{"slug":"tmp415.tmp415.opp-lat1","id":"latin:ogl-pl:tmp415.tmp415.opp-lat1","title":"Monita S. Pachomii","title_source":"Monita S. Pachomii","author":"Hieronymus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:00:54Z","cost_usd":0.001891},"source":{"registry_id":"latin:ogl-pl:tmp415.tmp415.opp-lat1","work_id":"tmp415.tmp415.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/tmp415/tmp415/tmp415.tmp415.opp-lat1.xml"},"stats":{"passages":3,"english_words":585,"coptic_letters":0,"source_letters":2238,"commentary_units":16,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"tmp415.tmp415.opp-lat1","abstract":"The Monita S. Pachomii is a Latin collection of monastic admonitions attributed to Jerome but likely compiled in the 5th or 6th century. It survives in a single manuscript tradition, with no early Greek witness, and was used in medieval monastic rules. The text presents Pachomian wisdom in exhortatory and aphoristic form, reflecting themes of obedience, communal life, and spiritual struggle. Its Latin contains Hellenisms suggesting a possible Greek Vorlage, though no critical edition exists to clarify textual transmission.","historical_context":"The Monita S. Pachomii is a Latin compilation of sayings and instructions attributed to Pachomius (c. 292–348), the founder of cenobitic monasticism in Egypt. The work survives in a single manuscript tradition, with no early Greek witness, and the edition ogl-pl relies on a 17th-century printed copy. Attributed to Jerome (Hieronymus) in the manuscript tradition, the text is likely a 5th- or 6th-century Latin compilation, as no external evidence confirms Jerome's authorship. The Latin contains Hellenisms and non-classical syntax, possibly from a Greek Vorlage, but the edition does not mark these as textual cruces. The Monita were used in medieval monastic rules and cited by Benedict of Aniane, appearing in later florilegia as Pachomian wisdom. The text reflects the ascetic teachings of Pachomius on obedience, communal life, and spiritual discipline, and its content is predominantly exhortatory and aphoristic, typical of monastic admonitions.","significance":"The Monita S. Pachomii is significant as a Latin witness to Pachomian monastic tradition, bridging Egyptian cenobitic practices and Western monasticism. It influenced medieval monastic rules and florilegia, and its themes of obedience, steadfast faith, and combating wandering thoughts echo early monastic literature, particularly Evagrius Ponticus. The text's uncertain authorship and transmission highlight the complexities of early monastic textual traditions.","timeline":[{"date":"c. 292–348","event":"Life of Pachomius, founder of cenobitic monasticism in Egypt."},{"date":"5th–6th c.","event":"Probable date of the Latin compilation of Monita S. Pachomii, attributed to Jerome but likely later."},{"date":"17th c.","event":"Printed copy used for the ogl-pl edition, based on a single manuscript tradition."},{"date":"Medieval period","event":"Monita used in monastic rules and cited by Benedict of Aniane."}],"relations":[{"work":"Pachomian Rules","relation":"Monita reflects Pachomian teachings on obedience and communal life.","key":"","label":null,"url":null},{"work":"Evagrius Ponticus, Praktikos","relation":"Themes of logismoi (wandering thoughts) are common to both.","key":"","label":null,"url":null},{"work":"Benedict of Aniane, Concordia Regularum","relation":"Monita cited in this medieval monastic compilation.","key":"","label":null,"url":null},{"work":"Jerome, Latin translations of Pachomian texts","relation":"Attribution to Jerome, though likely spurious.","key":"","label":null,"url":null},{"work":"Vulgate, Ecclesiasticus 5:3","relation":"Loose quotation or variant of this verse in the Monita.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Jerome is uncertain; likely a 5th- or 6th-century Latin compilation.","No early Greek witness survives; the Latin may derive from a Greek Vorlage.","The edition ogl-relies on a single 17th-century printed copy with no critical apparatus.","Hellenisms and non-classical syntax are present but not marked as textual cruces in the edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000477,"generated":"2026-11-15T06:00:54Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp415/tmp415/tmp415.tmp415.opp-lat1.xml"}],"checks":{"work":"tmp415.tmp415.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":16,"english_words":585,"source_letters":2238,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Latin text survives in a single manuscript tradition, with no early Greek witness extant. The edition ogl-pl relies on a 17th-century printed copy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Attributed to Jerome (Hieronymus) but likely a 5th- or 6th-century Latin compilation. No external evidence confirms Jerome's authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Monita were used in medieval monastic rules and cited by Benedict of Aniane. They appear in later florilegia as Pachomian wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin contains Hellenisms and non-classical syntax, possibly from a Greek Vorlage. The edition does not mark these as textual cruces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical apparatus or variant readings are provided in ogl-pl. The user cannot assess scribal changes or stemmatic relationships from this edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"MONITA S. PACHOMI I.\n\nHonora Deum, et valebis. Memor esto gemitus quos perpessi sunt sancti, Efficiamur unanimes, permanentes in quo vocati sumus; pro omnibus curam gerentes, ut hanc quam arripuimus vitam perficere valeamus, et cursum institutionis nostrae Deo placitum perficere mereamur; ut ne similes inveniamur, qui in vanis et caducis rebus laetantur: ne quando mens nostra recti itineris lineam derelinquens, in peccatum corruat, et spe aeterna fraudetur. Intellectu namque est optimum cognoscere voluntatem Dei. Omnium enim superior efficitur homo, qui obedierit veritati. Omnium enim malorum pejus est legi Dei resistere, et acquiescere propriae voluntati. Qui enim suam perficit voluntatem, a divina cognitione fraudabitur: nec poterit perficiendo propriam voluntatem, viam sanctorum incedere; et in novissimo interitum et planctum inveniet. Nunc igitur tempus placendi Domino: quia salus in tempore tribulationis acquiritur. Ne ergo tantummodo credulitatem fidei in tempore laetitiae teneamus, et in tempore tribulationis ab eadem recedamus. Scriptum est enim: Si voveris votum Domino, ne moram feceris reddere illud (Eccle. V, 3), et in tribulatione ne delicias; sed patiens esto, et obsecra Dominum.","english":"The Admonitions of Saint Pachomius I.\n\nHonor God, and you will prevail. Be mindful of the groans which the saints have endured. Let us become of one mind, remaining in that to which we have been called; caring for all, so that we may be able to complete this life which we have undertaken, and may merit to complete the course of our institution pleasing to God; so that we may not be found like those who rejoice in vain and transitory things: lest our mind, abandoning the line of the right path, should fall into sin and be cheated of eternal hope. For it is best by understanding to know the will of God. For a man who has obeyed the truth becomes superior to all. For of all evils, the worst is to resist the law of God and to acquiesce to one’s own will. For he who fulfills his own will will be cheated of divine knowledge; nor will he be able, by fulfilling his own will, to walk the way of the saints; and in the end he will find ruin and lamentation. Now, therefore, is the time to please the Lord: because salvation is acquired in a time of tribulation. Let us not, therefore, hold to the credulity of faith only in a time of joy, and in a time of tribulation depart from it. For it is written: “If you have vowed a vow to the Lord, do not delay in rendering it” (Ecclesiasticus 5:3), and in tribulation do not seek delights; but be patient, and beseech the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is classified as narrative in the Coptic cues, but its content is predominantly exhortatory and aphoristic, typical of monastic admonitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccle. V, 3","severity":"info","text":"The citation 'Si voveris votum Domino, ne moram feceris reddere illud' is attributed to Ecclesiasticus 5:3, though the Vulgate text reads differently; this may reflect a variant or loose quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Monita","severity":"info","text":"The title 'Monita' (admonitions) is a Latin term for spiritual counsels, here attributed to Pachomius, though the work's direct Coptic origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Pachomius (c. 292–348) is a founder of cenobitic monasticism; this text, though in Latin, reflects his ascetic teachings on obedience and communal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Jerome's Latin translation of Pachomian material was influential in Western monasticism, though the authenticity and transmission of these 'Monita' are debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic original of this passage is lost; the Latin may be a free rendering or compilation, not a direct translation."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Immobilis enim fidei plenitudo tribuetur a Deo, quam per Spiritum sanctum acquisierunt prophetae, in qua et apostoli confirmati sunt, qui propter fidem diversas tribulationes persecutionum excipientes ad promissa praemia pervenerunt. Hoc ergo scientes, ne circumferamur errorum seductione decepti; sed potius firmi et immobiles maneamus, ut cogitationum pervagationes, quae velut aquae effervescunt, divinae legis assidua memoria refrenemus, per quam carnalis concupiscentiae legem destruentes, omne quod Deo placitum est exquirere valeamus: et custodiamur illaesi a curis saecularibus, omnique elatione, quae est insania pessima, pejor omnium malorum. Dominum semper prae oculis habentes, reminiscamur passionem crucis ejus ac mortis, per quem redempti ac vivificati sumus. Odiamus ergo mundum et omnia quae in eo sunt, odiamus etiam omnem requiem corporalem.84 Abrenuntiemus huic vitae, ut Deo vivere valeamus.","english":"For the fullness of immovable faith will be granted by God, which the prophets acquired through the Holy Spirit, and in which the apostles were confirmed, who, enduring various tribulations of persecutions on account of their faith, arrived at the promised rewards. Knowing this, therefore, let us not be carried about, deceived by the seduction of errors; but rather let us remain firm and immovable, so that we may restrain the wanderings of thoughts, which boil up like waters, by the constant remembrance of the divine law, through which, destroying the law of carnal concupiscence, we may be able to seek out everything that is pleasing to God: and let us be kept unharmed from worldly cares and from all pride, which is the worst madness, worse than all evils. Always keeping the Lord before our eyes, let us recall the passion of his cross and his death, by whom we have been redeemed and brought to life. Therefore, let us hate the world and all things that are in it, let us also hate all bodily rest. Let us renounce this life, so that we may be able to live for God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"immobilis fidei plenitudo","severity":"info","text":"The phrase 'immobilis fidei plenitudo' (fullness of immovable faith) echoes the Coptic original's emphasis on steadfastness, a key virtue in Pachomian monasticism. The Latin 'immobilis' translates a Coptic term connoting unshakeable resolve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"passionem crucis ejus ac mortis","severity":"info","text":"The reference to the passion of the cross and death of the Lord recalls Pauline and Gospel passages (e.g., 1 Cor 1:23, Phil 2:8) central to Christian soteriology, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cogitationum pervagationes","severity":"info","text":"The 'wanderings of thoughts' (cogitationum pervagationes) reflects a common theme in early monastic literature, particularly Evagrius Ponticus, on logismoi (disturbing thoughts) that monks must combat through divine law.","cites":[],"named_sources":["Evagrius Ponticus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a declarative statement about faith to a series of hortatory subjunctives ('maneamus', 'refrenemus', 'reminiscamur'), typical of monastic admonitions urging communal discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hieronymus","severity":"info","text":"Jerome's Latin translation of Pachomius's Coptic admonitions was influential in Western monasticism, though the Latin here may reflect Jerome's stylistic embellishments, such as the rhetorical 'odiamus ergo mundum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic original for 'immobilis fidei plenitudo' is uncertain; Jerome may have expanded the phrase for rhetorical effect.","The phrase 'legem carnalis concupiscentiae' (law of carnal concupiscence) is a Pauline echo (cf. Rom 7) but its precise Coptic antecedent is unclear."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Memores ergo simus, charissimi, professionis nostrae, quemadmodum Deo polliciti sumus deservire: hoc ipsum enim exquiritur a nobis in die judicii. AEsuriamus, sitiamus, nuditatem perferamus, vigilemus, et in psalmis atque orationibus positi ex intimo corde ingemiscentes lacrymas effundamus; nosmetipsos cauta discussione probantes, si vel in aliquo digni Deo pro ejus immensa clementia inveniri mereamur. Tribulationis angustiam non refugiamus, ut consolationis Dominicae requiem consequamur; et immortalis vitae ac sempiternae requiem percipere mereamur.","english":"Let us therefore be mindful, dearest ones, of our profession, in the manner in which we have promised God to serve: for this very thing is demanded of us on the day of judgment. Let us hunger, let us thirst, let us endure nakedness, let us keep vigil, and, placed in psalms and prayers, let us pour forth tears, groaning from the depth of our heart; testing ourselves with careful scrutiny, whether we may be found worthy to be discovered in any way deserving of God, on account of his immense clemency. Let us not flee the narrow straits of tribulation, so that we may obtain the rest of the Lord’s consolation; and may we be worthy to receive the rest of immortal life and everlasting peace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"professionis nostrae","severity":"info","text":"The Latin 'professio' here translates a Coptic term for the monastic vow or commitment, not a creedal statement. The phrase 'quemadmodum Deo polliciti sumus deservire' clarifies it as a promise of service to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"die judicii","severity":"info","text":"The 'day of judgment' echoes common New Testament eschatology (e.g., Matthew 25:31–46; Romans 2:16) but is not a direct quotation. The phrase reinforces the monastic theme of accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"AEsuriamus, sitiamus, nuditatem perferamus, vigilemus","severity":"info","text":"This series of hortatory subjunctives forms a rhetorical climax, listing ascetic practices (fasting, thirst, exposure, vigils) as means of spiritual testing, typical of Pachomian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in psalmis atque orationibus positi","severity":"info","text":"This reflects the Pachomian practice of communal psalmody and prayer, central to monastic life. The phrase 'ex intimo corde ingemiscentes' emphasizes heartfelt contrition, a key element in Coptic monastic spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tribulationis angustiam non refugiamus","severity":"info","text":"The pairing of 'tribulatio' and 'consolatio' became a topos in later Western monastic literature (e.g., Cassian, Benedict). This passage likely influenced Latin ascetical theology through Jerome's translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"immortalis vitae ac sempiternae requiem","severity":"caution","text":"The phrase 'immortalis vitae ac sempiternae requiem' is redundant ('immortal life' and 'everlasting rest'). This may reflect a Coptic pleonasm or a Latin translator's amplification; the sense is eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'professio' could be read as a formal monastic vow or a general promise; the context favors the former. The phrase 'in psalmis atque orationibus positi' may imply either a fixed liturgical setting or a personal devotional practice; the Pachomian context suggests communal liturgy."],"confidence":"high","notes":[]}]}