{"slug":"tmp221.tmp221.opp-lat1","id":"latin:ogl-pl:tmp221.tmp221.opp-lat1","title":"Expositum De Die Paschae Et Mensis","title_source":"Expositum De Die Paschae Et Mensis","author":"Julius Hilarianus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:43:18Z","cost_usd":0.009382},"source":{"registry_id":"latin:ogl-pl:tmp221.tmp221.opp-lat1","work_id":"tmp221.tmp221.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/tmp221/tmp221/tmp221.tmp221.opp-lat1.xml"},"stats":{"passages":19,"english_words":4818,"coptic_letters":0,"source_letters":17406,"commentary_units":107,"commentary_kinds":10,"derived_notes":0,"ambiguities":33,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"tmp221.tmp221.opp-lat1","abstract":"The Expositum De Die Paschae Et Mensis by Julius Hilarianus is a Latin treatise on the computus for determining the date of Easter and the paschal full moon. Addressed to a certain Deusdedit, it survives in a single 9th-century manuscript from Corbie (Paris, BnF lat. 10399). The work draws on earlier computistical traditions and was used by later medieval computists, including Bede, though Bede does not name Hilarianus. The treatise's attribution is based on a manuscript colophon and internal references; its author may be a pseudonym or conflation. The text includes marginal corrections and interpolations, raising questions about its integrity as a single coherent work.","historical_context":"The treatise is conventionally dated to the late 4th or early 5th century, but the evidence is indirect and the date remains uncertain. It was likely composed in a Latin-speaking Christian community in the western Roman Empire, possibly in North Africa or Italy, where computistical debates were active. The work addresses the calculation of Easter, a central concern in early Latin Christianity, and reflects the Roman calendar system (e.g., dates from March 5 to April 2 for the first lunar day). The text survives in a single 9th-century manuscript copied at Corbie, a major Carolingian scriptorium, and was first printed in the 17th century by Jean Mabillon in his Vetera Analecta. Its transmission is limited, and the manuscript contains marginal corrections and interpolations that may not be authorial. The work's influence on later computists, such as Bede in De temporum ratione, and on the development of Victorian and Dionysian Easter cycles, suggests it was valued in medieval computistical traditions.","significance":"The Expositum is significant as an early Latin computistical treatise that influenced later medieval Easter calculations, including those of Bede. It provides insight into the development of paschal computus in late antiquity and the Carolingian reception of patristic learning. Its uncertain authorship and manuscript transmission highlight the challenges of studying early Christian technical literature.","timeline":[{"date":"Late 4th–early 5th c.","event":"Conventional dating of Julius Hilarianus and composition of the Expositum (uncertain)."},{"date":"9th c.","event":"Copying of the sole surviving manuscript at Corbie (Paris, BnF lat. 10399)."},{"date":"17th c.","event":"First printed edition by Jean Mabillon in Vetera Analecta."},{"date":"8th c.","event":"Bede uses the work in De temporum ratione (without naming Hilarianus)."}],"relations":[{"work":"De temporum ratione","relation":"Bede used Hilarianus's computistical material, though he does not cite him by name.","key":"","label":null,"url":null},{"work":"Exodus 12:2, 3, 18 (Septuagint)","relation":"Hilarianus cites these verses as scriptural basis for the paschal celebration.","key":"","label":null,"url":null},{"work":"Victorian and Dionysian Easter cycles","relation":"The treatise influenced the development of these later computistical cycles.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition is uncertain; conventional dating to the late 4th or early 5th century is based on indirect evidence.","The attribution to Julius Hilarianus rests on a single manuscript colophon and may be a pseudonym or conflation of two authors.","The text survives in a single 9th-century manuscript with marginal corrections and interpolations that may not be authorial.","It is unclear whether the work is a single coherent treatise or a compilation of earlier notes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000454,"generated":"2026-11-15T06:43:18Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp221/tmp221/tmp221.tmp221.opp-lat1.xml"}],"checks":{"work":"tmp221.tmp221.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":107,"english_words":4818,"source_letters":17406,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise calculates the date of Easter and the month of the paschal full moon, drawing on earlier computistical traditions. It is addressed to a certain ‘Deusdedit’ and survives in a single manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Julius Hilarianus is conventionally dated to the late 4th or early 5th century, but the evidence is indirect. The work’s attribution rests on a single manuscript colophon and internal references to earlier computists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single 9th-century manuscript (Paris, BnF lat. 10399), copied at Corbie. It was first printed in the 17th century by Jean Mabillon in his *Vetera Analecta*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Hilarianus’s work was used by later medieval computists, notably by Bede in *De temporum ratione*, though Bede does not name him. The treatise influenced the development of the Victorian and Dionysian Easter cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot resolve whether the work is a single coherent treatise or a compilation of earlier notes. The manuscript contains marginal corrections and interpolations that may not be authorial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The name ‘Julius Hilarianus’ may be a pseudonym or a conflation of two authors. No other work is securely attributed to him, and his identity remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 19 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"a QUINTI JULII HILARIANI EXPOSITUM DE DIE PASCHAE ET MENSIS.\n\nI. In unum, fratres, nonnulli ac servi Dei, de divinis Scripturis ut aliqua tractaremus, saepe convenimus, ibique desiderantibus eis, de PASCHALI CIR- CULO pauca interim locuti, plenam me exhibiturum rationem promisi. Igitur jussio fratrum meum promissum iterum et saepe admonuit, ut illud, quod dudum de ratione Paschae sensim patienterque tractavimus, id jam scripto meo definiretur, hoc est, ut cum non aliud Dominus Deus Moysi quam primum mensem nominarit, et in eo Pascha celebrari praecepit, dicens: Mensis hic initium mensium, primus erit vobis in mensibus anni. Fare itaque ad omnem Synagogam filiorum Israel, ut faciant Pascha, incipientes a quarta decima mensis hujus ad vesperam usque in vicesimam primam (Exod. XII, 2, 3, 18, sec. LXX). Unde vero primus iste mensis incipiat, vel ubi terminum habeat, scriptura divina haud nobis evidentissima responsione declaravit. Cur ergo hodie abs tertio nonarum Martiarum usque in quartum nonarum Aprilium diem luna prima a nobis quaeritur, seu ex e quinto decimo kalendarum Aprilium in septimo decimo kalendarum Maiarum die, ut sit quarta decima, confirmatur. Exinde ubicumque occurrerit dias Paschae, legitime celebramus, sicuti a Patribus nostris celebratum traditumque esse cognovimus.","english":"A QUINTUS JULIUS HILARIANUS'S EXPOSITION ON THE DAY OF PASCH AND THE MONTH.\n\nI. We have often come together, brothers and fellow servants of God, to treat something from the divine Scriptures, and there, with them desiring it, we have spoken a little about the PASCHAL CYCLE, and I promised that I would present a full account. Therefore, the command of the brothers has again and again reminded me of my promise, so that what we have long treated gradually and patiently concerning the rationale of Pasch might now be defined by my writing, that is, that since the Lord God named to Moses no other month than the first, and commanded that Pasch be celebrated in it, saying: \"This month is the beginning of months; it shall be the first for you among the months of the year. Speak, therefore, to the whole Synagogue of the sons of Israel, that they should make Pasch, beginning from the fourteenth of this month at evening until the twenty-first\" (Exod. 12:2, 3, 18, according to the LXX). But where this first month begins, or where it has its end, the divine Scripture has not declared to us with a very clear response. Why, therefore, today from the third of the Nones of March up to the fourth of the Nones of April is the first moon sought by us, or from the fifteenth of the Kalends of April up to the seventeenth of the Kalends of May, so that it may be the fourteenth, is confirmed. Thence, wherever the day of Pasch occurs, we celebrate it lawfully, just as we know it was celebrated and handed down by our Fathers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Expositum De Die Paschae Et Mensis","severity":"info","text":"The title and opening paragraph establish the work as a treatise on the Paschal cycle, with a promise to deliver a full account of the Paschal rationale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XII, 2, 3, 18, sec. LXX","severity":"info","text":"Hilarianus cites Exodus 12:2, 3, 18 according to the Septuagint, referencing the command to celebrate Passover from the 14th to the 21st of the first month.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"PASCHALI CIR- CULO","severity":"info","text":"The 'Paschal cycle' refers to the computus for determining the date of Easter, a central concern in early Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"abs tertio nonarum Martiarum usque in quartum nonarum Aprilium","severity":"info","text":"These Roman calendar dates (March 5 to April 2) define the range for the first lunar day, reflecting the Roman dating system used in late antique computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"a Patribus nostris celebratum traditumque","severity":"info","text":"Hilarianus appeals to tradition, indicating that the Paschal calculation was handed down by earlier Christian authorities, a common rhetorical strategy in patristic computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"scriptura divina haud nobis evidentissima responsione declaravit","severity":"caution","text":"Hilarianus notes that Scripture does not clearly specify the start or end of the first month, leaving ambiguity that his treatise aims to resolve.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical source for the citation 'Mensis hic initium mensium...' is not verbatim from Exodus 12 in the Vulgate or LXX; it may be a paraphrase or conflation.","The phrase 'abs tertio nonarum Martiarum' could be interpreted as March 5 (inclusive) or March 4 (exclusive), depending on Roman inclusive counting."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Nunc tempus advenit, quo ratione legis oratione mea a affare cuncta ordinanterque discurramus, videlicet retinentes, quod Pascha non a principio mundi, sed a Moyse sacra voce celebrari praeceptum est, et quod mense primum non ut AEgyptii ex quarto kalendarum Septembrium die, aut ut Romani e kalendis Januariis primum suum incipiunt mensem, sed ex divinae legis auctoritate semper, omnique anno luna suo cursu primum nobis generat mensem. Sed mensem istum primum propter Pascha nostrum ut legitime cognoscamus, ad originem mundi certa ratione ire compellimur; ut diem, in quo luminaria facta sunt, vel qualem mundo Deus fecerit lunam, cognoscere possimus, licet in constructione mundi non aliud credendum est, nisi quia Deus omnipotens omnia aequalia, plena perfectaque constituit.\n\nII. Demonstrandum est igitur primo cum mundi fabrica inchoaretur, quia sit dies, quem Deus omnipotens creando lucem constituit: in secundis ostendemus, lunam a Deo ad vesperum e qualis profecto sit facta, vel ubinam ejus annus finem accipiat: sic deinde enarrabimus, quare abs III nonarum Martiarum usque in IV nonarum Aprilium diem prima luna a nobis quaeritur, vel ex XV kalendarum Aprilium usque in XVII kalendarum Maiarum diem ad celebrandum integre Pascha XIV requiratur ut omni ex parte praecludatur aditus i liis, qui contradictionibus student, ne in aliquo nos minus rationem j definivisse arbitrentur.","english":"Now the time has come when, by the reasoning of the law, we may set forth everything in my discourse in an orderly manner, clearly retaining that Pasch was not commanded to be celebrated from the beginning of the world, but by Moses with a sacred voice, and that the first month is not begun by us as the Egyptians do from the fourth day before the Kalends of September, or as the Romans from the Kalends of January, but by the authority of divine law always, and in every year the moon by its course first generates the month for us. But to know this first month legitimately for the sake of our Pasch, we are compelled by a certain reasoning to go back to the origin of the world; so that we may be able to know the day on which the lights were made, or what kind of moon God made for the world, although in the construction of the world we must believe nothing other than that almighty God established all things equal, full, and perfect.\n\nII. Therefore, it must first be demonstrated, when the fabric of the world was begun, what day it is that almighty God established by creating light; secondly, we will show that the moon was made by God in the evening, and of what kind it was indeed made, or where its year ends; then we will relate why from the third day before the Nones of March up to the fourth day before the Nones of April the first moon is sought by us, or from the fifteenth day before the Kalends of April up to the seventeenth day before the Kalends of May the fourteenth moon is required for celebrating Pasch completely, so that from every side the approach is closed to those who strive for contradictions, lest they judge that we have defined anything with insufficient reason.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pascha","severity":"info","text":"Hilarianus uses 'Pascha' to denote the Christian Easter, distinguishing it from a pre-Mosaic observance. The term is transliterated from Greek Πάσχα, itself from Hebrew פֶּסַח.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Kalends","severity":"info","text":"The Roman calendar system is referenced: Kalends (1st), Nones (5th or 7th), Ides (13th or 15th). Hilarianus contrasts Egyptian and Roman month starts with the biblical lunar month.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"II.","severity":"info","text":"The passage is divided into two sections: first, a general statement on the origin of Pasch and the first month; second, a programmatic outline of the treatise's three main demonstrations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"luminaria facta sunt","severity":"info","text":"This phrase echoes Genesis 1:14-18, where God creates the lights (sun and moon) on the fourth day. Hilarianus uses it to anchor the paschal calculation in creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"III nonarum Martiarum ... IV nonarum Aprilium","severity":"info","text":"These dates correspond to March 5 to April 2 (inclusive) for the first lunar month, and March 18 to April 15 for the 14th moon, reflecting the paschal limits of the early Latin computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a affare","severity":"caution","text":"The Latin 'a affare' is likely corrupt; the intended reading may be 'affatim' (abundantly) or 'affari' (to address). The translation 'set forth' follows a conjectural emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a affare' is textually uncertain; the reading adopted assumes a scribal error for 'affatim' or similar.","The exact boundaries of the paschal limits (III non. Mart. to IV non. Apr.) are given without explanation of their derivation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"III. Cum necdum esset lex ab omnipotente Domino tradita, homines in cursu lunae saepius haesitabant. Alii in orbem plenam, qualis Dei jussu mundo orta fuerat, primam appellabant, alii aliud sentiebant. Menses igitur tantummodo per tricenarium numerum computantes, in trecentis sexaginta diebus cursum duodecim mensium explicabant, sicut tempus illud diluvii Geneseos Scriptura tricenos dies in mense cucurrisse monstratur. Quinque scilicet dies, qui supersunt ad annum finiendum, in memoriam fabricae Dei vacui nominabantur. Quinque enim diebus fabricatus est mundus, homo vero sexto die post omnis factus est, ex quo etiam die ad duodecim percurrendos menses computus ei dierum fuit trecentorum sexaginta in pridie diei illius, quem primo constituit Deus. Quinque deinde vacivi dies fuerunt usque in pridie nativitatis ejusdem hominis, qui primo fictus est, ex qua consuetudine vel traditione sic apud aliquas gentes remansisse cognoscitur, ut apud AEgyptios, qui hos quinque dies vacivos habent, quos appellant. Et ab aliquibus descriptoribus Romanis, qui rationem dicrum scribere voluere, atros intercalaresque fuisse nominati sunt.","english":"III. When the law had not yet been handed down by the omnipotent Lord, men very often hesitated in the course of the moon. Some called the full orb, such as had arisen in the world by God’s command, the first; others thought otherwise. Therefore, reckoning the months only by the number of thirty, they completed the course of twelve months in three hundred and sixty days, as the Scripture of Genesis shows that the time of that flood ran with thirty days in the month. The five days, of course, which remain to finish the year, were called empty in memory of God’s work. For the world was made in five days, but man was made on the sixth day after everything, from which day also, for running through the twelve months, his count of days was three hundred and sixty up to the day before that day which God first established. Then there were five empty days up to the day before the birth of that same man who was first formed, from which custom or tradition it is known to have remained among some peoples, as among the Egyptians, who have these five empty days, which they name. And by some Roman writers, who wished to write the reckoning of the days, they were called black and intercalary.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 360-day year and five epagomenal days reflect Egyptian calendrical practice, which Hilarianus contrasts with biblical and Roman systems.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Geneseos Scriptura","severity":"info","text":"Hilarianus refers to the flood narrative in Genesis, where months are reckoned as 30 days, implying a 360-day year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vacivi dies","severity":"info","text":"The term 'vacivi dies' (empty days) denotes the five epagomenal days, a concept Hilarianus borrows from Egyptian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"atros intercalaresque","severity":"info","text":"Roman writers called these days 'black and intercalary,' showing adaptation of Egyptian calendrical terms into Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage explains pre-Mosaic lunar reckoning and the origin of the 360-day year, setting up Hilarianus's argument for the proper calculation of Pasch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in orbem plenam' may refer to the full moon as the start of the month, but Hilarianus does not specify which lunar phase was used."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Nemo igitur priscis temporibus, quia necdum ostenderat Deus cursum solis ac lunae, nemo hominum apprehendebat verni aestatisque tempora, autumni et hiemis metas, crementa o decrementaque dierum ac noctium colligebat, quem suis quoque temporibus haec luminaria imperio Dei explicare usque ad finem temporis jussa sunt. Unde pro tempore Job illum sanctissimum beatissimumque Deus omnipotens inter multa correptionis verba etiam de hoc admonuit, dicens: Et hoc mihi dic, an scias cursum solis et lunae (Job. XXVIII, 19)? Eo quippe tempore, quo a Domino Deo nostro legem Moysi datam esse cognoscimus propter Pascha celebrandum, mensium annorumque rationem per lunae cursum ei tradidit, ut ex neomenia mensem primum seu alios habere potuisset, qui nunc ex legis traditione colligitur, si modo is, qui colligere velit, diligentissime perscrutetur, cui rei nos operam dantes singula exponimus, incipientes, ut diximus; a die primo mundi.","english":"Therefore, in ancient times, since God had not yet revealed the course of the sun and moon, no one grasped the seasons of spring and summer, the boundaries of autumn and winter, or gathered the increases and decreases of days and nights, which these luminaries, by the command of God, were ordered to unfold in their own times until the end of time. Hence, in due course, the omnipotent God admonished that most holy and blessed man Job concerning this matter among many words of reproof, saying: \"And tell me this: do you know the course of the sun and moon?\" (Job 28:19). For at that time when we know the law was given by our Lord God to Moses for the celebration of Passover, He handed over to him the reckoning of months and years through the course of the moon, so that from the new moon he could have the first month or the others, which is now gathered from the tradition of the law, if only he who wishes to gather it examines it most diligently. To this matter we, devoting our labor, set forth each point, beginning, as we have said, from the first day of the world.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Job illum sanctissimum beatissimumque","severity":"info","text":"Hilarianus treats Job as a historical figure living before the Mosaic law, consistent with the patristic view that Job was a Gentile sage. The citation of Job 28:19 is not found in the Vulgate or LXX; it may be a loose paraphrase or from a lost Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et hoc mihi dic, an scias cursum solis et lunae (Job. XXVIII, 19)","severity":"info","text":"The verse is not present in the canonical Book of Job (chapter 28 has 28 verses in the Vulgate). Hilarianus likely adapts or invents the quotation to support his argument that God revealed lunar reckoning to Job before the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ex neomenia mensem primum seu alios habere potuisset","severity":"info","text":"Hilarianus asserts that Moses received from God the method of calculating months from the new moon (neomenia) for Passover. This reflects the Jewish lunar calendar adopted by early Christian computists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"incipientes, ut diximus; a die primo mundi","severity":"info","text":"This phrase signals the start of Hilarianus’s main chronological argument, which will trace time from creation. It links this passage to the treatise’s overall structure as a computus from the first day of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"propter Pascha celebrandum","severity":"info","text":"The treatise’s purpose is to compute the date of Easter (Pascha). Hilarianus here roots the Mosaic law in Passover observance, a common patristic trope linking Jewish practice to Christian computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quem suis quoque temporibus haec luminaria imperio Dei explicare usque ad finem temporis jussa sunt","severity":"caution","text":"The Latin syntax is convoluted; 'quem' likely refers to the course of sun and moon, but the clause may be corrupt. The translation 'which these luminaries... were ordered to unfold' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation from Job is not canonical; its source is uncertain.","The referent of 'quem' in the Latin is ambiguous; it may be the course of the luminaries or the seasons."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"IV. In principio, inquit Moyses, fecit Deus coelum et terram, terra autem erat invisibilis et incomposita, et tenebrae erant super abyssum et spiritus Dei super ferebatur super aquas. Et dixit Deus, fiat lux, et facta est lux. Et vidit Deus lucem, quia bona est, et divisit inter lucem et tenebras. Et vocavit Deus lucem diem, et tenebras vocavit noctem. Et factum est vespere, et factum est mane dies unus. Et divisit Deus inter lucem et tenebras, hoc est, libravit diem et noctem (Gen. I, 1–5, sec. LXX). Ad jussionem enim Dei lux facta ita tenebras intercidit, ut cursus inter utraque aequalis appareret, et exinde jam dies ac nox crementa et decrementa alterna vice susciperent, et tempora demonstrarent. Sicut enim terra et maria omnem animam vivam Deus omnipotens, primo in aetate integra ad genus, nec non et omnes fructus terrae perfectos cum suis seminibus mox jussit educi, sic deinde imprimis lucis ac tenebrarum spatium aequali cursu constituit. Iste igitur dies primus cognoscitur esse, qui in origine factus est, in quo lucem noctemque Dominus Deus fecit aequalem, verni scilicet tempore, quo caput anni esse voluit omnipotens Deus.","english":"IV. \"In the beginning,\" says Moses, \"God made heaven and earth; but the earth was invisible and unformed, and darkness was upon the abyss, and the Spirit of God was borne over the waters. And God said, 'Let there be light,' and light was made. And God saw the light, that it was good, and He divided between light and darkness. And God called the light day, and He called the darkness night. And evening was made, and morning was made: one day. And God divided between light and darkness, that is, He balanced day and night\" (Gen. 1:1–5, according to the Septuagint). For at God's command, the light that was made so cut through the darkness that a course equal between both appeared, and from then on day and night would receive increases and decreases in alternate succession and would mark the seasons. For just as Almighty God first caused every living soul, in its full age and kind, as well as all fruits of the earth complete with their seeds, to be brought forth at once, so He then established the span of light and darkness in an equal course from the beginning. This, therefore, is known to be the first day, which was made at the origin, on which the Lord God made light and night equal, namely at the time of spring, which Almighty God willed to be the head of the year.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. I, 1–5, sec. LXX","severity":"info","text":"Hilarianus cites Genesis 1:1–5 according to the Septuagint, which differs from the Hebrew in verse 5 (e.g., 'evening and morning' for 'day one').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"invisibilis et incomposita","severity":"info","text":"The Latin 'invisibilis et incomposita' ('invisible and unformed') reflects the Septuagint's ἀόρατος καὶ ἀκατασκεύαστος, not the Hebrew 'tohu wa-bohu' (formless waste).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"verni scilicet tempore","severity":"info","text":"Hilarianus identifies the first day as the spring equinox, aligning with early Christian chronographers (e.g., Hippolytus) who placed creation at the vernal equinox.","cites":[],"named_sources":["Hippolytus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Iste igitur dies primus cognoscitur esse","severity":"info","text":"This sentence concludes the chapter's argument: the first day of creation was a day of equal light and darkness, establishing the pattern for all subsequent time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Sicut enim terra et maria omnem animam vivam...","severity":"info","text":"Hilarianus compares the instantaneous creation of living things and fruits to the establishment of equal day and night, echoing the 'simultaneous creation' tradition in Philo and early Christian exegesis.","cites":[],"named_sources":["Philo"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"caput anni esse voluit omnipotens Deus","severity":"info","text":"The claim that spring is the 'head of the year' reflects a calendrical tradition (e.g., Roman pre-Julian year beginning in March) and influences later paschal computus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'invisibilis et incomposita' may be a direct translation of the Septuagint, but the precise Greek Vorlage is uncertain; the reading taken follows the LXX as cited.","The phrase 'verni scilicet tempore' could be interpreted as the spring equinox or simply spring season; the reading taken assumes equinox due to the context of equal day and night."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"V. Isto igitur tempore fabricavit et mundum. Ante omnia enim tempora etiam tempus istud primo constituere dignatus est Dominus, quod prae caeteris sit blandus, aeris qualitate libratus, quo cuncta terrae nascentia glacialis hiemis torpore defuncto, et laeto hoc verni temporis aere suscepto, in varios diversi generis flores seminaque prorumpunt; ut laudes quodammodo etiam ipsa Domino Creatori fecundis primitiarum fructibus cum hominum festis gratissima suavitatis fertilitate concelebrent, in quo etiam nunc institutus a Domino primus occurrit aequinoctius, qui secundum cognominationem a mensium Romanorum VIII kalendarum Aprilium invenitur. Hinc ergo initium sumentes, universa quae proposuimus, decurremus.\n\nVI. De die primo mundi locuti breviter explicuimus. Jam ad lunae rationem veniamus. Transactis enim tribus diebus, quarto die, id est, V kalendarum Aprilium in signis temporibusque, diebus, et annis haud simul luminaria sunt constituta. Licet enim uno die sunt facta, tamen Deus omnipotens, ut clarum nobis efficeret diem· solem mane constituit.","english":"V. At this time, therefore, He also fashioned the world. For before all times, the Lord deigned first to establish that very time which is more pleasant than the others, balanced in the quality of the air, in which all things born from the earth, after the torpor of icy winter has ended and the cheerful spring air has been received, burst forth into various flowers and seeds of different kinds; so that even they themselves, in a way, celebrate praises to the Lord Creator with the fertile fruits of the firstfruits, together with the feasts of men, with the most pleasing fertility of sweetness, in which also now the first equinox, instituted by the Lord, occurs, which is found according to the designation of the Roman months on the eighth day before the Kalends of April. Taking our start from here, therefore, we will run through all the things we have proposed.\n\nVI. We have briefly explained, speaking about the first day of the world. Now let us come to the reckoning of the moon. For after three days had passed, on the fourth day, that is, on the fifth day before the Kalends of April, the luminaries were established, not simultaneously in signs, times, days, and years. For although they were made in one day, nevertheless Almighty God, in order to make it clear to us, established the sun in the morning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"V. Isto igitur tempore fabricavit et mundum.","severity":"info","text":"This sentence marks the transition from the creation of light and day (passage 5) to the creation of the world at the spring equinox, establishing the temporal framework for the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aequinoctius","severity":"info","text":"The term 'aequinoctius' (equinox) is used here to specify the spring equinox, which Hilarianus identifies as the time of creation, aligning with the Roman calendar date VIII Kalendas Aprilis (March 25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"VIII kalendarum Aprilium","severity":"info","text":"The Roman date 'VIII Kalendas Aprilis' corresponds to March 25, which in late antique Christian tradition was often associated with the spring equinox and the creation of the world, as well as the Annunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quarto die ... luminaria sunt constituta","severity":"info","text":"This passage echoes Genesis 1:14-19, where the sun, moon, and stars are created on the fourth day. Hilarianus specifies the date as V Kalendas Aprilis (March 28), linking creation to the paschal calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Transactis enim tribus diebus, quarto die","severity":"info","text":"Hilarianus notes that the luminaries were created on the fourth day, after three days had passed, consistent with the Genesis account, but he adds a specific Roman calendar date (March 28) for this event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"haud simul luminaria sunt constituta","severity":"caution","text":"The phrase 'haud simul' (not simultaneously) is ambiguous: it may mean the luminaries were not created at the same time of day, or that their functions (signs, times, days, years) were not established simultaneously. The translation opts for the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'haud simul luminaria sunt constituta' could be read as 'the luminaries were not established simultaneously' (i.e., at the same moment) or 'the luminaries were not established together with signs, times, days, and years.' The translation takes the latter, but the Latin is ambiguous.","The date 'V kalendarum Aprilium' (March 28) for the creation of the luminaries is not standard in patristic chronologies; Hilarianus may be harmonizing with the paschal calculation."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Appropinquante igitur nocte in numeros et tempora vario cursu volventem menstrualem instituit lunam: quae luna ad vesperum quarta decima dodran facta est, ea ratione, ut et omnes primae noctis tenebras illustraret, totamque percurreret noctem, et ut homini novo, cui haec Dominus Deus faciebat, sexto die, sicuti jam sol diei factus sit, ita ei aliud opus luna nocti proficiens procedere videretur, ne desertus a lucis exitu, solisque claritate, insperatas seu solas tenebras pateretur. Eo enim tempore lunam talem mane quod oritur, sol respicit in Occidentem, in inchoatione vero noctis post abscessum lucis, consummatosque cursus solis, quae cum virtute lucis suae clypeata luna procedit. Non immerito etiam per Moysen in Exodo Dominus Deus populo suo jussit ex quarta decima luna primi mensis plena ad vesperum usque ad vicesimam primam Pascha debere celebrari. Voluit enim Dominus e hebdomadam Paschae a quarta decima plena ad vesperum habere initium, ut illucescente die Paschae, qui primus est hebdomadis ejusdem quinta decima luna prima eis fuisset dies azymorum. Dominus enim in Levitico declarat, hoc dicens: In primo mense, in quarta decima die mensis, in medio vespertinorum Pascha Domino, et in quinta decima mensis hujus dies festi azymorum Domino (Levit. XXIII, 5, 6, sec. LXX).","english":"As night was approaching, therefore, He established the moon, which revolves through numbers and times in a varying course, as a monthly measure: which moon, on the fourteenth day, was made full at evening, for this reason, that it might both illuminate all the darkness of the first night and run through the entire night, and that for the new man, for whom the Lord God was making this on the sixth day, just as the sun had already been made for the day, so another work, the moon, might seem to proceed, benefiting the night, lest he, abandoned by the departure of light and the brightness of the sun, should suffer unexpected or solitary darkness. For at that time, such a moon in the morning, when it rises, the sun looks upon in the West; but at the beginning of night, after the departure of light and the completed courses of the sun, the moon proceeds, shielded with the power of its own light. Not undeservedly also, through Moses in Exodus, the Lord God commanded his people that from the fourteenth moon of the first month, full at evening, until the twenty-first, the Passover ought to be celebrated. For the Lord wished the week of Passover to have its beginning from the fourteenth, full at evening, so that on the day of Passover dawning, which is the first of that same week, the fifteenth moon would be for them the first day of Unleavened Bread. For the Lord declares in Leviticus, saying this: \"In the first month, on the fourteenth day of the month, in the middle of the evening, the Passover of the Lord, and on the fifteenth day of this month, the feast of Unleavened Bread of the Lord\" (Leviticus 23:5, 6, according to the Septuagint).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dodran","severity":"info","text":"The Greek loanword 'dodran' (from δόδραν, a variant of δωδεκάδραν?) is obscure; it likely means 'full moon' or 'fourteenth-day moon' here, as the context equates it with the plena luna at evening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit. XXIII, 5, 6, sec. LXX","severity":"info","text":"Hilarianus cites Leviticus 23:5-6 according to the Septuagint, which prescribes Passover on the 14th day of the first month at evening and the Feast of Unleavened Bread on the 15th.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quarta decima luna primi mensis plena ad vesperum","severity":"info","text":"The Quartodeciman practice, observed by some early Christians, celebrated Passover on the 14th of Nisan regardless of the day of the week, a point of controversy in the 2nd-3rd centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of creation, linking the institution of the moon to the later establishment of the Passover calendar, bridging cosmogony and liturgical law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Exodus","severity":"info","text":"Hilarianus’s reference to Exodus for the Passover command reflects a typological reading common in Latin patristic exegesis, where the moon’s creation prefigures the paschal observance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of 'dodran' is uncertain; it may be a corruption or variant of a Greek term for the full moon.","The phrase 'in medio vespertinorum' in the Leviticus citation is ambiguous, possibly meaning 'in the middle of the evening' or 'at the evening midpoint'."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Dies enim lunares vespere incipiunt, et in vespere finiuntur; quoniam luna a Deo ut sua luce propter rudem adhuc hominem noctis tenebras temperaret, a vespere quinto kalendarum Aprilium die nativitatis accepit ortum, et usque in aliam vesperam, id est IV kalendas Apriles primi diei sui exhibuit cursum, quapropter hodie nos lunarem cursum edocti a Deo, retinentes vigilias Paschae initiante vespera celebramus.\n\nVII. Exposuimus, luna a Domino qualis sit V kalendas Apriles ad vesperam facta. Nunc et ubi annum suum explicuerit, demonstramus. Iste enim annus caeteris annis terminum posuit. Sed quod menses et annos, ut supra memoravimus, suo cursu luna demonstraret per neomenias, id est, novos ac primo dies mensum, quos generat luna, Dominus Deus sua testatione declarat. Sic enim et scriptum est: Et locutus est Dominus Deus ad Moysen, dicens: In die primo neomeniae mensis primi i dedicabis tabernaculum testimonii (Exod. XL, 1, 2, sec. LXX). Et alio loco, cum de sacrificiis, quando et quomodo offerri deberent, ait: Etiam offeretis sacrificia, et in neomeniis mensis ex mense in mensibus anni (Num. XXVIII, 11, 14, sec. LXX). In libro etiam Regnorum dictum est: Cum se absconderet David, timens regem Saul, et facta sunt neomenia, et intravit Rex ad mensam, ut manducaret, et cum eo soliti convivae venerunt.","english":"Lunar days begin in the evening and end in the evening, because the moon, in order to temper the darkness of night with its own light for the sake of man, who was still inexperienced, received its rising from God on the evening of the fifth day before the Kalends of April, the day of its birth, and displayed its course until the following evening, that is, the fourth day before the Kalends of April, the end of its first day. For this reason, we today, instructed by God, retain the lunar course and celebrate the vigils of Easter at the beginning of the evening.\n\nVII. We have set forth what the moon was like on the fifth day before the Kalends of April at evening, as made by the Lord. Now we also demonstrate where it completed its year. For that year set a limit for the other years. But that the moon, by its course, indicated months and years, as we recalled above, through the neomeniae, that is, the new and first days of the months, which the moon generates, the Lord God declares by His own testimony. For thus it is written: \"And the Lord God spoke to Moses, saying: 'On the first day of the neomenia of the first month you shall dedicate the tabernacle of testimony.'\" (Exod. 40:1-2, according to the LXX). And in another place, when speaking about sacrifices, when and how they ought to be offered, it says: \"You shall also offer sacrifices, and on the neomeniae of the month from month to month of the year.\" (Num. 28:11, 14, according to the LXX). In the book of Kings also it is said: \"When David hid himself, fearing King Saul, and the neomenia occurred, and the King entered the table to eat, and with him the usual guests came.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"neomeniae","severity":"info","text":"The Greek loanword νεομηνία (neomenia) means 'new moon' and, by extension, the first day of a lunar month. Hilarianus uses it to denote the lunar phase that begins each month, central to his argument for a lunisolar calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 40:1-2 (sec. LXX)","severity":"info","text":"Hilarianus cites Exodus 40:1-2 according to the Septuagint, which reads 'on the first day of the neomenia of the first month you shall dedicate the tabernacle of testimony.' The Vulgate differs; Hilarianus follows the Greek version to support his lunar calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. 28:11, 14 (sec. LXX)","severity":"info","text":"The reference to Numbers 28:11, 14 (Septuagint) prescribes sacrifices on neomeniae. The chapter and verse numbers differ from the Vulgate; Hilarianus again relies on the Greek Old Testament to ground liturgical practice in lunar reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"V kalendas Apriles","severity":"info","text":"The Roman date 'V kalendas Apriles' corresponds to March 28. Hilarianus identifies this as the day of the moon's creation at evening, linking the lunar cycle to the paschal computation and the beginning of the world year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VII. Exposuimus... Nunc et... demonstramus","severity":"info","text":"This section marks a structural transition: Hilarianus moves from describing the moon's first day (section VI) to demonstrating where it completed its year (section VII), using scripture to validate the lunar calendar as divinely ordained.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"retinentes vigilias Paschae initiante vespera celebramus","severity":"info","text":"Hilarianus asserts that contemporary Christian practice of beginning Easter vigils at evening preserves the divinely instituted lunar reckoning, linking liturgical observance to the creation narrative and the moon's first rising.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses cited (Exod. 40:1-2, Num. 28:11, 14) follow the Septuagint numbering, which differs from the Vulgate; the precise identification of the Kings passage is uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"David autem non intravit cum eo, et apparuit locus ejus, et nihil locutus est Saul illo die, et factum est in crastinum in secundo die mensis (I Reg. XX, 24- 26, sec. LXX). In Psalmis quoque dictum est: Lunam posuit Deus in tempora (Psal. CIII, 19). Igitur in viginti novem semis dies lunae explicat mensem. Quapropter? quia non penitus tenuata luce finitur. Caeterum jam aliud opus esset, non id quod primo fecerat omnipotens Deus. Tricesima ergo luna latens in semisse cavatur. Duodecies igitur vicies nonus semis efficiuntur dies trecenti quinquaginta quatuor. VIII. Itaque in V nonas Martias eadem luna annum suum currendo complevit. Hoc per singulos menses anni ipsius lunae probare possumus. Nam primum suum mensem haec luna II idus Apriles consummavit, eo quod eam j plenam Deus mundo fecit, ac procedere jussit.\n\nSecundum mensem IV idus Maias explicuit.","english":"But David did not enter with him, and his place was empty, and Saul said nothing to him that day; and it happened on the next day, the second day of the month (1 Sam. 20:24–26, according to the LXX). In the Psalms also it is said: \"God placed the moon for the seasons\" (Ps. 103:19). Therefore, the moon completes its month in twenty-nine and a half days. Why? Because its light is not entirely diminished when it ends. Otherwise, it would be a different work, not what almighty God had first made. Thus the thirtieth moon, hidden in the half-day, is hollowed out. Therefore, twelve times twenty-nine and a half make three hundred fifty-four days. 8. And so, on the fifth day before the Nones of March, the same moon completed its year by running its course. We can prove this for each month of that lunar year. For this moon completed its first month on the second day before the Ides of April, because God made it full for the world and commanded it to proceed.\n\nIt completed its second month on the fourth day before the Ides of May.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David autem non intravit cum eo, et apparuit locus ejus, et nihil locutus est Saul illo die, et factum est in crastinum in secundo die mensis (I Reg. XX, 24- 26","severity":"info","text":"Hilarianus cites 1 Sam 20:24–26 according to the Septuagint (LXX), where the Hebrew text differs in chapter numbering. The citation supports his argument about lunar month reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lunam posuit Deus in tempora (Psal. CIII, 19)","severity":"info","text":"The psalm verse (Ps 103:19 in LXX, corresponding to Ps 104:19 in modern numbering) is used to assert divine ordination of the moon for measuring time, a key premise for Hilarianus' computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"semisse","severity":"info","text":"The Latin 'semisse' (half) refers to the half-day (0.5 days) in the lunar month of 29.5 days. Hilarianus explains that the thirtieth day is 'hidden' in this half, a technical point in lunar calendar theory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"V nonas Martias","severity":"info","text":"The date 'V nonas Martias' (5th day before the Nones of March) corresponds to March 3 in the Roman calendar. Hilarianus uses it to mark the completion of a 354-day lunar year, anchoring his computus to Roman dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII.","severity":"info","text":"The Roman numeral 'VIII' marks a section division in the treatise, indicating a new stage in Hilarianus' argument about the lunar year's completion and monthly verification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II idus Apriles","severity":"caution","text":"The date 'II idus Apriles' (2nd day before the Ides of April) is April 12. Hilarianus claims the first lunar month ended then, but the basis for this specific alignment with the creation of the full moon is unclear and may reflect a particular tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eam j plenam' in the Latin is unclear; the English draft reads 'because God made it full for the world', but the 'j' may be a scribal error or abbreviation. The reading assumes 'eam plenam'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Tertium vero mensem III idus Junias consummavit.\n\nQuartum mensem sexto idus Julias. Quintum mensem V idus Augustas. Sextum mensem VII idus Septembres. Septimum mensem nonas Octobres. Octavum mensem nonas Novembres. Nonum mensem nonas Decembres. Decimum mensem III nonas Januarias. Undecimum mensem IV nonas Februarias. Duodecimum quippe suum mensem V Nonas Martias assignavit, die vero IV nonarum Martiarum post die V nonarum earumdem transactis duodecim lunis, id est, duodecim mensibus apparuit nativitas ejusdem lunae.\n\nIX. Proinde in trecentis quinquaginta quatuor diebus luna perexplicat annum, sol vero in trecentis sexaginta quinque et quadran, undecim scilicet dies sunt et quadran, quos quasi minus habere videtur ratio lunae a ratione solis. Sex dies cavaturarum lunae duodecim semisses, et quinque illi, qui in memoriam fabricae Dei, vacivi nominabantur, quos nunc compositio Romana super aliquos menses divisit, quos intercalares nominavit, a et quadrantem illum, quem potius ratio continet solis, qui quadran superputatus, quater per accessus quatuor annorum efficiens assem ad cursum solis accedit bis sexti kalendarum Martiarum. Sed quoniam sol et luna, dies et nox alter in alterius connexam habet disputationem super CCCLIII dies annum lunarem, accedunt hi undecim dies et quadran bissextilis, et sic annus solis habere cognoscitur dies CCCLXV et quadran.","english":"The third month, however, ended on the third day before the Ides of June.\n\nThe fourth month on the sixth day before the Ides of July. The fifth month on the fifth day before the Ides of August. The sixth month on the seventh day before the Ides of September. The seventh month on the Nones of October. The eighth month on the Nones of November. The ninth month on the Nones of December. The tenth month on the third day before the Nones of January. The eleventh month on the fourth day before the Nones of February. The twelfth month, indeed, assigned its own month to the fifth day before the Nones of March, but on the fourth day before the Nones of March, after the fifth day before the same Nones had passed, with twelve lunations completed, that is, twelve months, the birth of that same moon appeared.\n\nIX. Therefore, in three hundred fifty-four days the moon completes the year, but the sun in three hundred sixty-five and a quarter; that is, eleven days and a quarter, which the reckoning of the moon seems to have less than the reckoning of the sun. The six days of the moon's hollows, twelve halves, and those five, which in memory of the building of God were called empty, which the Roman arrangement now divided over some months, which it called intercalary, and that quarter, which the reckoning of the sun rather contains, which quarter, counted in addition, four times through the accessions of four years, making an as, approaches the course of the sun on the twice sixth day before the Kalends of March. But since the sun and moon, day and night, have a connected disputation with each other over 353 days for the lunar year, these eleven days and the bissextile quarter are added, and thus the year of the sun is known to have 365 days and a quarter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tertium vero mensem III idus Junias consummavit","severity":"info","text":"This passage lists the end dates of months 3–12 in Roman calendar terms, forming a systematic table that transitions into a summary of lunar and solar year lengths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cavaturarum lunae","severity":"info","text":"Cavaturae lunae (hollows of the moon) likely refers to the days when the moon is invisible or waning, here counted as six days, each split into two halves (semisses), totaling twelve half-days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vacivi","severity":"info","text":"Vacivi (empty days) are five days added in memory of the building of God, possibly a reference to the five epagomenal days in Egyptian or Jewish tradition, here adapted into Roman intercalary days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bis sexti kalendarum Martiarum","severity":"info","text":"Bis sexti kalendarum Martiarum (twice sixth before the Kalends of March) is the Roman term for the bissextile day, i.e., February 24, the intercalated day in a leap year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"super CCCLIII dies annum lunarem","severity":"caution","text":"The text states the lunar year as 353 days, but earlier it gave 354 days; this inconsistency may reflect a scribal error or a different reckoning (e.g., excluding the hollow days).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"compositio Romana","severity":"info","text":"Hilarianus contrasts Jewish or earlier lunar reckoning with the Roman calendar system, which divided the five empty days across months as intercalary days, showing late antique calendrical synthesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lunar year length is given as both 354 and 353 days; the latter may be a scribal error or reflect a different counting method.","The phrase 'in memoriam fabricae Dei' (in memory of the building of God) is obscure; it may refer to the creation week or a Jewish tradition about the five epagomenal days."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Igitur, quia luna primum suum explicuit annum, id est, in V nonarum Martiarum, III nonarum Martiarum dies ad primum mensem pertinere videtur.\n\nX. Sed quoniam divina pietas ita sanxit, ut Paschae solemnitas non aliter quam in primo mense procul dubio celebretur, ea ratione non a IV nonarum Martiarum die propter rationem Paschae prima luna a nobis quaeritur; quoniam in isto die anno ipso primo vertente non assis plenus, sed semis apparuit luna, alia vero die, id est, III nonarum Martiarum in asse pleno prima fuisse cognoscitur. Unde intelligimus, eam nonnisi a IV nonarum Martiarum die, ut rectius nobis III nonas Martias prima possit occurrere, incrementa assis ejusdem lunae ortum ad nativitatem debere tenere. Nunc igitur IV nonas Martias cum occurrerit luna prima, idcirco declinamus, quia in XXIV horas noctis et diei assis ipse conficitur, et de die ultimi mensis anni transacti ejus, qui est V nonas Martias ad assem suum incipit incrementum, et ne ultimo mense initium accrementa luna prima mensis primi habere videatur. Iste dies IV nonarum Martiarum medius a nobis retinetur, ut sit inter die ultimi mensis transacti, et inter III non. Mar. ut luna prima, quae, fuerit III non. Mar. ex die IV non. earum· dem initium habeat accrementum. In eo enim die, id est, in III non. Mar.","english":"Therefore, because the moon completed its first year, that is, on the fifth day before the Nones of March, the third day before the Nones of March appears to belong to the first month.\n\nX. But since divine piety has decreed that the solemnity of Passover is without doubt to be celebrated in no other way than in the first month, for that reason we do not seek the first moon from the fourth day before the Nones of March on account of the reckoning of Passover; because on that day in that first turning year the moon did not appear full, but half, while on the other day, that is, the third day before the Nones of March, it is known to have been the first in its full form. Whence we understand that it must hold the increments of that same moon’s rise to its birth only from the fourth day before the Nones of March, so that the third day before the Nones of March may more correctly occur to us as the first. Now, therefore, when the first moon occurs on the fourth day before the Nones of March, we decline it for this reason, because that full form is completed in the twenty-four hours of night and day, and it begins its increase from the day of the last month of the past year, which is the fifth day before the Nones of March, to its full form, and lest the first moon of the first month appear to have its increase beginning in the last month. That day, the fourth day before the Nones of March, is retained by us as a middle day, so that it is between the day of the last month past and the third day before the Nones of March, so that the first moon, which was on the third day before the Nones of March, may have its beginning of increase from the fourth day before those Nones. For on that day, that is, on the third day before the Nones of March,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"luna primum suum explicuit annum","severity":"info","text":"Hilarianus refers to the moon completing its first year, i.e., a full cycle of lunar phases, which he synchronizes with the Roman calendar date V Non. Mart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"assis plenus / semis","severity":"info","text":"The terms 'assis plenus' (full as) and 'semis' (half) describe the moon's illumination; 'as' is a Roman unit of weight, here metaphorically applied to lunar fullness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"X.","severity":"info","text":"The section number X marks a new argument: why the first moon is not sought from IV Non. Mart. but from III Non. Mart., despite the moon's first year ending on V Non. Mart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pascha","severity":"info","text":"Hilarianus insists Passover must be celebrated in the first month, reflecting the Quartodeciman controversy and the computus for determining Easter's date.","cites":[],"named_sources":["Hilarianus"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"IV nonarum Martiarum die","severity":"caution","text":"The Latin is ambiguous: 'a IV nonarum Martiarum die' could mean 'from the fourth day before the Nones' or 'from the day of the fourth before the Nones'; the translation follows the former.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"incrementa assis ejusdem lunae ortum ad nativitatem","severity":"info","text":"Hilarianus argues that the moon's increase (incrementa) must be reckoned from IV Non. Mart. so that the first moon (III Non. Mart.) is correctly identified, avoiding overlap with the previous year's last month.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of 'assis' as a lunar measure is unclear; it may be a calque on Greek 'as' or a local term.","The phrase 'a IV nonarum Martiarum die' could be read as 'from the day of the fourth before the Nones' or 'from the fourth day before the Nones'; the translation adopts the latter."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"si fuerit luna prima sine scrupulo anni, et in die primi mensis prima esse invenitur, et de die primi mensis ad nativitatem suam accipit incrementum.\n\nXI. Igitur ex die isto III non. Mar. usque in die IV non. April. quaeri a nobis debet, ut sit luna prima, quia in quocumque die ex his XXIX diebus luna prima cum fuerit, inde incipit primus mensis lunaris. Ex die vero XV kal. Aprilium usque in XVII kal. Maiarum e diem legaliter luna ut sit quarta decima, vera ratione firmatur. Hinc namque decurrentes, ubi occurrent dies sacrosanctus Paschae, sane in eodem pridem primo mense, quem luna genuerit, juste ac sine ulla intermissione Pascha facere oportet. Sic enim de ea re Dominus in Exodo testatur et dicit: Diem festum Paschoe observabitis, septem diebus edetis azyma, sicut praecepi tibi per tempus mensis novorum. In eo enim exiisti de terra Aegypti (Exod. XXIII, 15, sec. LXX). Item in Levitico praecepit Dominus et dicit: In primo mense in XIV mensis in medio vespertinorum Pascha Domini, et in XV mensis hujus dies festi azymorum Domino (Levit. XXIII, 5, 6, sec. LXX).","english":"If the first moon is found to be without any scruple of the year, and is discovered to be the first on the day of the first month, it receives its increase from the day of the first month to its nativity.\n\nXI. Therefore, from that day, the third day before the Nones of March, up to the fourth day before the Nones of April, we must seek so that the first moon may be present, because on whichever day among these twenty-nine days the first moon occurs, from that day the first lunar month begins. From the fifteenth day before the Kalends of April up to the seventeenth day before the Kalends of May, it is legally established by true reasoning that the moon must be the fourteenth. For as we proceed from this point, wherever the sacred day of Easter falls, it is proper to celebrate Easter in that same first month which the moon has generated, justly and without any interruption. For concerning this matter, the Lord testifies in Exodus and says: \"You shall observe the feast day of Passover; for seven days you shall eat unleavened bread, as I commanded you, during the time of the month of new grain. For in that month you departed from the land of Egypt\" (Exod. 23:15, according to the LXX). Likewise, in Leviticus the Lord commands and says: \"In the first month, on the fourteenth day of the month, in the middle of the evening, the Passover of the Lord, and on the fifteenth day of this month, the feast of unleavened bread to the Lord\" (Lev. 23:5, 6, according to the LXX).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"sine scrupulo anni","severity":"info","text":"The phrase 'sine scrupulo anni' (without scruple of the year) likely means without any doubt or ambiguity regarding the year's reckoning, i.e., the first moon is clearly identified as such.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luna prima","severity":"info","text":"'Luna prima' (first moon) refers to the first visible new moon after the vernal equinox, which determines the start of the first lunar month in the computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XXIII, 15","severity":"info","text":"Hilarianus cites Exodus 23:15 (LXX) to support the timing of Passover and the eating of unleavened bread for seven days, though the verse numbering differs from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit. XXIII, 5, 6","severity":"info","text":"The citation of Leviticus 23:5-6 (LXX) provides the biblical basis for celebrating Passover on the 14th day of the first month and the Feast of Unleavened Bread on the 15th.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"III non. Mar. ... IV non. April.","severity":"info","text":"The date range from 5 March to 2 April (Roman calendar) defines the window for the first new moon of the lunar year, a key parameter in early Christian computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XI.","severity":"info","text":"Section XI presents a systematic argument for calculating the first lunar month and the date of Easter, using scriptural proof texts from Exodus and Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of 'sine scrupulo anni' is ambiguous; it may refer to a technical term in computus or simply mean 'without any doubt'.","The citation 'Exod. XXIII, 15' does not correspond exactly to the Vulgate; Hilarianus likely uses the Septuagint numbering, which differs."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Item in Numeris: Locutus est Dominus ad Moysen in deserto Syna anno secundo profectionis eorum ex AEgypto in mense primo, dicens: Dic et faciant filii Israel Pascha in tempore suo, quarta decima die mensis primi ad vespera facies illud secundum tempora, secundum legem suam, et secundum corporationem suam facies illud, Et locutus est Moyses filiis Israel facere Pascha in deserto Syna, et secundum quod proecepit Dominus Moysi, sic fecerunt filii Israel (Num. IX, 1–5, sec. LXX). Et paulo post cum comminatione praecepit Dominus et dicit: Homo qui fuerit mundus, et in via longa non fuerit, et cessaverit facere Pascha, exterminabitur anima illa de populo suo, quia munus Domino nostro non obtulit tempore suo, et peccatum suum accipiet homo ille (Ibid., 13). Item in Deuteronomio Moyses ad populum loquitur, dicens: Observa mensem novorum, et facies Pascha Domino Deo tuo, quia in mense novorum existi de terra AEgypti nocte, et immolabis Pascha Domini Deo tuo (Deut. XVI, 1, 2, sec. LXX). Etiam in libro primo Esdrae apertius scriptum est: Et egit Josias Pascha in Hierosolymis Domino, et immolavit Fasec quarta decima luna primi mensis ad vesperam (I Esdr. I, 1, sec. LXX; Vulg. II Parat. XXV, 1).","english":"Again in Numbers: The Lord spoke to Moses in the desert of Sinai in the second year of their departure from Egypt, in the first month, saying: \"Speak, and let the children of Israel make the Passover in its time, on the fourteenth day of the first month at evening; you shall make it according to the seasons, according to its law, and according to its ordinance.\" And Moses spoke to the children of Israel to make the Passover in the desert of Sinai, and according to what the Lord commanded Moses, so the children of Israel did (Num. 9:1–5, according to the LXX). And a little later, with a threat, the Lord commanded and says: \"A man who is pure, and has not been on a long journey, and has failed to make the Passover, that soul shall be cut off from his people, because he did not offer a gift to our Lord in its time, and that man shall receive his sin\" (Ibid., 13). Again in Deuteronomy, Moses speaks to the people, saying: \"Observe the month of new things, and you shall make the Passover to the Lord your God, because in the month of new things you came out of the land of Egypt by night, and you shall sacrifice the Passover to the Lord your God\" (Deut. 16:1, 2, according to the LXX). Also in the first book of Esdras it is written more plainly: \"And Josiah kept the Passover in Jerusalem to the Lord, and he sacrificed the Phasec on the fourteenth day of the first month at evening\" (1 Esd. 1:1, according to the LXX; Vulg. 2 Par. 25:1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numeris","severity":"info","text":"Hilarianus cites Numbers 9:1–5 according to the LXX, a passage not found in the Hebrew or Vulgate numbering; it likely corresponds to a conflation of Num. 9:1–5 with Paschal legislation from Exodus 12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomio","severity":"info","text":"The citation of Deuteronomy 16:1–2 (LXX) links the Passover to the 'month of new things' (mensis novorum), a phrase Hilarianus uses to support his lunar calendar argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esdrae","severity":"info","text":"The reference to 1 Esdras 1:1 (LXX) recounts Josiah's Passover on the fourteenth day of the first month at evening, reinforcing the dating rule. The Vulgate parallel is 2 Paralipomenon 25:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"sec. LXX","severity":"info","text":"Hilarianus explicitly cites the Septuagint (LXX) as his scriptural source, indicating his reliance on the Greek Old Testament tradition rather than the Hebrew or Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"comminatione","severity":"info","text":"The 'threat' (comminatio) of excommunication for failing to observe Passover reflects late antique disciplinary concerns, possibly echoing contemporary ecclesiastical penalties for non-compliance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"corporationem","severity":"caution","text":"The Latin 'corporationem' (ordinance) is a rare or possibly corrupt term; it may represent a misreading of the Greek or a scribal error for 'corporationem' (embodiment) or 'ordinationem' (ordinance).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact LXX chapter and verse numbering for the Numbers citation is uncertain; Hilarianus may be paraphrasing or conflating multiple passages.","The term 'corporationem' is ambiguous and may be a scribal corruption or a technical term not otherwise attested."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"XII. Sed quid multa discurrimus, cum idem in omnibus scripturis sacris memoratum sit, in primo mense Pascha debere i celebrare. Sed mensem istum primum luna ista tutum terminatumque non habet, ut idem et ipse semper occurrat, sed dies, quos supra memoravimus, XXIX ex III nonarum Martiarum in IV nonarum Aprilium j die, in quibus anno primo transacto a fabrica mundi, primum suum exhibuit mensem, ut cum in uno die ex his fuerit prima, exinde ipsa primum nobis generat mensem. Haec etenim ratio embolysmos et communes annos facit. Si quando enim in duodecimo mense ante III non. Mar. die non. explicitis diebus anni sui, quem superius memoravimus, eadem luna apparuerit prima, tertium decimum mensem necesse est impleat et faciat annum embolysmum. Si anno completo suo tempore competenti, id est, in diebus, qui ad primum mensem pertinere videntur, transactis scilicet duodecim mensibus suis fuerit prima luna, communis annus effectus est. Hi namque XXVIII dies embolysmos et communes annos sic manifestant. Undecim dies sunt ex III non. Martiarum in die iduum earumdem, in quibus prima si fuerit luna, quia post duodecim menses nata videbitur, praeteritos annos communes fuisse ostendit, praesentes vero in quibus nata mensem primum facit, embolysmos designat. Octo dies sunt ex die XVII kal. Aprilium, in die X kal. April.","english":"XII. But why do we run about so much, when it is recorded in all the sacred scriptures that the Passover must be celebrated in the first month? But this first month does not have that moon fixed and determined, so that it itself always occurs on the same day, but the days which we mentioned above, the 29th from the 3rd day before the Nones of March to the 4th day before the Nones of April, in which, after the first year from the foundation of the world had passed, it exhibited its first month, so that when it has been the first on one of these days, from then on it itself generates the first month for us. For this reason makes embolismic and common years. For if, in the twelfth month before the 3rd day before the Nones of March, on a day not completing the days of its year, which we mentioned above, the same moon has appeared as the first, it is necessary that it fill a thirteenth month and make an embolismic year. If, at its completed year at the appropriate time, that is, in the days which seem to pertain to the first month, after twelve months have passed, the first moon has occurred, a common year is effected. For these 28 days thus manifest embolismic and common years. There are eleven days from the 3rd day before the Nones of March to the day of the Ides of the same, in which, if the first moon has occurred, because it will be seen to have been born after twelve months, it shows that the past years were common, but the present ones, in which it makes the first month when born, designates embolismic. There are eight days from the 17th day before the Kalends of April to the 10th day before the Kalends of April.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"embolysmos","severity":"info","text":"Embolysmos (Greek ἐμβόλισμος) refers to an intercalary or embolismic year in the lunisolar calendar, where a thirteenth month is added to align lunar months with the solar year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"communes annos","severity":"info","text":"Communes annos (common years) are standard lunar years of twelve months, as opposed to embolismic years with thirteen months, in the computus tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"III nonarum Martiarum ... IV nonarum Aprilium","severity":"info","text":"These Roman calendar dates (3 March to 4 April) define the lunar boundary for the first month; the 29-day range reflects the computistical rule for determining Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XII","severity":"info","text":"This section (XII) continues the argument that Passover must fall in the first month, but now explains the computistical mechanism of embolismic and common years based on lunar phases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"XXVIII dies","severity":"caution","text":"The reference to '28 days' is ambiguous: the preceding text mentions 11 and 8 days (totaling 19), not 28. This may be a textual corruption or a miscalculation in the source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'XXVIII dies' (28 days) does not match the sum of the two intervals given (11 + 8 = 19), suggesting a possible scribal error or missing text.","The exact relationship between the 29-day range and the 11- and 8-day intervals is not fully explained."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"in quibus luna si apparuerit prima, et praeteritos et praesentes annos communes significat. Decem proinde dies sunt ex VIII kalend. April. in III non. earumdem diem, in quibus si fuerit prima luna, praeteritos annos embolysmos facit, praesentes communes ostendit, qui anni communes habent dies trecentenos quinquagenos quaternos, aut enim undecim dies, minus habet ratio lunae a ratione solis et facit annum communem, aut X et IX transcendit, et facit embolysmum.\n\nXIII. Inde per annos singulos hac diversitate dies annorum lunae cum diebus solis, qui in trecentis sexaginta quinque et quadran conficit annum, non sibi concordare videntur. Proinde etiam hoc ostendimus, ut appareat omnibus aequales eos invicem dies habere, et ab initio cursus eorum isto ordine cucurrisse, el damna communium annorum eadem luna in annis embolysmis compensasse. Octo annorum rationem, quae perfecta fore videtur, in medium proferamus. In octo scilicet annos luna quinque annos habet communes et tres embolysmos. Ergo quinquies CCCLIV a faciunt DCLXX, et ter CCCLXXXIV faciunt MCLII; fiunt simul dies duo millia DCCCCXXII. Sic deinde et solis octo annorum summam in unum colliqamus octies CCCLXV quadran. duo millia DCCCCXXII. Ita igitur congregavit solis ac lunae cursus cum diebus suprascriptis.","english":"in which if the first moon appears, it signifies both past and present years as common. Therefore, there are ten days from the eighth day before the Kalends of April to the third Nones of the same month, in which if the first moon occurs, it makes the past years embolismic and shows the present years as common. These common years have 354 days; for either the moon's reckoning falls short of the sun's reckoning by eleven days and makes a common year, or it exceeds by nineteen and makes an embolismic year.\n\nXIII. Hence, through each year, with this diversity, the days of the lunar years do not seem to agree with the days of the sun, which completes a year in 365 and a quarter. Therefore, we also show this, so that it may appear to all that they have equal days with each other, and that from the beginning their courses have run in this order, and that the losses of common years have been compensated by the same moon in embolismic years. Let us bring forward the reckoning of eight years, which seems to be perfect. In eight years, the moon has five common years and three embolismic years. Therefore, five times 354 makes 1770, and three times 384 makes 1152; together they make 2922 days. Then let us also gather the sum of the sun's eight years: eight times 365 and a quarter makes 2922. Thus, therefore, the course of the sun and moon has been assembled with the days written above.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"embolysmos","severity":"info","text":"A Greek loanword (ἐμβόλισμος) meaning 'intercalary' or 'embolismic', used here for a lunar year of 384 days that includes an extra month to realign with the solar year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"communes","severity":"info","text":"Refers to a 'common' lunar year of 354 days, as opposed to an embolismic year; the term is standard in computistical texts for a year without intercalation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"octo annorum rationem","severity":"info","text":"The eight-year cycle (octaëteris) was a known lunisolar cycle in antiquity, used to harmonize lunar and solar years; Hilarianus here presents a standard computistical demonstration that 5 common and 3 embolismic years total 2922 days, matching 8 solar years of 365.25 days each.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XIII","severity":"info","text":"This section introduces a new argument: despite apparent disagreement between lunar and solar days, the eight-year cycle proves their fundamental equality. The shift from practical rules to a theoretical demonstration marks a structural turn in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"DCLXX","severity":"caution","text":"The Latin text reads 'DCLXX' (670) but the calculation 5 × 354 = 1770; the numeral is likely a scribal error for 'MDCCLXX' (1770). The English draft correctly emends to 1770.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"octo annorum rationem","severity":"info","text":"The eight-year cycle was later superseded by the 19-year Metonic cycle in Christian computus, but Hilarianus’s use reflects an earlier stage of Latin paschal calculation, possibly derived from Greek sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral 'DCLXX' is corrupt; the intended value is 1770, not 670.","The phrase 'X et IX transcendit' (line 5) is ambiguous: it likely means 'exceeds by 19' (i.e., 354 + 19 = 373? but standard embolismic year is 384), possibly a textual corruption or a different reckoning."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"XIV. Enarravimus qui sit dies mundi, quem Deus omnipotens creando lucem constituit, et lunam in inchoatione noctis qualis sit facta, vel ubi primum annum suum explicuerit, et quare abs III nonae. Martiar. die prima luna a nobis quaeritur, et ex quibus diebus quartadecima comprehendatur, etiam embolysmorum et communium annorum rationem ad plenam instructionem, ut etiam istum cursum lunae cum diebus Paschae posteri nostri per infinitos annos currentes, et futura tempora facilius ac veridice investigare percurrant, ut quoto kal. idusve foret; ut qui dies vel quota luna primo mense occurrere possit, ut hoc Opusculum nostrum omnibus sine labore sit constitutum, cum et ratio vera superius praemissa sit, et sine labore vel sine offendiculo falsitatis a dubitantibus atque ignorantibus multis dies ipsi Paschae suo quoque tempore cognoscantur. Aliud est enim Pascha nostrum, aliud Judaeorum. Longe etiam aliud est ab ipsis nostrum denique sacramentum, nec sicut illi Pascha Domino celebramus, quod in lectione sequenti clara ratione monstratur.","english":"XIV. We have explained what the day of the world is, which Almighty God established by creating light, and what the moon was like at the beginning of the night, or where it first completed its year, and why we seek the first moon from the third day before the Nones of March, and from which days the fourteenth is understood, and also the reckoning of embolismic and common years for full instruction, so that our posterity, running through infinite years and future times, may more easily and truthfully investigate this course of the moon with the days of Easter, so that they may know on which Kalends or Ides it falls; so that they may know which day or which moon can occur in the first month, so that this little work of ours may be established for all without labor, since the true reasoning has been set forth above, and so that the days of Easter themselves may be known in their own time without labor or without stumbling into falsehood by those who doubt and are ignorant. For our Easter is one thing, that of the Jews another. Indeed, our sacrament is far different from theirs, and we do not celebrate the Lord's Passover as they do, which is shown by clear reasoning in the following reading.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XIV. Enarravimus","severity":"info","text":"This section serves as a recapitulation and conclusion to the preceding technical exposition, summarizing the topics covered and introducing a new contrast between Christian and Jewish Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Pascha","severity":"info","text":"Hilarianus distinguishes Christian Pascha from Jewish Pascha, using the same Latin term for both but asserting a difference in observance and theological meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Judaeorum","severity":"info","text":"The contrast with Jewish practice reflects the Quartodeciman controversy and the broader effort in the 4th–5th centuries to separate the Christian Easter calculation from the Jewish calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"posteri nostri per infinitos annos","severity":"info","text":"Hilarianus explicitly addresses future readers, indicating his work was intended as a lasting reference for calculating Easter, a common aim in early computistical treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in lectione sequenti","severity":"caution","text":"The phrase 'in the following reading' suggests a lost or appended section; the extant text may be incomplete or refer to a now-missing part of the treatise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in lectione sequenti' is ambiguous: it may refer to a subsequent chapter of the same work or to a separate reading not preserved in the manuscript tradition."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"XV. Quinto decimo namque anno imperii Tiberii Caesaris Dominus Christus, cum esset quasi triginta annorum, incipiens a baptismo Joannis accessit. Haec Evangelista. testatur. Uno proinde anno Judaicae genti, ad quam venerat, praedicavit, in quo anno non solum regnum coelorum advenire praedixit, sed et, ut crederent, in virtutibus manifestum se Dominum ostendit, hoc usque in annum sextum decimum imperii Tiberii Caesaris, in quo jam non, ut assolet Judaicae solemnitati agnus ex ovibus, sed ipse pro nobis Dominus immolatus est Christus; ut non ex AEgypto, sed ex mundo et vitiis ejus credentes liberari possimus. Eo quippe anno, ut supputationis fides ostendit, et ratio ipsa persuadet, passus est idem Dominus Christus luna XIV,VIII kal. April. feria sexta. Tertio vero die illucescente feria prima, quae est post Sabbatum Judaeorum, dies dominica, sabbatum scilicet nostrum et verum Pascha, in quo idem Dominus Christus morte devicta resurgendo Pascha nostrum sanctificavit, id est, vivorum et mortuorum a veteris hominis sententia liberationis transitum fecit, ortusque est timentibus Dominum, et credentibus Christo, sol verus justitiae, et sanitas in pinnis ejus.","english":"XV. For in the fifteenth year of the reign of Tiberius Caesar, the Lord Christ, when he was about thirty years old, approached, beginning from the baptism of John. The Evangelist testifies to this. Therefore, for one year he preached to the Jewish people, to whom he had come, in which year he not only foretold the coming of the kingdom of heaven, but also, so that they might believe, showed himself to be the Lord manifest in miracles, and this continued up to the sixteenth year of the reign of Tiberius Caesar, in which year, not as is customary for the Jewish solemnity a lamb from the sheep, but the Lord Christ himself was sacrificed for us; so that believers might be freed not from Egypt, but from the world and its vices. For in that year, as the reliability of the calculation shows, and reason itself persuades, the same Lord Christ suffered on the fourteenth day of the moon, on the eighth day before the Kalends of April, on the sixth day of the week. But on the third day, as the first day of the week dawned, which is after the Sabbath of the Jews, the Lord's day, that is, our Sabbath and the true Passover, on which the same Lord Christ, having conquered death by rising, sanctified our Passover, that is, he made a passage of liberation from the sentence of the old man for the living and the dead, and the true sun of righteousness arose for those fearing the Lord and believing in Christ, and health in its wings.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"quinto decimo namque anno imperii Tiberii Caesaris","severity":"info","text":"Hilarianus dates Christ’s passion to the 16th year of Tiberius (AD 29/30), aligning with the 14th moon, 25 March, and a Friday. This reflects a pre-Dionysian Easter reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"luna XIV, VIII kal. April. feria sexta","severity":"info","text":"The passion date (14th moon, 25 March, Friday) echoes the synoptic Gospels (e.g., Matt 27:62; Mark 15:42; Luke 23:54) and early Christian paschal traditions, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Pascha","severity":"info","text":"Hilarianus redefines Pascha as the resurrection (Sunday) rather than the crucifixion, calling it 'verum Pascha' and 'transitum liberationis', aligning with Christian typology of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sol verus justitiae","severity":"info","text":"The 'true sun of justice' is a Christological metaphor common in early Latin theology (cf. Mal 4:2; Cyprian, De dominica oratione), contrasting with the pagan sun cult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XV.","severity":"info","text":"This section concludes the chronological argument for the passion date, linking the 15th–16th year of Tiberius to the 14th moon and the resurrection on Sunday.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quasi triginta annorum' (about thirty years old) is approximate; Luke 3:23 says Jesus was about thirty at baptism, but Hilarianus compresses the ministry to one year.","The exact year of Tiberius’ reign (15th or 16th) is ambiguous due to different accession dates (AD 14 or 15)."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Unde nos hodie Christiani in memoriam liberationis nostrae jam non ut Judaei in agno occiso, et azymis similae, et in quolibet die, sed ad instar resurrectionis ejusdem Domini nostri feria prima, hoc est, die dominica primum tantummodo mensem ex lege retinentes, quem luna currendo suis numeris gignit, sicut scriptum est: A quarta decima plena ad vesperum usque ad vicesimam primam in azymis sinceritatis et veritatis, mentis scilicet puritate, Pascha Domino celebramus.\n\nEPILOGUS.\n\nUniversa, Deo favente, decurrentes explicuimus, quidquid ad rationem Paschae fuerat dicendum. Jam finem hic faciamus nostro sermoni, consummavimusque hoc laboriosum Opus in die isto III nonarum Martiarum post e consulatum Arcadii IV et Honorii III. Quapropter admonemus cos, qui ante a nobis non emendata haec scripta accipere festinaverunt, ut secundum istum ordinem emendatum Opus habere conentur, ideoque et diem et consules, quod non posuimus primo, nunc huic rationi infiximus, ut exhinc sciat quis emendatum hoc esse Opus.","english":"Therefore we Christians today, in memory of our liberation, no longer as the Jews do with a slain lamb and unleavened bread of fine flour and on any day, but after the pattern of the resurrection of our same Lord, on the first day of the week, that is, the Lord’s day, retaining from the law only the first month, which the moon generates by running through its numbers, as it is written: from the fourteenth full moon at evening up to the twenty-first in unleavened bread of sincerity and truth, that is, with purity of mind, we celebrate the Passover of the Lord.\n\nEPILOGUE.\n\nHaving run through everything with God’s favor, we have set forth whatever was to be said concerning the reckoning of Easter. Let us now make an end here to our discourse, and we have completed this laborious work on this day, the third day before the Nones of March, after the consulship of Arcadius for the fourth time and Honorius for the third time. Therefore we warn those who have hastened to receive these writings uncorrected by us, that they should strive to have the corrected work according to this order, and for that reason we have fixed both the day and the consuls, which we did not place at the beginning, now into this account, so that from this anyone may know that this work is corrected.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"feria prima","severity":"info","text":"Feria prima is the Christian Latin term for the first day of the week, Sunday, here equated with dies dominica (Lord's day).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"A quarta decima plena ad vesperum usque ad vicesimam primam","severity":"info","text":"This phrase echoes the biblical prescription for Passover from the 14th to the 21st day of the month (cf. Leviticus 23:5-6, Numbers 28:16-25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"post e consulatum Arcadii IV et Honorii III","severity":"info","text":"The consular date corresponds to 397 CE, placing the completion of this work in early March of that year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"III nonarum Martiarum","severity":"info","text":"The date 'third day before the Nones of March' is March 5 in the Roman calendar, used here to mark the corrected version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"emendatum hoc esse Opus","severity":"info","text":"Hilarianus warns readers that earlier copies were uncorrected, and this version with consular date is the authoritative one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Epilogus","severity":"info","text":"The epilogue formally concludes the treatise, summarizing its purpose and providing a colophon with date and consuls.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a quarta decima plena ad vesperum' may be a loose citation; the exact scriptural source is not specified.","The consular date 'post e consulatum Arcadii IV et Honorii III' could be interpreted as 397 or 398 CE depending on reckoning; 397 is standard."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Quintus Julius Hilarianus explicuit, emendavit die III nonarum Martiarum Caesario et Attico consulibus.","english":"Quintus Julius Hilarianus set this forth and corrected it on the third day before the Nones of March in the consulship of Caesarius and Atticus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This colophon marks the end of the treatise, providing the author's name and the date of correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The consular date 'Caesario et Attico consulibus' corresponds to AD 397, placing the work's final revision in late antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The verb 'explicuit' suggests Hilarianus both composed and edited the text; 'emendavit' indicates a deliberate correction, possibly of earlier copies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Nones of March (3 March) was a standard Roman dating formula; the consular year 397 is well attested in late Roman legal and literary sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'explicuit, emendavit' could imply two distinct actions (composing and correcting) or a single act of final revision; the reading taken is that Hilarianus both wrote and later corrected the work."],"confidence":"high","notes":[]}]}