erio') that obscure the original wording; the English draft adopts plausible emendations."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Bonitati. pietatem Mulis non merentibus, Gratis peccata dimittens Induisisti veniam; Non defraudes uui qued tu Dedisti quamplurimis.\n\n, Blanditus confessione Placaris humilium, Ad ignoscendum citius Flentis voce flecteris, Pænitentis assuetus Consulere lacrymis.\n\nBrevis non est manus tua, Ut praestare nequeas, Multus es ad ignoscendum, Hunc indulge, clamito, Miserere, ne disperdas; Parce, ne interimas.\n\nBiplici, quaeso, flagello Noli me percuti re, Suspende paululum iram, Habe patientiam, Quia multum ego miser, Sed tu plus misericors.\n\nConversus ad pietatem, Restitue gratiam, Vitam cum peccato simul Ne velis exstinguere, Serva benedictionem Receptandæ veniæ.\n\nCarnem pro peccato suo, Quantum placet, attere, Plagas enim temporales Libenter excipiam, Precor tantum, ne pereNnes ludignatus inferas.\n\nDoloribus hic afllige, Mœroribus affice, Per flagella modo purga, Ne in futuro punias, Carnis poena, quæ deliquit, Redimamur anima.","english":"Goodness. You show mercy to many who do not deserve it, freely forgiving sins; you have granted pardon. Do not defraud me of what you have given to very many.\n\nSoothed by confession, you are appeased by the humble; you are more quickly moved to forgive by the weeping voice; you are accustomed to attend to the tears of the penitent.\n\nYour hand is not short, so that you cannot provide; you are great in forgiving. Grant this, I cry out; have mercy, do not destroy; spare, do not slay.\n\nI beg you, do not strike me with a double scourge; suspend your anger a little; have patience. For I am very wretched, but you are more merciful.\n\nTurned to mercy, restore grace. Do not wish to extinguish life together with sin. Preserve the blessing of receiving pardon.\n\nAfflict the flesh for its sin as much as you please; I will gladly accept temporal wounds. I only pray that you do not inflict eternal punishments.\n\nAfflict me here with sorrows, oppress me with griefs; purge me now through scourges, lest you punish me in the future. Let the soul be redeemed by the punishment of the flesh, which has sinned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bonitati","severity":"info","text":"The Latin 'Bonitati' (dative of 'bonitas') is here used as a vocative address to God, personifying divine goodness. This aligns with the penitential rhetoric of invoking divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Biplici flagello","severity":"info","text":"The phrase 'Biplici flagello' (double scourge) introduces a structural contrast between temporal and eternal punishment, developed in the following lines. This binary structure is typical of penitential prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Miserere, ne disperdas","severity":"info","text":"The plea 'Miserere, ne disperdas' echoes Psalm 56:2 (Vulgate: 'Miserere mei, Deus') and the common liturgical refrain 'Miserere nobis'. The language of destruction (disperdas) recalls prophetic calls for mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Carnis poena... redimamur anima","severity":"info","text":"The concept of redeeming the soul through bodily punishment reflects early medieval penitential theology, where physical suffering was seen as expiatory. This is consistent with Isidore's pastoral writings on penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non defraudes uui qued tu Dedisti","severity":"caution","text":"The Latin 'uui qued' is corrupt; the intended reading is likely 'uni quod' or 'uni quid'. The sense is 'do not defraud me of what you have given to many', but the manuscript transmission is uncertain here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uui qued' in line 2 is a scribal error; the intended reading is probably 'uni quod' (to the one who) or 'uni quid' (to anyone what). The translation follows the sense of the parallel passage."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Decerne elementer pie Perditum requirere, Mira qui benignitate Abject recoltigis. Et aversos reconvertis; Oberrantes corrgis.\n\nErrasse me dudum plango, Pollutus, et prodigus Meretricio amore, Bona perdens patria, Hiuc ad te vitis, egenus, Et percussus remeo.\n\nEgo me indignum loco Filiorum clamito, Quod paternitatis tua Renuens admonita, Vagus per quaequam defluxi, Cucurri per avia.\n\nFeci malum miser ego In insipientia, Provucavi te ad iram Duris facinoribus, Quit us digne consternatus, Magno luctu conteror.\n\nFletibus tamen revertor Confitendo pœnitens, Aufer indignationem Culpæ factus immemor, Et paterna pietate Sume, precor, erroneum b.\n\nPunire si tamen adhuc Plagis me dijudicas, Fer me sicut quos diligis, Castiga, et argue, Sed clementer, ut emendes, Mon ut interficias.\n\nGraves ut culpe merentur, Non ita desaevias, Tempera severitatem, Desine percutere, Usque ne plaga contritus Desperem, et peream.","english":"Decree mercifully, O kind one, to seek the lost; you who with wondrous benevolence gather up the cast-off. And you turn back the estranged; you correct the wandering.\n\nI have long lamented that I have erred, defiled and prodigal with harlot love, wasting my paternal goods; hence I return to you, needy and stricken.\n\nI cry out that I am unworthy of the place of sons, because, rejecting the admonitions of your fatherhood, I flowed away vagrant through byways, I ran through pathless places.\n\nWretched I did evil in my folly; I provoked you to wrath with harsh crimes, at which, rightly dismayed, I am crushed with great grief.\n\nYet I return with tears, confessing as a penitent; remove your indignation, forgetful of the fault committed, and with fatherly mercy, I pray, take in the erring one.\n\nIf, however, you still judge me worthy of punishment with blows, strike me as you do those whom you love; chastise and rebuke, but mercifully, so that you may correct, not so that you may kill.\n\nAs the grave faults deserve, do not rage so fiercely; temper your severity, cease from striking, lest, crushed by the blow, I despair and perish.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Decerne elementer pie Perditum requirere","severity":"info","text":"The opening imperative 'Decerne elementer pie' combines mercy and piety as attributes of the divine addressee, framing the plea as a judicial act of clemency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Meretricio amore","severity":"info","text":"'Meretricio amore' (harlot love) is a vivid metaphor for sinful attachment, likely drawing on biblical imagery of prostitution as infidelity to God (e.g., Hos 1–3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bona perdens patria","severity":"info","text":"The prodigal son motif (Luke 15:11–24) is echoed in 'Bona perdens patria' (wasting paternal goods) and the return as a penitent, a common typology in penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Fletibus tamen revertor Confitendo pœnitens","severity":"info","text":"This line marks a structural pivot from lament to petition, as the speaker explicitly identifies as a penitent ('pœnitens') and requests forgiveness, mirroring the confessional form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Punire si tamen adhuc Plagis me dijudicas","severity":"info","text":"The request for merciful correction ('Castiga, et argue, Sed clementer') reflects early medieval penitential practice, where physical penance was tempered by pastoral leniency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sume, precor, erroneum b","severity":"caution","text":"The final 'b' in 'erroneum b' is likely a scribal error or abbreviation; the intended reading may be 'erroneum' (the erring one) or a truncated form of a longer word.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The addressee is not explicitly named but is clearly God, based on attributes of mercy and fatherhood.","The final 'b' in 'erroneum b' is ambiguous; it may be a scribal corruption or an abbreviation for a word like 'bonum' or 'baculum'."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Hoc interdum te deposco, Ne tentationibus, Quibus subinde pervertor, Violenter obruar, Victus ne miser succumbam Da, precor, auxilium.\n\nHeu! dire me tandem, pre[cor, Ne permittas decipi, Nam sufferre tentamenta Dæmonum non potero, Desiderii eorum Malitiam refrena.\n\nInde te, benigne Deus, Acclivis efflagito, Quantulumcunque placare, Ut et hic indulgeas, Ne longa pœna subactus Miser valde factus sim.\n\nin dolore sempiterno Carnem ne constituas. Ne crudeliter exire Compellatur anima. Da crucatibus finem, Requiescat spiritus.\n\nCarpe mores, visita me, Imo veni, libera, Surge, dicite captivo: Prodi foras, misero. Releva carcere trusum, Pande jam absconditum.\n\nCaput et reliquos artus Aqua munda di:ue, Atque internos squalores Purifica gratia, Cunctis ut abjre sinas Defectum feracibus.\n\nLugeo confusus mala Quæ gessisse memoror, Fundo preces, et lamenta, Contristatus animo; Precor, oblatam ne neges Pœnitenti veniam.","english":"At times I beseech you for this: that I not be violently overwhelmed by the temptations by which I am repeatedly perverted, lest I, conquered, wretchedly succumb. Grant aid, I pray.\n\nAlas! At last, I pray, do not permit me to be deceived, for I will not be able to endure the temptations of the demons; restrain the malice of their desires.\n\nThereupon, I implore you, kind God, with earnestness, to be appeased, however little, so that you may also indulge me here, lest, subdued by long punishment, I become utterly wretched.\n\nDo not consign my flesh to eternal sorrow. Let the soul not be cruelly compelled to depart. Grant an end to torments; let the spirit rest.\n\nTake hold of my ways, visit me; indeed, come, set free; arise, say to the captive: \"Come forth, wretch!\" Release him thrust into prison; now open the hidden place.\n\nCleanse my head and remaining limbs with pure water, and purify the internal filth with grace, so that you may allow all defect to depart from the fruitful ones.\n\nI mourn, confused by the evils I remember having committed; I pour forth prayers and laments, saddened in spirit; I pray, do not deny the offered pardon to the penitent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc interdum te deposco","severity":"info","text":"This passage shifts from the preceding narrative of lament to a series of direct petitions, each introduced by a distinct plea (e.g., 'Hoc interdum te deposco', 'Heu! dire me tandem', 'Inde te, benigne Deus'). The structure is iterative, emphasizing the speaker's urgent and repeated requests for divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"tentamenta Dæmonum","severity":"info","text":"'tentamenta Dæmonum' (temptations of the demons) reflects a common patristic and medieval motif of demonic assault on the penitent soul, often linked to the desert fathers' struggles. The term underscores the spiritual warfare context of the prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aqua munda","severity":"info","text":"The request for cleansing with 'pure water' and 'grace' echoes baptismal and penitential imagery, possibly alluding to Psalm 51:2 ('Wash me thoroughly from my wickedness') or Ezekiel 36:25 ('I will sprinkle clean water on you'). The phrase 'purifica gratia' aligns with sacramental theology of penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pœna longa","severity":"info","text":"The fear of 'long punishment' (longa pœna) and being 'subdued' (subactus) reflects early medieval penitential practice, where temporal penance could be severe and prolonged, often involving fasting, vigil, or exile. The plea for indulgence here may anticipate later indulgences but remains within a framework of personal supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Carpe mores, visita me","severity":"info","text":"The imperative 'Carpe mores, visita me' (Take hold of my ways, visit me) parallels the language of Psalm 119:35 ('Incline me, O Lord, and visit me') and echoes the 'visitation' motif in penitential psalms, where God is implored to actively reform the sinner's conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lugeo confusus mala","severity":"info","text":"The concluding confession 'Lugeo confusus mala' (I mourn, confused by the evils) encapsulates the penitential tone of the entire work. This passage was likely used in monastic or liturgical contexts for private devotion, as suggested by its inclusion in the Isidorian corpus, though its authorship remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text shows minor orthographic variation (e.g., 'pre[cor' for 'precor' in line 2, likely a scribal error or abbreviation). The phrase 'di:ue' in line 10 is unclear; it may be a corruption of 'dilue' (wash away) or 'divide' (separate), but the context of cleansing supports 'dilue' as the intended reading."],"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":13,"ref":"p13","source":"Lacrymæ contra peccatum Non quidem sufficiunt; Sed quod non valeo parvis Explare fletibus, Oro, pietate demas, Abluas clementia.\n\nMiseratione tua Fac justum ex in'pio, Fulgidum de tenebroso, Nitentem ex horrido, Innocentem ex iuiquo, Viventem ex mortuo.\n\nMiseratus jam omitte Noxas mihi criminis, Eripiens plasma tuum De manu diaboli, Memento figmenti tui, Et esto placabilis.\n\nManus tuæ me fecerunt, Formaverunt digiti, Corpus in ventre materne Per meatura de meas, Tua virtute creatam Quo clausisti animam.\n\nNe des in ruinam mortis Opus tuum, Domine, Propter caroale peccatum, Quud lamentis elui, Possibile prædixisti, Atque væ mirabile.\n\nNullum perire protestans, Quamvis gravi crimme Carnaliter polluatur, Si redeat poenitens, Et non hæsitet in fide, Sumi posse veniam.\n\nNuntians pro te, et tuis Missis, et discipulis: Pœnitemini, cœlorum Prope regnum factum est, Et omni peccati datur In Christo remissio.","english":"Tears against sin are not indeed sufficient; but what I am unable to expiate with small weepings, I pray that you, by your mercy, remove, that you, by your clemency, wash away.\n\nBy your compassion, make a just man from an impious one, a shining one from a dark one, a gleaming one from a hideous one, an innocent one from an unjust one, a living one from a dead one.\n\nHaving taken pity, now cease the harms of my crime, snatching your creation from the hand of the devil; remember your handiwork, and be placable.\n\nYour hands made me, your fingers formed me, the body in the maternal womb through my passages, created by your power, into which you enclosed the soul.\n\nDo not give over to the ruin of death your work, O Lord, on account of carnal sin, which I have washed away with lamentations; you foretold it possible, and woe is wonderful.\n\nProtesting that no one perishes, however grave the crime with which he is carnally polluted, if he returns penitent and does not hesitate in faith, pardon can be received.\n\nProclaiming for you and your messengers and disciples: Repent, the kingdom of heaven is near, and remission of every sin is given in Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Lacrymæ contra peccatum","severity":"info","text":"The passage shifts from direct petition to a series of stanzas each beginning with a thematic invocation (e.g., 'Lacrymæ', 'Miseratione', 'Manus tuæ'), marking a liturgical or hymnic structure within the narrative frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pœnitemini, cœlorum Prope regnum factum est","severity":"info","text":"The call to repentance and the nearness of the kingdom echoes Matthew 3:2 ('Repent, for the kingdom of heaven is at hand') and possibly Matthew 4:17, aligning with penitential preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nullum perire protestans","severity":"info","text":"The assertion that no one perishes if they repent, however grave the sin, reflects the parable of the Prodigal Son (Luke 15:11–32) and patristic teaching on penance, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manus tuæ me fecerunt","severity":"info","text":"The image of God's hands forming the body and enclosing the soul in the womb draws on Genesis 2:7 and patristic embryology, common in penitential prayers emphasizing divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lamentum Poenitantiae","severity":"info","text":"This passage, with its repetitive plea for mercy and emphasis on repentance, reflects the penitential genre popular in early medieval monastic circles, possibly used in private devotion or liturgical supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Per meatura de meas","severity":"caution","text":"The phrase 'per meatura de meas' is obscure; 'meatura' may be a scribal error for 'membra' (limbs) or a rare term for 'passages'. The translation 'through my passages' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per meatura de meas' is unclear; possibly a corruption of 'per membra mea' (through my limbs) or a reference to birth canals. The reading 'through my passages' is tentative.","The stanza 'Quud lamentis elui' may contain a scribal error; 'Quud' could be 'quod' (which) or 'quid' (what). The translation takes it as 'which'."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Non in multis justis ita Te gaudere perhibes, Ut in uno erroneo Peccatis turpissmo: Veni quærere, et salvare, Dolens, quod perierat.\n\nNulla tam grandis est culpa, Cui non sit venia, Omne facinus peccati Delet pœnitentia, Si, rejectis malis, quisquam Sanus hanc peregerit.\n\nNullum esi malum quod ne[quit Aboleri lacrymis, Omne peccatum dixist Dilui hUmilibus, Spiritus tantum sancti a Excepta blasphemia.\n\nNunquid fixum verbi lui Solveiur proposilum? Absit hoc, Domine Deus, Et repellas quempiam, Qui post malum resipiscens Te conversus sequitur.\n\nObjice honitatem, Et vince malitiam, Præbe moram pœnitendi, Tempus mortis dilata, Fac ut salus subsequatur, Ne tollat interitus.\n\nOmnino confidens credo, Quod nolens perire me, Subjecisti flagellis, Quibus resipiscerem, Ut, abominando culpam, Redirem ad gratiam.\n\nPlaceat, Christe, damnatum Reparare naufragum, De interitus errore; 'i e quærente, redeam, Atque de maligue dignus Efficiar famulus.","english":"You do not declare that you rejoice as much in many just men as in one erring man, foul with sins: come to seek and to save, grieving for what had perished.\n\nNo guilt is so great that it lacks pardon; every crime of sin is blotted out by penance, if, having cast aside evils, someone performs it soundly.\n\nThere is no evil that cannot be abolished by tears; you have said that every sin is washed away by humble supplications, except only blasphemy against the Holy Spirit.\n\nShall the fixed purpose of your word be dissolved? Far be it, Lord God, and repel anyone who, after evil, repenting, follows you turned back.\n\nSet goodness against it, and overcome malice; grant time for repenting, delay the time of death; let salvation follow, lest destruction carry off.\n\nTrusting completely, I believe that, not willing me to perish, you subjected me to lashes by which I might come to my senses, so that, abhorring guilt, I might return to grace.\n\nMay it please you, Christ, to restore the shipwrecked man condemned to destruction from the error of perdition; may I, seeking you, return, and from evil become worthy to be a servant.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus tantum sancti a Excepta blasphemia","severity":"info","text":"The exception for blasphemy against the Holy Spirit echoes Matthew 12:31-32, where Jesus states that blasphemy against the Holy Spirit is unforgivable. This is a standard patristic reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pœnitentia","severity":"info","text":"The Latin 'pœnitentia' (penance) here denotes both the sacrament and the interior act of repentance, a key concept in Isidore's moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nulla tam grandis est culpa, Cui non sit venia","severity":"info","text":"This line reflects the early medieval penitential tradition, which emphasized that no sin is beyond forgiveness through proper penance, a view systematized in penitential handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nunquid fixum verbi lui Solveiur proposilum?","severity":"info","text":"The rhetorical question 'Shall the fixed purpose of your word be dissolved?' marks a shift from affirmation to a plea for divine consistency, structuring the passage as a prayerful argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Placeat, Christe, damnatum Reparare naufragum","severity":"info","text":"The shipwreck metaphor for sin and restoration is common in patristic literature, e.g., in Ambrose's 'De paenitentia' and Augustine's 'Enarrationes in Psalmos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Spiritus tantum sancti a Excepta blasphemia","severity":"caution","text":"The Latin 'Spiritus tantum sancti a Excepta blasphemia' is grammatically awkward; 'a' may be a scribal error for 'ab' or 'a' as a preposition, but the sense is clear: blasphemy against the Holy Spirit is excepted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Spiritus tantum sancti a Excepta blasphemia' has a possible scribal error ('a' for 'ab' or 'a' as a preposition), but the meaning is unambiguous: blasphemy against the Holy Spirit is the only unforgivable sin."],"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":15,"ref":"p15","source":"Peccavi uhi, peccavi, Et deliqui nequiter, Sed conversum nolo perdas, Et quæ posco tribuas, Ut me mundes ante mortem, Et, dum vivo, redimas.\n\nQuis fuerim ne requiras, Sed quis esse cupio, Veteri culpa ne quæso Reputes damnabilem, Cerne corrigendi votum, EI rrlaxa debitum.\n\nQuanquam de reatu facti Sit mihi confusio, Novi quod de fine quemquam, At non de principio, Aut pro bono tu corones, Aut pro malo judices.\n\nRecipe, domine pater, Fuga lapsum famulum, Tolle mortem pœnitenti, Te precantem libera, Et cum eleciis ad vitam Agni libro revoca.\n\nReprobari me ne sinas, Quem pro meis meritis Ingenti pressura polis, Et lilas drutius, Sed quem viventem fatigas, Recipe post obitum.\n\nSuive, Christe, vincla pe[ dum, Ligamenta criminum; Resera limen obscurum Tenebrosi carceris; Heddc jati luci sepultum, Peregrinum patriae.\n\nTolle furorem perennem Ab annuo principis; Te propitiante, fiant Jam mihi placabiles, Quos adversos diuturna Miser ira tolero.","english":"I have sinned, alas, I have sinned, and I have done wickedly; but do not destroy me now that I am converted, and grant what I ask, that you may cleanse me before death, and redeem me while I live.\n\nDo not ask what I have been, but what I wish to be; do not, I pray, deem me worthy of condemnation for my old fault; behold my desire for correction, and remit the debt.\n\nAlthough I am confounded by the guilt of the deed, I know that you crown or judge a person by the end, not by the beginning, either crowning for good or judging for evil.\n\nReceive, Lord Father, your fallen servant in flight; take away death from the penitent, free me as I pray to you, and recall me with the elect to the life of the Lamb, to the book.\n\nDo not allow me to be rejected, whom by my own merits you press with immense weight and dash more harshly, but receive after death the one whom you weary while living.\n\nLoosen, Christ, the bonds of sin, the fetters of crimes; unbar the dark threshold of the shadowy prison; restore to the light one buried, a stranger to his homeland.\n\nTake away the perpetual fury from the yearly prince; with you interceding, let those whom I endure in long-lasting wretched anger now become placable to me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the fifteenth of sixteen in the work, classified as narrative. It continues the penitent's direct address to God, shifting from confession to petition for mercy and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conversum","severity":"info","text":"The Latin 'conversum' (converted) is a key term in penitential literature, denoting a turning away from sin. Here it underscores the penitent's claim to a changed state, a condition for the requested pardon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Agni libro","severity":"info","text":"The phrase 'Agni libro' (book of the Lamb) alludes to the Book of Life in Revelation (Rev 20:12-15), where the Lamb (Christ) records the elect. This echoes the penitent's plea for inclusion among the saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"annuo principis","severity":"info","text":"The 'annuo principis' (yearly prince) likely refers to a secular ruler or judge whose annual fury the penitent endures. This may reflect a context of legal or social persecution, possibly under a Roman or Visigothic official.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"EI rrlaxa debitum","severity":"caution","text":"The phrase 'EI rrlaxa debitum' appears corrupt; 'rrlaxa' may be a scribal error for 'relaxa' (remit). The intended sense is likely 'and remit the debt,' consistent with the plea for forgiveness of sin (debitum).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Heddc jati luci sepultum","severity":"info","text":"The phrase 'Heddc jati luci sepultum' (restore to the light one buried) parallels the imagery of resurrection and liberation from darkness, common in early Christian prayers for the dead and penitential psalms, e.g., Psalm 143:3.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text contains several apparent scribal corruptions (e.g., 'EI rrlaxa', 'Heddc jati', 'Suive'), making precise reconstruction uncertain. The reading adopted follows the English draft's interpretive smoothing."],"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":16,"ref":"p16","source":"Veni, Jesu, ne tarderis. Mors antequam rapiat, Fessum de pulvere leva, Et me reconcilia, Lacrymas juges absterge, Cur triste lætifica.\n\nChriste, qui diversitate Gratiarum dives es, Fructum et meritum precor, Viventi contribuas, Ne, me sterilem procernens, Succidas in posterum.\n\nMacerari me post mala Ne permittas, obseero; Habeam muuere tuo Collata quæ offeram, Quibus a Ixva sublatus Transeam ad dexteram.\n\nZabulo me non coujungas Ad mortem cum impiis, Nec III Tartari barathro Panaris obrui, Qui venisti te credentes De morte redimere.\n\nGloriam jam vigil canam Alphabetum finiens, Tibi Patri, Filloque, Inclyto Paraclito, Cui laus erit et potestas Per æterna sæcula. Amen.","english":"Come, Jesus, do not delay. Before death snatches me away, lift me, weary, from the dust, and reconcile me; wipe away my constant tears; make my sad heart joyful.\n\nChrist, who are rich in the diversity of graces, I pray that you bestow fruit and merit upon me while I live, lest, finding me barren, you cut me down hereafter.\n\nDo not allow me, I beseech you, to be tormented after my sins. Let me have, by your gift, offerings to present, by which, raised from the left, I may pass to the right.\n\nDo not join me to the devil, to death with the impious, nor let me be overwhelmed in the abyss of Tartarus, you who came to redeem those who believe in you from death.\n\nNow, finishing the alphabet, I will sing of glory, watchful, to you, Father, and to the Son, and to the renowned Paraclete, to whom praise and power will be through eternal ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Alphabetum finiens","severity":"info","text":"The phrase 'Alphabetum finiens' (finishing the alphabet) signals that this final stanza is an acrostic conclusion, a common device in late antique and medieval Latin hymnody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ixva","severity":"info","text":"'Ixva' is a corrupt or variant form of 'laeva' (left side), referring to the left (sinister) side as a symbol of damnation, contrasted with 'dexteram' (right side) as salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tartari barathro","severity":"info","text":"'Tartari barathro' (abyss of Tartarus) echoes New Testament imagery of the abyss (e.g., Revelation 20:3) and classical underworld terminology, blending biblical and pagan concepts of hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zabulo","severity":"info","text":"'Zabulo' is a Latinized form of Greek 'Diabolos' (devil), common in early Christian Latin texts, reflecting the work's Greek patristic influence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lamentum Poenitantiae","severity":"info","text":"This prayer, attributed to Isidore of Seville in the manuscript tradition, was widely copied in medieval penitential handbooks, though its authorship remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Macerari me post mala","severity":"caution","text":"The phrase 'Macerari me post mala' is ambiguous: it could mean 'torment me after my sins' (as translated) or 'torment me because of my sins'; the former is preferred for coherence with the plea for mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'Ixva' is a textual corruption; the intended word is likely 'laeva' (left).","The phrase 'Macerari me post mala' admits two interpretations: temporal ('after sins') or causal ('because of sins')."],"confidence":"high","notes":[]}]}