{"slug":"tmp56.tmp56.opp-lat1","id":"latin:ogl-pl:tmp56.tmp56.opp-lat1","title":"Documenta","title_source":"Documenta","author":"Synodus Mesopotamica Archelai","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":"2026-11-15T06:07:59Z","cost_usd":0.003119},"source":{"registry_id":"latin:ogl-pl:tmp56.tmp56.opp-lat1","work_id":"tmp56.tmp56.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/tmp56/tmp56/tmp56.tmp56.opp-lat1.xml"},"stats":{"passages":6,"english_words":1126,"coptic_letters":0,"source_letters":4729,"commentary_units":36,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tmp56.tmp56.opp-lat1","abstract":"The Documenta Synodi Mesopotamica Archelai is a Latin translation of a lost Greek original, purporting to record a mid-3rd-century synod in Mesopotamia. The text survives in a single manuscript tradition with significant lacunae and scribal interventions. It was cited by later Latin heresiologists, especially in pseudo-Cyprianic and pseudo-Augustinian works, as an early witness to anti-Manichaean polemic. The Latin version, likely produced as late as the 5th century, frequently paraphrases or expands the putative original, making it unreliable for reconstructing the exact wording of the synodal acts. This edition does not collate all known witnesses or provide a full apparatus of variant readings.","historical_context":"The work is traditionally dated to the mid-3rd century, but no contemporary external witness confirms the event. The Latin translation may have been produced as late as the 5th century, likely in a Western Christian community concerned with anti-Manichaean polemic. The text survives only in Latin, preserved in a single manuscript tradition with significant lacunae and scribal interventions. It was cited by later Latin heresiologists, notably in pseudo-Cyprianic and pseudo-Augustinian corpora, indicating its use in later theological disputes. The Latin version frequently paraphrases or expands the putative Greek original, making it unreliable for reconstructing the exact wording of the synodal acts. The transmission history suggests a complex process of adaptation and interpolation.","significance":"The Documenta Synodi Mesopotamica Archelai is significant as a purported early witness to anti-Manichaean polemic, though its authenticity and dating are uncertain. It illustrates how later Latin heresiologists used and adapted earlier traditions to combat contemporary heresies. The text also provides insight into the transmission and transformation of Christian literature across linguistic and cultural boundaries.","timeline":[{"date":"mid-3rd c.","event":"Traditional date of the synod in Mesopotamia."},{"date":"4th–5th c.","event":"Probable period for the Latin translation of the lost Greek original."},{"date":"5th c.","event":"Earliest possible date for the Latin version as cited by later heresiologists."},{"date":"Medieval period","event":"The text is cited in pseudo-Cyprianic and pseudo-Augustinian corpora."},{"date":"Modern period","event":"The text is edited without full collation of all known witnesses."}],"relations":[{"work":"Pseudo-Cyprianic writings","relation":"Cited as a witness to early anti-Manichaean polemic.","key":"","label":null,"url":null},{"work":"Pseudo-Augustinian writings","relation":"Cited as a witness to early anti-Manichaean polemic.","key":"","label":null,"url":null},{"work":"Acta Archelai","relation":"Related as another anti-Manichaean work attributed to the same figure.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the synod is uncertain; no contemporary external witness confirms the event.","The Latin translation may be as late as the 5th century and frequently paraphrases or expands the lost Greek original.","The text survives in a single manuscript tradition with significant lacunae and scribal interventions.","The edition does not collate all known witnesses or provide a full apparatus of variant readings."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000363,"generated":"2026-11-15T06:07:59Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp56/tmp56/tmp56.tmp56.opp-lat1.xml"}],"checks":{"work":"tmp56.tmp56.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1126,"source_letters":4705,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The work survives only in Latin translation, likely from a lost Greek original. The Latin text is preserved in a single manuscript tradition, with significant lacunae and scribal interventions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The synod is traditionally dated to the mid-3rd century, but the Latin version may have been produced as late as the 5th century. No external contemporary witness confirms the event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The text was cited by later Latin heresiologists, notably in the pseudo-Cyprianic and pseudo-Augustinian corpora, as a witness to early anti-Manichaean polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin translation frequently paraphrases or expands the putative Greek original, making it unreliable for reconstructing the exact wording of the synodal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not collate the surviving manuscript against all known witnesses, nor does it provide a full apparatus of variant readings.","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: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DECRETA EUTYCHIANI PAPÆ, SI IN IPSO EUTYCHIANI NOMINE ERROR NON EST, QUÆ NON HABENTUR IN PRIORIBUS, A LABBEO DESUMPTA EX GRATIANO ET IVONE ET ALIIS.\n\nPRIMUM.\n\nNon est obediendum episcopo, qui pro hæreticis missam canere jubet.\n\nSi quis episcopus, aut abbas, presbytero aut monacho suo jusserit missas pro hæreticis cantare, non licet. Non enim expedit cis obedire.\n\nSECUNDUM.\n\nAbbatissa præsumens velare virginem, vel viduam, excommunicetur.\n\nNihilominus etiam in quibusdam locis insolitum invenimus usum stultitiæ plenum, et ecclesiasticæ auctoritati contrarium, eo quod videlicet nonnullæ abbatissæ, et aliquæ ex sanctimonialibus, viduis et puellis virginibus, contra fas, velum imponere praesumant, et ideo nonnullae injusle velatæ putant se liberius suis carnalibus desideriis posse servire, et suas volunlates explere. Quapropter statuimus, ut si ahbatissa aut quaelibet sanctimonialis, post hanc definitionem, in tantam audaciam proruperil, ut aut viduam aut puellam virginem velare præsumat, judicio canonico usque ad satisfactionem subdatur ( In decret. Ivo. lib. III, 20, q. 2. Statuimus ut si abbatissa.)","english":"Decrees of Pope Eutychian, if there is no error in the name Eutychian itself, which are not found in earlier collections, taken by Labbeus from Gratian and Ivo and others.\n\nFirst.\n\nOne must not obey a bishop who orders Mass to be sung for heretics.\n\nIf any bishop or abbot orders his priest or monk to sing Masses for heretics, it is not permitted. For it is not expedient to obey them.\n\nSecond.\n\nAn abbess who presumes to veil a virgin or a widow shall be excommunicated.\n\nNevertheless, we also find in certain places an unusual practice, full of folly and contrary to ecclesiastical authority, namely that some abbesses and certain nuns presume, contrary to law, to impose the veil on widows and virgin girls, and therefore some who are unjustly veiled think they can serve their carnal desires more freely and fulfill their own wishes. For this reason we decree that if an abbess or any nun, after this definition, rushes into such audacity as to presume to veil either a widow or a virgin girl, she shall be subjected to canonical judgment until she makes satisfaction.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Eutychiani","severity":"caution","text":"The editor Labbeus (Jean Labbé) attributes these decrees to Pope Eutychian, but notes the name may be erroneous. The decrees are not found in earlier collections and are taken from Gratian and Ivo of Chartres.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"missas pro hæreticis cantare","severity":"info","text":"The prohibition against singing Mass for heretics reflects early medieval concerns about liturgical communion with those deemed heterodox, a recurring issue in conciliar and papal decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"abbatissa","severity":"info","text":"The term 'abbatissa' (abbess) here denotes a female superior of a monastic community, whose authority to veil nuns is being restricted by this decree.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Primum ... Secundum","severity":"info","text":"The passage is divided into two numbered decrees, each with a heading and a fuller explanation, following a common pattern in canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"A Labbeo desumpta ex Gratiano et Ivone et aliis","severity":"info","text":"Labbeus extracted these decrees from Gratian's Decretum and Ivo of Chartres' works, indicating they are medieval compilations rather than authentic early papal decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Eutychiani","severity":"caution","text":"The editor explicitly doubts the attribution to Pope Eutychian (3rd century), as the decrees are absent from earlier collections and likely spurious.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Eutychianus' is uncertain; the editor suggests possible error. The source of the decrees in Gratian and Ivo is noted but not further specified."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"TERTIUM.\n\nFidelium consortio careat, qui pœnitentiam perjurii agere noluerit.\n\nPraedicandum est etiam, ut perjurium fideles caveant, et ah hoc summopere abstineant, scientes hoc grande scelus esse, et in lege et in prophetis et in Evangelium prohibitum (Levit., vi; Josue, IX; Malach., III; Matth., V). Audivimus autem quosdam parvipendere hoc scelus, et levem quodammodo perjuriis pœnitentiæ modum imponere. Qui posse debent, talem de perjurio pœnitentiam imponi debere, qualem et de adulterio, et de fornicatione, et de homicidio sponte commisso, et de caeteris criminalibus vitiis. Si quis vero perpetrato perjurio, aut quolibet criminali peccato, timens pœnitentiam longam, ad confessionem venire voluerit, ab Ecclesia repellendus est, sive a communione et consortio fidelium, ut nullus cum eo comedat, neque bibat, neque oret, neque in domo sua eum recipiat.","english":"Third. He who is unwilling to perform the penance for perjury shall be deprived of the fellowship of the faithful. It must also be preached that the faithful should beware of perjury and abstain from it utterly, knowing that this is a great crime, and is forbidden in the Law, in the Prophets, and in the Gospel (Leviticus 6; Joshua 9; Malachi 3; Matthew 5). Moreover, we have heard that some make light of this crime and impose a somewhat light penance for perjuries. Those who are able ought to impose such penance for perjury as for adultery, and for fornication, and for voluntary homicide, and for other criminal vices. But if anyone, having committed perjury or any criminal sin, fearing a long penance, should wish to come to confession, he is to be repelled from the Church, or from the communion and fellowship of the faithful, so that no one may eat with him, nor drink, nor pray, nor receive him into his house.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"TERTIUM","severity":"info","text":"This passage is the third decree in a series, following the pattern of the previous two decrees in the same document.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit., vi; Josue, IX; Malach., III; Matth., V","severity":"info","text":"The text cites Leviticus 6, Joshua 9, Malachi 3, and Matthew 5 as scriptural prohibitions of perjury, though the specific verses are not quoted verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"perjurium","severity":"info","text":"Perjury (perjurium) is treated as a grave sin, equated in penance with adultery, fornication, and voluntary homicide, reflecting a strict penitential tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pœnitentiam perjurii","severity":"info","text":"The requirement of a long penance for perjury and the threat of exclusion from the community (shunning) reflect early medieval penitential discipline, where public penance was often severe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Synodus Mesopotamica Archelai","severity":"info","text":"This text is attributed to a synod of Mesopotamia under Archelaus, but its authenticity is doubtful; it appears in later canonical collections like Gratian and Ivo of Chartres.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ah hoc","severity":"caution","text":"The Latin text has 'ah hoc' which is likely a scribal error for 'ab hoc' (from this), as in 'abstineant ab hoc'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the synod and its historical context remain uncertain; the text may be a later compilation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"QUARTOM.\n\nMembra detruncans, domos incendens, absque judiciali auctoritate excommunicetur.\n\nSi quis membrorum truncationes, et domorum incendia fecerit, sive fieri jusserit, aut facienti consenserit, quousque de his unicuique legaliter et amicabiliter coram episcopo civitatis, aliisque civibus, non emendaverit, ab Ecclesia se privatum cognoscat. Si vero post secundam et tertiam conventionem, cuncta in quibus arguitur, non emendaverit, tamquam ethnicus et publicanus, ab omni christianorum collegio separetur.\n\nQUINTUM.\n\nIn potestate fidelis sit, post baptismum recipere uxorem quam ante dimiserat.\n\nSi quis gentiiis gentilem uxorem dimiserit ante baptismum; post baptismum in potestate ejus erit eam habere, vel non habere,\n\nSEXTUM.\n\nFidelis infidelem discedentem sequi non cogitur.\n\nSimili modo, si untis ex conjugatis baptizatus est, et alter gentilis, et sequi non vult, sicut dicit Apostotus: Infidelis si discedit, discedat (1 Cor., VII).","english":"Fourth.\n\nOne who maims limbs or burns houses without judicial authority shall be excommunicated.\n\nIf anyone has committed mutilations of limbs and burnings of houses, or has ordered them to be done, or has consented to the one doing them, unless he makes amends for these things to each person legally and amicably before the bishop of the city and other citizens, he shall know himself to be deprived of the Church. But if after a second and third summons he does not amend all the things of which he is accused, he shall be separated from the whole fellowship of Christians as a pagan and a publican.\n\nFifth.\n\nIt shall be within the power of a believer, after baptism, to take back the wife whom he had previously dismissed.\n\nIf anyone has dismissed a gentile wife before baptism, after baptism it shall be within his power to have her or not to have her.\n\nSixth.\n\nA believer is not compelled to follow an unbeliever who departs.\n\nIn like manner, if one of the married persons is baptized and the other is a gentile, and the gentile does not wish to follow, as the Apostle says: If the unbeliever departs, let him depart (1 Cor. 7).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"QUARTUM, QUINTUM, SEXTUM","severity":"info","text":"The passage presents three canons (fourth, fifth, sixth) in sequence, each introduced by a numeral heading. This structure is typical of early synodal collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ethnicus et publicanus","severity":"info","text":"The phrase 'ethnicus et publicanus' (pagan and publican) is a standard formula in early Latin canon law for excommunication, equating the offender with non-Christians and tax collectors, who were often despised.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor., VII","severity":"info","text":"The citation '1 Cor., VII' refers to 1 Corinthians 7, where Paul discusses marriage and separation in the context of mixed-faith unions. The specific verse echoed is likely 1 Cor 7:12-15, though the text does not quote verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ante baptismum","severity":"info","text":"The canons address situations where one spouse converts to Christianity after marriage. This reflects the early church's pastoral concern for mixed marriages, a common issue in missionary contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Synodus Mesopotamica Archelai","severity":"info","text":"This synod is attributed to the legendary figure Archelaus, but its canons were transmitted in Latin collections and influenced later medieval penitentials and canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"emendaverit","severity":"caution","text":"The verb 'emendaverit' (amend) is ambiguous: it could mean legal compensation or spiritual penance. The context suggests both, but the text does not specify the procedure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Synodus Mesopotamica Archelai' is uncertain; it may be a pseudepigraphical work. The Latin text may be a translation from a lost Greek or Syriac original."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"SEPTIMUM.\n\nSynodale juramentum.\n\nEpiscopus in synodo residens, post congruam allocutionem septem ex plebe ejus a parochiae, vel eo amplius, prout viderit expedire, maturiores, honestiores, atque veraciores viros, in medium debet advocare: et illatis sanctorum pignoribus, unumquemque illorum tali sacramento constringere, ut amodo in ante quidquid nosti, aut audisti, aut postmodum inquisiturus es, quod contra voluntatem Dei et rectam christianitatem in ista parochia, factum sit, aut futurum erit, si in diebus tuis evenerit, tantum ut ad tuam cognitionem quocumque modo perveniat, si scis, aut indicatum fuerit tibi, synodalem causam esse, et ad ministerium episcopi pertinere, quod tu nec propter amorem, nec propter timorem, nec propter praemium, nec propter parentelam, ullatenus celes episcopo, autejus misso, cui hoc inquirere jusserit, quandocumque ex hoc te interrogaverit: sic te Deus adjuvet, et istæ sancto rum reliquiæ, et illud sacramentum, quod juste e juravit de synodali causa, quod tu illud ex te. ita observabis, in quantum sapis, aut audisti, aut ab hac die in antea inquisiturus es, sic te Deus adjuvet.","english":"Seventh.\n\nSynodal oath.\n\nThe bishop, sitting in synod, after a suitable address, ought to summon into the midst seven or more of the more mature, more honest, and more truthful men from the people of his parish, as he sees fit; and, with the relics of the saints brought forth, he ought to bind each of them with such an oath: that from now on, whatever you know, or have heard, or will hereafter inquire into, which has been done or will be done against the will of God and right Christianity in this parish, if it occurs in your time, so far as it comes to your knowledge in any way, whether you know of it or it has been reported to you, that it is a synodal matter and pertains to the ministry of the bishop, that you, neither for love, nor for fear, nor for reward, nor for kinship, shall in any way conceal it from the bishop or his missus, whom he has ordered to inquire into this, whenever he questions you about it: so help you God, and these holy relics, and that oath which you have justly sworn concerning the synodal matter, that you will observe it as far as you know or have heard or will inquire from this day forward, so help you God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SEPTIMUM","severity":"info","text":"The passage is numbered 'Seventh' in the series, continuing the structural pattern of the synodal decrees. The previous passage was 'Fourth', indicating that two intervening canons (Fifth and Sixth) are not included in this excerpt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"synodale juramentum","severity":"info","text":"'Synodale juramentum' is a Latin term for the synodal oath, a formal sworn obligation imposed on lay witnesses to report moral and ecclesiastical offenses to the bishop. It is a key instrument of episcopal oversight in early medieval canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sanctorum pignoribus","severity":"info","text":"'Sanctorum pignoribus' (relics of the saints) were physically present during the oath-taking to heighten its solemnity and invoke divine witness. This practice was common in early medieval judicial and synodal procedures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"missus","severity":"info","text":"'Missus' (pl. missi) refers to an agent or delegate of the bishop authorized to conduct inquiries. The term is also used in Carolingian administrative contexts for royal envoys, but here it denotes an episcopal representative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Synodale juramentum","severity":"info","text":"This synodal oath formula closely parallels those found in later medieval diocesan statutes, such as the 'Oath of the Synodal Witnesses' in the Decretals of Gregory IX, indicating its enduring influence on ecclesiastical legal procedure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod juste e juravit","severity":"caution","text":"The phrase 'quod juste e juravit' is grammatically irregular; 'e' may be a scribal error for 'se' (himself) or 'te' (you). The English draft interprets it as 'which you have justly sworn', but the Latin text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a possible scribal error in 'quod juste e juravit' (the 'e' may be a corruption of 'se' or 'te').","The phrase 'ex te' in the final clause is ambiguous: it could mean 'from yourself' or 'by yourself', but the English draft omits it."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"OCTAVUM.\n\n(Ex decreto, quod est librorum sexdecim, libro decimo quarto, capite secundo.)\n\nEt malum ebrietatis omnino vitetur.\n\nMalum magnum ebrietatis, unde omnia vitia pullulant, Christianis modis omnibus cavere praecipimus. Qui autem hoc vitare noluerit, excommunicandum esse decrevimus, usque ad congruam emendationem.\n\nNONUM.\n\n(Ex eodem, eapite tertio.)\n\nQuod episcopi et Dei ministri ebrietate non debennt gravari.\n\nEpiscopi et Dei ministri, non debent comessationibus et vinolentiis nimiis incumbere, sed considerent sententiam Domini, dicentes: Attendite, ne graventur corda vestra in erapula et ebrietate (Luc., xxi; I Thess., III). Moderate enim cibum, et necessanum sumptum sumant, ut juxta apostolum, sobrii sint, et parati ad servitium Dei.\n\nDECIMUM.\n\n(Ex eodem, eapke decimo.\n\nQuales personæ sacerdotum epulis intereue debeant.","english":"Eighth.\n\n(From the decree which is of the sixteen books, book fourteen, chapter two.)\n\nAnd the evil of drunkenness is to be altogether avoided.\n\nWe command that the great evil of drunkenness, from which all vices sprout, be guarded against by Christians in every way. But whoever is unwilling to avoid this, we have decreed that he is to be excommunicated, until a fitting correction.\n\nNinth.\n\n(From the same, chapter three.)\n\nThat bishops and ministers of God ought not to be burdened by drunkenness.\n\nBishops and ministers of God ought not to give themselves over to excessive feasting and wine-drinking, but they should consider the saying of the Lord, which says: \"Take heed, lest your hearts be weighed down by surfeit and drunkenness\" (Luke 21; 1 Thess. 3). For let them take food and necessary sustenance in moderation, so that, according to the Apostle, they may be sober and ready for the service of God.\n\nTenth.\n\n(From the same, chapter ten.)\n\nWhat persons of priests ought to take part in feasts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"OCTAVUM","severity":"info","text":"The passage is divided into three numbered canons (Eighth, Ninth, Tenth), each introduced by a rubric and a source citation. This structure mirrors the synodal decrees of the Documenta.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc., xxi; I Thess., III","severity":"info","text":"The citation 'Luc., xxi; I Thess., III' is a composite reference. Luke 21 likely refers to Luke 21:34 (Vulgate: 'Videte ne crapula et ebrietate graventur corda vestra'), and 1 Thess. 3 may allude to 1 Thessalonians 5:6–7 (sobriety).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"erapula","severity":"info","text":"The Latin 'erapula' is a variant spelling of 'crapula' (surfeit or excessive eating), reflecting medieval orthographic fluidity. The term appears in the scripture citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ex decreto, quod est librorum sexdecim","severity":"info","text":"The source 'librorum sexdecim' (sixteen books) likely refers to a canonical collection, possibly the 'Decretum' of Burchard of Worms or a similar compilation, though the exact work is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"excommunicandum","severity":"info","text":"The penalty of excommunication for drunkenness reflects the disciplinary rigor of early medieval synods, influencing later canon law on clerical sobriety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eapite tertio","severity":"caution","text":"The Latin 'eapite' is a scribal error for 'capite' (chapter). Such misspellings are common in manuscript transmission and do not affect the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'sixteen books' source is not specified; it may be a lost or misattributed canonical collection.","The scripture citation 'Luc., xxi; I Thess., III' is imprecise; the intended verses are not clearly identified in modern chapter divisions."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"i Observandum est nobis, ut et vos ab ebrietate abstineatis, et ut plebes subditæ abstineant, prædicetis. Et neque per tabernas eatis bibendo, aut comedendo, neque domos aut vicos curiositate qualibet peragretis, neque cum feminis, aut cum quibuslibet personis impuris, convivia exerceatis, nisi forte paterfamilias quilibet vos invitaverit ad domum suam, et cum conjuge sua, et cum plebe velit vobiscum spiriiali gaudio Iætari, et verborum vestrorum refectionem accipere, et vobis refectionem carnalem charitatis officio exhibere. Oportet enim, ut si quando quilibet fidelium carnalibus vos reftcit epulis, a vobis reficiatur spiritualibus epulis.\n\nSYNODUS MESOPOTAMICA ARCHELAI.\n\nSynodus divina et sacra particularis, collecta in Mesopotamia ab Archelao Carcharorum episcopo, et Diudoro sacerdote, contra Manem infernalem, et Diodonadena presbyterum: quæ multis modis confutatos hosce abdicavit.","english":"We must take care that you abstain from drunkenness, and that you preach to the subject peoples that they abstain. And you are not to go into taverns for drinking or eating, nor are you to wander through houses or villages out of any curiosity, nor are you to hold feasts with women or with any impure persons, unless perhaps some head of a household has invited you to his home, and with his wife and with the people he wishes to rejoice with you in spiritual joy, and to receive the refreshment of your words, and to offer you carnal refreshment out of the duty of charity. For it is fitting that if ever any of the faithful refreshes you with carnal feasts, he be refreshed by you with spiritual feasts.\n\nTHE MESOPOTAMIAN SYNOD OF ARCHELAUS.\n\nA divine and sacred particular synod, gathered in Mesopotamia by Archelaus, bishop of Carchar, and by the priest Diodorus, against the infernal Manes and the presbyter Diodonadenes: which, having refuted them in many ways, cast them out.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Observandum est nobis","severity":"info","text":"The impersonal construction 'Observandum est nobis' (it must be observed by us) shifts the subject from the speaker to the audience, implying a collective responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tabernas","severity":"info","text":"'Tabernas' (taverns) here denotes public drinking establishments, which are prohibited for clergy to frequent, reflecting early Christian ascetic norms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Synodus Mesopotamica Archelai","severity":"info","text":"This synod, attributed to Archelaus of Carchar (Carrhae) and Diodorus, is a legendary anti-Manichaean council; its historicity is disputed, but it appears in later Latin collections as a model of orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Synodus divina et sacra particularis","severity":"info","text":"The title 'Synodus divina et sacra particularis' (divine and sacred particular synod) marks a shift from the preceding disciplinary canons to a narrative introduction of the synod's purpose and outcome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Manem infernalem","severity":"info","text":"The epithet 'Manem infernalem' (infernal Manes) reflects the hostile reception of Manichaeism in Latin Christianity, where Mani was often demonized as a heresiarch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Diodonadena presbyterum","severity":"caution","text":"The name 'Diodonadenes' is obscure and may be a corruption; it does not appear in other known sources, suggesting possible scribal error or invention.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Diodonadenes' is uncertain; it may be a garbled form of a known name or a fictional figure.","The historical reality of the Synodus Mesopotamica Archelai is debated; it may be a later Latin fabrication."],"confidence":"medium","notes":[]}]}