{"slug":"tmp379.tmp379.opp-lat1","id":"latin:ogl-pl:tmp379.tmp379.opp-lat1","title":"Liber De Reparatione Lapsi","title_source":"Liber De Reparatione Lapsi","author":"Bachiarius Monachus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:43:11Z","cost_usd":0.02226},"source":{"registry_id":"latin:ogl-pl:tmp379.tmp379.opp-lat1","work_id":"tmp379.tmp379.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/tmp379/tmp379/tmp379.tmp379.opp-lat1.xml"},"stats":{"passages":42,"english_words":11233,"coptic_letters":0,"source_letters":42448,"commentary_units":251,"commentary_kinds":8,"derived_notes":2,"ambiguities":78,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"tmp379.tmp379.opp-lat1","abstract":"The Liber De Reparatione Lapsi is a Latin treatise by Bachiarius, a figure known only from this work and a letter. Addressed to a fallen monk, it urges repentance and restoration through pastoral exhortation and scriptural argument, reflecting early fifth-century ascetic rigor. The work survives in a single medieval manuscript tradition, first printed in the sixteenth century, and is valued by patristic scholars for its penitential theology, though its attribution to Bachiarius is traditional and not externally confirmed.","historical_context":"The treatise is dated to the early fifth century, likely after the Priscillianist controversies (c. 380–400), which shaped ascetic and penitential discourse in late antique Christianity. Bachiarius's identity and dates remain uncertain; he is known only from this work and a letter. The text survives in a single medieval manuscript tradition, first printed in the sixteenth century, with occasional scribal errors and lacunae complicating reconstruction. It was cited by early modern editors as a witness to early monastic discipline but was not widely transmitted in liturgical or canonical collections. The work's unity has been questioned, with some scholars suggesting later interpolations in the penitential sections.","significance":"The Liber De Reparatione Lapsi is significant as a rare witness to early fifth-century penitential theology and monastic discipline, particularly in the aftermath of the Priscillianist controversies. It offers insights into the pastoral care of fallen ascetics and the use of scriptural allegory in moral exhortation, and it has been valued by patristic scholars for its theological and historical content.","timeline":[{"date":"c. 380–400","event":"Priscillianist controversies shape ascetic and penitential discourse"},{"date":"early 5th c.","event":"Probable composition of Liber De Reparatione Lapsi by Bachiarius"},{"date":"16th c.","event":"First printed edition of the work"},{"date":"modern era","event":"Scholars question the work's unity and suggest later interpolations"}],"relations":[{"work":"Priscillianist controversies","relation":"contextual background","key":"","label":null,"url":null},{"work":"Early monastic discipline","relation":"thematic parallel","key":"","label":null,"url":null},{"work":"Penitential theology","relation":"thematic focus","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Bachiarius is traditional but not externally confirmed.","The work's unity is disputed; some scholars suggest later interpolations in the penitential sections.","The date is uncertain; only a broad early fifth-century range can be inferred.","Survival in a single medieval manuscript tradition with scribal errors and lacunae complicates reconstruction."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000305,"generated":"2026-11-15T07:43:10Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp379/tmp379/tmp379.tmp379.opp-lat1.xml"}],"checks":{"work":"tmp379.tmp379.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":42,"translated":42,"commentary_passages":42,"commentary_units":251,"english_words":11233,"source_letters":42448,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Bachiarius addresses a fallen monk, urging repentance and restoration. The treatise blends pastoral exhortation with scriptural argument, reflecting early fifth-century ascetic rigor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dated to the early fifth century, likely after the Priscillianist controversies (c. 380–400). Bachiarius is known only from this work and a letter; his identity and dates remain uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in a single medieval manuscript tradition, first printed in the sixteenth century. The text shows occasional scribal errors and lacunae, complicating reconstruction of the original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited by early modern editors as a witness to early monastic discipline. Not widely transmitted in liturgical or canonical collections, but valued by patristic scholars for its penitential theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma. Variant readings from the manuscript tradition are not systematically recorded, so textual decisions rely on the base edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Bachiarius is traditional but not externally confirmed. Some scholars have questioned the work’s unity, suggesting later interpolations in the penitential sections.","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: 42 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":42},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"BACHIARII AD JANUARIUM LIBER DE REPARATIONEa LAPSI\n\nBenedicto in Christo fratri, omni mihi fide et dilectione venerabili, Januario Bachiarius peccator salutem.\n\nNisi vererer, beatissime frater, ne inter simulatos amicos Job mihi portio poneretur, qui videntes plagam ejus, veluti qui non haberet consolationem, jugi silentio quieverunt; prope fuerat, ut et ego superposita manu ori, et obturata fistula linguae, Januas labiorum meorum taciturnitate concluderem. Sed absit huc a fide mea, ut aliquam dicam plagam esse, quae non habeat consolationem; cum mihi Propheta proclamet: Numquid medicus non est in Galaad, aut resina non est illic (Jerem. viii, 22)? Galaad enim inter pretatur acervus testis: et hunc acervum testem, totum canonem divinorum librorum esse sentimus; ubi indissolubilium cumulus testimoniorum, ut quidam congestus est lapidum: in quo cumulo medicus verus, e noster Dominus Jesus Christus, si quaesitus fuerit, invenitur. Resina autem quid est, nisi continentiae virtus, quae dissoluta conjungit et scissa conglutinat? Quod nos scientes, non dubitamus ad consolationem ipsius plagae quae contigit, oris nostri lamenta miscere. Audivimus enim horrendae cladis excidium: audivimus exsultantem de ruina militis Christi Satanam; et jubilatio vocis quam in triumpho suo diabolicus dedit exercitus, ad aures nostras usque pervenit: et testem Deum invoco super animam meam (II Cor.","english":"BACHIARIUS TO JANUARIUS, THE BOOK ON THE REPAIR OF THE LAPSED\n\nTo the brother blessed in Christ, venerable to me in all faith and love, Januarius, Bachiarius, a sinner, sends greetings.\n\nWere I not afraid, most blessed brother, lest among feigned friends the portion of Job be assigned to me—those who, seeing his wound, as if he had no consolation, rested in perpetual silence—it had nearly come to pass that I too, with hand placed over my mouth and the pipe of my tongue stopped up, would close the doors of my lips with silence. But far be it from my faith that I should call any wound one that has no consolation, since the Prophet proclaims to me: \"Is there no physician in Gilead, or is there no resin there?\" (Jeremiah 8:22). For Gilead is interpreted as \"heap of witness\"; and this heap of witness we understand to be the entire canon of the divine books, where a pile of indissoluble testimonies, like a heap of stones, is gathered; in which heap the true physician, our Lord Jesus Christ, if sought, is found. What, moreover, is resin, if not the virtue of continence, which joins what is dissolved and glues together what is torn? Knowing this, we do not hesitate to mingle the lamentations of our mouth with the consolation of that wound which has occurred. For we have heard of the destruction of a dreadful calamity; we have heard Satan exulting over the ruin of a soldier of Christ; and the jubilant cry which the diabolical army gave in its triumph has reached even our ears; and I call God to witness upon my soul (2 Corinthians).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"BACHIARII AD JANUARIUM LIBER DE REPARATIONE LAPSI","severity":"info","text":"The title establishes the work as a treatise addressed to Januarius, with 'De Reparatione Lapsi' indicating its theme of restoring those who have fallen from faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numquid medicus non est in Galaad, aut resina non est illic (Jerem. viii, 22)","severity":"info","text":"Bachiarius quotes Jeremiah 8:22, but the Vulgate reads 'numquid resina non est in Galaad' without 'medicus'; the addition of 'medicus' may reflect a variant or interpretive paraphrase.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"Galaad","severity":"info","text":"Bachiarius interprets 'Galaad' (Gilead) as 'acervus testis' (heap of witness), an etymological gloss not found in Jerome; it likely derives from a patristic or allegorical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"resina","severity":"info","text":"Resin (resina) was a medicinal substance in antiquity, used for healing wounds; Bachiarius allegorizes it as 'continentiae virtus' (virtue of continence), linking physical remedy to moral restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"testem Deum invoco super animam meam (II Cor.)","severity":"info","text":"The phrase echoes 2 Corinthians 1:23 ('testem Deum invoco super animam meam'), though the citation is incomplete; Bachiarius uses it to affirm the gravity of his testimony.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Job","severity":"info","text":"The reference to Job's feigned friends alludes to the biblical narrative (Job 2:12-13) and reflects a common patristic trope of false comfort, emphasizing Bachiarius's fear of being misunderstood.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identity of Januarius is uncertain; he may be a bishop or fellow monk. The phrase 'omni mihi fide et dilectione venerabili' suggests a close spiritual relationship.","The quotation from Jeremiah 8:22 includes 'medicus' not present in the Vulgate; this may be a scribal addition or a variant from an Old Latin version."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"i, 23), quia sunt mota viscera mea; el ita commoverunt se ossa mea, omnem partem corporis mei sentirem eadem plaga torqueri. Neque enim absque damno meo hoc accidisse dixerim malum, ubi membrum corporis mei diabolica sagitta percussit, cum Apostolus dicat i Si patitur unum membrum, compatiuntur omnia membra (I Cor. xii, 26),\n\nSed non admittitur in totum animus meus lamentationi vacare vel fletui, quia adversus vos mihi locus est irascendi. Ecce in communes inimicos processit frater nobiscum in praelio, et subito prostratus est casu: hunc vos nec se(??)ulturae dignum honore judicastis, sed reliquistis cum feris et alitibus devorandum. Ubi est misericordia christianae religionis, quam Magister noster (Matth. ix, 13) sacrificio docuit esse meliorem? Ecce jacet frater ab hoste percussus: adhuc forsitan palpitat; et vos, quia sine vulnere i revertimini, ne consolationem quidem plagae ipsius deferri tentastis. Nolito esse sine formidine, beatissimi j fratres: fortiorem percussit inimicus, ut celerior postmodum ei fieret aditus ad reliquos. Ut quid, rogo, spernitis vulneratum, aut sic putatis esse mortuum? Melior fuit concubina Saulis filia Respha (II Reg.","english":"...because my bowels are stirred; and so my bones are shaken, and I would feel every part of my body tormented by the same wound. For I would not say that this evil happened without loss to me, where a member of my body was struck by a diabolical arrow, since the Apostle says: \"If one member suffers, all the members suffer together\" (1 Cor. 12:26).\n\nBut my mind is not wholly given over to lamentation or weeping, because I have cause for anger against you. Behold, a brother went forth with us into battle against our common enemies, and suddenly he fell prostrate by mishap: you judged him not even worthy of the honor of burial, but left him to be devoured by beasts and birds. Where is the mercy of the Christian religion, which our Master (Matt. 9:13) taught to be better than sacrifice? Behold, a brother lies struck down by the enemy; perhaps he still gasps; and you, because you return without a wound, have not even attempted to bring consolation to his wound. Do not be without fear, most blessed brothers: the enemy has struck a stronger one, so that afterward access to the rest might be easier for him. Why, I ask, do you spurn the wounded man, or think him thus dead? Better was Rizpah, the daughter of Saul and concubine (2 Sam.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xii, 26","severity":"info","text":"The citation 'Si patitur unum membrum, compatiuntur omnia membra' is a loose adaptation of 1 Cor 12:26, which in the Vulgate reads 'et si quid patitur unum membrum, compatiuntur omnia membra.' Bachiarius uses the Pauline image of the body to argue that the fall of one Christian affects the whole community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. ix, 13","severity":"info","text":"The reference to Matt 9:13 is erroneous: the verse does not exist in the canonical Gospel of Matthew. Bachiarius likely conflates Matt 9:13 with a passage on mercy (e.g., Matt 9:10-12 or the parable of the Good Samaritan). This may reflect a textual variant or a memory lapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg.","severity":"info","text":"The allusion to Rizpah (Respha), daughter of Saul and concubine, refers to 2 Sam 21:10-14, where she guards the bodies of her sons from beasts. Bachiarius contrasts her fidelity with the brothers' neglect of the fallen, invoking an Old Testament exemplum of piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diabolica sagitta","severity":"info","text":"The phrase 'diabolica sagitta' (diabolical arrow) metaphorically describes the lapsed Christian's sin as a wound inflicted by the devil. This martial imagery pervades the treatise, reflecting the context of persecution and apostasy in early Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nec se(??)ulturae","severity":"caution","text":"The Latin text has 'nec se(??)ulturae,' likely a scribal corruption or abbreviation for 'nec sepulturae' (not even of burial). The English draft reads 'not even worthy of the honor of burial,' which is the intended sense, but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed non admittitur...","severity":"info","text":"This passage marks a rhetorical shift from lament to rebuke. Bachiarius moves from personal grief (motivated by 1 Cor 12:26) to direct accusation of the addressees, using the metaphor of battle and the exemplum of Rizpah to intensify the moral critique.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Matth. ix, 13' is non-canonical; the intended verse is uncertain.","The reading 'nec se(??)ulturae' is corrupt; the standard emendation is 'nec sepulturae.'"],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"xxi, 10), quae corpora defunctorum quos David pro Gabaonitarum ultione percusserat, eo usque accincta sacco, hoc est, cilicio custodivit, donec eis roraret aqua de coelo, id est, donec pro venia eorum misericordiae coelestis stilla deflueret. Melior ille Judas Machabaeus (II Machab. xxi, 40), qui etiam pro mortuis fratribus orationem credidit esse faciendam, quos furata de Jamnia civitate idolorum dona prostraverant.\n\nUt quid, rogo, Medicus noster inter librorum suorum loculos tot constituit genera pigmentorum, si nihil est ex omnibus emplastris ejus, quo sanari possit vulnus quod inflixit inimicus? Itane fuit quod lateret a Archiatrum, cui nequaquam anis suae peritia provideret? Et si placet, aperiamus scholam Medici nostri; et ea principio canonis vulnerum et medicaminum species perquiramus. Ecce in ipsius introitu scholae occurrunt illi duo auctores seminis carnalis c, qui venenato serpentis dente percussi, non statim perpetuae poenae mortis addicti sunt; sed dejecti de paradisi deliciis, id est, de Ecclesiae libertate et de sacri communione mysterii, ideo temporarie sub typo moeroris tribulationisque damnati sunt, ut malagmate poenitentiae sanarentur; et eo usque de ligno vitae, id est, Christi participio exsules flerent, donec ad eum per romphaeam flammeam (Gen. iii.","english":"(2 Samuel 21:10), who guarded the bodies of the dead whom David had struck down for the vengeance of the Gibeonites, girded with sackcloth, that is, with haircloth, until water dripped upon them from heaven, that is, until a drop of heavenly mercy flowed down for their pardon. Better is that Judas Maccabeus (2 Maccabees 12:40), who believed that prayer should be offered even for dead brothers, whom the stolen gifts of idols from the city of Jamnia had laid low.\n\nWhy, I ask, has our Physician placed so many kinds of remedies among the compartments of his books, if there is nothing from all his plasters that can heal the wound inflicted by the enemy? Was it so hidden from the Chief Physician that his skill could in no way provide for his own? And if it pleases, let us open the school of our Physician; and from the beginning of the canon let us search out the types of wounds and medicines. Behold, at the very entrance of his school, those two authors of carnal seed meet us, who, struck by the venomous tooth of the serpent, were not immediately condemned to the punishment of eternal death; but cast down from the delights of paradise, that is, from the freedom of the Church and from the communion of the sacred mystery, they were condemned for a time under the type of sorrow and tribulation, so that they might be healed by the poultice of penance; and they were to remain exiles from the tree of life, that is, from participation in Christ, until they might return to him through the flaming sword (Genesis 3:24).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David pro Gabaonitarum ultione","severity":"info","text":"The reference is to 2 Samuel 21:1–14, where David surrenders seven of Saul’s sons to the Gibeonites to end a famine. Bachiarius conflates this with the Gibeonites’ vengeance, not a direct biblical phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judas Machabaeus (II Machab. xxi, 40)","severity":"info","text":"The citation is to 2 Maccabees 12:40 (Vulgate numbering), which describes Judas Maccabeus and his men praying for fallen comrades. Bachiarius uses this to support prayer for the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Archiatrum","severity":"info","text":"Archiatrum (Greek ἀρχίατρος) means 'chief physician,' here applied to Christ as the divine healer. The term appears in late Latin medical and Christian contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"romphaeam flammeam","severity":"info","text":"The 'flaming sword' (romphaea flammea) refers to Genesis 3:24, the sword guarding Eden after the Fall. Bachiarius interprets it as a barrier to be crossed through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aperiamus scholam Medici nostri","severity":"info","text":"This passage introduces a new section: an allegorical 'school of the Physician' (Christ) where biblical examples of sin and penance are examined as remedies. It follows the lament of the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Melior ille Judas Machabaeus","severity":"info","text":"Bachiarius’s praise of Judas Maccabeus for praying for the dead reflects early medieval monastic support for intercessory prayer for the departed, a practice later debated in scholastic theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'xxi, 10' and 'II Machab. xxi, 40' are likely scribal errors for 2 Samuel 21:10 and 2 Maccabees 12:40, respectively; the chapter numbers do not match modern Vulgate divisions.","The phrase 'auctores seminis carnalis' (authors of carnal seed) is ambiguous: it may refer to Adam and Eve as progenitors of humanity, or to the first sinners in a broader sense."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"24), id est ignitam martyrii passionem, aut per Cherubim Domini qui interpretatur multitudo scientiae, remearent: de quibus nunc per singula non est temporis loqui. Quid vero ille fratricida, cui ob hoc signum Dominus mandat imponi (Gen. iv, 15), ne ab aliquo possit occidi? Non vult enim mortem peccatoris, sed ut convertatur et vivat (Ezech. xviii, 32). Nec longe ab his distat ille princeps patrum, qui primus credidit, et reputatum est ei ad justitiam (Gen. xv, 6); qui captum ab hostili e legione filium fratris, assumpta vernaculorum turba, surripuit: quem postmodum de Sodomae plaga, id est, de judicio gehennae, habito cum divina majestate colloquio, hoc esi, orationis suae meritis liberavit. Et tu ergo assume vernaculorum turbam f, id est, opere tuo non alieno, fratri auxilium praesta captivo. Loquere cum Domino, hoc est, ora ad Christum, ne eum futuri judicii ignis exurat.","english":"until the rain fell from heaven, that is, until the grace of the Lord descended. (24) That is, the fiery passion of martyrdom, or that they might return through the Cherubim of the Lord, which is interpreted as \"multitude of knowledge,\" concerning which it is not now the time to speak individually. But what of that fratricide, upon whom the Lord commands a sign to be placed (Gen. 4:15), so that no one might be able to kill him? For He does not desire the death of the sinner, but that he be converted and live (Ezek. 18:32). Nor is that prince of the fathers far removed from these, who first believed, and it was reckoned to him as righteousness (Gen. 15:6); who, when his brother's son was captured by a hostile legion, took up a crowd of his own servants and snatched him away. Afterwards, he freed him from the plague of Sodom, that is, from the judgment of Gehenna, by holding a colloquy with the divine majesty, that is, by the merits of his prayer. And you, therefore, take up a crowd of your own servants, that is, by your own work, not another's, and bring help to your captive brother. Speak with the Lord, that is, pray to Christ, lest the fire of the future judgment consume him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. iv, 15","severity":"info","text":"The reference to Genesis 4:15 is non-standard; the Vulgate has only 4:1-16. Bachiarius likely cites a variant tradition or a misremembered verse about a protective sign for Cain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. xviii, 32","severity":"info","text":"Ezekiel 18:32 does not exist; the chapter has only 32 verses. The citation is erroneous, possibly a conflation with Ezekiel 18:23 or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xv, 6","severity":"info","text":"Genesis 15:6 does not mention a prince of the fathers who first believed; the reference is likely to Abraham (Genesis 15:6 describes Abram's faith). Bachiarius may conflate Abraham with another patriarch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cherubim","severity":"info","text":"Bachiarius interprets Cherubim as 'multitude of knowledge,' a common patristic etymology (from Hebrew 'keruv' but linked to Greek 'gnosis'). This reflects allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"princeps patrum","severity":"info","text":"The 'prince of the fathers' likely refers to Abraham, who rescued Lot (his brother's son) from captivity (Genesis 14). Bachiarius adapts the story to illustrate intercessory prayer for the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et tu ergo","severity":"info","text":"This phrase marks a direct exhortation to the reader, shifting from biblical exempla to practical application, a common rhetorical device in patristic treatises.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fratricide is likely Cain, but the protective sign is not in canonical Genesis; Bachiarius may draw on apocryphal traditions.","The 'prince of the fathers' is ambiguous; the rescue of a brother's son from Sodom suggests Abraham and Lot, but the phrase 'first believed' could also evoke Adam or Noah."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Imitare patriarcharum opus (Gen. xxxiv, seqq.), qui stuprum sororis suae in alienigenarum manus incidentis, non solum horruerunt, sed etiam vindicaverunt. Require tamen, qui ultores fuere peccati. Nonne Simeon atque Levi? Et tu ex tribu Levi es, qui ecclesiastico servis officio. Simeon autem obauditio interpretatur. Et tu ergo, qui obediens fuisti Deo, inobedientem animam liberare aut vindicare cur cessas? Anima autem fratris tui, soror tua est; quam si passus fueris inter alienigenas servire, peccabis. Sed dicis fortasse, Levita est iste qui cecidit: non ei remedii potest medicina conferri. Erras, frater: recurre ad scholam Medici. Ecce in secundo loco, id est, Exodi libro, ubi totius plaga populi vulnusque describitur, etiam Levitae peccasse referuntur; qui priores ad correptionem legislatoris emendati esse perhibentur; et non tam in eis peccati crimen arguitur, quam velox conversio in poenitentiae celeritate laudatur (Exod. xxxii, seqq.). Cujus rei etiam in Ezechiele meminit Dominus noster, cum dicit de Levitis: Qui primi exierunt a me, cum errasset Israel (Ezech. xliv, 10). Ipse quoque pontifex ad suggestionem populi idolum fabricavit: pro quo orationem fecit Moyses, hoc est, fraterno liberatus est auxilio. Sed dicis fortasse, beatissime: Adhuc nec Levitae sanctificati erant, nec pontifex consecratus, cum istius mali crimen admissum est.","english":"Imitate the work of the patriarchs (Gen. 34 ff.), who, when their sister fell into the hands of foreigners, not only abhorred the violation but also avenged it. Yet consider who the avengers of the sin were. Were they not Simeon and Levi? And you are from the tribe of Levi, who serve in the ecclesiastical office. Simeon, moreover, is interpreted as \"obedience.\" And you, therefore, who have been obedient to God, why do you delay to free or avenge a disobedient soul? For the soul of your brother is your sister; if you allow her to serve among foreigners, you will sin. But perhaps you say, \"This one who has fallen is a Levite; no remedy of medicine can be applied to him.\" You err, brother: return to the school of the Physician. Behold, in the second place, that is, in the book of Exodus, where the entire plague and wound of the people is described, even Levites are reported to have sinned; they are said to have been corrected first by the rebuke of the lawgiver; and the crime of sin in them is not so much condemned as their swift conversion is praised in the speed of their penance (Exod. 32 ff.). Our Lord also mentions this matter in Ezekiel, when he says of the Levites: \"Those who first went out from me, when Israel had erred\" (Ezek. 44:10). The high priest himself also fashioned an idol at the suggestion of the people; for which Moses made a prayer, that is, he was freed by fraternal aid. But perhaps you say, most blessed one: \"Not yet were the Levites sanctified, nor the high priest consecrated, when the crime of this evil was committed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xxxiv, seqq.","severity":"info","text":"Bachiarius refers to the story of Dinah (Genesis 34), where Simeon and Levi avenge their sister's violation. The patriarchs' 'work' is the violent response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Simeon autem obauditio interpretatur","severity":"info","text":"Bachiarius gives a standard etymological gloss: Simeon = 'obedience' (from Hebrew shama‘). This supports his allegorical reading of the Levite's duty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xxxii, seqq.","severity":"info","text":"The reference is to the golden calf episode (Exodus 32). Bachiarius notes that Levites sinned but were quickly corrected, praising their swift penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. xliv, 10","severity":"info","text":"Bachiarius cites Ezekiel 44:10, but the wording differs from the Vulgate. The phrase 'those who first went out from me' may be a loose paraphrase or variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pontifex ... idolum fabricavit","severity":"info","text":"Bachiarius refers to Aaron, the high priest, who made the golden calf (Exodus 32). He notes that Moses' prayer (oratio) freed him, implying fraternal aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Adhuc nec Levitae sanctificati erant","severity":"caution","text":"The interlocutor objects that Levites were not yet sanctified at the time of the sin. Bachiarius does not directly refute this, leaving a potential anachronism unresolved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Ezekiel citation is uncertain; Bachiarius may be paraphrasing or using a non-Vulgate text.","The identity of the 'most blessed one' addressed is unclear; it may be a rhetorical device or a specific recipient."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Non contradico perspicacis tuae, quam ex Scripturarum voluminibus concepisti. Tamen sic possem respondere tibi secundum apostolicam sententiam, qua loquitur ad Hebraeos (Hebr. vii, 9, 10); quia in Abrahae lumbis latens Levi decimas i Melchisedech dedit, et accepit. Aut ipsi Aaron quid tibi minus videtur fuisse de pontificali honore vel gradu, cum AEgyptum signis percussit horrendis, et egrediens nocte cum populo, j sanctum celebravit pascha? Scimus autem quia sine sacerdote pascha non poterat celebrari.\n\nSed intermissis his, interrogare te volo: Quid erat Aaron, cum adversus Moysen invidiae livore percussus, juncta sibi Maria, murmuravit (Num. xii, 1, 2)? At dicas fortasse, minus est invidia quam fornicatio. Lege ergo beatum Apostolum, qui dicit: Neque fornicarii, neque invidi, neque maledici, neque avari, neque detractores regnum Dei consequantur (I Cor. vi, 9). Vides ubi velut aequalia sibi similiaque junguntur, quae ad coelorum regna non subeunt? Adverte cujus poenae sententiam mereatur invidia, per quam prophetissa Maria lepra percutitur (Num. xii, 10): cujus etiam avaritia, pro qua Giezi Elisaei minister simili sorte damnatur (IV Reg. v, 27). Tu vero, qui avarum non detestaris, qui invidum (??)on refugis, qui detractorem raptoremque non devitas, fornicatorem ad tempus fratrem revertentem aeternae mortis poena condemnas? Nec ideo hoc dicimus, ut peccandi frena laxemus.","english":"I do not contradict your perspicacity, which you have derived from the volumes of the Scriptures. Yet I could respond to you in this way according to the apostolic sentence, which speaks to the Hebrews (Heb. 7:9-10): because Levi, hidden in Abraham’s loins, gave tithes to Melchizedek and received them. Or as for Aaron himself, what do you think was lacking to him in pontifical honor or rank, when he struck Egypt with dreadful signs and, going out by night with the people, celebrated the holy Passover? For we know that the Passover could not be celebrated without a priest.\n\nBut, having set these aside, I wish to ask you: What was Aaron when, struck by the sting of envy against Moses, he murmured, joined by Miriam (Num. 12:1-2)? But you might perhaps say that envy is less than fornication. Read then the blessed Apostle, who says: “Neither fornicators, nor the envious, nor the evil-tongued, nor the avaricious, nor slanderers shall obtain the kingdom of God” (1 Cor. 6:9). Do you see how things equal and similar to one another are joined together, which do not enter the kingdoms of heaven? Note what penalty of punishment envy deserves, through which the prophetess Miriam is struck with leprosy (Num. 12:10); and also what avarice deserves, for which Gehazi, Elisha’s servant, is condemned by a similar fate (2 Kings 5:27). But you, who do not detest the avaricious, who do not shun the envious, who do not avoid the slanderer and the robber, do you condemn with the penalty of eternal death a brother returning for a time from fornication? Yet we do not say this in order to loosen the reins of sinning.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. vii, 9, 10","severity":"info","text":"The citation conflates Hebrews 7:9-10, which discusses Melchizedek and tithing, but the reference to Levi in Abraham's loins is a typological interpretation not directly in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. xii, 1, 2","severity":"info","text":"The reference to Aaron and Miriam murmuring against Moses is from Numbers 12:1-2, but the chapter numbering may vary; the Vulgate places this in Numbers 12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. vi, 9","severity":"info","text":"The citation 1 Corinthians 6:9 is not a standard verse; the likely reference is 1 Corinthians 6:9-10, which lists vices excluding from the kingdom, but the exact wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aaron ... pontificali honore","severity":"info","text":"Aaron's role as high priest and his miracles in Egypt (plagues) are drawn from Exodus traditions, but the specific 'dreadful signs' and Passover celebration are not biblically detailed; they reflect later haggadic or patristic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed intermissis his","severity":"info","text":"This phrase marks a rhetorical shift from defending Aaron's priesthood to questioning his moral failure, using a series of scriptural examples to argue that envy is as grave as fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"invidum (??)on refugis","severity":"caution","text":"The text has a lacuna or corruption: 'invidum (??)on refugis' likely should read 'invidum non refugis' (you do not shun the envious), parallel to the surrounding negations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references for Aaron's miracles in Egypt are not directly from the Bible; they may derive from patristic tradition.","The citation 1 Cor. 6:9 is not a standard verse; the intended passage is likely 1 Cor. 6:9-10 but the wording is paraphrased."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Advertat quisquis hoc legerit, quia non viventibus loquimur, sed mortuum consolamur. Denique resurgat; et a videbis, quod slatim ei trademus Psalmistae versum dicentis: Virga tua et baculus tuus, ipsa me consolatu sunt (Psal. xxii, 4). Accipiet virgam correptionis, et baculum qui sustentare possit infirmum. Ita autem intelligamus Apostoli dictum, quod neque invidi, neque fornicatores, neque aliena appetentes regnum Dei possidebunt; id est si quem in hoc vitio tempus accersionis invenerit; quia alibi Dominus dicit: Unumquemque in viis suis judicabo (Ezech. xxxiii, 20). Et ipse Apostolus ait: Quales aliquando fuerint, nihil mea interest (Gal. ii, 6). In epistola sua beatus Jonnnes orare mandat pro fratre, qui non habet peccatum usque ad mortem (I Joan. v, 16), id est, non usque ad extremum vitae suae finem peccatorum suorum mala fuerit secutus. Nam de Levitis quod superius dixeras, non eos fuisse sanctificatos, cum peccatis fuere polluti: quid libi videtur illud quod scriptum est in beati Esdrae libris (I Esdr. x, 18), ubi reversi de captivitate Babyloniae, et restructis nuper templi Dominici fundamentis, non solum plebs vulgi, verum etiam familia sacerdotalis, et illius Jesu magni, invenitur iu mulieribus alienigenis, hoc est, Syris et Idumaeis et Moabitis et Ammonitis esse permixta?","english":"Let whoever reads this note that we are not speaking to the living, but are consoling the dead. Finally, let him rise again; and you will see that we immediately hand over to him the verse of the Psalmist saying: \"Your rod and your staff, they have consoled me\" (Ps. 22:4). He will receive the rod of correction, and the staff which can support the weak. But let us understand the Apostle's saying thus: that neither the envious, nor fornicators, nor those coveting the goods of others will possess the kingdom of God; that is, if the time of summons finds anyone in this vice; because elsewhere the Lord says: \"I will judge each one in his own ways\" (Ezek. 33:20). And the Apostle himself says: \"What sort they may have been at some time is of no concern to me\" (Gal. 2:6). In his epistle, the blessed John commands us to pray for a brother who has no sin unto death (1 John 5:16), that is, who has not followed the evils of his sins up to the very end of his life. For concerning the Levites, which you had mentioned above, that they were not sanctified when they were polluted with sins: what does it seem to you about that which is written in the books of the blessed Esdras (1 Esd. 10:18), where, having returned from the Babylonian captivity, and with the foundations of the Lord's temple recently rebuilt, not only the common people, but also the priestly family, and that of the great Jesus, are found to have been mixed with foreign women, that is, with Syrians, Idumaeans, Moabites, and Ammonites?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Virga tua et baculus tuus, ipsa me consolatu sunt (Psal. xxii, 4)","severity":"info","text":"The citation of Ps. 22:4 (Vulgate numbering) is adapted to the author's argument: the rod and staff console the dead, not the living. The verse is used allegorically for correction and support.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unumquemque in viis suis judicabo (Ezech. xxxiii, 20)","severity":"info","text":"Ezek. 33:20 is quoted to support the principle of individual judgment according to one's own ways, reinforcing the conditional exclusion from the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quales aliquando fuerint, nihil mea interest (Gal. ii, 6)","severity":"info","text":"Gal. 2:6 is cited to relativize past sins, consistent with the author's argument that only sins persisting at death exclude from salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"orare mandat pro fratre, qui non habet peccatum usque ad mortem (I Joan. v, 16)","severity":"info","text":"1 John 5:16 is interpreted restrictively: 'sin unto death' means sin continued to life's end, not any sin. This supports the author's lenient view on post-baptismal sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"reversi de captivitate Babyloniae ... permixta","severity":"info","text":"The reference to 1 Esd. 10:18 describes post-exilic intermarriage of priestly families with foreign women. Bachiarius uses this to argue that even the sanctified could be polluted without losing status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Advertat quisquis hoc legerit","severity":"info","text":"This passage opens with a direct address to the reader, marking a shift from the preceding apostolic argument to a consolatory mode aimed at the dead, as the author explicitly states.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mortuum consolamur' may be rhetorical (consoling the spiritually dead) or literal (the deceased addressee). The author's subsequent 'resurgat' suggests a spiritual resurrection, but the ambiguity remains.","The citation of Ps. 22:4 uses 'consolatu sunt' (perfect passive) where the Vulgate has 'consolata sunt' (neuter plural); the variant may be scribal or intentional."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Qui tamen omnes peccato eodem, accipientes consilium Esdrae, et recedentes a mulierum alienigenarum consortio, caruerunt. Unde vides quod sicut peccati contagione maculamur, ita expulsione ejus abluimur c.\n\nNe, quaeso, beatissime, fratrem nostrum in profundo putei sub iniqui principis potestate demersum, lapidibus desperationis obruamus. Imitemur illum AEthiopem (Jerem. xxxviii, 7, 11), qui sanctum Jeremiam in lacum ab iniquo rege demersum, assumptis triginta hominum auxiliis, et demissis ad eum pannis ac funibus liberavit. Ecce frater in lacu est: assumamus triginta homines, id est, sive beatae auxilium Trinitatis, sive cum labore animi, carnisque et spiritus, demersum in profundo putei liberemus. Mittamus ei pannos veteres: reducamus in memoriam ejus exempla antiquorum, qui per peccatum collapsi, postmodum de profundis malorum per poenitentiam ad superna relati sunt; quae cum ei ante oculos posila fuerint, desperare non poterit. Solet percussus miles in primo certamine, in secundo fortius dimicare, et contra percussorem suum magis iratus insurgere. Ecce in i saeculi fine consistimus: instant pro Christi nomine praelia passionum. Quid mirum, si ille quem fornicationis basta percussit, in passionis congressione superaverit? Quid si victor fuerit in martyrio, quem vicerat incontinentia et libido? Nonne sic fecit ille Nazareus (Jud.","english":"All of them, however, by the same sin, taking the counsel of Esdras and withdrawing from the company of foreign women, were deprived. Whence you see that just as we are stained by the contagion of sin, so we are washed clean by its expulsion.\n\nLet us not, I beseech you, most blessed one, overwhelm our brother, sunk in the depth of a well under the power of an unjust prince, with the stones of despair. Let us imitate that Ethiopian (Jer. 38:7, 11), who, when the holy Jeremiah was cast into a pit by an unjust king, took up the help of thirty men and, lowering rags and ropes to him, freed him. Behold, our brother is in the pit: let us take up thirty men, that is, either the help of the blessed Trinity, or with the labor of the mind, of flesh and spirit, let us free him sunk in the depth of the well. Let us send him old rags: let us bring back to his memory the examples of the ancients, who, having fallen through sin, were afterwards brought back from the depths of evils to the heights through penance; when these have been placed before his eyes, he will not be able to despair. A wounded soldier is accustomed to fight more fiercely in the second battle, and to rise up more angrily against his striker. Behold, we stand at the end of the age: battles of passions press for the name of Christ. What wonder, if he whom the spear of fornication struck should prevail in the conflict of passion? What if he should be victor in martyrdom, whom incontinence and lust had conquered? Did not that Nazirite do so (Jud.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. xxxviii, 7, 11","severity":"info","text":"The reference to Jeremiah 38:7, 11 conflates two verses: the Ethiopian eunuch Ebed-Melech rescues Jeremiah from the cistern. Bachiarius adapts the story as a type for spiritual rescue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"triginta homines","severity":"info","text":"The 'thirty men' are interpreted allegorically as the Trinity (three persons) or as the cooperation of mind, flesh, and spirit. This dual exegesis is typical of patristic moral reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nazareus","severity":"info","text":"The 'Nazirite' (Nazareus) refers to a figure from Judges (likely Samson, a Nazirite from birth) who, after moral failure, regained strength. Bachiarius uses this as a model of redemption through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ne, quaeso, beatissime","severity":"info","text":"This passage shifts from doctrinal exposition to direct exhortation of the addressee ('most blessed one'), marking a rhetorical turn to pastoral consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in i saeculi fine","severity":"info","text":"The phrase 'at the end of the age' reflects an eschatological urgency common in late 4th- and 5th-century ascetic literature, possibly linked to contemporary persecutions or the fall of Rome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"posila fuerint","severity":"caution","text":"The Latin 'posila' is likely a scribal error for 'posita' (placed). The sense is clear: examples placed before his eyes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Ethiopian' is not specified in the text beyond the biblical reference; Bachiarius may assume the reader knows Ebed-Melech. The 'thirty men' allegory is ambiguous between Trinitarian and tripartite anthropological readings."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"16) ex repromissione natus, quem cum iu perniciem sui mulieris blandimenta vicissent; postmodum in fine obitus sui, sub j martyrii passione, majorem inimicorum exercitum prostravisse, quam ante quando Nazara(??)us, hoc est, immaculatus fuerat, reperitur? Sicut enim illa sacerdotalis familia de Heli cognatione descendens (1 Reg. iii, 14), cui juraverat Dominus, ut nullus de ipsis ame faciem ejus assisteret, eo quod gravibus peccatis Dominum provocasset: nonne omnis illa cognatio pro Davide a Saule refertur occisa (I Reg. xxiii, 18)? Et quid est hoc, nisi forma martyrii, ut quos grave peccati crimen involverat, mors pro Christo illata liberaret? Haec sunt beatorum voluminum sacra mysteria. Sic vasa sua nequaquam figulus patitur interire (Jerem. xviii, 6), qui etiam ea confracta et in lapidibus illisa redintegrare posse se dicit.\n\nNe spernas, quaeso, fratrem defunctum: filius est Sunamitis sterilis (IV Reg. iv, 20), id est, Ecclesiae: ex repromissione natus est iste qui mortuus est. Quondam enim nativitatem ejus a secundo Abrahae Dominus in Isaac semine spopondit atque pollicitus est (Gen. xxii, 15; Hebr. xi, 18); cujus caput in messe calore percussum est, id est, principale mentis ejus inter ipsam spei libidinis flammam concaluit. Currat ad Elisaeum mater ejus; id est, sollicite plangat Ecclesia: resurget enim, si fideliter hoc speraverimus a Christo.","english":"born from a promise, whom the seductions of a woman overcame to his own ruin; is it not found that afterwards, at the end of his life, under the passion of martyrdom, he laid low a greater army of enemies than before, when he was a Nazarite, that is, undefiled? For just as that priestly family descending from the kinship of Heli (1 Sam. 3:14), to whom the Lord had sworn that none of them would stand before his face, because they had provoked the Lord with grave sins—was not that whole kindred reported slain for David by Saul (1 Sam. 23:18)? And what is this but a form of martyrdom, that those whom the grave crime of sin had enveloped, death inflicted for Christ would set free? These are the sacred mysteries of the blessed volumes. Thus the potter does not suffer his vessels to perish at all (Jer. 18:6), who says he can even restore them when broken and dashed against stones.\n\nDo not despise, I pray, a deceased brother: he is the son of the barren Shunammite (2 Kings 4:20), that is, of the Church; this one who died was born from a promise. For once the Lord promised and pledged his birth from a second Abraham in the seed of Isaac (Gen. 22:15; Heb. 11:18); whose head was struck in the heat of the harvest, that is, the chief part of his mind grew hot amid the very flame of the lust of hope. Let his mother run to Elisha; that is, let the Church weep diligently: for he will rise again, if we faithfully hope for this from Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nazar(??)us","severity":"caution","text":"The Latin has 'Nazar(??)us', likely a scribal corruption of 'Nazaraeus' (Nazarite). The parenthesis indicates an uncertain reading in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex repromissione natus","severity":"info","text":"The phrase echoes the promise of Isaac's birth in Genesis 18:10-14 and Hebrews 11:18, linking the deceased brother typologically to Isaac as a figure of resurrection.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Sunamitis sterilis","severity":"info","text":"The Shunammite woman (2 Kings 4) is a type of the Church; her son, revived by Elisha, prefigures the resurrection of the fallen brother through ecclesial intercession.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ne spernas, quaeso, fratrem defunctum","severity":"info","text":"This sentence marks a rhetorical shift from the preceding scriptural exempla to a direct exhortation, reinforcing the treatise's pastoral aim of urging mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"figulus ... redintegrare","severity":"info","text":"The potter metaphor (Jeremiah 18:6) is used elsewhere in patristic literature (e.g., Augustine) to illustrate divine ability to restore sinners, here applied to the lapsed.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"caput in messe calore percussum est","severity":"caution","text":"The allegorical interpretation of the Shunammite's son's head injury as 'the chief part of his mind grew hot amid the flame of lust' is idiosyncratic and may reflect Bachiarius's own exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'Nazar(??)us' is uncertain; the intended term is likely 'Nazaraeus' (Nazarite), but the manuscript corruption obscures the exact form.","The phrase 'ex repromissione natus' could refer either to Isaac or to the deceased brother as a typological figure; the text conflates both."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Et tu, beatissime, in defuncto fratre opus imitare Elisaei: manus manibus, pedes pedibus, os ori compone. Primum, ut compatiaris ei qui mortuus jacet; neque elatus integritatis tuae triumpho superexcrescas cum, aut superextendas te ei, quem repentina mors rapuit; sed imitare Apostolum, qui dicit: Timeo ne humiliet me Dominus Deus meus apud vos, et lugeam muttos ex eis qui ante peccaverunt (II Cor. xii, 21). Appone praeterea oculos tuos oculis ipsius, ne in perditionem sui ulterius evagentur: os illius, ne confabuletur iniqua: manus illius, ne operentur adversa: pedes illius, ne vagentur in turpibus. Et sic, cum pro custodia sui membris illius membra tua fuerint copulata, non solum peccandi ulterius spatium non habebit, verum etiam spem capiet resurgendi; ut qui peccati frigore mortuus est, consolationis tepore revocetur ad vitam. Memento autem, ut omnes a conspectu ejus ejicias: nullus videat, nullus in medio sit, nec qnisquam sibi visionem ejus de propinquitate prae(??)mat. Quid dico propinquum? si mater illa carnalis sit, nec ei aditus detur intrandi. Sic enim Elisaeum in Sunamitis filio (IV Reg. iv, si), sic Dominum nostrum in principis filia (Matth. ix, 25), sic beatum Perrum in Porca vidua fecisse cognoscis (Act. ix, 40). Valde enim debet s(??)cretus et solitarius locus mortuo in peccatis homiai praeparari, ubi nihil capiatur amplius, quam medicus et cadaver.","english":"And you, most blessed one, in the case of your deceased brother, imitate the work of Elisha: fit hand to hand, foot to foot, mouth to mouth. First, so that you may have compassion for him who lies dead; and do not, exalted by the triumph of your own integrity, rise above or extend yourself beyond him whom sudden death has snatched away; but imitate the Apostle, who says: I fear that my Lord God may humble me before you, and I may mourn many of those who have sinned before (2 Cor. 12:21). Moreover, place your eyes upon his eyes, lest they wander further to his own ruin; your mouth upon his mouth, lest it speak wicked things; your hands upon his hands, lest they perform harmful deeds; your feet upon his feet, lest they wander into shameful places. And thus, when your limbs have been joined to his limbs for his protection, he will not only have no further opportunity to sin, but will also seize hope of rising again; so that he who died from the cold of sin may be recalled to life by the warmth of consolation. Remember, however, to cast everyone out of his sight: let no one see, let no one be in the midst, nor let anyone claim his vision from proximity. Why do I say a relative? If that carnal mother is present, let her not even be given entrance to enter. For thus you know Elisha acted in the case of the Shunammite's son (2 Kings 4:34), thus our Lord in the case of the ruler's daughter (Matt. 9:25), thus blessed Peter in the case of Tabitha (Acts 9:40). For a very secluded and solitary place must be prepared for a man dead in sins, where nothing more is taken in than the physician and the corpse.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. xii, 21","severity":"info","text":"The citation 'II Cor. xii, 21' is a non-existent chapter; 2 Corinthians has only 13 chapters. Likely a scribal error for 2 Cor. 12:21 or a misattribution; the quoted phrase is not found in the canonical epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elisaei","severity":"info","text":"The reference to Elisha and the Shunammite's son (2 Kings 4:34) is a typological model for resurrection through physical contact, here adapted to spiritual restoration of a sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatissime","severity":"info","text":"The addressee 'beatissime' (most blessed one) is likely a bishop or abbot, consistent with Bachiarius's epistolary style addressing a superior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nec qnisquam sibi visionem ejus de propinquitate prae(??)mat","severity":"caution","text":"The Latin text is corrupt: 'qnisquam' is likely 'quisquam', and 'prae(??)mat' is an incomplete word, probably 'praemat' (anticipate) or 'praesumat' (presume). The sense is that no one should claim or anticipate seeing the deceased up close.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Primum... Appone... Memento","severity":"info","text":"The passage is structured as a series of imperatives: 'Primum' (first), 'Appone' (moreover place), 'Memento' (remember), guiding the addressee through a ritual of physical and spiritual restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beatissimum Petrum in Porca vidua","severity":"info","text":"The reference to Peter and Tabitha (Acts 9:40) uses the Vetus Latina name 'Porca' (from Greek Δορκάς, 'gazelle'), indicating an early Latin biblical text tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation 'II Cor. xii, 21' is corrupt; the intended verse is uncertain. The phrase 'nec qnisquam sibi visionem ejus de propinquitate prae(??)mat' is textually damaged; the reading adopted is that no one should presume to view the deceased closely."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Ne, quaeso, beatissime, e percussum fratrem, et aliquando nobis placitum relinquamus, inermem quem invenit inimicus. Defuit ei lorica Justitiae (Ephes. vi, 14; II Thess. v, 8), galea spei ac salutis, et gladlus spiritus, quibus armantur milites Christi. Curetur, rogo, quia adhuc palpitat; et revertatur ad pugnam. Nonne Ille egregius et fortis David, qui in adolescentia sua gigantem mirae magnitudinis superavit, postea mulieris inepta nuditate superatur? (I Reg. vii). Qui mox ut prophetae vocibus (II Reg. xii), quod peccasset, agnovit, statim ad poenitentiae malagma confugiens, cicatrices criminum confessionis satisfactione sanavit. Sed nec sic quoque cum impugnare destitit inimicus. Nam et postea eum, populum numerando (II Reg. xxiv, 1), peccate persuasit; et pene telo gigantis occidit (II Reg. xxi, 16, 17), nisi eum Abisai frater Joab principis militiae interposita auxilii sui tuitione liberasset. Unde etiam, credo, ipse in psalmo lxx dicit; Mei autem pene moti sunt pedes (Psal. lxxxii, 2). Et alibi (??) Saepe expugnaverunt me a juventute mea (Psal. cxxviii, 1). Sed qui dicis, Non flat ejus memoria, quia turpi peccato se ipsum jugulavit; require primum, frater, utrum iste qui cecidit, in pugna invenitis, an in domo fuerit vulneratus: quia plus quidem misericordiam meretur quem in certamine hostis percussit, quam ille quem dormientem latro confoderit.","english":"I beg you, most blessed one, let us not abandon our stricken brother, once pleasing to us, defenseless as the enemy found him. He lacked the breastplate of Justice (Eph. 6:14; 2 Thess. 5:8), the helmet of hope and salvation, and the sword of the spirit, with which the soldiers of Christ are armed. Let him be healed, I ask, because he still palpitates; and let him return to the fight. Did not that illustrious and strong David, who in his youth overcame a giant of wondrous size, later be overcome by the foolish nakedness of a woman? (1 Kings 7). As soon as he recognized from the words of the prophet (2 Kings 12) that he had sinned, he immediately fled to the poultice of penance, healing the scars of his crimes with the satisfaction of confession. But even then the enemy did not cease to attack him. For later, by numbering the people (2 Kings 24:1), he persuaded him to sin; and he almost killed him with the giant's weapon (2 Kings 21:16, 17), had not Abishai, the brother of Joab the commander of the army, freed him by interposing the protection of his aid. Whence also, I believe, he himself says in Psalm 70: \"My feet were almost moved\" (Ps. 82:2). And elsewhere: \"They have often assailed me from my youth\" (Ps. 128:1). But you who say, \"Let there be no memory of him, because he slew himself by a shameful sin,\" first inquire, brother, whether this one who fell was wounded in battle, or was wounded at home: for he whom the enemy struck in combat deserves more mercy than he whom a thief stabbed while sleeping.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lorica Justitiae","severity":"info","text":"The phrase 'lorica Justitiae' echoes Ephesians 6:14 and 2 Thessalonians 5:8, though the latter is non-canonical; Bachiarius adapts Pauline military imagery to spiritual armor.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David ... gigantem","severity":"info","text":"The reference to David overcoming Goliath and later sinning with Bathsheba conflates 1 Kings 7 (1 Samuel 17) and 2 Kings 12 (2 Samuel 12), following the Vulgate's Kings numbering.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo lxx ... Mei autem pene moti sunt pedes","severity":"info","text":"The citation 'Mei autem pene moti sunt pedes' is from Psalm 82:2 (LXX 81), not 70; Bachiarius may misnumber or use a different psalter tradition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Saepe expugnaverunt me a juventute mea","severity":"info","text":"The verse 'Saepe expugnaverunt me a juventute mea' corresponds to Psalm 128:1 (LXX 127), likely from a Latin psalter variant.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Abisai frater Joab","severity":"info","text":"Abishai (Abisai) rescues David in 2 Kings 21:16-17 (2 Samuel 21); Bachiarius uses this to illustrate that even the penitent need fraternal aid.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"malagma","severity":"info","text":"'Malagma' (poultice) is a medical metaphor for penance, common in patristic Latin; Bachiarius applies it to David's confession and satisfaction.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The psalm numbering (lxx for 82, alibi for 128) may reflect a different Latin psalter tradition or scribal error.","The phrase 'in pugna invenitis' is ambiguous: 'invenitis' could be a misreading for 'inventus' or a second-person verb; the translation takes it as passive ('was found in battle')."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ego illum certe In praelio vidi constitutum: pugnabat cum scuto jejunil adversus illecebras gulae: pugnabat cum taciturnitatis lorica contra detractionis jacuta et reliqua tela maledicta; sed in illo loco in quo securiorem se arbitrabatur esse, percussus est. Sicut enim Asael, frater Ille Joab principis militiae David, qui i velox sicut cervus a Scriptura esse perhibetur (II Reg. ii, 18, 23). oh hoc, credo, quod incolnquinati corporis puritas donum ei velocitatis indulserat (Corpus enim (Sap. ix, 15) quod corrumpitur, aggravat animam) a ab eo quem persequitur, Abner, de cuspide lanceae in renibus refertur esse percussus. In quo loco membri, vitium fornicationis poni, nullum puto esse qui dubitet. Sicut niam ipse Abner a Joab fratre ejus postmodum in inguine percussus esse perhibetur (II Reg. iii, 27); quia fornicationis forma non alibi quam in inguine merebatur interfici. Numquid autem Asael consolationem fratrum non meminit, quem ita lotus Davidis planxit exereitus? aut de libro vitae deletus est, id est, de memoria Dominicae lectionis? Sic scriptura non obliviscitur, ut etiam velocitatis ejus quam ante mortem habebat, faciat mentionem, cum dicit; Velox erat sicut cervus; id est, qui non solum perspicacia mentis, inimici laqueos evitabat, verum etiam serpentium, hoc est, adversariarum virtutum interfector exstitit.","english":"I certainly saw him stationed in battle: he fought with the shield of fasting against the enticements of gluttony; he fought with the breastplate of silence against the darts of detraction and the other cursed weapons; but in that place where he thought himself more secure, he was struck. For just as Asael, that brother of Joab, the commander of David’s army, who is said by Scripture to be swift as a deer (2 Sam. 2:18, 23)—oh, this, I believe, because the purity of an uncontaminated body had granted him the gift of swiftness (for the body that is corrupted weighs down the soul [Wis. 9:15])—was reported to have been struck by Abner, whom he was pursuing, with the point of a lance in the loins. In which part of the body the vice of fornication is located, I think there is no one who doubts. Just as later Abner himself is said to have been struck by his brother Joab in the groin (2 Sam. 3:27); because the form of fornication deserved to be slain nowhere else than in the groin. But did Asael not remember the consolation of his brothers, whom the entire army of David mourned so greatly? Or was he erased from the book of life, that is, from the memory of the Lord’s reading? Scripture does not forget him, so that it even makes mention of the swiftness he had before his death, when it says: He was swift as a deer; that is, one who not only avoided the snares of the enemy by mental acumen, but also proved to be a slayer of serpents, that is, of adversarial virtues.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg. ii, 18, 23","severity":"info","text":"Bachiarius cites 2 Sam. 2:18, 23 for Asael's swiftness and death, and 2 Sam. 3:27 for Abner's death in the groin, using the Vulgate numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. ix, 15","severity":"info","text":"The reference to Wisdom 9:15 ('the body that is corrupted weighs down the soul') supports the link between bodily purity and swiftness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Asael","severity":"info","text":"Asael, brother of Joab, is a biblical figure (2 Sam. 2) whose death by Abner in the loins is allegorized as a punishment for fornication, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in renibus / in inguine","severity":"info","text":"The Latin terms for 'loins' and 'groin' are used as anatomical loci for the vice of fornication, reflecting a traditional moral physiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to an extended biblical allegory (Asael and Abner), illustrating the spiritual combat and the consequences of moral weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de libro vitae","severity":"info","text":"The phrase 'book of life' (cf. Ps. 69:28 Vulg.) is reinterpreted as 'the memory of the Lord's reading,' suggesting a liturgical or exegetical context for salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual issues (e.g., 'incolnquinati' for 'incoinquinati', 'jacuta' for 'iacula'), but the sense is clear. The phrase 'oh hoc' may be a corruption or interjection."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Memento, frater, quod caro sumus: mare illud (hoc est, forma baptismi) quod beatus Joannes in Apocalypsi vidisse se dicit, vitreum fuisse descripsit (Apoc. iv, 6; xv, 2); et ideo in nobis cito periclitatur aut frangitur. Lubrica est via saeculi hujus, glaciali iniquitate constricta: quam cum modice concupiscentiae calor solverit, facilis est ad lapsum ruinamque miserorum: Porrige manum tuam jacenti fratri (Eccl. xv, 18), qui confusus pudore peccati, nec erigere se nee oculos audet attollere. Comple legem Moysi: Si ceciderit asinus fratris tui sub pondere (Exod. xxiii, 5), hoc est, caro victa peccato, acclina te, el humilia te, et subleva de ruina. Quid erubescis conjungi homini peccatori? Respice illam qui dicit: Noli nimium esse justus (Eccle. vii, 17). Magister noster a latronibus vulneratum (Luc. x, 30), non solum cura dignum judicat, veram etiam ad stabulum suum et ovile restituit; ac datis stabulario duobus denariis, hoc est, utrisque divini canonis Testamentis, majus ei praemium pollicetur, si diligentia sua percussum hominem ad statum pristinum reduxerit. Et tu ergo collige fratrem, quem diabolus latro cum satellitum suorum turba percussit: assigna stabulario, boc est, e B. episcopo, qui si quid in eo impenderit, amplius a Domino consequelnr. Sed dicis forte: Ille vulneratus erat; hic mortuus est.","english":"Remember, brother, that we are flesh: that sea (that is, the form of baptism) which blessed John says he saw in the Apocalypse, he described as glass (Rev. iv, 6; xv, 2); and therefore in us it is quickly endangered or broken. Slippery is the path of this world, constricted by icy iniquity: when the heat of concupiscence has slightly loosened it, it is easy for the wretched to slip and fall. Reach out your hand to your fallen brother (Ecclus. xv, 18), who, confused by the shame of sin, dares neither to raise himself nor to lift his eyes. Fulfill the law of Moses: If your brother’s donkey falls under its load (Exod. xxiii, 5), that is, the flesh overcome by sin, bend down, humble yourself, and lift it from the ruin. Why are you ashamed to join with a sinful man? Look at the one who says: Do not be too just (Eccles. vii, 17). Our Master, when a man was wounded by robbers (Luke x, 30), not only judged him worthy of care, but also restored him to his stable and sheepfold; and having given two denarii to the stableman, that is, both Testaments of the divine canon, he promises him a greater reward if by his diligence he brings the stricken man back to his former state. And so you too gather your brother, whom the robber devil with his band of satellites has struck: assign him to the stableman, that is, to the blessed bishop, who, if he spends anything on him, will receive more from the Lord. But perhaps you say: That man was wounded; this one is dead.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. iv, 6; xv, 2","severity":"info","text":"The reference to John's vision of a glass sea conflates Rev 4:6 and 15:2, though the phrase 'vitreum' is not verbatim in the Vulgate; Bachiarius may be citing from memory or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccl. xv, 18","severity":"info","text":"The citation 'Porrige manum tuam jacenti fratri' is from Ecclesiasticus (Sirach) 15:18, a wisdom book urging aid to the fallen, here applied to spiritual restoration.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xxiii, 5","severity":"info","text":"The reference to a fallen donkey under a load is not found in Exodus 23:5; Bachiarius likely misremembers or adapts a Mosaic law about assisting a neighbor's beast, possibly conflating Exodus 23:4-5 with other passages.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccle. vii, 17","severity":"info","text":"The maxim 'Noli nimium esse justus' is from Ecclesiastes 7:17, warning against excessive righteousness, here used to counter reluctance to associate with sinners.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. x, 30","severity":"info","text":"The parable of the Good Samaritan (Luke 10:30) is allegorized: the wounded man is the sinner, the stableman the bishop, and the two denarii the Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"B. episcopo","severity":"info","text":"The 'blessed bishop' likely refers to a specific contemporary figure, possibly the addressee of the treatise, but his identity is not specified in the text.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation 'Exod. xxiii, 5' does not match the Vulgate text; Bachiarius may be citing a different version or misattributing a common legal principle.","The identity of the 'blessed bishop' is not given; it may be the recipient of the letter or a local authority."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Et tu ergo si mortuum dicis, vel juxta Elisaei illum ossa constitue (IV Reg. xiii, 21). Nolo, ut eum longe segreges a Christi membris, quia ipse consortio meliorum erubescet, et resurget ad vitam. Non emendationis parvum putes esse tormentum, si peccator adsciscitur in consortium beatorum; quia illorum praemia, sua sentit esse tormenta. Si quis laudatur, erubescit: si quis vituperatur, agnoscit. Inter haec verborum flagella constitutus, satisfactioni emendationique semper approximat.\n\nJam vero illud quale est, quod a quibusdam audivimus dici: ut illa vel ille, qui criminis peccatique consortes sunt, veluti in matrimonio conjugioque jungantur. Absit hoc a christiani oris eloquio. Serpentis est ista suggestio, ut illius quem occidit, etiam cadaver assumat. Nuntie simile est, si quis percussus graviter, extremo anhelet in One; et hunc terrenus medicus, si forte visitaverit, quia non posse vixere suspicetur, hortetur occidi? Simile est sine dubio quod dicitur: Inventus est frater, aut soror, concupiscentia! telo graviter vulneratus: huic cum sceleris sui nuptiae suadentur; quid aliud dicitur nisi occidatur, quia vivere aut evadere non poterit de hac plaga? Nescis fortasse, quae poena maneat desperantem? Ille nuntius Saulis mortis (II Reg.","english":"And you, if you say he is dead, or place him among the bones of Elisha (2 Kings 13:21). I do not want you to separate him far from the members of Christ, because he himself will blush at the fellowship of the better ones and will rise again to life. Do not think it a small torment of correction, if a sinner is admitted into the fellowship of the blessed; because their rewards he feels to be his own torments. If someone is praised, he blushes; if someone is blamed, he acknowledges. Placed among these whips of words, he always draws near to satisfaction and correction.\n\nBut now what of this, which we have heard said by some: that that man or that woman, who are partners in crime and sin, should be joined together as in marriage and union. Far be this from the speech of a Christian mouth. This is the suggestion of the serpent, that he should take up even the corpse of the one he has killed. It is similar to a message, if someone struck severely gasps for breath at the end; and if a worldly physician should happen to visit him, suspecting that he cannot live, should urge that he be killed? It is similar, without doubt, to what is said: A brother or sister has been found, gravely wounded by the weapon of lust: when the marriage of their crime is urged upon them, what else is said but that they should be killed, because they cannot live or escape from this wound? Perhaps you do not know what punishment awaits the despairing one? That messenger of Saul's death (2 Sam.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IV Reg. xiii, 21","severity":"info","text":"The reference to Elisha’s bones (2 Kings 13:21) is obscure; the verse describes a corpse touching Elisha’s bones and reviving, used here as a metaphor for spiritual revival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adsciscitur","severity":"info","text":"The verb 'adsciscitur' (admitted, summoned) implies a forced or invited inclusion into the company of the blessed, emphasizing the sinner’s discomfort as a corrective tool.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"serpentis est ista suggestio","severity":"info","text":"The serpent as a source of evil counsel is a patristic trope, echoing Genesis and early Christian moral teaching; here it condemns the idea of marrying a partner in sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"nuntius Saulis mortis","severity":"info","text":"The allusion to the messenger of Saul’s death (2 Sam. 1) is incomplete in the Latin; it likely refers to the Amalekite who reported Saul’s death, a figure of false hope or despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Jam vero illud quale est","severity":"info","text":"This phrase marks a rhetorical shift from general admonition to a specific, shocking case: the proposal that sinners should marry, which Bachiarius rejects as diabolical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"extremum anhelet in One","severity":"caution","text":"The phrase 'extremum anhelet in One' is textually uncertain; 'One' may be a corruption or a proper name; the sense is of a dying person gasping for breath.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'One' in 'extremum anhelet in One' is unclear; possibly a scribal error or a proper name.","The reference to 'nuntius Saulis mortis' is truncated; the full biblical context (2 Sam. 1) is assumed but not explicit."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"i, seqq.) cum ad David venisset, et referret ei inimicum suum esse prostratum; David causam mortis inquirens audivit ah co, quod ipse nuntius illum suo gladio peremit, addens el dicens; Quia videbam quod ictu illati in se vulneris non erat victurus (Ibid., 10); quem David statim morte damnavit; cum percussum ab hostibus desperasset esse victurum, et eum sublata spei fiducia jugulasset. Quin immo more Davidico scindantur vestimenta cordis el pectoris: flebilis vox tollatur in planctum: doceatur lamentum Israeliticus populus, id est plebs ecclesiastica, et dicat: i Subleva lapides tuos super altitudines tuas, ei cogita de interfectis tuis, quomodo ceciderunt potentes in praelio. Non nuntietur hoc in Geth, neque praedicetur in viis Ascalonis, ne forte laetentur filiae alienigenarum et exhilarentur filii incircumcisorum (Ibid. 19, 20); et reliqua, quae continentur j lamenti ipsius edicto; et dicat, ant loquatur: ecce prohibetur ne in terminis Geth, neque in finibus Ascalonis, hoc est, in notitiam saecularium sive hominum mundanorum, casus fratris vel ruina seminetur: et nos passi sumus, non solum ipsam quam incolit civitatem, sed etiam totum orbem famae ipsius desperatione compleri?","english":"When he had come to David and reported that his enemy was laid low, David, inquiring into the cause of death, heard from him that the messenger himself had slain him with his own sword, adding and saying: Because I saw that from the blow inflicted on him in the wound he was not going to survive (2 Sam 1:10); whom David immediately condemned to death; since he had despaired that the man struck by the enemy would survive, and, with hope's confidence removed, had cut him down. Nay rather, in Davidic fashion, let the garments of heart and breast be rent: let a tearful voice be raised in lamentation: let the Israelite people, that is, the ecclesiastical people, be taught mourning, and let it say: Lift up your stones upon your heights, and think of your slain, how the mighty have fallen in battle. Let this not be announced in Gath, nor proclaimed in the streets of Ashkelon, lest the daughters of the aliens rejoice and the sons of the uncircumcised be gladdened (2 Sam 1:19-20); and the rest which is contained in the decree of his lament; and let it say, or speak: behold, it is forbidden that within the borders of Gath, nor within the territories of Ashkelon, that is, in the knowledge of seculars or worldly men, the fall of a brother or his ruin be sown: and have we suffered, not only the very city he inhabits, but the whole world, to be filled with the despair of his reputation?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Sam 1:10","severity":"info","text":"The Latin cites 2 Sam 1:10, where the Amalekite messenger claims he killed Saul after seeing he would not survive his wound. David executes him for this act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Sam 1:19-20","severity":"info","text":"The passage quotes David's lament over Saul and Jonathan (2 Sam 1:19-20), forbidding news of their deaths in Gath and Ashkelon to prevent enemy rejoicing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Geth / Ascalon","severity":"info","text":"Gath and Ashkelon were Philistine cities, traditional enemies of Israel. Bachiarius allegorizes them as 'seculars or worldly men' to warn against spreading news of a Christian's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Davidic fashion","severity":"info","text":"The phrase 'more Davidico' signals a shift from narrative to exhortation, urging the reader to imitate David's grief and restraint in publicizing a brother's sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"plebs ecclesiastica","severity":"info","text":"Bachiarius equates 'Israelite people' with 'ecclesiastical people,' a common patristic typology that applies Old Testament narratives to the Church community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"el dicens","severity":"caution","text":"The Latin 'el dicens' appears to be a scribal error for 'et dicens' ('and saying'). The sense is clear from context, but the text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'el' in 'el dicens' is likely a misspelling of 'et', but could reflect a variant reading or scribal error."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Nonne huic praecepto cohaeret etiam ille evangelicus sermo, qui dicit: Si peccaverit in te frater tuus, corripe eum solus; quod si te audierit, lucratus es eum: si autem non te audierit, adhibe tecum duos vel tres testes (Matth. xviii, 15, 16), et reliqua quae continet sermo praecepti. Vides ergo quid dicit: Ne exhilarentur filii incircumcisorum. Me miserum, qui ista cognosco. Filii enim incircumcisorum qui sunt nisi homines hujus saeculi, in peccati sui errore a et gentilitate viventes? Hi ergo exhilarantur, cum audiant ruinam militis Christi, vel ex illius se consolantur opere dicentes: Ecce qui nobis exprobratur a caeteris: ad cujus exemplum cogebamur vivere; qui cum nostro emersisset corpore, tamen ad confusionem nostram vita ejus dicebatur esse dissimilis. Numquid non melius erat nec inchoare quod bonum est, quam tam turpiter cadere, aut non posse se complere quod coeperis? Nescientes, quod judicio Dei majorem forsitan excusationem habitura sit anima, quas bonum voluisse et ab insidiatore supplantata esse noscitur, quam ea quae rebellis Deo, ex servilis desperatione formidinis magis elegerit jugo captivitatis addici, quam periculum certaminis experiri. Nonne apud regem suum miles excusatur propriis vulneribus, et plerumque strenuum bellatorem cicatricum suarum plaga commendat.","english":"Does not this precept also cohere with that evangelical saying which states: \"If your brother sins against you, rebuke him alone; if he hears you, you have gained him; but if he does not hear you, take with you two or three witnesses\" (Matthew 18:15-16), and the rest which the discourse of the precept contains. You see, therefore, what it says: \"Let the sons of the uncircumcised not rejoice.\" Wretched me, who know these things. For who are the sons of the uncircumcised but men of this world, living in the error of their sin and in gentility? They therefore rejoice when they hear of the ruin of a soldier of Christ, or they console themselves from his deed, saying: \"Behold the one who is reproached to us by others; by whose example we were compelled to live; who, though he had emerged from our body, yet his life was said to be unlike ours, to our confusion.\" Was it not better never to begin what is good than to fall so shamefully, or not to be able to complete what you have begun? Not knowing that, by the judgment of God, the soul which is known to have willed the good and to have been supplanted by the insidiator may perhaps have greater excuse than that which, rebellious against God, from the desperation of servile fear, chose rather to be subjected to the yoke of captivity than to experience the peril of combat. Does not a soldier before his king find excuse in his own wounds, and does not the scar of his wounds often commend a valiant warrior?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xviii, 15, 16","severity":"info","text":"The citation of Matthew 18:15-16 is imprecise; the modern chapter-verse division places the rebuke-and-witnesses teaching at Matthew 18:15-17. The Latin text's 'et reliqua' signals an abridged quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"filii incircumcisorum","severity":"info","text":"'Sons of the uncircumcised' is a biblical phrase (1 Samuel 17:26, 36) used here to denote pagans or non-Christians, contrasting with the 'soldier of Christ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"insidiator","severity":"info","text":"'Insidiator' (the one who lies in ambush) is a common Latin Christian term for the devil, emphasizing his role as a tempter who causes the fall of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"miles excusatur propriis vulneribus","severity":"info","text":"The military metaphor of wounds excusing a soldier echoes classical and patristic tropes (e.g., Cicero, Ambrose) and reinforces the treatise's theme of spiritual combat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nonne ... Nonne","severity":"info","text":"The passage opens and closes with rhetorical questions ('Nonne ... cohaeret', 'Nonne ... excusatur'), framing the argument that the fallen Christian may be excused by his wounds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'filii incircumcisorum' could be read as a direct biblical allusion or as a general term for non-Christians; the context supports the latter.","The reference to 'Matthew 18:15-16' is approximate; the exact modern division is Matthew 18:15-17."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Sed praetermissis his, plangatur defunctus, sepeliatur mortuus; id est, partim nostro labore, partim verecundiae suae confusione peccatum ejus celetur, et auferatur e medio. Nos autem consolationis linteamina et coelestis spei pigmenta tribuamus: ipse autem intra sepulcrum secreti sui, confusus peccati pudore contineat se; ibi conscientiae suae verme laceretur, qui totas in co putredines peccatorum consumat, donec nullum ex se fetorem famae turpis emittat. Nonne sic beatus Tobias veniam misericordiae coelestis emeruit, mortuis in captivitate fratribus tribuens sepulturam? credo, lapsis sub mundialis principis dominatione suadens insinuansque poenitentiam (Tob. i, 18; ii, 9). Et nos ergo, secundum quod meretur, corpus illius e contegamus. Ecce exiit propheta de Hierusalem (III Reg. xiii, seqq.), hoc est, de domo Domini adversus Bethel quae fornicabatur a Domino, id est, mundi istius civitatem; cui praeceperat Dominus, ne de cibo ejus gustaret aut potu. Sed qui per pseudoprophetam, id est, per spiritum fornicationis, deceptus est ab iniquo, cecidit in potestatem Iconis ac sortem, qui rugiens circuit, quaerens quem devoret (I Pet. v, 8). Qui tamen juxta cadaver ejus assistit, ut nisi fuerit ad Ecclesiae sinum et sepulcrum portatum, in cibum ei escamque proficeret. Sed nos vel pseudoprophetae imitemur officium; et eum quem percussit diabolus, debito omnibus honore tumulemus.","english":"But leaving these aside, let the dead man be mourned, the corpse be buried; that is, partly by our effort, partly by the confusion of his own shame, let his sin be concealed and removed from the midst. Let us, however, bestow the linens of consolation and the pigments of heavenly hope; but let him, within the tomb of his own secrecy, confounded by the shame of his sin, restrain himself; there let the worm of his conscience tear him, consuming all the rottenness of his sins within, until it emits no foul stench of disgraceful reputation from itself. Did not blessed Tobias thus earn the mercy of heavenly forgiveness, by granting burial to the dead brothers in captivity? I believe so, by persuading and instilling repentance in those who had fallen under the domination of the worldly prince (Tob. 1:18; 2:9). And we, therefore, according to what he deserves, let us cover his body. Behold, a prophet went out from Jerusalem (1 Kings 13, ff.), that is, from the house of the Lord, against Bethel, which was fornicating away from the Lord, that is, the city of this world; to whom the Lord had commanded that he should not taste of its food or drink. But he who, through a false prophet, that is, through the spirit of fornication, was deceived by the wicked one, fell into the power of the Lion and into the lot, who roars and goes about, seeking whom he may devour (1 Pet. 5:8). Yet he stands beside his corpse, so that unless it were carried to the bosom and tomb of the Church, it would serve him as food and prey. But let us imitate the office of the false prophet; and let us bury with the honor due to all the one whom the devil has struck.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Tobias","severity":"info","text":"The reference to Tobias earning mercy by burying the dead alludes to the Book of Tobit, where Tobit buries Israelites killed by Sennacherib. Bachiarius adapts this to advocate for readmitting lapsed Christians through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"propheta de Hierusalem","severity":"info","text":"The story of the prophet from Jerusalem (1 Kings 13) is used allegorically: the prophet represents the Church, Bethel the worldly city, and the false prophet the spirit of fornication. The lion (1 Pet. 5:8) symbolizes the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pseudoprophetam","severity":"info","text":"Bachiarius reinterprets 'pseudoprophetam' (false prophet) as the spirit of fornication, not a human figure. This aligns with his allegorical reading of the Old Testament narrative to address lapsed Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed praetermissis his","severity":"info","text":"This phrase marks a transition from the previous discussion of Matthew 18 to the extended metaphor of burial. It signals a new stage in the argument for concealing sin through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"lintea... pigmenta","severity":"info","text":"The 'linens of consolation' and 'pigments of heavenly hope' echo early Christian burial practices, where bodies were anointed and wrapped. Bachiarius uses this to symbolize spiritual care for the repentant sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Iconis ac sortem","severity":"caution","text":"The phrase 'Iconis ac sortem' is obscure; 'Iconis' may be a variant of 'leonis' (lion) or a proper name. The translation follows the Vulgate reading of 1 Kings 13, but the text may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Iconis' is uncertain; it may refer to a lion (devil) or a place name. The reading 'lion' is adopted based on context and 1 Pet. 5:8."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Solet Christus de tali sepulcro mortuos suscitare: tantum ne cadaver ejus devorandum feris aut alitibus, id est, vitiis sive hominibus saeculi relinquamus. Qualiter, rogo, de misericordia Domini possumus desperare, qui etiam Pharaonem arguit, quare nequaquam poenitere dignatus sit, dicens in prophetia Pharaonis: Brachia regis AEgypti contrivi; et non est deprecatus ut daretur in eo sanitas, et redderetur ei virtus ad comprehendendum gladium (Ezech. xxx, 25).\n\nSalomon ille mirabilis, qui meruit adsistrici Dei (Sap. ix, 4), hoc est, Sapientiae copulari, in alienigenarum mulierum incurrit amplexus; et vinculo libidinis illaqueatus, etiam sacrilegii errore se polluit, quando simulacrum Chamos Moabitico idolo fabricavit (III Reg. xi, 17). Sed qui per i prophetam culpam erroris agnovit, numquid j misericordiae coelestis extorris est? At forsitan dicas: Nusquam eum in canone lege poenituisse, neque misericordiam consecutum. Audi ergo, frater. Poenitentiam ejus quae non scribitur publicis legibus, fortasse ideo acceptabilem aliqui dicant, quia non ad faciem populi, sed in secreto conscientiae, Deo teste, poenituit.","english":"Christ is accustomed to raise the dead from such a tomb: only let us not leave his corpse to be devoured by beasts or birds, that is, by vices or by worldly men. How, I ask, can we despair of the Lord’s mercy, who even rebuked Pharaoh because he deigned to repent not at all, saying in the prophecy of Pharaoh: “I have broken the arms of the king of Egypt; and he did not beseech that health be given him, and that strength be restored to him for grasping the sword” (Ezek. 30:25).\n\nThat remarkable Solomon, who merited to be joined to the assessor of God (Wis. 9:4), that is, to Wisdom, fell into the embraces of foreign women; and ensnared by the bond of lust, he even polluted himself with the error of sacrilege when he fashioned the image of Chamos for the Moabite idol (1 Kings 11:17). But he who through the prophet recognized the fault of his error—is he, then, an exile from heavenly mercy? But perhaps you say: Nowhere in the canon do you read that he repented or obtained mercy. Listen, then, brother. His repentance, which is not written in public laws, some perhaps deem acceptable for this reason: because he repented not before the face of the people, but in the secret of his conscience, with God as witness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Brachia regis AEgypti contrivi; et non est deprecatus ut daretur in eo sanitas, et redderetur ei virtus ad comprehendendum gladium (Ezech. xxx, 25)","severity":"info","text":"The citation of Ezekiel 30:25 is not found in the Vulgate; the verse numbering and wording appear to be a loose paraphrase or a memory variant, possibly from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"adsistrici Dei (Sap. ix, 4)","severity":"info","text":"The phrase 'adsistrici Dei' (assessor of God) alludes to Wisdom 9:4, where Wisdom is described as 'assessorem' (assessor) of God's throne. Bachiarius uses a feminine form, personifying Wisdom as Solomon's consort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"simulacrum Chamos Moabitico idolo fabricavit (III Reg. xi, 17)","severity":"info","text":"The reference to Solomon building an idol for Chamos (Chemosh) conflates 1 Kings 11:7-8 (Solomon's foreign wives) with the Moabite god Chemosh; the biblical text does not record Solomon personally making an idol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pharaonem arguit","severity":"info","text":"Bachiarius invokes Pharaoh as a type of unrepentant sinner, drawing on Ezekiel 29-32, where Pharaoh is rebuked for pride. This is a non-biblical expansion of the prophetic rebuke, emphasizing God's mercy even toward notorious sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"At forsitan dicas... Audi ergo, frater","severity":"info","text":"The passage uses a dialogic structure: Bachiarius anticipates an objection (that Solomon's repentance is not recorded) and responds with an appeal to secret repentance, a key argument for the possibility of post-lapse restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"poenitentiam ejus quae non scribitur publicis legibus","severity":"info","text":"Bachiarius distinguishes between public canonical penance and private repentance before God, reflecting early medieval debates about the validity of non-public penance, a theme later developed in monastic spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Ezekiel citation is unclear; it may be a paraphrase or a variant from an Old Latin text.","The phrase 'adsistrici Dei' is grammatically unusual; it may be a scribal error or a deliberate feminine form to match Wisdom personified."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Veniam autem ex hoc consecutum esse cognoscimus; quia cum solutus fuisset a corpore, sepultum illum inter regum Israelitarum corpora Scriptura commemorat: quod tamen alibi peccatoribus regibus abnegatum esse cognoscimus, qui usque in finem vitae sum in propositi perversitate manserunt; et ideo quia inter reges justos meruit sepeliri, non fuit alienus a venia: veniam autem ipsam sine poenitentia non potuit promereri. Synagoga illa Core, cum pro ausus sui temeritate terrae hiatu viva fuisset absorpta; arulae tamen eorum in quibus ignem succendebant alienum, a Domino circumdari jubemur altario (Num. xvi, 37), ob hoc quia sanctificatae fuisse dicuntur: quas nos animas eorum esse sentimus, in quibus adulterinae flammae calorem praesumpta libertate susceperant; et ideo vivi deglutiuntur; arulae vero eorum perire prohibentur; sicut etiam Apostolus dicit: Dedi hujusmodi hominem Satanae in interitum camis, ut spiritus salvus sit a in die Domini nostri Jesu Christi (1 Cor. v, 5). Considera ergo, frater, quam paucis tribuitur, ut de amphitheatro mundi istius, ubi cum feris, hoc est, cum vitiis depugnatur, immaculati a peccati morsu membra liberent sua. Quod expertus ille dicebat: Ne tradas bestiis animas conflentes tibi (Psal. lxxiii, 19). Sed quia jam dudum est, quod tecum sermocinantur, cavendum est nobis ne offendat te nostra verbositas.","english":"We know, however, that pardon was obtained from this; because when he was released from the body, Scripture records that he was buried among the bodies of the kings of Israel: yet we know that elsewhere this was denied to sinful kings, who remained in the perversity of their purpose until the end of their life; and therefore, because he deserved to be buried among the just kings, he was not excluded from pardon: but that pardon itself could not be merited without penance. That synagogue of Korah, when for the rashness of its daring it had been swallowed alive by a gap in the earth, yet the little altars of theirs in which they kindled a foreign fire, we are ordered to surround with the Lord’s altar (Num. xvi, 37), for this reason, because they are said to have been sanctified: which we understand to be their souls, in which they had received the heat of adulterous flames with presumed freedom; and therefore they are swallowed alive; but their little altars are forbidden to perish; just as the Apostle also says: I have handed over such a man to Satan for the destruction of the flesh, so that the spirit may be safe in the day of our Lord Jesus Christ (1 Cor. v, 5). Consider therefore, brother, to how few it is granted to free their limbs unstained by the bite of sin from the amphitheater of this world, where one fights with beasts, that is, with vices. That man, who had experience, said: Do not hand over to the beasts the souls that confess to you (Ps. lxxiii, 19). But since it has been some time that we have been conversing with you, we must be careful lest our verbosity offend you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. xvi, 37","severity":"info","text":"Bachiarius cites Numbers 16:37, referring to the censers of Korah's company being hammered into sheets to cover the altar. The verse is used to argue that even sinful objects can be sanctified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. v, 5","severity":"info","text":"The citation 1 Cor. 5:5 is a loose paraphrase; the Vulgate reads 'tradidi... in interitum carnis, ut spiritus salvus sit in die Domini'. Bachiarius adapts it to his argument about penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. lxxiii, 19","severity":"info","text":"Psalm 73:19 (LXX numbering; MT 74:19) is quoted as 'Ne tradas bestiis animas conflentes tibi'. The verse is not found in the Vulgate Psalter; it may be a variant or a misremembering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"synagoga illa Core","severity":"info","text":"Korah's rebellion (Numbers 16) is a standard patristic exemplum of schism and punishment. Bachiarius uses it to illustrate that even the impenitent may have elements (the censers) that are sanctified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arulae","severity":"info","text":"'Arulae' (little altars) refers to the censers of Korah's followers. Bachiarius allegorizes them as the souls of the sinners, which are preserved despite the destruction of the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Considera ergo, frater","severity":"info","text":"This phrase marks a rhetorical turn from exegesis to direct exhortation, typical of the epistolary genre. It signals the author's shift to application and a concluding warning against verbosity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Psalm 73:19 does not match the Vulgate text; it may be a variant or a conflation. The phrase 'arulae' is ambiguous: it could mean the censers themselves or the portable altars of the Korahites."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Unde etiam ad te cujus causa haec diximus, stylum vertimus.\n\nQuid me refugis, frater? Quid te magis consortio mundialium hominum credis? Illi fortasse rideant culpam tuam; ego plango, et si commori necesse erit, optabo. Quid erubescis praesentiam nostram? Similis nobis causa est, quia ct ego in tuo negotio pudore confundor. Rasit, ut video, Ammonitius rex (II Reg. x, seqq.) militibus David, hoc est, ministris Christi, dimidium barbae et tunicas eorum usque ad inguina praecidit: id est, sustulit ab eis iu dimidietate barbae virilem speciem, et effeminari eos per delectabilem viliorum novaculam fecisse monstratur. Dimidia autem barba tibi rasa est, quia uno vitio, si quid boni in Dei virtutibus gesseras, perdideris: dimidia et tu rasus es barba, quia si volueris reliquo vitae tuae tempore quod tibi superest laborare, concrescet. Praecidit vero tunicas usque ad inguina, cum turpia facta quae ipse persuaserat, in oculis hominum revelavit. Sed et super hoc spes. Sedeamus in Hiericho, donec crescant barbae nostrae: id est, simus opprobrium et ignominia meliorum et efficiamur anathema omnium, sicut in Hiericho Israelitico populo fuit, donec barbarum species nobis, hoc est, virtutum incrementa nascantur. Crede mihi, quia regi nostro dolebit injuria, ulciscetur nos milites suos, quibus in dehonestatione sua fecit ista inimicus.","english":"Hence we also turn our pen to you, for whose sake we have said these things.\n\nWhy do you shun me, brother? Why do you entrust yourself more to the company of worldly men? They perhaps mock your fault; I lament it, and if it is necessary to die together, I will choose it. Why are you ashamed of our presence? Our case is similar, because I too am confounded with shame in your affair. As I see, Ammonitius the king (2 Kings 10, etc.) shaved off half the beards of David's soldiers, that is, of Christ's ministers, and cut their tunics down to the groin: that is, he removed from them the manly appearance in the half of the beard, and is shown to have made them effeminate through the delightful razor of vices. But half your beard is shaved, because by one vice you have lost whatever good you had done in the virtues of God: you too are shaved of half your beard, because if you are willing to labor in the remaining time of your life that is left to you, it will grow back. He indeed cut the tunics down to the groin when he revealed the shameful deeds which he himself had persuaded, in the eyes of men. But there is hope even for this. Let us sit in Jericho until our beards grow back: that is, let us be the reproach and disgrace of the better ones and become an anathema to all, as was the case for the Israelite people in Jericho, until the appearance of beards, that is, the increase of virtues, is born for us. Believe me, our king will grieve at the injury, he will avenge us, his soldiers, whom the enemy has thus dishonored.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ammonitius rex (II Reg. x, seqq.)","severity":"info","text":"The reference is to 2 Samuel 10:4–5, where the Ammonite king Hanun shaves half the beards of David’s envoys. Bachiarius adapts the story to his allegory of moral fall and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ammonitius rex","severity":"info","text":"The Vulgate reads 'Hanun rex Ammonitarum'; Bachiarius uses 'Ammonitius' as a gentilic adjective, a common late Latin formation. The form is not a textual error but a stylistic variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sedeamus in Hiericho","severity":"info","text":"Jericho was a place of reproach in the Old Testament (Joshua 6:26) and later a symbol of exile or shame. Bachiarius uses it to denote a period of penitential withdrawal, not a literal location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Unde etiam ad te ... stylum vertimus","severity":"info","text":"This sentence marks a shift from the preceding narrative about King Manasseh to a direct address to the fallen brother, framing the passage as a personal exhortation within the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"dimidium barbae ... praecidit","severity":"info","text":"The shaving of half the beard as a symbol of partial loss of virtue recurs in patristic moral exegesis (e.g., Jerome, Epist. 69). Bachiarius extends the metaphor to hope of regrowth through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"effeminari eos per delectabilem viliorum novaculam","severity":"caution","text":"The phrase associates vice with effeminacy, a common trope in late antique moral rhetoric. Modern readers should note the cultural context without anachronistic judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ammonitius rex' is clear from 2 Samuel 10, but Bachiarius may conflate the Ammonite king with a later figure; the reading taken follows the biblical reference.","The phrase 'rasit ... dimidium barbae' could be read as a literal shaving or a metaphorical stripping of honor; the allegorical interpretation is adopted."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Abfuit paulisper a conspectu nostro rex noster David; et ideo victi ab inimicis, partem agri plenam lenticula rubicunda quae est verecundiae nostrae et delicatae castitatis forma, confregimus. Sed jam ubi recordationem peccati rex noster oculis nostri cordis aperuit, stemus, ut vel illud quod residuum esi, id est, reliquum vitae nostrae tempus defendatur, ut salvum sit. Ne, quaeso, te persuadeat quisquis ille dicat tibi, ut secius hoc in conjugium vertas, ac de crimine matrimonium voces. e Nolo offensam Dei provoces, atque multiplices. Si enim ut vocatur in culpam, quod furtive ac cum timore persuasit libi inimicus, quomodo merebitur veniam, quod veluti insultans Deo et ejus judicio, publice tibi coeperis vindicare? Imitare illum Amnon Davidis filium (II Reg. xiii, seqq.), qui cum in sororis suae stuprum illicita flamma caluisset, postmodum eam magis exosus est, quam antea amaverat; et pro hoc facto occisus est a fratre, quia agnita culpa erroris non mansit in crimine, sed materiam ipsius peccati vehementer exosus est. Unde etiam suspicamur Davidem ei non fuisse commotum, quia cito vidit eum poenitentiam recepisse; et id, per quod unius horae spatio deceptus est, statim cum impatientia odisse, cl virtute poenitentiae disrupisse ejus laqueos.","english":"Our king David was briefly absent from our sight; and therefore, vanquished by enemies, we broke off a portion of the field full of the ruddy lentil, which is the form of our modesty and delicate chastity. But now that our king has opened the recollection of sin to the eyes of our heart, let us stand firm, so that even that which remains—that is, the rest of our life’s time—may be defended and kept safe. Do not, I beg you, let anyone persuade you, whoever he may be who tells you, to turn this into a marriage and to call a crime a matrimony. Do not provoke God’s offense and multiply it. For if what the enemy persuaded you to do furtively and with fear is called a fault, how will it merit pardon when, as if insulting God and His judgment, you begin to claim it publicly for yourself? Imitate that Amnon, son of David (2 Sam. 13 ff.), who, when he had burned with unlawful passion for the violation of his sister, afterward hated her more than he had previously loved her; and for this deed he was killed by his brother, because, once the fault of the error was recognized, he did not persist in the crime, but vehemently hated the very matter of his sin. Hence we also suspect that David was not moved against him, because he quickly saw that he had received repentance; and that by which he was deceived for the space of a single hour, he immediately hated with impatience, and by the virtue of repentance broke its snares.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"rex noster David","severity":"info","text":"The allegorical use of King David represents Christ or the divine presence; the 'absence' of David signifies a lapse in divine oversight leading to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lenticula rubicunda","severity":"info","text":"'Ruddy lentil' (lenticula rubicunda) is a metaphor for the virginity or chastity that was violated; the image draws on the reddish color of lentils to evoke shame or blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amnon Davidis filius","severity":"info","text":"The story of Amnon and Tamar (2 Sam 13) is cited as a model of repentance: Amnon hated his sin after committing it, and David did not punish him because he repented quickly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in conjugium vertas","severity":"info","text":"The warning against turning a crime into a marriage reflects early Christian debates about whether post-lapsarian relationships could be regularized; Bachiarius opposes such a move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Imitare illum Amnon","severity":"info","text":"The passage shifts from allegory (David's absence) to a scriptural exemplum (Amnon), reinforcing the call to repentance and rejection of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod residuum esi","severity":"caution","text":"The phrase 'quod residuum esi' appears to be a scribal error for 'quod residuum est'; the sense is clear: 'what remains' of life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'rex noster David' is allegorical (Christ or divine oversight) but not explicitly defined; the reading taken is that David represents Christ or the divine presence."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Qui vero captus est in rete vitiorum, et patienter inimicis suis, hoc est, venatoribus acquiescit, donec etiam recludatur in cavea, et ibi longo temporis spatio saginetur ad pompam; tum maxime principalibus saeculi, cum occisus fuerit, placiturus est. Donec i muscipulam fornicationis evaseris, non te ebrietatis laqueis credas, per quos j animos irati Absalonis incurras (Ibid.,28); quia luxuria atque ebrietas, quaedam sibi in vitiorum nativitate germanitas est.\n\nAttolle ergo animos, frater, erige oculos quos conscientiae pudor inclinavit; nec te inimica desperatio confringat. Ecce Absalon qui fratrem occiderat, per amicorum suffragia regis veniam promeretur (II Reg. xiv, 23): ita ut etiam osculum pacis et praes(??)tiam vultus Christi non desperet exposcere. Et tu ergo quos amicos Davidis esse nosti, qui quondam pater tuus, quando non peccaveras, fuit, humilis esto et acclinis, ut quod a te non potes, per illorum suffragia a merearis. Ac si forte duri fuerint in audiendo, opportune, importune non desinas supplicare; quia Absalon per injuriam meruit, quod per amicitiam impetrare non potuit; et quod pro meritis non meruit, per injuriam obtinuit. Vis scire quod plerumque per occasionem injuriae sancti pro peccatoribus deprecantur? Beatus ille unus ex quatuor, confessorum caput et martyrum, cum ab insano populo lapidibus urgeretur, in ipso exitu Israel de AEgypto (Psal.","english":"But whoever is caught in the net of vices and patiently acquiesces to his enemies, that is, to the hunters, until he is even shut up in a cage and there fattened over a long span of time for display, will then be most pleasing to the princes of the world when he has been killed. Until you have escaped the mousetrap of fornication, do not trust the snares of drunkenness, through which you may incur the anger of Absalom’s spirit (cf. 2 Sam 28); for lust and drunkenness are a kind of twin sisterhood in the birth of vices.\n\nTherefore, brother, lift up your spirit, raise your eyes which the shame of conscience has cast down; and do not let hostile despair break you. Behold, Absalom, who had killed his brother, through the intercessions of friends earns the king’s pardon (2 Sam 14:23); so much so that he does not despair of seeking even the kiss of peace and the presence of Christ’s countenance. And you, therefore, be humble and submissive to those whom you know to be friends of David, who was once your father when you had not sinned, so that through their intercessions you may merit what you cannot by yourself. And if they should be harsh in hearing you, do not cease to supplicate, opportunely and inopportunely; because Absalom merited through injury what he could not obtain through friendship; and what he did not merit by his merits, he obtained through injury. Do you wish to know that often, through the occasion of injury, saints intercede for sinners? Blessed is that one of the four, the head of confessors and martyrs, when he was being pelted with stones by a maddened people, at the very exodus of Israel from Egypt (Ps.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Absalon","severity":"info","text":"The reference to Absalom's anger (cf. 2 Sam 28) is corrupt: 2 Samuel has no chapter 28. The likely source is 2 Sam 13–18, where Absalom's wrath follows Amnon's assault on Tamar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg. xiv, 23","severity":"info","text":"The citation 'II Reg. xiv, 23' does not correspond to any known verse in 2 Samuel. It may be a scribal error for 2 Sam 14:33 (Absalom's return) or a conflation with another passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatus ille unus ex quatuor","severity":"info","text":"The phrase 'blessed one of the four, head of confessors and martyrs' likely refers to a Church Father, possibly Ambrose, Jerome, Augustine, or Gregory the Great. The context of stoning and the exodus from Egypt suggests a figure associated with persecution, but the identity is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"praes(??)tiam","severity":"caution","text":"The Latin 'praes(??)tiam' is corrupt; the intended word is likely 'praesentiam' (presence). The English draft reads 'presence', confirming the emendation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Attolle ergo animos","severity":"info","text":"This passage shifts from warning (net of vices) to exhortation (lift up your spirit), using Absalom as a type of the repentant sinner. The rhetorical question 'Vis scire...' introduces a new exemplum, likely a saint's intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in ipso exitu Israel de AEgypto","severity":"caution","text":"The phrase 'at the very exodus of Israel from Egypt' is anachronistic if applied to a Church Father. It may be a marginal gloss or a scribal interpolation; the sentence breaks off mid-verse, suggesting textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'beatus ille unus ex quatuor' is unclear; the reference to stoning and the exodus is puzzling and may be corrupt.","The scripture citations (2 Sam 28 and 2 Sam 14:23) do not match canonical chapter/verse numbers, indicating possible scribal error or a different versification."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"cv, 1), id est animae de corpore discedentis, genu flexo, patri pro peccatoribus supplivavit (Act. vii, 59): Magistri nostri secutus exemplum, qui persequenti semetipsum populo veniam postulabat (Luc. xxiii, 54). Ecce vides, ubi occasio precum nascitur ex injuria et poena sanctorum. Nec hoc ideo dicimus, ut tu per contumeliam beatorum suffragia merearis; sed consilium damus, ut si pro magnitudine sceleris tui supplicare non aust sunt, importunitatis tuae injuriam patientes, facilius pro eo a quo laesi sunt, audiantur. Incende hordeum finitimum tibi, quod est in agro (II Reg. xiv, 30); quia lingua ignis est e (Jac. iii, 6), ager autem est hic mundus. Sic quandocumque coeperis vitae bonae fructibus derogare, et dicere: ecce quales sunt sancti, qui pro peccatoribus non audent rogare: ubi est quotidiana merces operis? tunc incensa per linguam luam sanctorum spes Incitabitur ad fiduciam deprecandi; quia cognoscent te ad hanc necessitatem, utilitatis tuae causa, non vitio detractionis impactum: sicut Absalon, non ob hoc segetem Joab incendit, quod nocere vellet ei tamquam inimico; sed ut vel sic ad detrahentem sibi respiceret, quem non audierat blandientem; et ita ejus praesentiam mereretur, qui Christi erat proximus vel amicus.","english":"... (Acts 7:59), that is, of the soul departing from the body, with bended knee he prayed to the Father for sinners (Acts 7:59): following the example of our Master, who begged forgiveness for the people who were persecuting him (Luke 23:54). Behold, you see where the occasion for prayers arises from the injury and punishment of the saints. We do not say this so that you may earn the intercessions of the blessed through their abuse; but we give counsel, that if on account of the magnitude of your crime they dare not supplicate, then, patiently suffering the injury of your importunity, they may more easily be heard by the one whom they have offended. Set fire to the neighboring barley that is in the field (2 Sam. 14:30); for the tongue is fire (James 3:6), and the field is this world. Thus, whenever you begin to disparage the fruits of a good life and say: \"Behold, what sort of saints are these, who dare not pray for sinners? Where is the daily reward of the work?\" then, through your tongue, the hope of the saints will be kindled to the confidence of praying; because they will recognize that you are driven to this necessity for the sake of your own benefit, not by the vice of detraction: just as Absalom did not set fire to Joab's field in order to harm him as an enemy; but so that, even thus, he might look back to the one who was detracting him, whom he had not heeded when he was flattering; and thus he might merit the presence of him who was a neighbor or friend of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. vii, 59","severity":"info","text":"The reference to Stephen's prayer for his persecutors (Acts 7:59) is a conflation: Stephen's death is in Acts 7, but the verse numbering in the Vulgate differs from modern Bibles; the citation likely points to Acts 7:60 in modern editions.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xxiii, 54","severity":"info","text":"Luke 23:54 is not a standard verse; the reference is to Christ's prayer for forgiveness for his persecutors, which aligns with Luke 23:34 in modern Bibles. The discrepancy suggests a variant versification in the source manuscript.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg. xiv, 30","severity":"info","text":"The allusion to Absalom setting fire to Joab's field (2 Sam 14:30) is used as a typological parallel for provoking saints to intercession through apparent hostility.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jac. iii, 6","severity":"info","text":"James 3:6 describes the tongue as a fire; Bachiarius applies this metaphor to the act of detraction, which kindles the saints' hope to pray.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"hordeum finitimum tibi, quod est in agro","severity":"info","text":"The command to set fire to the neighboring barley is an allegorical reading of 2 Sam 14:30, where the field represents the world and the fire represents the tongue's detraction, a common patristic exegetical move.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sic quandocumque coeperis ... tunc incensa","severity":"info","text":"The passage uses a conditional structure ('whenever you begin... then...') to explain how the saint's intercessory hope is ignited by the sinner's provocative words, mirroring the Absalom narrative.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The verse numbering for Luke and Acts differs from modern Bibles, likely due to the Vulgate tradition used in the manuscript.","The phrase 'qui Christi erat proximus vel amicus' is ambiguous: it may refer to Joab as a friend of Christ (anachronistic) or to Absalom as a type of Christ's friend; the Latin is unclear."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Fructus enim sanctorum qui secundum homines esi in hordeo, non incongruenter accipitur: qui vero secundum Deum, in tritico poterit aestimari; quia non dubium est, sanctos utrumque seminare secundum Apostolum, providentes bona non solum coram Deo, sed etiam coram hominibus (Rom. xii, 17). Et ideo Absalon hordeum finitimum sibi, id est, conversationem quae inter homines agebatur, incendit: ad illud vero quod coram Deo est, pervenire non potuit, quia illud solus Pater agnovit.\n\nSed forsitan dicas: Persuasio tua quietum requirit hominem vel securum; me autem necesse est quotidie persecutorem saeculi formidare, qui in me dedecus proximae suae optat ulcisci. Si ergo tale aliquid pertimescis, ecce sex refugii civitates (Jos. xx, seqq.), quas, si placet, ingredere. Ac si forte pro conscientia peccatorum, Illas quae sunt in terra repromissionis, hoc est, in Ecclesia, intrare non audeas; est Bosor ultra Jordanem in solitudine, quae interpretatur angustia; id est, cellula monasterii parva vel modica; et optime tibi conveniet, quia de sorte Ruben est, et ipse torum patris maculavit illicite (Gen. xlix, 4). Est et Ramoth de sorte Gad, quae interpretatur excelsa mors, vel visio mortis.","english":"For the fruit of the saints which, according to men, is taken in barley, is not unsuitably received; but that which is according to God may be esteemed in wheat, because there is no doubt that the saints sow both, according to the Apostle, providing goods not only before God but also before men (Rom. 12:17). And therefore Absalom burned the barley neighboring to him, that is, the manner of life which was carried on among men; but he could not reach that which is before God, because only the Father knew that.\n\nBut perhaps you will say: Your persuasion requires a man who is quiet or secure; but I must daily fear the persecutor of the world, who wishes to avenge the dishonor of his neighbor upon me. If, therefore, you dread something of this kind, behold the six cities of refuge (Joshua 20, following), which, if you please, enter. And if perhaps, on account of the consciousness of sins, you dare not enter those which are in the land of promise, that is, in the Church; there is Bosor beyond the Jordan in the wilderness, which is interpreted as \"distress,\" that is, the small or modest cell of a monastery; and it will suit you very well, because it is of the lot of Reuben, and he himself unlawfully stained his father's bed (Gen. 49:4). There is also Ramoth of the lot of Gad, which is interpreted as \"high death,\" or \"vision of death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. xii, 17","severity":"info","text":"The citation Rom. 12:17 is not found in modern Bibles; it likely refers to a variant or a misremembered verse, possibly 2 Cor. 9:8 or a similar passage on sowing good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Absalon hordeum finitimum sibi incendit","severity":"info","text":"The reference to Absalom burning barley alludes to 2 Sam. 14:33, where Absalom sets fire to Joab's barley field, here allegorized as destroying worldly reputation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bosor","severity":"info","text":"Bosor is a city in Moab (Josh. 20:8), interpreted as 'distress' (angustia), here symbolizing a monastic cell as a refuge for sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ramoth","severity":"info","text":"Ramoth (Ramoth-Gilead) is a city of refuge in Gad (Josh. 20:8), interpreted as 'high death' or 'vision of death,' suggesting a place of ascetic mortification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sex refugii civitates","severity":"info","text":"The six cities of refuge are listed in Josh. 20:7-8: Kadesh, Shechem, Hebron, Bezer, Ramoth, and Golan; Bachiarius adapts them as spiritual refuges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed forsitan dicas","severity":"info","text":"This passage shifts to a dialogic objection, a common rhetorical device in exhortatory treatises, introducing a hypothetical reader's fear of persecution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation Rom. 12:17 is not a standard verse; it may be a scribal error or a reference to a lost variant.","The identity of 'Absalon' as a biblical figure is clear, but the allegorical interpretation of barley as worldly reputation is Bachiarius's own.","The interpretation of Bosor as 'distress' and Ramoth as 'high death' relies on etymological glosses not found in standard biblical lexica."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"Vere enim excelsa mors, poenitentia dicenda est, cum mortificatis membris deducatur homo ad excelsa coelorum unde fuerat ante dilapsus: sive juxta istam humilem mortem quae generaliter omni carni imminet, illa ad comparationem ejus rationabiliter excelsa nominatur; quia multo nobilius est per poenitentiam mori, quam communi hac morte dissolvi. Si autem visionem mortis sentire velimus, ita potest intelligi; quia cum sumus in poenitentia cons(??)tuti, et ante oculos nobis ponimus gehennae infernique tormenta, videmus ipsam speciem mortis, de qua poenitentiae beneficio liberamur. i Tantum memineris te in ancillae filii civitate agere poenitendam; quia Omnis qui peccat, servus est peccati (Joan. viii, 34); j et formam servi accipiens, necesse est humilies teipsum usque ad mortem (Philipp. ii, 7, 8). Est Gaulon in finibus Manasse, quae interpretatur volutatio, ut tu memineris tibi in cilicio et cinere esse volutandum: et hoc in finibus Manasse, qui interpretatur oblivio, ut obliviscens ea quae ante gessisti, In priora te extendas (Philipp. iii, 17). Hic ergo inhabita, ut per angustias, mortem et volutationem, iram persecutoris evadas et spem salutis invenias.","english":"Truly, a lofty death is to be called penance, since with the members mortified, a man is led to the high places of the heavens from which he had previously fallen away: or, according to that humble death which generally threatens all flesh, that death is reasonably called lofty in comparison to it; because it is far nobler to die through penance than to be dissolved by this common death. But if we wish to understand the vision of death, it can be understood thus: because when we are placed in penance, and we set before our eyes the torments of Gehenna and the underworld, we see the very form of death from which we are freed by the benefit of penance. Only remember that you are performing penance in the city of the son of the handmaid; because everyone who sins is a slave of sin (John 8:34); and taking on the form of a slave, it is necessary that you humble yourself even to death (Philippians 2:7-8). There is Gaulon in the borders of Manasseh, which is interpreted as \"rolling,\" so that you remember that you must roll in sackcloth and ashes: and this in the borders of Manasseh, which is interpreted as \"forgetfulness,\" so that, forgetting those things which you did before, you stretch forward into former things (Philippians 3:17). Therefore, dwell here, so that through narrow straits, death, and rolling, you may escape the anger of the persecutor and find the hope of salvation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"excelsa mors","severity":"info","text":"The phrase 'excelsa mors' (lofty death) is a paradoxical designation for penance, contrasting with ordinary physical death and emphasizing spiritual elevation through mortification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. viii, 34","severity":"info","text":"The citation 'Omnis qui peccat, servus est peccati' (John 8:34) supports the allegory of the 'city of the son of the handmaid,' linking sin to servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. ii, 7, 8","severity":"info","text":"The reference to Philippians 2:7-8 (formam servi accipiens) reinforces the theme of humility unto death as part of penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gaulon","severity":"info","text":"Gaulon (or Gaulan) is a region in the territory of Manasseh, east of the Jordan. Its Hebrew etymology (from 'gālal,' to roll) is used allegorically for rolling in sackcloth and ashes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manasse","severity":"info","text":"Manasseh (Manasse) is interpreted as 'oblivio' (forgetfulness), drawing on a traditional etymology (Hebrew nāšâ, to forget) to urge the penitent to forget past sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. iii, 17","severity":"info","text":"The citation 'In priora te extendas' (Philippians 3:17) is likely a misattribution; the verse does not exist in canonical Philippians, possibly a scribal error or loose reference.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cons(??)tuti' in the Latin is partially illegible; the reading 'constituti' (placed) is assumed based on context.","The citation 'Philipp. iii, 17' does not correspond to any known verse; it may be a corruption of Philippians 3:13 or a non-canonical source."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"Tum deinde in his si quid utiliter gesseris, etiam ad Cades in terra repromissionis, quae est in Galilaea, poteris pervenire: quae interpretatur sancta; ut cum in tribulatione opus corruptionis abjeceris, etiam ad sanctam tibi Ecclesiam tribuatur accessus; et in sortem Nephthalim, quae dicitur vitis remissa (Gen. xlix, 21), ut de sacramento dominici sanguinis participare merearis. Sed nec Hebron aditus tibi claudatur, quae Interpretatur conjunctio, sive conjugium. Revertatur enim anima tua ad virum suum, id est, ad spiritum Dei, a quo pro tempore pe(??)caminun fuerat a viduata. Sicque etiam sextam civitatem Sichem quam Joseph noster in hereditatem consequitur, propter quod ibi sepultus est, valebis intrare: quae interpretatur humerus, sive labor; ut ostendas te per laborem poenitentiae, ab errore tuo Christi humeris reportatum (Luc. xv, 4), et adjunctum nonaginta novem ovibus, effectumque centesimum, quia ipsa Sichem ab alienigenis centum agnis scribitur comparata (Gen. xxxiii, 19).","english":"Then, if in these matters you have done something useful, you will be able to reach even Cades in the land of promise, which is in Galilee, which is interpreted as \"holy\"; so that when in tribulation you have cast off the work of corruption, access to the holy Church may be granted to you; and into the lot of Nephthalim, which is called \"the released vine\" (Gen. 49:21), so that you may merit to partake of the sacrament of the Lord's blood. But neither will the entrance to Hebron be closed to you, which is interpreted as \"union\" or \"marriage.\" For let your soul return to her husband, that is, to the Spirit of God, from whom for a time she had been widowed by sin. And thus you will be able to enter even the sixth city, Shechem, which our Joseph receives as an inheritance, because he was buried there, which is interpreted as \"shoulder\" or \"labor\"; so that you may show that through the labor of penance you have been carried back from your error on Christ's shoulders (Luke 15:4), and joined to the ninety-nine sheep, and made the hundredth, because Shechem itself is written to have been bought from foreigners for a hundred lambs (Gen. 33:19).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cades","severity":"info","text":"Cades (Qadesh) is a biblical city in Galilee, here identified as a place in the land of promise and interpreted as 'holy' (sancta). The etymology links it to the Hebrew root qdš, meaning 'holy'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nephthalim ... vitis remissa","severity":"info","text":"The reference to 'the released vine' (vitis remissa) for the tribe of Nephthalim is based on Genesis 49:21, where Jacob blesses his sons. The Vulgate reads 'Nephthalim vitis remissa'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebron ... conjunctio sive conjugium","severity":"info","text":"Hebron is interpreted as 'union' or 'marriage' (conjunctio sive conjugium), reflecting a common patristic etymology from the Hebrew ḥbr, meaning 'to join'. The passage allegorizes the soul's return to the Spirit of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sichem ... humerus sive labor","severity":"info","text":"Shechem (Sichem) is interpreted as 'shoulder' or 'labor' (humerus sive labor), alluding to the Hebrew škm, meaning 'shoulder'. The reference to Joseph's burial there is from Joshua 24:32, and the purchase for a hundred lambs is from Genesis 33:19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Christi humeris reportatum (Luc. xv, 4)","severity":"info","text":"The phrase 'carried back on Christ's shoulders' alludes to the parable of the Good Shepherd (Luke 15:4), where the shepherd carries the lost sheep. The image reinforces the theme of penance as restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nonaginta novem ovibus ... centesimum","severity":"info","text":"The ninety-nine sheep and the hundredth sheep refer to the parable of the lost sheep (Luke 15:4-7), where the shepherd leaves the ninety-nine to find the one lost. Here, the penitent becomes the hundredth, completing the flock.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a corruption: 'pe(??)caminun' is likely a scribal error for 'peccaminum' (of sins). The reading adopted is 'peccaminum'.","The identification of Cades with a specific site in Galilee is ambiguous; the text treats it as a symbolic location rather than a precise geographical one."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Sed cur, frater, adhuc jacentem te torpor delectat? Surge, quia medicus advenit, qui dicit secandas esse putredines peccatorum, et post haec curandam plagam ipsius cicatricis. Quid expavescis? Quid refugis curam? Qui hastam (??)licam quae sexcentorum siclorum pondere praegravatur (I Reg. xxii, 7), nequaquam veritus es; cur subterfugis cultellos evangeliei ferramenti? Qui ignem inimici flammasque perpessus es, cur ignem Domini, hunc quem venit mittere in terram (Luc. xii, 49), qui consumet fenum, et stipulam, et ligna (I Cor. iii, 12), formidas? Abscinde a te putrem consuetudinis voluntatem: ure renes tuos et cor tuum; damna inimicam tuam corporis spectem, per quam aut ipse deceptus es, aut alios decepisti. Horreant e exinanita membra jejunio, et cilicium quod sordida ratione pollueras, pro tegmine habere consuescas; ut cum attactus ejus atque asperitate compungeris, semper peccatorum morum stimulos recorderis. Timet in te vitulum luum Moyses (Exod. xxxii, 20), per quem luxuriatus es in cremo; id est, carnem tuam legis ac jejunii disciplina conficiat, ut ad nihilum redacta tenuetur. Legisti, credo: Irascimini, et nolite peccare (Psal. iv, 5). Ita et tu irascere peccatis tuis, ut ultra non pecces. Praeveni ultricis gehennae saeva tormenta, et ipse tibi tortor exsiste; ut cum venerit, nihil uveniat, quod in te possit punire inimicus.","english":"But why, brother, does sloth still delight you as you lie prostrate? Arise, for the physician has come, who says that the rottenness of sins must be cut away, and after this the wound of the scar itself must be healed. Why do you tremble? Why do you shun the treatment? You who did not at all fear the spear of Goliath, which weighs down with the weight of six hundred shekels—why do you flee from the knives of the evangelical instrument? You who endured the fire and flames of the enemy, why do you dread the fire of the Lord, this fire which He comes to send upon the earth, which will consume the hay, the straw, and the wood? Cut away from yourself the rotten will of habit; burn your loins and your heart; condemn your enemy, the appearance of the body, through which you were either deceived yourself or deceived others. Let your limbs be shriveled and emptied by fasting, and let the hairshirt, which you had defiled by foul reason, become your accustomed covering; so that when you are pricked by its touch and roughness, you may always recall the goads of sinful habits. Your Moses fears the calf in you, through which you reveled in the wilderness; that is, let the discipline of the law and of fasting consume your flesh, so that it may be reduced to nothing and wasted away. You have read, I believe: \"Be angry, and do not sin.\" So too, be angry at your sins, that you may sin no more. Anticipate the savage torments of avenging Gehenna, and become your own torturer; so that when it comes, it may find nothing in you that the enemy can punish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Reg. xxii, 7","severity":"info","text":"The reference to Goliath's spear weighing six hundred shekels is not found in the canonical 1 Samuel 17; it likely derives from a variant Latin tradition or a conflation with other Old Testament descriptions of Goliath's armor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xii, 49","severity":"info","text":"The citation of Luke 12:49 is anomalous; the verse numbering in the Vulgate may differ from modern editions. The phrase 'fire which He comes to send upon the earth' echoes Luke 12:49 (Vulgate: 'ignem quem mittit in terram'), but the context there concerns the parable of the burning bush.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. iii, 12","severity":"info","text":"The reference to fire consuming hay, straw, and wood is not a direct quotation from 1 Corinthians 3:12; it may be a loose adaptation or a conflation with other Pauline passages on purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xxxii, 20","severity":"info","text":"The allusion to Moses and the golden calf (Exodus 32:20) is used allegorically: the calf represents carnal indulgence, and Moses' fear symbolizes the law's discipline over the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. iv, 5","severity":"info","text":"The verse 'Irascimini, et nolite peccare' is not found in Psalm 4; it may be a misremembered or adapted citation, possibly from a lost Latin psalm version or a patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hastam (??)licam","severity":"caution","text":"The Latin 'hastam (??)licam' is corrupt; the intended word may be 'hastam Goliath' (spear of Goliath) or 'hastam publicam' (public spear). The reading 'Goliath' is adopted from the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'hastam (??)licam' is corrupt; the English draft interprets it as 'spear of Goliath', but the original reading is uncertain.","The scripture citations (Luc. xii, 49; I Cor. iii, 12; Psal. iv, 5) do not correspond exactly to known Vulgate verses, suggesting possible textual corruption or loose quotation."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Si venerit passionis occasio, memento qualiter tibi sub Regis tui praesentia dimicandum sit, ut culpam emendare possis desertoris et refugi. Si vero forsitan defuerit hujus felicitatis occasio, ipse tibimetipsi tuus poteris esse persecutor; ut, sicut Apostolus dixit (Rom. xii, 1), per omnem mortem constituas te Deo. In gredere monasterii tui carcerem; et tenebras solitudinis quibus ad lucem perditam revoceris, exquire. Sit tibi fames pro i gula, sitisque pro flamma; ut manu carnificis voluntatis, per abstinentiae poenam costarum compago nudata visceribus sit; et pro supplicio ignis internas ossium medullas durae sitis depascat incendium. Sit tibi vigilia velut officiorum custodia pullicorum; ac sicut catena rigentis ferri, sic duriori consuetudine et lege constrictus, sub imagine martyrii veniam misericordiae caelestis exspecta. Eia, eia quid dubitas? Scalam illam Jacob (Gen. xxviii, 12) unde lapsus es, dum velis ascendere, adhuc posita nondumque subtracta est: et licet in ruina tua omnia membra colliseris, tamen iterum conare ascendere: et donec venias ad illum gradum unde cecidisti, fortiter te serva atque custodi; quia licet lubricus sit omnis ascensus, tamen ille cito vergit ac dejicit in profundum.","english":"If the occasion of passion comes, remember how you must fight in the presence of your King, so that you may correct the fault of a deserter and a fugitive. But if perhaps this opportunity for blessedness is lacking, you yourself can be your own persecutor; so that, as the Apostle said (Rom. 12:1), through every death you may consecrate yourself to God. Enter the prison of your monastery; and seek out the darkness of solitude by which you may be recalled to the lost light. Let hunger be for you against gluttony, and thirst against the flame; so that by the hand of the executioner of the will, through the punishment of abstinence, the bare framework of the ribs may be laid open to the entrails; and in place of the punishment of fire, the burning of harsh thirst may consume the inner marrow of the bones. Let vigil be for you like the watch of the night offices; and as if bound by a chain of rigid iron, so constrained by a harsher custom and law, await the pardon of heavenly mercy under the image of martyrdom. Come, come, why do you hesitate? That ladder of Jacob (Gen. 28:12) from which you fell, while you wish to ascend, is still in place and not yet removed: and although in your fall you have shattered all your limbs, yet try again to ascend: and until you come to that step from which you fell, keep and guard yourself strongly; for although every ascent is slippery, yet that one quickly tilts and hurls one into the depths.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. xii, 1","severity":"info","text":"The citation 'Rom. xii, 1' is a reference to Romans 12:1, but the wording 'per omnem mortem constituas te Deo' does not match the Vulgate text of that verse. Bachiarius may be paraphrasing or conflating with a broader Pauline theme of self-sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xxviii, 12","severity":"info","text":"The reference 'Gen. xxviii, 12' is to Jacob's ladder (Genesis 28:12 in the Vulgate, corresponding to Genesis 28:12 in modern Bibles). Bachiarius uses it as a metaphor for spiritual ascent and fall, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"monasterii tui carcerem","severity":"info","text":"The phrase 'monasterii tui carcerem' (the prison of your monastery) reflects the early monastic practice of voluntary confinement for penance, akin to the 'inclusi' or enclosed ascetics, a known context in 4th-5th century Latin monasticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub imagine martyrii","severity":"info","text":"The concept of 'sub imagine martyrii' (under the image of martyrdom) alludes to the monastic ideal of 'white martyrdom'—ascetic suffering as a non-bloody equivalent to martyrdom, a theme developed by writers like John Cassian and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Eia, eia quid dubitas?","severity":"info","text":"The exclamation 'Eia, eia quid dubitas?' (Come, come, why do you hesitate?) marks a rhetorical climax, shifting from imperative exhortations to a direct, urgent appeal, typical of hortatory discourse in late antique Christian treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pullicorum","severity":"caution","text":"The word 'pullicorum' is likely a scribal error or variant for 'pullorum' (of the chickens) or 'pulliculorum' (of the night watches). The sense 'night offices' is contextually plausible but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of 'pullicorum' is unclear; it may be a corruption of 'pullorum' (of the chickens) or 'pulliculorum' (of the night watches). The translation 'night offices' is a plausible interpretation but not certain.","The citation 'Rom. xii, 1' does not match the Vulgate text; Bachiarius may be paraphrasing or citing a variant version."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Sed fortasse dicas, quia more Pharisaeorum imponam gravia onera super humeros hominum, et ipse digito meo nolim contingere ea (Matth. xxiii, 4). Ecce, frater, quia nobis j jurandi licentia prohibetur (Matth. v, 37), si quid infelicitati meae credis, spondeo secundum misericordiam Domini, hujus me laboris quem suadeo, velle esse participem: consortium vero tuum, cupidus salutis tuae non sulum ingero, sed etiam offero: ac si tu ad nos fortasse venire confunderis, manda; et ego ad ducendum te sine dilatione properabo. Horreat consortium tuum, velut Ruth de agro Moabitico, hoc est a animae de ebrietate et fornicatione venientis: qui sua tantum quaerit, et misericordiae nescius, de Israelitica sibi solum stirpe gloriatur. Ego vero licet Booz similis non sim (Ruth. iv, seqq.), tamen animam tuam mihi cupio sociari; nec arguat me quispiam esse praesumptionis, quia licitum est mihi semen de fratris defuncti vidua suscitare (Deut.","english":"But perhaps you will say that, like the Pharisees, I am imposing heavy burdens on the shoulders of men, while I myself am unwilling to touch them even with my finger (Matt. 23:4). Behold, brother, since we are forbidden the license to swear (Matt. 5:37), if you place any trust in my wretchedness, I promise, according to the mercy of the Lord, that I wish to be a participant in this labor which I urge; as for your fellowship, desirous of your salvation, I not only thrust it upon you but also offer it. And if perhaps you are ashamed to come to us, send word; and I will hasten without delay to lead you. Let your fellowship shudder, like Ruth from the Moabite field—that is, from the soul coming from drunkenness and fornication—at one who seeks only his own and, ignorant of mercy, glories solely in his Israelite lineage. I, although I am not like Boaz (Ruth 4, ff.), nevertheless desire to join your soul to me; nor let anyone accuse me of presumption, because it is lawful for me to raise up seed from the widow of my deceased brother (Deut.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxiii, 4","severity":"info","text":"The reference to Matt. 23:4 is to Jesus’ rebuke of the Pharisees for imposing burdens they do not bear; Bachiarius uses it to preempt criticism of his own ascetic demands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 37","severity":"info","text":"Matt. 5:37 is part of the Sermon on the Mount, where Jesus forbids swearing oaths; Bachiarius invokes it to justify his promise without a formal oath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ruth de agro Moabitico","severity":"info","text":"The allusion to Ruth from the Moabite field (Ruth 1–4) contrasts the exclusive, self-regarding Israelite with Bachiarius’s offer of spiritual fellowship to a penitent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Booz","severity":"info","text":"Bachiarius compares himself to Boaz, who married Ruth, a Moabite; the metaphor extends to raising up spiritual ‘seed’ from a ‘widow’ (the penitent soul).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut.","severity":"info","text":"The reference to Deuteronomy (likely Deut. 25:5–6) concerns levirate marriage, which Bachiarius adapts as a figure for his spiritual care of a fallen brother’s ‘widow’ (the soul).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"j jurandi","severity":"caution","text":"The Latin text has ‘j jurandi’ with a redundant ‘j’; this is likely a scribal error or abbreviation for ‘iurandi’ (swearing). The sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a animae de ebrietate et fornicatione venientis' is elliptical; it likely means 'from a soul coming from drunkenness and fornication,' identifying the penitent's origin.","The reference to Deuteronomy is not fully cited; it is probably Deut. 25:5–6 on levirate marriage, but the exact verse is unspecified."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"xx, 7, 9), ne perdam calceamenta paschalia, et exhaeres Christi passionis efficiar; ac pro verbo sponsi velut caecus effectus, salivam jejuni oris quae in terram projicitur et conculcatur, ne accipiam, donec effuso semine ad viduam animam defuncti fratris, id est mortui per desperationem, introeam; sed quaesita multitudine seminis, aggregata de scripturis copiositate verborum, huic viduae conjungar ac proximem, ut auditis his, possit sine difficultate concipere, et salutis spiritum parturire. Memini enim apostolici verba praecepti, ubi dicit: Quosdam quidem eripite de igne, dubios vero consolamini (I Thess. v, 14); et alibi: Qui revocaverit peccatorem ab errore viae suae, salvabit animam suam de morte (Jac. v, 20). Non est minimum, si e extremam aut summam auriculam de leonis faucibus extrahamus (Amos, iii, 12): tametsi beatissimum pontificem qui in iisdem locis cum sacerdotibus suis divino assistit altario, non aliud reor quam Davidicum opus imitari; ut quando de grege leo aut ursus ovem rapuerit, insurgat adversus eum, et praestrangulatis faucibus praedam ex gutture eripiat; aut velut pastor bonus vagantem revocet, alligetque attritam, errantemque convertat.","english":"from touching them, lest I lose the paschal sandals and become an heir of Christ's passion; and, as if struck blind by the word of the bridegroom, I may not receive the spittle of a fasting mouth which is cast upon the ground and trampled, until, with seed spilled, I enter the widowed soul of a dead brother—that is, one dead through despair; but, having sought a multitude of seed, a copiousness of words gathered from the Scriptures, I may join myself to this widow and draw near, so that, having heard these things, she may be able to conceive without difficulty and give birth to the spirit of salvation. For I remember the words of the apostolic precept, where it says: \"Snatch some indeed from the fire, console the doubtful\" (1 Thess. 5:14); and elsewhere: \"Whoever recalls a sinner from the error of his way will save his own soul from death\" (James 5:20). It is no small thing if we extract even the tip or the very edge of an ear from the lion's jaws (Amos 3:12): although I think that the most blessed pontiff who, in those same places, stands with his priests at the divine altar, imitates no other than the Davidic work; so that when a lion or a bear has snatched a sheep from the flock, he rises up against it and, with its throat choked, snatches the prey from its gullet; or, like a good shepherd, he recalls the wandering one, binds the bruised one, and turns back the erring one.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Thess. v, 14","severity":"info","text":"The citation 'Quosdam quidem eripite de igne, dubios vero consolamini' is not a direct quotation of 1 Thess. 5:14 (which is a short verse on excommunication) but a paraphrase or conflation, possibly of 1 Thess. 5:14 and other Pauline passages on pastoral care.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jac. v, 20","severity":"info","text":"The citation 'Qui revocaverit peccatorem ab errore viae suae, salvabit animam suam de morte' is a loose paraphrase of James 5:20, which in the Vulgate reads 'ergo et vos qui revocatis peccatorem ab errore viae suae, salvabitis animam vestram de morte'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos, iii, 12","severity":"info","text":"The reference to extracting an ear from a lion's jaws alludes to Amos 3:12, where the prophet speaks of rescuing a sheep's ear from a lion's mouth, a metaphor for partial deliverance.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"calceamenta paschalia","severity":"info","text":"The 'paschal sandals' likely refer to the liturgical practice of removing shoes during the Easter vigil or as a symbol of penitential preparation, though the exact ritual is not specified in surviving sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"viduam animam defuncti fratris","severity":"info","text":"The metaphor of the 'widowed soul of a dead brother' personifies the soul of a despairing sinner as a widow, drawing on biblical imagery of widowhood as a state of abandonment and need for spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Davidicum opus","severity":"info","text":"The 'Davidic work' likely refers to the biblical David's role as a shepherd-king who protects his flock, a typological parallel to the bishop's pastoral duty, echoing Psalm 78 (77) and 1 Samuel 17.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ne perdam calceamenta paschalia' is ambiguous: it may refer to a literal liturgical practice or be a metaphorical expression for losing the grace of Easter.","The citation of 1 Thess. 5:14 is not verbatim; the source of the paraphrase is uncertain.","The identity of the 'beatissimum pontificem' is not specified; it may refer to a contemporary bishop or a generic ideal."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Tu tamen, frater, nequaquam scelerato acquiescas impudicoque conjugio: non insultes ei, cujus iram sustentare non poteris. Quin immo et illa quam tibi fecit sceleris culpa consortem, reveratur ad virum suum. Numquid patriarcharum soror (Gen. xxxiv), postquam peccavit, nupsisse perhibetur? Legislator praecepit (Levit xx, 10), ut qui uxorem alterius macularet, cum ipsa lapidaretur pariter; et ideo non permittit conjugium, sed sub nomine lapidum dura sententia emendat corrigitque peccatum. Aspice prophetam, qui dicit: Et dixi, postquam meretricata es, ad me revertere (Jerem. iii, 1). Licet dominici templi vasa rex captaverit Assyrius (Jerem. xxvii, 16), tamen revertantur ad templum (1 Esdr. i, 7-11), ne ea in perpetuum Babylon immunda possideat. Licet per flammam turpis concupiscentiae incenderit templum Domini princeps cocorum, qui domino suo, id est, principi mundiali escas nostrorum parat peccatorum; tamen veniat Zorobabel, hoc est, spiritus sapientiae, qui jam intellexit mulierum potentiam malis hominibus principari, et totus in veritate confidit: veniat Esdras, bibliotheca Legis, et memoria lectionis: veniat i Naaman Syrus, virtus confidentiae contemptorque formidinis; qui pro restructione patriae principis potentiam non veretur; ac dispositis per singula Hierusalem loca (II Esdr.","english":"You, however, brother, should by no means acquiesce in a criminal and shameless marriage: do not insult him whose wrath you will not be able to sustain. Rather, let that woman whom he made a partner in the guilt of the crime return to her husband. Is the sister of the patriarchs (Gen. xxxiv) ever said to have married after she sinned? The lawgiver commanded (Lev. xx, 10) that whoever defiled another's wife should be stoned together with her; and therefore he does not permit marriage, but under the name of stones a harsh sentence corrects and amends the sin. Look at the prophet who says: And I said, after you have played the harlot, return to me (Jer. iii, 1). Although the king of Assyria has captured the vessels of the Lord's temple (Jer. xxvii, 16), yet let them return to the temple (1 Esdr. i, 7-11), lest unclean Babylon possess them forever. Although the prince of cooks, who prepares the foods of our sins for his master, that is, the worldly prince, has set the temple of the Lord on fire through the flame of base lust; yet let Zorobabel come, that is, the spirit of wisdom, who has already understood the power of women to rule over evil men, and trusts entirely in truth: let Esdras come, the library of the Law, and the memory of reading: let Naaman the Syrian come, the power of confidence and the scorner of fear; who does not fear the power of the prince for the rebuilding of the homeland; and with the places of Jerusalem arranged one by one (II Esdr.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xxxiv","severity":"info","text":"The reference to the 'sister of the patriarchs' alludes to Dinah, daughter of Jacob, whose story in Genesis 34 involves her violation and the subsequent demand for marriage, which Bachiarius cites as a precedent against remarriage after sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit. xx, 10","severity":"info","text":"Leviticus 20:10 prescribes death by stoning for both parties in adultery; Bachiarius interprets this as a prohibition of remarriage, not a permission, emphasizing the punitive aspect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. iii, 1","severity":"info","text":"Jeremiah 3:1 is quoted loosely: 'And I said, after you have played the harlot, return to me.' The verse in the Vulgate reads 'Et dixi: Postquam meretricata es, revertere ad me,' used here to urge the sinful woman to return to her husband.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. xxvii, 16; 1 Esdr. i, 7-11","severity":"info","text":"Jeremiah 27:16 and 1 Esdras 1:7-11 are combined to illustrate the return of temple vessels from Assyrian captivity, symbolizing the restoration of the woman to her rightful husband.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zorobabel, Esdras, Naaman Syrus","severity":"info","text":"Bachiarius allegorizes figures from the restoration of the Second Temple: Zorobabel as 'spirit of wisdom', Esdras as 'library of the Law', and Naaman the Syrian as 'power of confidence', to represent spiritual resources for rebuilding the marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a series of scriptural exempla and allegorical interpretations, building a cumulative argument against remarriage after adultery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prince of cooks' and the 'worldly prince' is unclear; they may refer to allegorical figures of lust and worldly authority, but no specific historical referent is given."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"iv, 16, 17), id est; membra corporis angelicis patriarcharumque virtutibus, ut collapsa j restruantur, et restructa custodiat, una manu serviat fabricae, alia vero custodiae; quia Adam positus est in paradiso operari (Gen. ii, 15), et custodire. Reaedificentur ergo per tropologias nominum claustra portarum. Restruatur in principiis porta Probatica (II Esdr. iii, 1, juxta LXX), quam nos esse suspicamur auditum, per quem, utrum bona sint aut mala quae extrinsecus ad nos introeunt, comprobamus; quia fides ex auditu est (Rom. x, 17). Faciamus, quod Apostolus dicit: Si estis in fide, ipsi vos probate (II Cor. xiii, 5). Restruatur porta Piscatoria (II Esdr. iii, 3), id est, visuum nostrorum vaga semper natura, ac per semitas maris, boc est, vias mundi istius oculorum velox ac fugitivus aspectus; quia ipse visus pro sagena poterit aestimari; quidquid aspexerit, statim capit; et captum, ad cordis cellaria interiora transmittit. Restruatur porta in Anathoth, quae interpretatur respondens signum (Ibid., 6): quod suspicamur esse frontis patibulum, ubi signum salutis nostrae et Dominicae sanctitatis accepimus: quod est aurea lamina, ubi pontifex nomen Domini scriptum mandatur accipere tetragrammaton. Vis scire, quia non incongrue portam in Anathoth, quae interpretatur respondens signum, pro patibulo frontis accipimus?","english":"iv, 16, 17), that is, the members of the body with the angelic and patriarchal virtues, so that what has collapsed may be rebuilt, and what has been rebuilt may be guarded; one hand serves the building, the other the guarding. For Adam was placed in paradise to work (Gen. 2:15) and to guard. Therefore, let the gateways of the portals be rebuilt through the tropologies of the names. Let the Probatica Gate be rebuilt in its beginnings (Neh. 3:1, LXX), which we suspect to be the hearing, through which we judge whether things that come to us from outside are good or evil; because faith is from hearing (Rom. 10:17). Let us do what the Apostle says: If you are in the faith, test yourselves (2 Cor. 13:5). Let the Fish Gate be rebuilt (Neh. 3:3), that is, the always wandering nature of our sight, and along the paths of the sea, that is, the swift and fleeting glance of the eyes upon the ways of this world; because sight itself can be likened to a net; whatever it looks upon, it immediately catches; and what is caught, it transmits to the inner storerooms of the heart. Let the gate in Anathoth be rebuilt (ibid., 6), which is interpreted as \"answering sign\": this we suspect to be the forehead's crossbeam, where we received the sign of our salvation and of the Lord's sanctity; that is the golden plate, where the high priest is commanded to receive the name of the Lord written, the tetragrammaton. Do you wish to know whether we incongruously take the gate in Anathoth, which is interpreted as \"answering sign,\" for the crossbeam of the forehead?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Probatica Gate","severity":"info","text":"The Probatica Gate (Sheep Gate) in Nehemiah 3:1 is allegorized as hearing, a common patristic trope linking sensory gates to moral discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 2:15","severity":"info","text":"The citation of Adam placed in paradise to work and guard (Gen. 2:15) is a conflation; the Vulgate has 'operaretur et custodiret' but the verse numbering differs from modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 10:17","severity":"info","text":"The phrase 'fides ex auditu' (faith from hearing) echoes Romans 10:17, though the exact wording is a patristic commonplace rather than a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tetragrammaton","severity":"info","text":"The tetragrammaton (YHWH) is invoked as the divine name on the high priest's golden plate, linking the gate in Anathoth to the forehead's crossbeam and Christological typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Anathoth","severity":"info","text":"Anathoth (Nehemiah 3:6) is interpreted as 'respondens signum' (answering sign), a Hebrew etymology (ענתות) meaning 'answers' or 'responses,' here applied to the forehead's crossbeam as a sign of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"2 Cor. 13:5","severity":"caution","text":"The citation '2 Cor. 13:5' is spurious; 2 Corinthians has only 13 chapters. The verse likely refers to 2 Corinthians 13:5 in a Vetus Latina or pseudo-Pauline tradition, or is a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'collapsa j restruantur' may contain a scribal error; 'j' could be a misreading of 'ut' or a remnant of a longer word.","The reference to 'II Cor. xiii, 5' is non-canonical; the intended source is uncertain."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"Jungit propheta huic portae a unguentariorum loca (Ibid., 8), quae per tropologias nominum ab aliis virtutibus dicuntur esse restructa. Unguentariorum autem loca quae sunt, nisi illa quae chrismatis sanctificatione tanguntur? Sequitur post haec porta Frugis (Ibid., 13), quam nos suspicamur esse oris ac saporis officium, per quam omnium seminum, hoc est, verborum Dei fructus egreditur. Restruatur et porta Stercorea (Ibid., 14), quam nos suspicamur esse narium sive odoratus introitum, per quem nos turpis decepit illecebra, et aestimavimus lucra esse, quae erant stercora (Philipp. iii, 8). Restruatur et Fortis porta (II Esdr. iii, 15), quam credo manuum nostrarum sive tactus officium esse; quia non fortiter tenuimus quod tenebamus, et alter tulit coronam nostram (Apoc. iii, 11). Restruantur et muri Natatoriae (II Esdr. iii, 15), id est, forma baptismi nostri, et mystici fontis disrupta munimenta, quae sunt castitatis insignia; quia soluto per luxuriam continentiae pariete, velut abruptis obicibus sacri laticis, fontis undam effudimus atque perdidimus. Cujus muri propterea dicuntur restrui, ut cognoscamus tantam esse misericordiam Domini, ut etiam interruptae castitatis tempora possint restructa ad priorem similitudinem continentiae virtute revocari. Sic et tu per vocabula nominum ac tropologias locorum, haec quae dicuntur restrui, officia intelligas esse membrorum.","english":"The prophet joins to this gate the places of the perfumers (Ibid., 8), which are said, through the tropologies of names, to have been rebuilt by other virtues. But what are the places of the perfumers, if not those which are touched by the sanctification of chrism? After these follows the Gate of Fruit (Ibid., 13), which we suspect to be the office of the mouth and taste, through which the fruit of all seeds, that is, of the words of God, goes forth. Let the Dung Gate also be rebuilt (Ibid., 14), which we suspect to be the entrance of the nostrils or of smell, through which foul enticement deceived us, and we considered as gains what were dung (Philipp. iii, 8). Let the Strong Gate also be rebuilt (II Esdr. iii, 15), which I believe to be the office of our hands or of touch; because we did not hold strongly what we held, and another took our crown (Apoc. iii, 11). Let the walls of the Swimming Pool also be rebuilt (II Esdr. iii, 15), that is, the form of our baptism and the broken defenses of the mystic font, which are the insignia of chastity; because, with the wall of continence dissolved through lust, as if the barriers of the sacred water were broken, we poured out and lost the wave of the font. The wall is said to be rebuilt for this reason, that we may know that the mercy of the Lord is so great that even the times of interrupted chastity can, when rebuilt, be recalled to the former likeness of the virtue of continence. Thus you also, through the names and the tropologies of places, should understand that these things which are said to be rebuilt are the offices of the members.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. iii, 8","severity":"info","text":"The citation 'Philipp. iii, 8' refers to Philippians 3:8, but the Vulgate verse numbering differs; the likely reference is to 'stercora' (dung) as a metaphor for worldly gains, echoing Paul's warning about considering as loss what is worthless.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. iii, 11","severity":"info","text":"The citation 'Apoc. iii, 11' refers to Revelation 3:11, where the speaker laments that another took 'our crown', a metaphor for loss of reward due to weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"porta Stercorea","severity":"info","text":"The 'Dung Gate' (porta Stercorea) is a literal gate in Nehemiah's Jerusalem (Neh. 3:14), here allegorized as the nostrils or sense of smell, through which foul enticement leads to moral error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chrismatis sanctificatione","severity":"info","text":"The 'sanctification of chrism' refers to the use of consecrated oil in baptism and confirmation, a practice well-established in Latin Christianity by the 5th century, linking the 'perfumers' places' to sacramental anointing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tropologias nominum","severity":"info","text":"The phrase 'tropologies of names' signals Bachiarius's method: interpreting the names of Jerusalem gates (from Nehemiah 3) as allegories for bodily senses or virtues, a common patristic exegetical technique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"muri Natatoriae","severity":"caution","text":"The 'walls of the Swimming Pool' (muri Natatoriae) likely refer to the 'Gate of the Water Gate' or a pool in Nehemiah 3:15, but the Latin term is ambiguous; Bachiarius interprets it as the baptismal font, a symbolic reading not directly supported by the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of the 'Gate of Fruit' (porta Frugis) with the mouth and taste is allegorical, not literal; the biblical gate (Neh. 3:13) may be the 'Fish Gate' or 'Gate of the Fruit' in some versions.","The 'Strong Gate' (Fortis porta) in Nehemiah 3:15 is not clearly identified; Bachiarius's equation with hands/touch is his own tropological reading."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Donec ne opus Babylonis regis imiteris (Dan. v, seqq.), ut in phialis templi dominici vinum perditionis potare debere te credas, et hoc coram diis luis, Venere, Marte atque Mercurio, id est, fornicatione, vel avaritia, vel furore; quia scriptum est: e Furor hominis incontinens est (Job. xxxi, 11, juxta LUX), et alibi: Avaritia, quod est idololatria (Ephes. v, 5). Non enim potestis solam in pecunia avaritiam computare; quia vel maxime avaritia in libidine esse sentitur, cui numquam linis imponitur. Quia vero phialae in templo Domini virgines nuncupentur, Propheta nos docet dicendo: Triticum juvenibus, et vinum suave olens virginibus (Zach. xi, 17, sec. LXX); ac si cui vini liquor infunditur, quid nisi phiala nuncupetur? Velim siquidem a peritioribus edoceri, ex qua Scripturarum auctoritate nubere corrupta suadetur; cum beatus David nec concubinas suas quas filius turpi coitu maculavit, postea nubere aut viros habere permiserit (II Reg. xx, 3). Nonne viduas eas, praestans illis substantiam, usque in finem servavit? Non vult David, hoc est, Dominus Christus, ut in conspectu ejus ab alio viro habeatur uxor ejus. Denique illam filiam Saul quam (II Reg. iii, seqq.) ad tempus in persecutione perdiderat, postmodum sibi poposcit reddi atque restitui; et licet fuisset etiam alteri copulata, tamen ei aufertur, et illi cujus prius erat, destinatur.","english":"Until you should not imitate the work of the king of Babylon (Dan. 5, following), so that you might believe you ought to drink the wine of perdition in the phials of the Lord’s temple, and this before your gods, Venus, Mars, and Mercury, that is, fornication, or avarice, or fury; because it is written: “The fury of man is incontinent” (Job 31:11, according to the LXX), and elsewhere: “Avarice, which is idolatry” (Eph. 5:5). For you cannot count avarice only in money; because avarice is felt especially in lust, upon which no limit is ever imposed. But that the phials in the temple of the Lord are called virgins, the Prophet teaches us by saying: “Wheat to the young men, and sweet-smelling wine to the virgins” (Zech. 11:17, according to the LXX); as if, into whom the liquid of wine is poured, what is it but a phial that is named? I would indeed wish to be taught by the more learned, from what authority of the Scriptures it is urged that a corrupted woman should marry; since blessed David did not permit even his concubines, whom his son defiled by base intercourse, afterwards to marry or to have husbands (2 Sam. 20:3). Did he not keep them as widows, providing them with substance, until the end? David, that is, the Lord Christ, does not wish that his wife be held by another man in his sight. Finally, that daughter of Saul whom (2 Sam. 3, following) he had lost for a time in persecution, he afterwards demanded to be returned and restored to him; and although she had even been joined to another, yet she is taken away from him and assigned to the one to whom she first belonged.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan. v, seqq.","severity":"info","text":"The reference to the king of Babylon and the phials alludes to Daniel 5, where Belshazzar uses sacred vessels for a profane feast. Bachiarius draws a moral parallel to warn against idolatrous behavior.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eph. 5:5","severity":"info","text":"The citation 'Avaritia, quod est idololatria' is a loose paraphrase of Ephesians 5:5, which in the Vulgate reads 'avaritia, et idololatria' but is here equated directly. Bachiarius uses it to link avarice with idolatry.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zech. 11:17","severity":"info","text":"The verse from Zechariah 11:17 (according to the LXX) is cited to support the allegory that 'phials' in the temple represent virgins. This is a tropological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Venere, Marte atque Mercurio","severity":"info","text":"Bachiarius lists Venus, Mars, and Mercury as pagan gods representing fornication, fury, and avarice. This reflects a common patristic strategy of euhemerizing or allegorizing pagan deities as vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Sam. 20:3","severity":"info","text":"The reference to David not permitting his defiled concubines to marry is from 2 Samuel 20:3, though the narrative there concerns the rebellion of Sheba. Bachiarius adapts it to support his argument against remarriage after defilement.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Velim siquidem a peritioribus edoceri","severity":"info","text":"This rhetorical question marks a shift from direct admonition to a more reflective, scholarly inquiry. Bachiarius adopts a pose of seeking instruction, a common device to introduce a contested point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'juxta LUX' in the Latin for Job 31:11 is unclear; it may refer to a specific version or a scribal error. The English draft renders it 'according to the LXX', but the Latin abbreviation is ambiguous.","The identity of 'the daughter of Saul' in 2 Sam. 3 is uncertain; Bachiarius likely refers to Michal, but the narrative is conflated with other events."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Polluisti uxorem David: ne ulterius hoc praesumas; sed sicut ille fecit qui eam acceperat, flens ac lugens redde atque restitue.\n\nAc forsitan suggesserat tibi ille sapientior omnibus bestiis et consiliator antiquus (Gen. iii, 1), quia possis istam poenitentiam quam suademus tibi. in senectute tua agere, et nunc famem desiderii tui sub conjugii nomine satiare. Sed tu ne exstinguas evangelicam scintillam humore vitiorum, quae de illo totius libri igne procedit, ubi ait: Stulte, hac nocte exposcetur anima tua a te (Luc. xii, 20). Si enim apud quos honesta conjugia sunt, diuturna esse non possunt; apud te, ubi cum crimine copulantur, qualiter permanebunt? Veniat ille qui dicit, crimen hoc emendandum nuptiis, et de sceleris tanti nomine conjugium esse vocandum. Conjugium enim religiosi nominis vocabulum est (Hebr. xiii, 4), quoniam Deo auctore concessum est. Ecce honestis conjugiis clamat Apostolus: Habentes, tamquam non habentes (I Cor. vii, 29). Et quis dicit, Adulter habeat, utatur, exerceat? Sed video ad quid se pro sui defensione convertat; scriptum est enim, inquit, Melius est nubere, quam uri (Ibid., 9). Hoc de virgine dictum est, vel vidua. Ista jam virgo non est. Tunc urebatur, et nupsit: nunc jam i refrigeretur, et vivat. Virgo non est, quia corrupta est: vidua non est, quia vir ejus vivit in aeternum. Ut quid ergo ei nuptias suadelis?","english":"You have defiled David’s wife: do not presume to do this further; but just as he who had taken her did, weeping and lamenting, give back and restore.\n\nOr perhaps that one wiser than all beasts and the ancient counsellor (Gen. 3:1) has suggested to you that you might perform this penance which we urge upon you in your old age, and now satisfy the hunger of your desire under the name of marriage. But do not extinguish the evangelical spark with the moisture of vices, which proceeds from that fire of the whole book where it says: Fool, this night your soul will be demanded of you (Luke 12:20). For if among those for whom marriages are honorable, they cannot be lasting; among you, where they are joined together with crime, how will they endure? Let him come who says that this crime is to be corrected by marriage, and that from the name of such a great crime it is to be called a marriage. For marriage is a word of religious name (Heb. 13:4), since it was granted with God as author. Behold, concerning honorable marriages the Apostle cries out: Having, as though not having (1 Cor. 7:29). And who says, Let the adulterer have, use, exercise? But I see to what he turns for his own defense; for it is written, he says, It is better to marry than to burn (ibid., 9). This was said concerning a virgin or a widow. She is no longer a virgin. Then she was burning, and she married: now let her be cooled, and live. She is not a virgin, because she has been corrupted: she is not a widow, because her husband lives forever. Why then do you urge marriage upon her?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Polluisti uxorem David","severity":"info","text":"The phrase 'defiled David's wife' alludes to the biblical account of David and Bathsheba (2 Sam. 11–12), where David's adultery is followed by repentance and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stulte, hac nocte exposcetur anima tua a te","severity":"info","text":"The quotation 'Fool, this night your soul will be demanded of you' is from Luke 12:20, a warning of sudden death and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Melius est nubere, quam uri","severity":"info","text":"The phrase 'It is better to marry than to burn' is from 1 Cor. 7:9, where Paul advises the unmarried to marry rather than succumb to lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conjugium","severity":"info","text":"The term 'conjugium' (marriage) is defined as a 'religious name' (religiosi nominis vocabulum), emphasizing its sacred, God-authorized nature, in contrast to the adulterous union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ille sapientior omnibus bestiis et consiliator antiquus","severity":"info","text":"The 'ancient counsellor' refers to the serpent in Genesis 3:1, described as wiser than all beasts, tempting Eve. Here it symbolizes the devil's suggestion to justify sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed tu ne exstinguas evangelicam scintillam humore vitiorum","severity":"info","text":"This passage uses a rhetorical pattern of warning ('do not extinguish') followed by a scriptural citation, reinforcing the argument against remarriage for the adulteress.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'David's wife' is not explicitly named; it likely refers to Bathsheba, but the text does not specify.","The phrase 'vir ejus vivit in aeternum' may imply Christ as the eternal husband, but the exact referent is ambiguous."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Vis scire quae sit Apostolica sententia de hoc errore? Ait in Epistola sua: Omnino auditur inter vos fornicatio, et talis fornicatio, qualis nec inter gentes quidem; ita ut uxorem patris sui quis j habeat (I Cor. v, 1). Ecce quiddam factum simile. Uxor patris erat haec juvencula quae deliquii, illius Patris qui nos genuit in verbo veritatis (Jac. i, 18). Tunc, credo, ei in conjugium copulata est, quando secundum exemplum Rebeccae ad Isaac de Mesopotamia venientis, pallium quo velaretur caput, accepit (Gen. xxiv, 65). De hoc facto Apostolus dicit: Dedi hujusmodi hominem Salanae in interitum carnis, ut spiritus salvus fiat (I Cor. v, (??)). a Numquid dixit, jussi, ut ei quam corruperat, nubat? Sed, dedi eum Satanae in interitum carnis. Satanas enim interpretatur contrarius; per quod, credo, significat, ut quidquid contrarium deliciis, quidquid contrarium voluntati est, totum caro sentiat quae deliquit, ut spiritus salvus fiat in diem Domini nostri Jesu Christi.","english":"Do you wish to know what the Apostolic sentence is concerning this error? He says in his Epistle: “It is actually reported that there is fornication among you, and such fornication as is not found even among the Gentiles, so that one man has his father’s wife” (1 Cor. 5:1). Behold, something similar has occurred. This young woman who erred was the wife of that Father who begot us in the word of truth (James 1:18). At that time, I believe, she was joined to him in marriage, when, according to the example of Rebecca coming to Isaac from Mesopotamia, she received the veil with which to cover her head (Gen. 24:65). Concerning this deed the Apostle says: “I have delivered such a man to Satan for the destruction of the flesh, so that the spirit may be saved” (1 Cor. 5:5). Did he say, “I commanded that he marry the woman he had corrupted”? No, but, “I delivered him to Satan for the destruction of the flesh.” For Satan is interpreted as “adversary”; by which, I believe, he signifies that whatever is contrary to pleasures, whatever is contrary to the will, the flesh which sinned should feel entirely, so that the spirit may be saved for the day of our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. v, 1","severity":"info","text":"Bachiarius cites 1 Cor 5:1, but the Latin wording 'uxorem patris sui quis habeat' conflates the Pauline phrase with the specific sin of incest, adapting the verse to his allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. v, (??)","severity":"info","text":"The citation 'Dedi hujusmodi hominem Salanae in interitum carnis' is not a direct quotation from 1 Corinthians 5; it appears to be a paraphrase or a corruption, possibly reflecting a variant reading or a memory lapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Salanae","severity":"info","text":"The form 'Salanae' is a variant spelling of 'Satan' (Satanas), possibly influenced by the Latin transliteration of the Greek Σατανᾶς. Bachiarius then glosses 'Satanas' as 'contrarius' (adversary), a standard patristic etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pallium quo velaretur caput","severity":"info","text":"The veil (pallium) recalls the nuptial veil in Roman marriage rites, here allegorized as the moment the young woman was 'joined' to the spiritual father. The reference to Rebecca (Gen 24:65) is a typological parallel for the veiling ceremony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vis scire...","severity":"info","text":"The passage opens with a rhetorical question ('Do you wish to know?') that introduces a scriptural proof, a common didactic device in patristic treatises. The argument then moves from citation to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dedi eum Satanae in interitum carnis","severity":"info","text":"Bachiarius interprets the phrase as a call to ascetic penance (destruction of the flesh) rather than permission to marry, reflecting a rigorist stance on post-lapsarian discipline. This reading is consistent with the broader monastic context of the work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the citation 'Dedi hujusmodi hominem Salanae in interitum carnis' is unclear; it may be a misremembered or adapted version of 1 Cor 5:5 or a lost variant.","The phrase 'uxorem patris sui quis habeat' in the citation of 1 Cor 5:1 may be a conflation of the Pauline text with the specific incest case, or a textual variant."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Sed el tu frater, quisquis tibi hoc suaserit, exsecrare. Aspice enim, quia numquam in sacrifi. ciis pecora senio confecta jugulantur, sed ubique, aut agnus, aut vitulus, aut hircus, aut haedus immolatur (Exod. xxix et alibi), id est, tenera adhuc parva, vel modica peccata. In uno tamen luco Eliam legimus bovem obtulisse, sed hoc semel tantum (III Reg. xviii, 33). Hoc uni licuit Salvatori, qui inveterata totius populi peccata jugulavit. Sed nec tu putes adhuc haedum tenerum tuum esso peccatum. Mihi crede, hircus est. Ecce per quot terrarum tractus fetoris tui, hoc est, famae turpis opinio peragravit. Qualiter ergo quod ita fetet, non hircus esse dicitur? Propheta beatum dicit esse eum, qui tenet parvulos Babylonis, alliditque ad petram (Psal. cxxxvi, 9). Et tu exspectas, donec gigas tuus inimicus efficiatur? Sed si vis scire, jam gigas est. Mox enim ut cupierunt filii Dei filias hominum, nati sant inde gigantes (Gen. vi, 4): quod enormis nimium et ultra staturam peccaminum reliquorum gigantis forma est· Ac si quis est fortasse, qui dicat, quia David eam quam adulteravit, etiam in conjugium suae societatis adseiverit (II Reg. xi, 27); non est causa consimilis: haec enim conjux regis, illa autem uxor militis fuit. Ille utpote homo terrenus, potuit factione subdolae artis interfici: Rex autem iste coelestis est, cujus uxor corrupta est atque violata.","english":"But you, brother, whoever has persuaded you of this, curse him. For observe that never in sacrifices are livestock worn out with age slaughtered, but everywhere either a lamb, or a calf, or a goat, or a kid is immolated (Exod. 29 and elsewhere), that is, tender still small, or moderate sins. In one grove alone we read that Elijah offered an ox, but this only once (1 Kings 18:33). This was permitted to the Saviour alone, who slaughtered the inveterate sins of the whole people. But do not think that your tender kid is still a sin. Believe me, it is a goat. Behold through how many tracts of land the stench of yours, that is, the foul opinion of your reputation, has travelled. How then is what stinks so much not said to be a goat? The prophet declares blessed the one who seizes the little ones of Babylon and dashes them against the rock (Ps. 136:9). And do you wait until your giant becomes an enemy? But if you wish to know, it is already a giant. For as soon as the sons of God desired the daughters of men, giants were born from them (Gen. 6:4): which is the form of a giant, excessively huge and beyond the stature of other sins. And if there is perhaps someone who says that David took the woman he had committed adultery with into the fellowship of his marriage (2 Sam. 11:27), the case is not similar: for this one was the wife of a king, that one however the wife of a soldier. That one, as a mortal man, could be killed by the machination of a crafty scheme: but this King is heavenly, whose wife has been corrupted and violated.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xxix et alibi","severity":"info","text":"The citation 'Exod. xxix et alibi' is imprecise; the reference likely conflates Exodus 29 with other passages on sacrificial animals, but no specific verse matches the list of lamb, calf, goat, kid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg. xviii, 33","severity":"info","text":"The reference to Elijah offering an ox (1 Kings 18:33) is not in the Vulgate; the verse likely refers to 1 Kings 18:31-38, where Elijah sacrifices a bull on Mount Carmel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. cxxxvi, 9","severity":"info","text":"Psalm 136:9 in the Vulgate corresponds to Psalm 137:9 in modern numbering; the verse about dashing little ones against the rock is a violent metaphor for destroying sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gigas","severity":"info","text":"The reference to giants born from sons of God and daughters of men (Gen. 6:4) draws on the Book of Enoch tradition, not the canonical Genesis, where 'giants' (gigantes) are Nephilim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"David","severity":"info","text":"The comparison of David's marriage to Bathsheba (2 Sam. 11:27) with the addressee's sin distinguishes earthly and heavenly kingship, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"el tu frater","severity":"caution","text":"The Latin 'el tu frater' is likely a textual corruption; the intended reading may be 'et tu, frater' ('and you, brother') or 'sed tu, frater' ('but you, brother'), as the English draft renders.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'el tu frater' is ambiguous; the English draft reads 'But you, brother', suggesting a corruption of 'sed tu' or 'et tu'.","The citation 'Exod. xxix et alibi' is vague; the specific sacrificial laws are not precisely identified."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"Nequaquam et passio mortis approximat, qui non est temporalis, sed aeternus. Et tamen David, non praesente Uria Hethaeo, quamvis milite suo, quamquam homine terreno, praesumpsit sibi concubitum Bethsabee. Nonne, non solum ingerere ei, sed etiam extorquere conatus est (Ibid. 13), ut post cibum potumque quem subdola arte largius jusserat ministrari, domi sum toroque cubitaret? Tu qualiter vivente viro ac praesente, simul et Rege, quod his majus est, immortali atque perpetuo, concubitum tibi adulterae vindicabis? Sed fortasse dicas: Agnita stupri causa, vir ejus eam dejecit ac repulit. Fallis te, fratrer, quia per Prophetam ipse proclamat: Quis liber repudii matris vestrae quo eam dimisi? (Isai. L, 1.) Et alibi: Numquid qui cudit, non resurget? aut avertens non convertatur? Quare non poeuitet populus meus a malitiis suis, et detenti in propositione sua maligna, noluerunt reverti ad me (Jerem. viii, 4, 5)? Ecce propheta ex praecepto Domini meretricem duxit uxorem (Ose. i, seqq.); et tu dicis animam ad perditionem a Deo esse projectam? Sed nec ego contradico huic conjugio, si potes talem fructum ex hoc matrimonio procreare, qualis processit de Bethsabee atque David, quem Dominus per prophetam Dirigiam, hoc est, in verbo Domini, nuncupavit (II Reg. xii, 25), qui inter homines dictus est Salomon, hoc est, Pacificus, et universi orbis, id est, totius hominis tenuit principatum.","english":"Not at all does the approach of the passion of death pertain to one who is not temporal but eternal. And yet David, in the absence of Uriah the Hittite, although he was his soldier, although a mortal man, presumed to take for himself the bed of Bathsheba. Did he not attempt not only to thrust upon him, but even to extort from him (2 Sam. 11:13), that after the food and drink which he had ordered to be served more generously by a crafty device, he should stay at home and lie in his own bed? How will you, with the husband living and present, and at the same time with the King—and what is greater than this—with the immortal and eternal one, claim for yourself the bed of an adulteress? But perhaps you say: After the cause of the adultery was known, her husband cast her out and repudiated her. You deceive yourself, brother, because through the Prophet he himself proclaims: \"Where is the bill of divorce of your mother by which I dismissed her?\" (Isa. 50:1.) And elsewhere: \"Does not the one who forges rise again? Or the one who turns away, does he not turn back? Why does my people not repent of their evil deeds, and, detained in their malignant purpose, have they refused to return to me?\" (Jer. 8:4-5.) Behold, the prophet, by the command of the Lord, took a harlot as a wife (Hos. 1 ff.); and do you say that the soul has been cast away by God to perdition? But I do not contradict this marriage, if you can produce from this matrimony such a fruit as came forth from Bathsheba and David, whom the Lord through the prophet called Jedidiah, that is, \"beloved of the Lord\" (2 Sam. 12:25), who among men was called Solomon, that is, Peaceful, and held the principate of the whole world, that is, of the whole man.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Sam. 11:13","severity":"info","text":"The reference to David's extortion of Uriah conflates 2 Sam. 11:13 with the surrounding narrative; the verse cited (Ibid. 13) is the Vulgate's 2 Sam. 11:13, where David writes to Joab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 50:1","severity":"info","text":"The quotation 'Quis liber repudii matris vestrae quo eam dimisi?' adapts Isa. 50:1, where God asks for the bill of divorce of Israel, here applied allegorically to the soul as an adulterous wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 8:4-5","severity":"info","text":"The citation of Jer. 8:4-5 is loose: the Vulgate reads 'Numquid qui cudit non resurget? aut avertens non convertatur?' echoing the theme of repentance, though the exact wording differs from the standard text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hos. 1 ff.","severity":"info","text":"Bachiarius refers to the prophet Hosea marrying a harlot (Gomer) by divine command (Hos. 1:2-3), using this as a counterexample to the claim that God abandons the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dirigiam","severity":"info","text":"'Dirigiam' is a Latin transliteration of the Hebrew Jedidiah (יְדִידְיָה), meaning 'beloved of the Lord,' the name given to Solomon by Nathan (2 Sam. 12:25). Bachiarius glosses it as 'in verbo Domini,' perhaps a folk etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a scriptural exemplum (David and Bathsheba) to a series of prophetic quotations, then to a direct challenge to the opponent, forming a rhetorical climax in the argument against the soul's damnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'passio mortis approximat' is ambiguous: it may mean 'the suffering of death approaches' or 'the passion of death pertains to'; the translation opts for the latter, aligning with the contrast between temporal and eternal.","The reference 'Ibid. 13' is unclear: it likely points to 2 Sam. 11:13 in the Vulgate, but the context describes David's scheme, which spans several verses."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Talis filius nascitur ex poenitentia: talem parturiunt gemitus et lamenta plangentium. Denique ipse beatus David, cum in adolescentia sua cum adultera deprehensus sit, iu senectute cum virgine invenitur (III Reg. i, seqq.); ut intelligamus, quia post peccatum longa castitas imitatrix est virginitatis. Sed et tu imitare Davidem, ut quam habuisti in corruptelae vitio collegam, habeas in poenitentiae labore consortem: non ut conjuncti poeniteatis, sed ut separati ad alterutrum, unum opus agendo jungamini; quia fumantem adhuc de incendio titionem, cito vorax flamma comprehendit.\n\nAnte omnia igitur, frater, nequaquam in te desperatio inimica crescat, eo quod asserat ille infidelis, lapsum non posse reparari; cum Dominus dicat: Quia omnia peccata, et blasphemiae remittentur hominibus; qui autem peccaverit in Spiritum, non remittetur ei (Matth. xii, 31). Ego autem dico, hoc ipsum desperare de Domino, in Spiritum esse peccare, quia Dominus Spiritus est (Joan. iv, 24), et ideo non remittitur ei, quia non crediderit Dominum reddere sibi posse quae perdidit. Quid est enim, quod nobis obsistet do venia? Dominus noster omnipotens est. Numquid omnipotenti impossibile est delere peccatum? Dominus noster bonus est; quia nemo bonus, nisi unus Deus (Luc. xviii, 19). Numquid in e illa praecipua bonitate et perfecta potest hoc vitium cadere, ut non audiat deprecantem?","english":"Such a son is born from penance: such do the groans and lamentations of the grieving bring forth. Finally, the blessed David himself, when in his youth he was caught with an adulteress, in his old age is found with a virgin (III Kings 1, seqq.); so that we may understand that, after sin, long chastity is an imitator of virginity. But do you also imitate David, so that she whom you had as a companion in the vice of corruption, you may have as a partner in the labor of penance: not that you repent together, but that, separated from each other, you may be joined by performing one work; for a firebrand still smoking from the fire is quickly seized by a devouring flame.\n\nBefore all else, therefore, brother, let not the hostile despair grow in you, because that unbeliever asserts that one who has fallen cannot be restored; whereas the Lord says: \"All sins and blasphemies shall be forgiven to men; but he who has sinned against the Spirit shall not be forgiven\" (Matthew 12:31). I, however, say that this very despairing of the Lord is to sin against the Spirit, because the Lord is Spirit (John 4:24), and therefore it is not forgiven him, because he has not believed that the Lord can restore to him what he has lost. For what is it that stands in our way regarding pardon? Our Lord is omnipotent. Is it impossible for the omnipotent one to erase sin? Our Lord is good; because no one is good except one God (Luke 18:19). Can it be that in that preeminent goodness and perfect power this fault falls, that he does not hear the one who prays?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg. i, seqq.","severity":"info","text":"The reference to David in old age with a virgin (Abishag) is from 1 Kings 1:1-4, where the elderly David is attended by the Shunammite woman. Bachiarius interprets this as a sign of post-sin chastity imitating virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xii, 31","severity":"info","text":"The citation of Matthew 12:31 is a loose paraphrase of the synoptic saying about blasphemy against the Holy Spirit (cf. Mark 3:28-29). Bachiarius adapts it to argue that despair of God's mercy is itself the unforgivable sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. iv, 24","severity":"info","text":"John 4:24 states 'God is Spirit'. Bachiarius uses this to equate despair of the Lord with sinning against the Spirit, since the Lord is Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xviii, 19","severity":"info","text":"Luke 18:19 is a misattribution; the saying 'no one is good except one God' is not found in Luke. It may be a conflation of Jesus' words about the good shepherd or a general patristic maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"titionem","severity":"info","text":"'Titionem' (firebrand) is a rare word in classical Latin, more common in late Latin. The metaphor of a smoking brand quickly rekindled warns against the danger of resuming contact with a former partner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"desperatio inimica","severity":"info","text":"Bachiarius's argument that despair of God's mercy is the unforgivable sin against the Holy Spirit is a distinctive theological move, later echoed in some monastic and penitential traditions, though not canonical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'Luc. xviii, 19' does not match any known verse; it may be a scribal error or a loose memory of a patristic saying.","The identity of 'that unbeliever' (ille infidelis) who asserts the fallen cannot be restored is not specified; possibly a contemporary opponent or a generic figure."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Age ergo, amice, consurge; el perdita inter fluctus saeculi mercede atque substantia, velut naufragus ad unam tabulam (Luc. xv, 13), hoc est, ad scientiam te divini canonis tene, quae te adducat ad littus, ubi ait: Si dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint: si justificationes meas profanaverint, et mandata mea non custodierint: visitabo in virga iniquitates eorum, et verberibus peccata eorum; misericordiam autem meam non dispergam ab eis, neque nocebo in veritate mea (Psal. lxxxviii, 31-34). De cujus hoc filiis dicitur? Nonne Domini nostri Jesu Christi, quos ecclesiastici fontis uterus et secreti ac perplexi vulva mysterii parturivit; quos natos Crucis cuna suscepit, Evangelii mamilla lactavit? Vis et scire quia baptizati, non cathecumeni, filii appellantur? Aspice, quod ipse Apostolis suis dixit; Jam non dicam servos, sed filios (Joan. xv, 15). Et tu ergo, si filium fuisse te nosti, hoc est, si apostolicum in te aliquid habuisti, nec sic desperare permitteris.","english":"Act therefore, friend, arise; and with the reward and substance lost amid the waves of the world, like a shipwrecked man cling to one plank (Luke 15:13), that is, to the knowledge of the divine canon, which may lead you to the shore, where it says: If his sons abandon my law and do not walk in my judgments, if they profane my justifications and do not keep my commandments, I will visit their iniquities with a rod and their sins with blows, but I will not scatter my mercy from them, nor will I harm them in my truth (Psalm 88:31-34). Of whose sons is this spoken? Is it not of our Lord Jesus Christ, whom the womb of the ecclesiastical font and the secret and intricate womb of mystery brought forth, whom the cradle of the Cross received when born, and the breast of the Gospel nursed? Do you wish to know that the baptized, not the catechumens, are called sons? Behold what he himself said to his Apostles: I will no longer call you servants, but sons (John 15:15). And you therefore, if you have known yourself to have been a son, that is, if you have had something apostolic in you, you are not permitted to despair even so.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 15:13","severity":"info","text":"The reference to a shipwrecked man clinging to a plank echoes the parable of the prodigal son, though the verse number (15:13) is a later addition; the Latin text likely alludes to the parable's theme of return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 88:31-34","severity":"info","text":"The extended quotation from Psalm 88 (LXX) is a conflation of verses 31-34, emphasizing God's threat of punishment but promise of mercy. The Latin text follows the Vetus Latina version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 15:15","severity":"info","text":"The citation 'I will no longer call you servants, but sons' is not found in the canonical Gospel of John; it may be a loose paraphrase or a variant reading from an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"filii","severity":"info","text":"Bachiarius distinguishes 'filii' (sons) as baptized Christians, not catechumens, linking spiritual sonship to baptism and apostolic identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ecclesiastici fontis uterus","severity":"info","text":"The metaphor of the 'womb of the ecclesiastical font' for the baptismal font is a patristic commonplace, emphasizing rebirth through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Age ergo, amice, consurge","severity":"info","text":"This exhortation opens a new rhetorical section, urging the reader to action after the preceding narrative of David's example.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine citation (John 15:15) is uncertain; it may be a misremembered or apocryphal saying.","The exact referent of 'filii' in the Psalm quotation is ambiguous: Bachiarius applies it to Christians, but the original context refers to Israel."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Si vero servi, hoc est, peccatoris usus es semper officio; major tibi detur ad consurgendum audacia: quia ejus qui de humili labitur, levior est ruina; et minoris iracundiae pondere praegravatus is, qui seni· per in errore versatus, ad rectam aliquando se convertat vitam [An viam], quam his, qui post sanctos actus turpiter vixerit, et veterem pannum rudi assuerit vestimento (Marc, ii, 21). Quid vero illud, quod dicit ad Ecclesias suas in Apocalypsi, quae inter fidelium numerum septiformibus candelabris sub custodia angelica a comparantur? Memento, unde cecideris, et age poenitentiam, et priora opera tua fac: alioquin venio tibi cito, et amovebo candelabrum tuum (Apoc. ii, 5). Et in priore parte libri innumerum populum vidisse se dicit (Apoc. vii, 15), qui in tribulatione laverunt stolas suas, et candidas eas fecerunt in sanguine Agni; quos dicit quia Agnus Dei deducat ad vitae fontes (Ibid., 17)· Quem tamen nos numerum poenitentium esse sentimus, quia non nisi per tribulationem planctumque salvati sunt.","english":"If, however, you have always performed the office of a servant, that is, of a sinner, let greater boldness be given to you to rise up: because the fall of one who slips from a lowly state is lighter; and one who, having long been entangled in error, at some point turns to a righteous life [or path] is burdened with a lesser weight of wrath than those who, after holy deeds, have lived shamefully and have sewn an old patch onto a new garment (Mark 2:21). But what of that which is said in the Apocalypse to its churches, which are compared among the number of the faithful to seven-branched candlesticks under angelic guard? \"Remember from whence you have fallen, and do penance, and do your former works; otherwise I will come to you quickly and remove your candlestick\" (Rev. 2:5). And in the earlier part of the book, he says he saw an innumerable people (Rev. 7:15) who in tribulation washed their robes and made them white in the blood of the Lamb; of whom he says that the Lamb of God leads them to the fountains of life (ibid., 17). Yet we understand this number to be that of the penitents, because they were saved only through tribulation and lamentation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc, ii, 21","severity":"info","text":"The citation 'Marc, ii, 21' refers to Mark 2:21, but the canonical Gospel of Mark has no verse 21 in chapter 2. The reference is likely a scribal error or a non-canonical source; the metaphor of sewing an old patch onto a new garment is proverbial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. ii, 5","severity":"info","text":"The quotation 'Memento, unde cecideris, et age poenitentiam, et priora opera tua fac' is not a direct citation of Rev. 2:5, which reads 'et dicit: Ecce sto ad ostium et pulso'. Bachiarius adapts the verse to his penitential theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. vii, 15","severity":"info","text":"The reference to Rev. 7:15 is problematic: Rev. 7 has only 17 verses, and verse 15 does not mention washing robes in the Lamb's blood. Bachiarius likely conflates Rev. 7:14 (the 144,000) with imagery from Rev. 22:14 or other passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septiformibus candelabris","severity":"info","text":"'Seven-branched candlesticks' (septiformibus candelabris) alludes to the menorah, but in Rev. 2–3 the churches are associated with lampstands (lucernae), not candelabra. Bachiarius may be harmonizing with Jewish temple imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"poenitentium","severity":"info","text":"Bachiarius interprets the multitude in Rev. 7 as penitents, reflecting early medieval penitential theology that emphasized tribulation and lamentation as means of salvation, a theme central to his treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"seni· per in errore","severity":"caution","text":"The Latin text has a scribal break 'seni· per', likely a corruption of 'semper' (always) or 'seniper' (a nonce form). The English draft reads 'long been entangled', which is a plausible emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Mark 2:21, Rev. 2:5, Rev. 7:15) do not match canonical verses; Bachiarius may be quoting from memory or from a variant manuscript tradition.","The phrase 'seni· per in errore' is textually corrupt; the intended reading is likely 'semper in errore' (always in error)."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":42,"ref":"p42","source":"Et tu ergo lava stolam tuam in fonte lacrymarum: fortasse poteris byssum castitatis imitari. Quid si donaverit tibi purpuram, et tu pro nomine ejus succum tui cruoris effundas? Coccum autem abundare tibi poterit, si erubueris in iis quae antea gessisti. Nec deerit tibi hyacinthus, si livere obcalueris corpus tuum, et iu servitutem redegeris (I Cor. ix, 27). Ac sic cum his coloribus fortasse poteris in tabernaculum Domini misceri quandoque. Hoc, dilectissime frater, tui amore et dolore compulsus, etiam supra vires meas possibilitatemque tentavi. Tu habebis in die judicii duplicem poenam, si velut aspides surdae, incantationis nostrae verba respueris (Psal. lvii, 5); aut spernendum credideris, aut rogantis verbum, aut monentis consilium, aut dolentis affectum, Jesus Christus Filius Dei sublata tibi por invidiam diaboli, in duplum tua bona restituat; sicque reconcilieris Domino, ut etiam pro nobis qui amici tui sumus, intervenire merearis in Domino nostro Jesu Christo. Amen·","english":"Therefore, wash your garment in the fountain of tears: perhaps you will be able to imitate the linen of chastity. What if He grants you the purple, and you pour out the juice of your blood for His name? Moreover, crimson will be able to abound for you, if you blush at those things you previously did. Nor will hyacinth be lacking to you, if you have grown calloused by bruising your body and have reduced it to servitude. And thus with these colors, perhaps you will at some time be able to be mingled into the tabernacle of the Lord. This, most beloved brother, compelled by love and grief for you, I have attempted even beyond my strength and ability. You will have a double penalty on the day of judgment if, like deaf asps, you spurn the words of our incantation; or if you deem worthy of scorn either the word of the one entreating, or the counsel of the one warning, or the affection of the one grieving. May Jesus Christ, the Son of God, having taken from you what was taken by the envy of the devil, restore your goods twofold; and may you be reconciled to the Lord in such a way that you may deserve to intercede even for us, who are your friends, in our Lord Jesus Christ. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. ix, 27","severity":"info","text":"The citation 'I Cor. ix, 27' is a misattribution; the reference likely intends 1 Corinthians 9:27, but that chapter has only 27 verses and no such phrase. The closest Pauline parallel is 1 Corinthians 9:27 (Vulgate: 'castigo corpus meum'), but the verse number is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. lvii, 5","severity":"info","text":"The citation 'Psal. lvii, 5' refers to Psalm 57:5 (Vulgate numbering), which speaks of deaf asps (aspidae surdae) that resist incantations. The verse is used here to warn the addressee against ignoring the author's plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stolam","severity":"info","text":"'Stolam' (garment) is a Latin term for a long robe, often liturgical or symbolic of purity. Here it metaphorically represents the addressee's moral state, to be cleansed by tears of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"byssum castitatis","severity":"info","text":"'Byssus' (linen) was a fine, white fabric associated with purity and priestly vestments. The phrase 'linen of chastity' draws on early Christian symbolism of white garments for baptismal or penitential renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ac sic cum his coloribus","severity":"info","text":"This passage concludes the treatise with a series of conditional exhortations (washing, blushing, bruising) leading to a final hope of re-entry into the 'tabernacle of the Lord,' forming a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Liber De Reparatione Lapsi","severity":"info","text":"This treatise, attributed to Bachiarius, was transmitted in early medieval Latin collections and cited by later authors as a model of penitential rhetoric, though its manuscript tradition is sparse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'I Cor. ix, 27' is ambiguous: 1 Corinthians has only 16 chapters; the intended verse may be from another Pauline epistle or a scribal error.","The phrase 'succum tui cruoris' (juice of your blood) is ambiguous: it may refer to martyrdom or to ascetic self-mortification, but the context suggests a metaphorical offering."],"confidence":"medium","notes":[]}]}