{"slug":"tmp431.tmp431.opp-lat1","id":"latin:ogl-pl:tmp431.tmp431.opp-lat1","title":"HIERONYMUS DESIDERIO","title_source":"HIERONYMUS DESIDERIO","author":"Anonymous","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":"2026-11-15T06:05:56Z","cost_usd":0.002899},"source":{"registry_id":"latin:ogl-pl:tmp431.tmp431.opp-lat1","work_id":"tmp431.tmp431.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/tmp431/tmp431/tmp431.tmp431.opp-lat1.xml"},"stats":{"passages":5,"english_words":958,"coptic_letters":0,"source_letters":3964,"commentary_units":29,"commentary_kinds":8,"derived_notes":1,"ambiguities":8,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp431.tmp431.opp-lat1","abstract":"This work is a letter from Jerome to Desiderius, likely a personal or pastoral note. Its style and vocabulary are consistent with Jerome's late 4th- to early 5th-century correspondence. The text survives in a single manuscript tradition with no early medieval witnesses, and its transmission is obscure, possibly preserved in a monastic collection of Jerome's letters. The dating is uncertain, not mentioned in Jerome's own chronological references, and its place in his corpus is inferred from stylistic parallels with his other works from the 390s. The letter was not widely cited in medieval canon law or liturgy, and its reception is limited to scholarly editions from the 16th century onward. The present edition lacks a critical apparatus due to a narrow manuscript base, and textual emendations are conjectural.","historical_context":"The letter is attributed to Jerome (c. 347–420), a Church Father known for his Latin Vulgate translation and extensive correspondence. It is addressed to Desiderius, a figure otherwise unknown, suggesting a personal or pastoral context. The work's style and vocabulary align with Jerome's output in the late 4th to early 5th century, particularly the 390s, when he was active in Bethlehem. The text survives in a single manuscript tradition, with no early medieval witnesses, indicating obscure transmission possibly through monastic collections. It was not cited in medieval canon law or liturgy, and its reception began only with 16th-century printed editions of Jerome's letters. The lack of a critical apparatus reflects the narrow manuscript base, making textual emendations conjectural. The work's genre is uncertain but likely a personal letter, consistent with Jerome's epistolary corpus.","significance":"This letter, though obscure, contributes to the corpus of Jerome's correspondence, offering potential insights into his pastoral relationships and rhetorical style. Its limited transmission and late reception highlight the challenges of reconstructing early Christian letter collections. The work's uncertain dating and single-manuscript survival underscore the fragility of textual traditions, making it a case study for scholarly caution in attributing and editing patristic texts.","timeline":[{"date":"4th–5th c.","event":"Probable composition of the letter by Jerome, based on stylistic parallels with his works from the 390s."},{"date":"6th–15th c.","event":"Obscure transmission, possibly in monastic collections; no early medieval witnesses."},{"date":"16th c.","event":"First printed editions of Jerome's letters include this work, initiating its scholarly reception."},{"date":"19th c.","event":"Printed edition reproduced in OGL-PL, serving as the base for the present edition."},{"date":"20th–21st c.","event":"Limited scholarly attention; no critical edition or stemma established due to narrow manuscript base."}],"relations":[{"work":"Jerome's Letters (general corpus)","relation":"Part of Jerome's epistolary output, stylistically similar to his 390s correspondence.","key":"","label":null,"url":null},{"work":"Vulgate (Jerome's translation)","relation":"Possible linguistic parallels, as Jerome's letters often reflect his biblical translation work.","key":"","label":null,"url":null},{"work":"Patristic letter collections","relation":"Belongs to the genre of early Christian letter collections, often preserved in monastic settings.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating is uncertain; the letter is not mentioned in Jerome's own chronological references.","Authorship is inferred from stylistic parallels but not definitively proven.","The text survives in a single manuscript tradition with no early medieval witnesses.","The present edition lacks a critical apparatus; textual emendations are conjectural.","The genre is uncertain; it is classified as 'other' in the tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T06:05:56Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp431/tmp431/tmp431.tmp431.opp-lat1.xml"}],"checks":{"work":"tmp431.tmp431.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":958,"source_letters":3964,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a letter from Jerome to Desiderius, likely a personal or pastoral note. Its style and vocabulary are consistent with Jerome's late 4th- to early 5th-century correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, with no early medieval witnesses. Its transmission is obscure, possibly preserved in a monastic collection of Jerome's letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating of this letter is uncertain. It is not mentioned in Jerome's own chronological references, and its place in his corpus is inferred from stylistic parallels with his other works from the 390s.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This letter was not widely cited in medieval canon law or liturgy. Its reception is limited to scholarly editions of Jerome's letters from the 16th century onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not include a critical apparatus for variant readings, as the manuscript base is too narrow to establish a stemma. Textual emendations are conjectural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"The edition is based on the text in OGL-PL, which reproduces a 19th-century printed edition. No collation with the sole surviving manuscript has been performed for 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: 5 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":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"HIERONYMUS DESIDERIO.\n\nVis nunc acriter, mi frater Desideri, ut tibi quasi. de luminaribus, quae toto firmamento mundi refulgent, pauca de scriptoribus, qui nobis multa de obscuritatibus, quae propter carnalem mentem intelligentiam impediunt, ad splendorem considerationis spiritualem proferre potuerunt, manifestissime dicam. Sed vereor Susannae Helchiae filiae, ne in me sententia iniquo judicio presbyterorum impleatur, dicentis: Angustiae mihi undique sunt. Et mihi similiter sunt angustiae. Si enim voluero aliquem ex his reprehendere, adversarios atque inimicitias mihi undique concitabo. Si autem noluero, nunquam quae postulasti invenies. Sed unius tantum voluntatem condemnare quam multorum consilia transire vel despicere, melius esse videtur, quia unusquisque eorum in Scripturis sanctis diligenter laudari meruit, sed omnes breviter leviterque cum omni amore tangam, ut utrumque pacifice impleam.","english":"Jerome to Desiderius.\n\nYou now ask insistently, my brother Desiderius, that I speak most plainly to you, as it were, about the luminaries that shine throughout the whole firmament of the world—a few of the writers who have been able to bring forth for us, from the obscurities that hinder understanding on account of the carnal mind, many things into the splendor of spiritual contemplation. But I fear that the sentence pronounced against Susanna, daughter of Helchias, by the unjust judgment of the elders may be fulfilled in me, as she says: “I am in straits on every side.” And I likewise am in straits. For if I wish to reprove any of these men, I will stir up adversaries and enmities against myself on every side. But if I do not wish to do so, you will never find what you have asked for. Yet it seems better to condemn the will of one man than to disregard or despise the counsels of many, because each of them has deserved to be praised diligently in the Holy Scriptures, but I will touch upon all briefly and lightly, with all affection, so that I may fulfill both demands peacefully.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Susannae Helchiae filiae","severity":"info","text":"The reference is to the apocryphal story of Susanna and the Elders (Daniel 13). Susanna, daughter of Helchias, is falsely accused by two elders; her cry 'Angustiae mihi undique sunt' (I am in straits on every side) is quoted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"luminaribus","severity":"info","text":"'Luminaribus' (lights, luminaries) metaphorically designates the Church Fathers or scriptural commentators who illuminate obscurities. The term is drawn from astronomical imagery (firmamentum mundi).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vis nunc acriter... manifestissime dicam","severity":"info","text":"The opening sentence establishes a rhetorical contrast: Desiderius demands plain speech (manifestissime dicam) about spiritual writers, but Jerome immediately introduces a dilemma (angustiae) that complicates the task.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Angustiae mihi undique sunt","severity":"info","text":"This phrase is a direct quotation from the Vulgate version of Daniel 13:42 (Susanna), where Susanna cries out as she is led to execution. Jerome uses it to express his own predicament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"unusquisque eorum in Scripturis sanctis diligenter laudari meruit","severity":"info","text":"Jerome's claim that each writer 'deserved to be praised diligently in the Holy Scriptures' reflects the early medieval practice of compiling patristic authorities (e.g., in catenae or florilegia) to support orthodox interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Helchiae' (Helchias) is uncertain; it may be a variant of Hilkiah, the father of Susanna in the Greek tradition, or a scribal error.","The phrase 'quasi. de luminaribus' contains a punctuation mark (period) that may indicate a textual crux or a scribal pause; the sense is clear as 'as it were, about the luminaries'."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"I. Augustinus episcopus volans per montium cacumina quasi aquila, et ea quae in radicibus montium fiunt, non considerans, multa coelorum spatia, terrarumque situs, et aquarum circulum, claro sermone pronuntiat. Qui enim in lignum fructuosum ascendere vult, paulatim ad superiora et majora carpere poma festinat, ramos autem proximos parvulis relinquit. Nos autem qui parvuli sumus, infirmique atque minores, si inferiora congregari valuerimus, nobiscum bene agetur.\n\nII. Hilarius, episcopos Romanorum 2, lucifer lucernaque Ecclesiarum, et pretiosus lapis ad quem mortalia vix ascendunt, pulchro sermone aureoque ore universa loquitur. Etsi enim aliqua secus viam cecidisse potuissent, tamen ab eo in Scripturis messis exorta est magna.\n\nIII. Origenes Adamantius, altiora atque majora cogitans, propriumque ingenium ferre non sufficiens 4, dum aliud loquitur, per aliud se nectit. Et cum haec nimio mentis ardore cogitasset, oneribus majoribus caricabat se, et cum sic incedere non potuisset, ruina magna illuc devolutus est, ut ruina ejus pararet doctrinas per aliquas seductiones ineptas, multosque de via recta in aliam viam perducit, et venenum ejus quasi tinnulis vocibus, Sirenarumque canticis, plures necare potuit. Melior omnibus in bonis, pejor in malis.","english":"Augustine the bishop, flying over the peaks of mountains like an eagle, and not considering what happens at the roots of the mountains, proclaims with clear speech many spaces of the heavens, the positions of the lands, and the circle of the waters. For whoever wishes to climb into a fruitful tree hastens gradually to pluck the higher and larger fruits, but leaves the nearer branches to the little ones. But we, who are little, and weak, and lesser, if we have been able to gather the lower things, it will go well with us.\n\nHilary, bishop of the Romans, light and lamp of the Churches, and a precious stone to which mortals scarcely ascend, speaks all things with beautiful speech and a golden mouth. For even if some things could have fallen by the wayside, yet from him a great harvest in the Scriptures has arisen.\n\nOrigen Adamantius, thinking of higher and greater things, and not being able to bear his own talent, while he speaks of one thing, entangles himself through another. And when he had thought these things with excessive ardor of mind, he loaded himself with greater burdens, and when he could not proceed thus, he was cast down by a great ruin, so that his ruin prepared teachings through some inept seductions, and led many from the straight path onto another path, and his poison, like tinkling voices and the songs of the Sirens, was able to kill many. The best of all in good things, the worst in evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Augustinus episcopus volans per montium cacumina quasi aquila","severity":"info","text":"The image of Augustine as an eagle flying over mountain peaks contrasts with the earlier passage's 'luminaries' and suggests a lofty, comprehensive vision, but the author criticizes him for neglecting lower realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Hilarius, episcopos Romanorum 2","severity":"info","text":"Hilary of Poitiers (c. 300–367) was a bishop and Doctor of the Church, known for his Trinitarian theology and exegesis. The phrase 'episcopos Romanorum 2' is obscure; it may be a corruption or a reference to two Roman bishops, but Hilary was bishop of Poitiers, not Rome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Origenes Adamantius","severity":"info","text":"Origen (c. 184–253) was a highly influential but controversial Alexandrian theologian. The author's mixed assessment—'best in good things, worst in evil'—reflects the ambivalent reception of Origen in Latin Christianity, especially after the Origenist controversies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Sirenarumque canticis","severity":"info","text":"The comparison of Origen's teachings to the songs of the Sirens echoes a classical topos (e.g., Homer, Odyssey 12) used by patristic authors to warn against heretical allurements, as in Jerome's own letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"I. II. III.","severity":"info","text":"The passage is structured as three numbered sections, each treating a Church Father (Augustine, Hilary, Origen) in descending order of orthodoxy, with Origen receiving the most extensive and critical treatment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"episcopos Romanorum 2","severity":"caution","text":"The phrase 'episcopos Romanorum 2' is grammatically irregular and historically suspect; it may be a scribal error or a gloss. The intended meaning is unclear, and the text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hilarius' is ambiguous: likely Hilary of Poitiers, but the phrase 'episcopos Romanorum 2' is problematic and may indicate a textual corruption or a different figure.","The phrase 'episcopos Romanorum 2' could be a misreading or interpolation; its exact referent is uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Aliqua vero per eum secus viam seminata sunt, multi tamen aliquos ejus pessimos discipulos multa venenosa sub ejus nomine edidisse testantur.\n\nIV. Eusebius Caesariensis, clavis Scripturarum, custosque Novi Testamenti, multis major in conscriptionibus a Graecis comprobatur. Scripsit Canones quatuor Evangeliorum, et undecim libros Historiae Ecclesiasticae, qui Novum Testamentum narrant atque custodiunt, et, id est temporum breviarium. Haec tria sunt praeclara, quae in operibus ejus testantur, et nos ante omnia ejus vestigia qui imitari potuisset 7, nunquam reperimus.\n\nV. Heliodorus presbyter, domum amplissimam per modicum foramen respiciens, tentansque ostia conclusa, clavesque non habens, vix pauca ad lucem prodere convaluit, sed quae potuit natcare, fideliter narravit.\n\nVI. Ambrosius frater, profundorum pinna raptus, et aeris volucer, quandiu in profundum ingreditur, fructum de alto carpere videtur. Et omnes ejus sententiae, fidei Ecclesiae, et omnium virtutum firmae sunt columnae.","english":"Some things, however, were sown by him along the way; yet many testify that some of his worst disciples published many poisonous things under his name.\n\nIV. Eusebius of Caesarea, key of the Scriptures and guardian of the New Testament, is acknowledged by the Greeks as greater than many in his writings. He wrote the Canons of the Four Gospels and eleven books of Ecclesiastical History, which narrate and guard the New Testament, and also a brief chronicle of times. These three are the distinguished works that bear witness in his writings, and we have never found anyone who could have followed in his footsteps before all others.\n\nV. Heliodorus the presbyter, looking through a small opening into a very large house, and trying closed doors without having the keys, barely managed to bring a few things to light, but what he was able to narrate, he faithfully told.\n\nVI. Ambrose the brother, snatched up by the fin of the deeps and a flier of the air, as long as he enters the deep, seems to pluck fruit from on high. And all his judgments are firm pillars of the faith of the Church and of all virtues.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"IV. Eusebius Caesariensis ... V. Heliodorus presbyter ... VI. Ambrosius frater","severity":"info","text":"The passage presents three brief authorial notices (Eusebius, Heliodorus, Ambrose) in a numbered sequence, each introduced by a Roman numeral. This structural pattern is typical of a catalogue or biographical series.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"clavis Scripturarum","severity":"info","text":"The phrase 'clavis Scripturarum' (key of the Scriptures) is a metaphorical title for Eusebius, likely referring to his exegetical works or his role in canon formation. It is not a formal ecclesiastical title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eusebius Caesariensis","severity":"info","text":"Eusebius of Caesarea (c. 260–340) was a church historian and biblical scholar. His 'Canones' (Eusebian Canons) were a system of Gospel concordance, and his 'Historia Ecclesiastica' in ten books (here given as eleven) is a foundational work of church history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Heliodorus presbyter","severity":"info","text":"Heliodorus the presbyter is otherwise obscure; the description of him looking through a small opening into a large house may be a metaphorical critique of his limited access to or understanding of Scripture. The passage suggests his works were few but faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ambrosius frater","severity":"caution","text":"The identity of 'Ambrosius frater' is uncertain. It may refer to Ambrose of Milan (c. 339–397), but the description 'snatched up by the fin of the deeps' is obscure and possibly corrupt. The phrase 'profundorum pinna raptus' is unusual and may reflect a textual error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"fructum de alto carpere videtur","severity":"info","text":"The image of Ambrose plucking fruit from on high while entering the deep suggests a paradoxical or mystical exegesis, perhaps indicating that his spiritual insight yields high truths from deep study.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ambrosius frater' is ambiguous; it may be Ambrose of Milan or another figure. The phrase 'profundorum pinna raptus' is unclear and may be corrupt. The number of Eusebius's 'Historiae Ecclesiasticae' books is given as eleven, whereas the standard count is ten."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"VII. Dardanus, multas quaestiones arripiens per mentis astutiam, nucemque circa nucleum non confringens, multa impossibilia de Scripturis cum fiducia loquitur.\n\nVIII. Paulino visum est magistrum fieri, et non erat ante discipulus, et fructum sine radice oriri fierique tentavit. Ideo ejus conscriptiones scriptore et charta non indigent.\n\nIX. Pelagius, de quo apud fideles sermo est, de quo etiam et mihi gravis causa disputationis ejus verborum pene in toto orbe annuntiata est, quem omnes Ecclesiae quasi lupum de silva mirantur, aureum colorem super nigrum venenum componens, fontem dulcem primi mellis, amaritudinis malitiae commiscuit.\n\nX. Jovinianus laeta facie, et corde aspero, potu dulcissimo felle commisto, multos potavit, et contrarias sententias per odium occasionum Christianis proferens composuit, et me (quanquam in omnibus laboriosum) assidue quaestionibus infinitis afficit et vexat.","english":"VII. Dardanus, snatching up many questions through the cleverness of his mind, and not cracking the nut around the kernel, speaks many impossible things about the Scriptures with confidence.\n\nVIII. Paulinus thought it good to become a teacher, and he was not first a disciple, and he attempted to make fruit arise and be produced without a root. Therefore his writings need neither a writer nor paper.\n\nIX. Pelagius, about whom there is talk among the faithful, about whom also a serious case of his disputation has been announced to me throughout almost the whole world, whom all the Churches marvel at like a wolf from the forest, placing a golden color over black poison, mixed a sweet fountain of first honey with the bitterness of malice.\n\nX. Jovinianus, with a cheerful face and a harsh heart, having mixed the sweetest drink with gall, gave many to drink, and, bringing forth contrary opinions through hatred of opportunities for Christians, he constantly afflicts and vexes me (although laborious in all things) with endless questions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Dardanus","severity":"info","text":"Dardanus is otherwise unknown; the name may be a pseudonym or a corruption. The metaphor of not cracking the nut around the kernel suggests superficial reading of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Paulinus","severity":"info","text":"Paulinus is likely a contemporary opponent, possibly a bishop or teacher. The charge of attempting to be a master without first being a disciple echoes traditional warnings against presumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Pelagius","severity":"info","text":"Pelagius (c. 354–418) was a British ascetic whose teachings on free will and grace were condemned as heresy. Jerome wrote extensively against him, notably in his 'Dialogus contra Pelagianos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Jovinianus","severity":"info","text":"Jovinianus (d. c. 405) was a Roman monk who opposed asceticism and was condemned by Pope Siricius. Jerome wrote 'Adversus Jovinianum' against him. The description of mixing sweet drink with gall echoes Jerome's polemical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Pelagius","severity":"info","text":"Jerome's characterization of Pelagius as a wolf from the forest and his poison mixed with honey became a standard trope in later anti-Pelagian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VII–X","severity":"info","text":"These four units form a series of brief, vituperative portraits of heretics or opponents, each introduced by a Roman numeral. The pattern is typical of Jerome's catalogues of heresies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Dardanus and Paulinus is uncertain; they may be obscure contemporaries or literary constructs.","The phrase 'de quo apud fideles sermo est' (IX) could imply either widespread discussion or notoriety among the faithful."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"XI. Julius [Al. Julianus) Africanus, cujus vestigium omnes orientales australesque diligenter unanimiterque in Danielis hebdomadibus, investigant, universa temporum spatia cum omni peritia jugique sermone construxit, et nulla ab omnibus, quae dicta sunt per eum, in toto orbe unquam data est contradictio.\n\nXII. Favonius a multis culpabilis, dura sententia fortiterque universa difficillima ingerere conatus est, et quasi qui contra undas maris navigare non potest, vel contra impetum torrentis aquae natare non vadet, ita cuncta, quae scripsit contra Scripturas. sanctas, obstare non poterant: ideo quasi umbra secus hominem sunt.\n\nHilarius, ex Hieronymi Catalogo cap. 100.\n\nDamasus, ex cap. 103.\n\nGregorius Nazianz. ex cap. 117.","english":"XI. Julius [or Julianus] Africanus, whose footsteps all Eastern and Southern writers diligently and unanimously follow in the weeks of Daniel, constructed all the spans of time with complete expertise and continuous discourse, and no contradiction has ever been given throughout the whole world to anything that was said by him.\n\nXII. Favonius, blameworthy to many, attempted to thrust in with harsh and strong judgment all the most difficult things, and just as one who cannot sail against the waves of the sea, or who will not swim against the force of a torrent of water, so all the things he wrote against the Holy Scriptures could not stand; therefore they are like a shadow beside a man.\n\nHilary, from Jerome’s Catalogue, chapter 100.\n\nDamasus, from chapter 103.\n\nGregory Nazianzus, from chapter 117.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Julius [Al. Julianus] Africanus","severity":"info","text":"The bracketed 'Al.' indicates an alternate reading: 'Julius' or 'Julianus'. The reference is to Sextus Julius Africanus, a 3rd-century Christian chronographer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Danielis hebdomadibus","severity":"info","text":"The 'weeks of Daniel' refer to the 70 weeks prophecy in Daniel 9, a key text for early Christian chronography. Africanus wrote a famous treatise on this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nulla ab omnibus, quae dicta sunt per eum, in toto orbe unquam data est contradictio","severity":"info","text":"This claim of universal acceptance of Africanus' chronology is hyperbolic; later scholars (e.g., Jerome) did not always follow him, but his work was highly influential in the East.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Favonius","severity":"info","text":"Favonius is otherwise obscure; possibly a Latin writer or heretic. The name may be a corruption or a pseudonym. No known work survives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hilarius, ex Hieronymi Catalogo cap. 100. Damasus, ex cap. 103. Gregorius Nazianz. ex cap. 117.","severity":"info","text":"These three lines are marginal or appended references to Jerome's De Viris Illustribus, indicating that the preceding entries (XI–XII) are excerpted from that work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quasi umbra secus hominem sunt","severity":"caution","text":"The simile 'like a shadow beside a man' is ambiguous: it may mean the writings are insubstantial and fleeting, or that they follow but cannot oppose the truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Favonius' is uncertain; possibly a real name or a derogatory epithet. The phrase 'umbra secus hominem' is ambiguous as to whether it denotes insignificance or parasitic dependence."],"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."}]}]}