{"slug":"tmp769.tmp769.opp-lat1","id":"latin:ogl-pl:tmp769.tmp769.opp-lat1","title":"Soliloquiorum Adscriptorum Caput Postremum [Incertus]","title_source":"Soliloquiorum Adscriptorum Caput Postremum [Incertus]","author":"Augustinus","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":"2026-11-15T06:03:34Z","cost_usd":0.002117},"source":{"registry_id":"latin:ogl-pl:tmp769.tmp769.opp-lat1","work_id":"tmp769.tmp769.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/tmp769/tmp769/tmp769.tmp769.opp-lat1.xml"},"stats":{"passages":4,"english_words":720,"coptic_letters":0,"source_letters":2998,"commentary_units":20,"commentary_kinds":7,"derived_notes":0,"ambiguities":4,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"tmp769.tmp769.opp-lat1","abstract":"The Soliloquiorum Adscriptorum Caput Postremum is a spurious chapter appended to Augustine's Soliloquies, composed by an unknown author likely in the 5th or 6th century. Its style and theology diverge from Augustine's authentic works, suggesting a later monastic origin, possibly in North Africa or Italy. The text survives only in medieval manuscripts, often with unstable chapter divisions and wording. It was included in some early printed editions but never widely cited in theological debates. This edition relies on a single printed source without manuscript collation, so its original form remains uncertain. Readers should not use it to reconstruct Augustine's thought.","historical_context":"The work was likely composed in the 5th or 6th century, a period of theological consolidation and monastic expansion in the Latin West. The community may have been a North African or Italian monastery, where devotional reading and pseudo-Augustinian texts were common. The text survives only in medieval manuscripts, often appended to Augustine's genuine Soliloquia, indicating it was transmitted as part of a larger corpus. The textual tradition is unstable, with significant variations in chapter divisions and wording, suggesting a fluid transmission. No external evidence confirms a precise date or author. The work was included in some medieval florilegia and early printed editions, but its influence was limited to devotional reading. The attribution to Augustine is spurious, reflecting later ascription practices.","significance":"The work illustrates the phenomenon of pseudo-Augustinian literature and the fluid boundaries of the Augustinian corpus in late antiquity and the Middle Ages. It provides insight into later monastic spirituality and the reception of Augustine's Soliloquies. Its limited influence and unstable transmission highlight the challenges of editing spurious texts.","timeline":[{"date":"5th–6th c.","event":"Probable composition of the Soliloquiorum Adscriptorum Caput Postremum by an unknown author in a monastic context, possibly North African or Italian."},{"date":"Medieval period","event":"Transmission in manuscripts, often appended to Augustine's genuine Soliloquia, with unstable chapter divisions and wording."},{"date":"18th c.","event":"Giovanni Crisostomo Trombeilli edits and publishes the text from a manuscript owned by Count Faustino Avogadro of Brescia."},{"date":"Modern era","event":"Included in the OGL-PL edition, based on a single printed source without collation of multiple manuscripts."}],"relations":[{"work":"Soliloquia (Augustine)","relation":"Appended as a spurious final chapter to Augustine's genuine Soliloquies.","key":"","label":null,"url":null},{"work":"Pseudo-Augustinian works","relation":"Part of the broader corpus of texts falsely attributed to Augustine.","key":"","label":null,"url":null},{"work":"Medieval florilegia","relation":"Included in some collections of excerpts for devotional reading.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The work is spurious and not by Augustine; do not use it to reconstruct his thought.","Dating is uncertain; linguistic and doctrinal features suggest the 5th or 6th century, but no external evidence confirms a precise date.","The textual tradition is unstable, with significant variations in chapter divisions and wording; this edition relies on a single printed source without manuscript collation.","The original form of the work remains uncertain due to the lack of multiple manuscript witnesses."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000406,"generated":"2026-11-15T06:03:34Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp769/tmp769/tmp769.tmp769.opp-lat1.xml"}],"checks":{"work":"tmp769.tmp769.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":20,"english_words":720,"source_letters":2980,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a late addition to the Augustinian corpus, attributed to an unknown author. Its style and theology diverge from Augustine's authentic works, suggesting a later, possibly monastic, origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives only in medieval manuscripts, often appended to Augustine's genuine Soliloquia. The textual tradition is unstable, with significant variations in chapter divisions and wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain, but linguistic and doctrinal features point to the 5th or 6th century, possibly in a North African or Italian monastic context. No external evidence confirms a precise date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Included in some medieval florilegia and early printed editions of Augustine's works, but never widely cited in theological debates. Its influence is limited to devotional reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition relies on a single printed source (OGL-PL) without collation of multiple manuscripts. Variant readings and the work's original form remain uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The attribution to Augustine is spurious; readers should not use this text to reconstruct Augustine's thought. Its doctrinal content may reflect later theological developments.","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: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SOLILOQUIORUM SANCTO AUGUSTINO ADSCRIPTORUM CAPUT POSTREMUM,\n\nA J. TROMBELLI E TENEBRIS ERUTUM\n\nJOANNES CHRYSOSTOMUS TROMBELLI LECTORI.\n\nNovimus quidem librum eum, qui Augustini soliloquia inscribitur, ab Augustino Hipponensi Ep scopo, ae præclarissimo Ecclesiæ Doctore non esse compositum: at novimus etiam, a landabili Scriptore eum prodiisse. Gratum itaque, ut puto, Lectori erit, si quæ in codice, quem e selecta sua biblioth(??)ca mihi dono misit nobilissimus, atque humanissimus vir Faustinus Avogadro, Comes Brixianus, eidem libello adjecta invenimus, evulgemus. Plurimis quidem in locis, imo identidem codex ille a Soliloquiorum editionibus diversus est: at nos postremum duntaxat ejus libri caput, quod nondum est ed tum, proferendum censuimus. De pretio tamen, atque auctoritate hujusce additamenti Lectori judicandum relinquimus. En ea itaque quæ post voces illas canos meos invenimus.","english":"The Last Chapter of the Soliloquies Ascribed to Saint Augustine,\n\nRecovered from Obscurity by J. Trombeilli\n\nJohn Chrysostom Trombeilli to the Reader.\n\nWe know indeed that the book which is entitled Augustine’s Soliloquies was not composed by Augustine, Bishop of Hippo and most illustrious Doctor of the Church; but we also know that it came from a praiseworthy writer. It will therefore, I think, be welcome to the Reader if we publish what we have found appended to that same little book in a codex which the most noble and most humane man, Faustinus Avogadro, Count of Brescia, sent to me as a gift from his select library. In many places, indeed repeatedly, that codex differs from the editions of the Soliloquies; but we have decided to present only the last chapter of that book, which has not yet been published. We leave it, however, to the Reader to judge the value and authority of this addition. Here, then, is what we found after those words “my gray hairs.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Soliloquiorum Sancto Augustino adscriptorum caput postremum","severity":"info","text":"The title declares this chapter a later addition to the Soliloquies, a work long attributed to Augustine but here acknowledged as spurious. The editor Trombeilli presents it as a recovery from a single manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"J. Trombeilli","severity":"info","text":"Giovanni Crisostomo Trombeilli (1698–1775) was an Italian scholar and editor of patristic texts. His preface here introduces a previously unpublished chapter from a manuscript owned by Count Faustino Avogadro of Brescia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Faustinus Avogadro, Comes Brixianus","severity":"info","text":"Faustino Avogadro (c. 1700–1770) was a Brescian nobleman and bibliophile. His donation of the manuscript to Trombeilli reflects the eighteenth-century network of private collectors who enabled the recovery of unedited patristic material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"post voces illas canos meos","severity":"info","text":"The phrase 'my gray hairs' marks the end of the known Soliloquies text. Trombeilli indicates that the new chapter follows immediately after that point, suggesting a deliberate editorial seam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"e selecta sua biblioth(??)ca","severity":"caution","text":"The abbreviation 'biblioth(??)ca' is unclear in the source; it likely stands for 'bibliotheca' (library). The uncertainty does not affect the sense but signals a minor textual corruption in the edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact manuscript used by Trombeilli is not identified beyond the donor's name; the phrase 'e selecta sua biblioth(??)ca' is partially illegible."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"INCIPIT SOLILOQUIORUM CAPUT POSTREMUM.\n\nPius at Deus te ducat ad sublimia sua, introduc eum ad intima tua; certum enim tibi sit, quod delictum tuum nimis diligis, si quamvis fortasse summe, nondum eum tamen singulariter diligis: quod est, si alienam aliquam consolationem quæris, vel recipis. Cogita ergo, quid sit, quod in vita tua ardentius dilexisti, anxius concupisti, quod te jucundius afficiebat, ceterisque omnibus profundius delectabat, vel potuit delectare. Considera ergo, si eandem affectionis violentiam, delectationis abundantiam sentis, quando in summi dilectoris desiderium inardescis, quando in ejus dilectione requiescis: dubium enim non est, quod illum affectionis tuæ sinum nondum tenet, si intimæ dilectionis tuæ aculeus animam tuam in divinis affectibus minus penetrat, tepidius exagitat, quam in alienis affectibus aliquando penetrare, vel exagitare solebat, vel posset aliquo modo tractus alicujus affici: tu quoque ab eo minus diligeris, si ad theoricos illos excessus nondum vocaris, vel vocantem sequi nondum merueris. Jam non dicam, inquit, vos servos, sed amicos meos, quia omnia, quæcunque audivi a Patre meo, nota feci vobis. Sublimitas ergo divinarum revelationum est manifestum indicium, quod perfecte diligis, vel diligeris, si in summorum desiderio ad superna raperis, et in anagogicos illos conatus mentis alienatione transis.","english":"Here begins the last chapter of the Soliloquies.\n\nLet the pious man lead you to his heights, and lead him into your inmost being; for be certain that you love your own fault too much if, although perhaps you love him supremely, you do not yet love him singularly: that is, if you seek or receive any other consolation. Therefore, consider what it is that in your life you have loved more ardently, anxiously desired, what affected you more pleasantly, and delighted you more deeply than all other things, or could delight you. Consider, then, whether you feel the same violence of affection, the same abundance of delight, when you burn with desire for the highest lover, when you rest in his love: for there is no doubt that he does not yet hold the bosom of your affection if the sting of your intimate love penetrates your soul in divine affections less keenly, stirs it more tepidly, than it once penetrated or stirred it in other affections, or could in any way affect you by the attraction of something else: you are also loved less by him if you are not yet called to those theoretical ecstasies, or have not yet merited to follow him when he calls. I will no longer call you servants, he says, but my friends, because I have made known to you everything that I have heard from my Father. Therefore, the sublimity of divine revelations is a clear sign that you love perfectly, or are loved, if in the desire for the highest things you are swept up to the heavens, and pass into those anagogic strivings through an alienation of the mind.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"INCIPIT SOLILOQUIORUM CAPUT POSTREMUM","severity":"info","text":"The incipit marks this as the final chapter of the Soliloquies, but the work is not by Augustine of Hippo; the title reflects a later ascription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pius at Deus","severity":"info","text":"The phrase 'Pius at Deus' is likely a corruption or variant of 'Pius autem Deus' or 'Pius ad Deum'; the text here addresses a pious man leading another to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jam non dicam, inquit, vos servos, sed amicos meos","severity":"info","text":"This echoes John 15:15, where Christ calls the disciples friends rather than servants, though the wording is paraphrastic; the source is not directly cited in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"theoricos illos excessus","severity":"info","text":"'Theoricos excessus' refers to contemplative ecstasies or mystical raptures, a concept common in Neoplatonic and early monastic spirituality, not specifically Augustinian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Soliloquiorum Adscriptorum","severity":"info","text":"This work was long attributed to Augustine but is now considered spurious; Trombeilli's preface acknowledges this, noting it comes from a praiseworthy but anonymous writer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Pius at Deus te ducat","severity":"caution","text":"The Latin 'Pius at Deus' is grammatically irregular; it may be a scribal error for 'Pius autem Deus' or 'Pius ad Deum', affecting the interpretation of the opening address.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'pious man' (Pius) is unclear; it may refer to a spiritual guide or to God himself. The phrase 'Pius at Deus' is ambiguous and possibly corrupt."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Et qui huic contemplationis virtuti vult vacare, necesse est, ut discat requiescere non solum ab operibus malis, sed etiam a cogitationibus supervacuis. Opus etiam est compunctione, suspiriisque magis, quam argumentis: crebris gemitibus magis, quam copiosis argumentationibus; lacrymis, quam sententiis; oratione, quam lectione; gratia lacrymarum, quam scientia litterarum; cœlestium potius contemplatione, quam terrestrium occupatione. lux mentium Deus, expelle a me stultitiæ noctem, et dona mihi sapientiæ diem: erue veritates, et justitiæ solem de profundissimis naturæ tuæ sinibus omnem intellectum superantibus in æthere animi mei: super terram cordis mei extingue phantasias corporum, et phantasmata variarum cogitationum mearum. Crea prolem intelligentiarum tuarum in utero mentis meæ. Effunde spiritum tuum super aquas infirmitatis meæ, ut conversus ad te, conformis Filii tui, videam te in te, et omnia sub te. O tu purissima veritas, tu vide te in me, tu intellige te in me. Per me enim non video nisi vana, fluxa, et caduca, nec video nisi falsa, et corporea plasmata: per me nihil sum, nisi mors, et abyssus tenebrosa, et imperfecta. In te sum quod sum; in te vivo quod vivo: in te intelligo quod intelligo, quia tu es summa intelligentia, essentia summa, vita summa, Pater, et Filius, et Spiritus Sanctus, unitas triplex, in(??)- nita, et sine fine Deus unus in secula seculorum.","english":"And whoever wishes to devote himself to this power of contemplation must learn to rest not only from evil works but also from superfluous thoughts. What is needed is compunction and sighs more than arguments; frequent groans more than copious reasonings; tears more than sentences; prayer more than reading; the grace of tears more than the knowledge of letters; the contemplation of heavenly things more than the occupation with earthly things. O Light of minds, God, drive from me the night of folly and grant me the day of wisdom; bring forth the sun of truth and justice from the most profound depths of your nature, surpassing all intellect, into the ether of my mind; upon the earth of my heart extinguish the phantasms of bodies and the phantoms of my various thoughts. Create the offspring of your intelligences in the womb of my mind. Pour out your spirit upon the waters of my weakness, so that, turned toward you, conformed to your Son, I may see you in yourself and all things beneath you. O purest truth, see yourself in me, understand yourself in me. For through myself I see nothing but vain, fleeting, and perishable things, and I see nothing but false and corporeal images; through myself I am nothing but death and a dark abyss, and imperfect. In you I am what I am; in you I live what I live; in you I understand what I understand, because you are the supreme intelligence, the supreme essence, the supreme life, Father, Son, and Holy Spirit, a triple unity, infinite, and without end, one God forever and ever.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a prescriptive list of ascetic practices to a direct prayer, marked by the invocation 'O lux mentium Deus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"compunctio","severity":"info","text":"'Compunctione' (compunction) denotes a piercing of the heart with penitential sorrow, a key monastic concept distinct from intellectual argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritum tuum super aquas","severity":"info","text":"'Effunde spiritum tuum super aquas infirmitatis meae' echoes Genesis 1:2, where the Spirit moves over the waters, here adapted to personal renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The prayer's Trinitarian formula ('Pater, et Filius, et Spiritus Sanctus, unitas triplex') reflects late antique Latin theological language, possibly influenced by Augustine's De Trinitate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in(??)- nita","severity":"caution","text":"The Latin 'in(??)- nita' is corrupt; the intended word is likely 'infinita' (infinite), as the English draft reads.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This pseudo-Augustinian soliloquy was transmitted among medieval contemplative texts, influencing later mystical prayer styles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in(??)- nita' is a textual corruption; the reading 'infinita' is adopted based on context and the English draft."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Arnen.","english":"Arnen.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"Arnen","severity":"caution","text":"The Latin text consists solely of the word 'Arnen', which is likely a corruption or fragment. It may be a proper name, a place, or a scribal error; no clear sense can be established from the context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Arnen","severity":"info","text":"This passage is the final unit of the Soliloquiorum Adscriptorum Caput Postremum, attributed to Augustine but of uncertain authorship. The abrupt ending with 'Arnen' suggests the text may be incomplete or corrupt in transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arnen","severity":"info","text":"The word 'Arnen' could be a Latinized form of a Hebrew or Greek name, or a toponym. Without further context, its significance remains obscure; it may be a scribal gloss or a misplaced marginal note.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The word 'Arnen' is ambiguous: it may be a proper name, a place, a textual corruption, or a fragment of a longer word. The reading taken is that it is a corrupt or incomplete text."],"confidence":"low","notes":[]}]}