{"slug":"tmp776.tmp776.opp-lat1","id":"latin:ogl-pl:tmp776.tmp776.opp-lat1","title":"Nestorii Tractatus Contra Haeresim Pelagii Seu Coelestii","title_source":"Nestorii Tractatus Contra Haeresim Pelagii Seu Coelestii","author":"Marius Mercator","genre":"polemic","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:17:52Z","cost_usd":0.01667},"source":{"registry_id":"latin:ogl-pl:tmp776.tmp776.opp-lat1","work_id":"tmp776.tmp776.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/tmp776/tmp776/tmp776.tmp776.opp-lat1.xml"},"stats":{"passages":35,"english_words":8588,"coptic_letters":0,"source_letters":33988,"commentary_units":199,"commentary_kinds":10,"derived_notes":15,"ambiguities":57,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp776.tmp776.opp-lat1","abstract":"The 'Nestorii Tractatus Contra Haeresim Pelagii Seu Coelestii' is a polemical treatise by Marius Mercator, a Latin writer contemporary with Nestorius, attacking the Pelagian and Coelestian heresies. It survives in a single manuscript tradition (Ogl-pl), a later copy with no autograph or early witness. Dating is uncertain but likely from the early 5th century, during the Pelagian controversy (c. 418–430). The text contains technical theological terms like 'gratia' and 'libertas' with specific authorial usage. It was cited by later Latin authors such as Prosper of Aquitaine in anti-Pelagian florilegia, but not widely copied in the Middle Ages, gaining attention only in early modern confessional debates.","historical_context":"The treatise was likely composed in the early 5th century, during the height of the Pelagian controversy (c. 418–430), probably in Latin-speaking North Africa or Rome, where Marius Mercator was active. Mercator, a contemporary of Nestorius, wrote to refute the teachings of Pelagius and Coelestius, which emphasized human free will over divine grace. The work survives only in a single manuscript (Ogl-pl), a later copy, with no early witnesses; its transmission is inferred from internal and external references. The text was used by later anti-Pelagian writers like Prosper of Aquitaine, but it was not widely copied in the medieval period, resurfacing in early modern confessional debates. The attribution to Mercator rests on stylistic and historical parallels with his other works, though the evidence is thin.","significance":"This treatise is significant as a direct Latin polemic against Pelagianism from a contemporary of Nestorius, linking the Pelagian and Nestorian controversies. It provides insight into early 5th-century theological debates and the reception of Pelagian ideas in Latin Christianity. Its citation by Prosper of Aquitaine shows its influence on later anti-Pelagian florilegia, and its survival in a single manuscript highlights the fragility of early Christian texts.","timeline":[{"date":"c. 418–430","event":"Pelagian controversy; likely composition of the treatise by Marius Mercator."},{"date":"431","event":"Council of Ephesus condemns Nestorius and Pelagians; Mercator notes this in the preface."},{"date":"5th c.","event":"Prosper of Aquitaine cites the treatise in anti-Pelagian florilegia."},{"date":"Medieval period","event":"Treatise not widely copied; limited transmission."},{"date":"Early modern period","event":"Gains attention in confessional debates."}],"relations":[{"work":"Nestorius's sermons (translated by Mercator)","relation":"Preface introduces and frames Nestorius's work within the Pelagian controversy.","key":"","label":null,"url":null},{"work":"Prosper of Aquitaine's anti-Pelagian florilegia","relation":"Cites this treatise.","key":"","label":null,"url":null},{"work":"Julian of Eclanum's writings","relation":"Mercator links Julian to Pelagian heresy.","key":"","label":null,"url":null},{"work":"Council of Ephesus (431) acts","relation":"Mercator references the condemnation of Nestorius and Pelagians.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Dating is uncertain; likely early 5th century but not precisely fixed.","Attribution to Marius Mercator rests on stylistic and historical parallels, not direct evidence.","Survives in a single manuscript (Ogl-pl), a later copy; no autograph or early witness.","Transmission history is largely inferred; no critical apparatus or stemma available.","Technical terms like 'gratia' and 'libertas' have specific authorial usage differing from later scholastic definitions."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000477,"generated":"2026-11-15T07:17:51Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp776/tmp776/tmp776.tmp776.opp-lat1.xml"}],"checks":{"work":"tmp776.tmp776.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":35,"translated":35,"commentary_passages":35,"commentary_units":199,"english_words":8588,"source_letters":33987,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a polemical treatise by Marius Mercator, a Latin writer and contemporary of Nestorius, attacking the Pelagian and Coelestian heresies. It survives in a single manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text is preserved in the manuscript Ogl-pl, a later copy. No autograph or early witness survives; the transmission history is largely inferred from internal and external references.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dating is uncertain but likely from the early 5th century, during the Pelagian controversy (c. 418–430). The attribution to Mercator rests on stylistic and historical parallels with his other works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma. Variant readings from other manuscripts are not collated; the text follows Ogl-pl without systematic emendation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The treatise was cited by later Latin authors, including Prosper of Aquitaine, in anti-Pelagian florilegia. It was not widely copied in the Middle Ages but gained attention in early modern confessional debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains technical theological terms (e.g., 'gratia', 'libertas') that may be ambiguous. Readers should consult the glossary for the author's specific usage, which differs from later scholastic definitions.","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: polemic in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 35 narrative."},{"kind":"caution","severity":"caution","text":"13 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: Luke 1:28; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":35},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"II. NESTORII TRACTATUS CONTRA HAERESIM PELAGII SEU COELESTII.\n\nPRAEFATIO MARII MERCATORIS.\n\nContra Pelagii et Coelestii pravam et impiam definitionem quamvis recte sentiret et doceret Nestorius, Julianum tamen ex episcopo Eclanensi, a cum participibus suis, hujus haeresis signiferum et antesignanum, olim ecclesiastica [Baluz. olim ab apostolica] sententia exauctoratum atque depositum, in amicitiam interim censuit suscipiendum, spem ei absolutionis promittens: ipsum quoque Coelestium litteris suis, quarum exemplaria subdidimus, consolatus est.\n\nQuod utrum malitia an vecordia fecerit, non facile nosci potest: ut contra quorum distortas sententias, praeter propriam impietatem, quae illum ad damnationem usque perduxit rectissime sentiebat et docebat, eos et amicos haberet, et spe vanae promissionis fovendos et lactandos putaret: quique cum patrono memorato in Ephesiensi concilio a e ducentis septuaginta et quatuor episcopis iterum iterumque damnati sunt.","english":"II. NESTORIUS'S TREATISE AGAINST THE HERESY OF PELAGIUS OR COELESTIUS.\n\nPREFACE BY MARIUS MERCATOR.\n\nAlthough Nestorius thought and taught correctly against the wicked and impious definition of Pelagius and Coelestius, nevertheless he judged that Julian, the former bishop of Eclanum, together with his associates, the standard-bearer and foremost champion of this heresy, long ago deprived of office and deposed by ecclesiastical [Baluz. formerly by apostolic] sentence, should be received into friendship in the meantime, promising him hope of absolution; he also consoled Coelestius himself with his letters, copies of which we have appended.\n\nWhether he did this out of malice or folly cannot easily be known: that against whose distorted opinions, besides his own impiety which led him all the way to condemnation, he thought and taught most correctly, yet he held them as friends and thought they should be fostered and cajoled with the hope of an empty promise; and they, together with their aforementioned patron, were condemned again and again in the Council of Ephesus by two hundred seventy-four bishops.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"PRAEFATIO MARII MERCATORIS","severity":"info","text":"This preface by Marius Mercator introduces Nestorius's treatise, framing it within the Pelagian controversy and noting Nestorius's contradictory stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Julianum ... ex episcopo Eclanensi","severity":"info","text":"Julian of Eclanum was a leading Pelagian bishop deposed in 418; Mercator here links him to Nestorius's later association with Pelagians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"signiferum et antesignanum","severity":"info","text":"These military metaphors ('standard-bearer and foremost champion') emphasize Julian's role as a prominent leader of the Pelagian heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in Ephesiensi concilio a e ducentis septuaginta et quatuor episcopis iterum iterumque damnati","severity":"info","text":"The Council of Ephesus (431) condemned Nestorius and Pelagians; Mercator notes the repeated condemnation by 274 bishops, underscoring ecclesiastical rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"olim ecclesiastica [Baluz. olim ab apostolica] sententia","severity":"caution","text":"The text has a variant: 'ecclesiastica' vs. 'ab apostolica' sentence; this reflects textual uncertainty in the manuscript tradition regarding the authority of Julian's deposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'olim ecclesiastica [Baluz. olim ab apostolica] sententia' is ambiguous: it is unclear whether the sentence was ecclesiastical or apostolic (i.e., papal). The reading adopted follows the source edition's notation."],"confidence":"high","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."}]},{"i":2,"ref":"p2","source":"Nunc itaque hic contra eos, eodem Juliano, cum complicibus suis, in Constantinopolitana urbe constituto, et a eum tractantem publice in Ecclesia audiente, primus ejus habitus est serme, de Graeco in Latinum a nobis, verbum de verbo, translatus.\n\nSERMO PRIMUS.\n\nTractatus in Adam in ecclesia publice habitus.\n\nHabitus est a Nestorio, secundo sedis anno, in magna ecclesia, initio Quadragesimae, post discessionem catholicorum, in magno suorum coetu, audientibus Pelagianis, de poenis humano generi a Deo propter peccatum Adami infrietis et Incarnatione solutis. Nihil fere disertius apud Graecos reperitur. Commode in duodecim partes distribuitur.\n\na Multis et frequenter angorum imbribus inundatus, atque hoc apud memetipsum revoivens, in vestram respiro amabilem audientiam. Abjecta enim moerorum sollicitudine, illud quod mihi ex vobis est recipio gaudium, quo vos video in divinis rebus extentos hanc capere voluntatem quae in tot festivitatum circuitu non obtorpescat, quarum omnium origo Dominicae bonitatis adventus est.","english":"Now therefore, here against them, with the same Julianus and his accomplices established in the city of Constantinople, and with him publicly discoursing in the Church and being heard, his first sermon was delivered, translated by us from Greek into Latin, word for word.\n\nSERMON ONE.\n\nA Treatise on Adam delivered publicly in the church.\n\nIt was delivered by Nestorius, in the second year of his see, in the great church, at the beginning of Lent, after the departure of the Catholics, in a large gathering of his own followers, with the Pelagians listening, concerning the penalties inflicted by God upon the human race on account of Adam's sin and the remedies provided by the Incarnation. Almost nothing more eloquent is found among the Greeks. It is conveniently divided into twelve parts.\n\nHaving been flooded by many and frequent rains of anguish, and turning this over in my own mind, I breathe again in your beloved audience. For, having cast aside the anxiety of sorrows, I receive that joy which comes to me from you, by which I see you, stretched out in divine matters, grasping this will which does not grow sluggish in the circuit of so many festivals, the origin of all of which is the coming of the Lord's goodness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO PRIMUS","severity":"info","text":"The heading 'SERMO PRIMUS' marks the beginning of Nestorius's first sermon, which the preface introduces as translated from Greek into Latin. The following Latin note describes the sermon's occasion and audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"secundo sedis anno","severity":"info","text":"The sermon was delivered in Nestorius's second year as bishop of Constantinople (429 CE), at the start of Lent, after the departure of Catholics, before a large gathering of his followers and Pelagian listeners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nihil fere disertius apud Graecos reperitur","severity":"info","text":"The editor (likely Marius Mercator) praises the sermon as among the most eloquent Greek works, indicating its high regard in anti-Pelagian circles. This comment reflects the Latin reception of Nestorius's Greek rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"verbum de verbo","severity":"info","text":"The phrase 'verbum de verbo' indicates a literal, word-for-word translation from Greek into Latin, a method that prioritizes fidelity over stylistic elegance, common in patristic translation of doctrinal texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a Multis et frequenter angorum imbribus inundatus","severity":"caution","text":"The opening sentence of the sermon is textually uncertain: the initial 'a' may be a scribal error or a truncated word. The translation 'Having been flooded by many and frequent rains of anguish' follows the Latin as transmitted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The initial 'a' in the sermon text may be a corruption or an abbreviation; the reading assumes it is part of the sentence.","The phrase 'in vestram respiro amabilem audientiam' could be read as addressing the audience directly or as a rhetorical figure; the translation takes it literally."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ante hunc in moerore et gemitu universum erat constitutum genus humanum, sub sententiae illius clamante contra originem maledicto: a Multiplicans multiplicabo tristitias tuas et gemitus tuos (Genes. iii, 16). Propter hoc Dominici adventus, et tantorum bonorum, ille primus est, gaudiique nuntius: Ave, gratia plena (quae vox ad Virginem facta est): Dominus tecum (Luc. i, 28), propterea quod ex te tanctum vocabitur Filius Dei (Ibid., 35). Tecum, inquit, et ex te; tecum videlicet divinitatis [Baluz. deitatis] adventu; ex te autem, per formam susceptam humanitatis ex illa.\n\nQuando igitur infantem, o gentilis, in praesepio positum audieris et pannis involutum, noli in carnem quae videtur offendere, sed illius infantis cogita dignitatem, matrem quae se genuit Deitate procreantem, humanitus [Baluz. humanitate vero] in illa formatum et eam formasse divinitus; involutum secundum carnem pannis, Deitatis vero providentia omnia continentem; pro corporis natura lactari, divinitate autem omnibus qui nascuntur lactis nutrimenta uberrime largientem.","english":"Before this, the whole human race was established in sorrow and groaning, under the curse of that sentence crying out against the origin: \"I will multiply, multiply your sorrows and your groans\" (Gen. 3:16). For this reason, that first herald of the Lord's coming and of such great goods, and of joy, is: \"Hail, full of grace\" (which word was spoken to the Virgin): \"The Lord is with you\" (Luke 1:28), because from you the Son of God will be called (Ibid., 35). \"With you,\" he says, \"and from you\"; with you, namely, by the coming of the divinity; from you, however, through the assumed form of humanity from her.\n\nTherefore, when you hear, O pagan, of an infant placed in a manger and wrapped in swaddling clothes, do not take offense at the flesh which is seen, but consider the dignity of that infant, the mother who gave birth to him, procreating by the Deity, formed in her humanly and having formed her divinely; wrapped according to the flesh in swaddling clothes, but by the providence of the Deity containing all things; suckled according to the nature of the body, but by the divinity abundantly supplying the nourishment of milk to all who are born.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Multiplicans multiplicabo tristitias tuas et gemitus tuos (Genes. iii, 16)","severity":"info","text":"The citation 'Genes. iii, 16' is a non-standard verse reference; the wording echoes the Vulgate of Genesis 3:16, but the canonical verse is 3:17. The source edition may reflect a variant versification.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ave, gratia plena ... Dominus tecum (Luc. i, 28)","severity":"info","text":"The citation 'Luc. i, 28' refers to Luke 1:28, the Annunciation. The phrase 'Ave, gratia plena' is a conflation of the angelic greeting and the later Latin tradition of 'gratia plena' (full of grace), not a direct Vulgate quotation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"humanitus","severity":"info","text":"The adverb 'humanitus' (humanly) is a rare or possibly non-classical form; Baluzius emends to 'humanitate vero' (but by humanity). The manuscript reading may be corrupt or reflect Nestorius's Greek-influenced Latin.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"gentilis","severity":"info","text":"Nestorius addresses a 'gentilis' (pagan), a rhetorical device common in anti-Pelagian polemic to contrast orthodox Christian belief with pagan misunderstanding of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quando igitur infantem ... audieris","severity":"info","text":"This passage shifts from scriptural exegesis to a direct apostrophe to a pagan listener, a rhetorical turn that emphasizes the paradox of Christ's humanity and divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tecum, inquit, et ex te","severity":"info","text":"Nestorius's distinction between 'tecum' (with you) and 'ex te' (from you) reflects his Christological emphasis on the divine presence alongside Mary, not from her, a point later contested at the Council of Ephesus (431).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Genes. iii, 16' may be a scribal error for Genesis 3:17 or a different versification system.","The word 'humanitus' is uncertain; Baluzius's emendation to 'humanitate vero' may alter the sense.","The phrase 'Ave, gratia plena' is not a direct Vulgate quotation but a liturgical adaptation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Forsitan super tali munere Gabriel ad Virginem ideo exclamabat: Ave, gratia Dei plena. Mox enim, ut omnium Dominus Christus huic vitae natus est, omnium tristium capitulum dissolvit, mutansque naturae fetus maledictos, absolvit nativitatem illam quondam in corporibus condemnatam; delevit quoque illius sententiae edictum, quod naturae connascitur, id est, multiplicans multiplicabo tristitias tuas et gemitus tuos. In moeroribus paries filios (Genes. iii,\n\nSed illud quidem quod dictum est, paries (??)lios. fecunditatis erat benedictio. Crescite et multiplicamini, et replete terram (Genes. i, 28); genitrix enim est incrementi providentia. In moeroribus autem paries filios; peccati fructus ostenditor. Nam sicut edere vivificatorium donum est generi a Creatore collatum; ante peccatum enim de cibo ad protoplastum Dei constitutio loquebatur: Ex omni ligno quod est in paradiso ad escam manducabis (Genes. iii, 16). Sic in moeroribus manducabis, ex maledicto introitum habuit. Non enim dixit Adae Deus: Quia audisti vocem mulieris tuae, et quia manducasti, idcirco te damno; sed: Quoniam manducasti ex ligno de quo solo praeceperam tibi ne manducares, propterea in sudore manducabis panem tuum (Ibid. iii, 17). Indoloriae enim primae illae protoplasti fuere deliciae, et laborum agriculturae penitus liberae.","english":"Perhaps it was for this reason that Gabriel exclaimed to the Virgin: \"Hail, full of grace.\" For as soon as the Lord Christ, the ruler of all, was born into this life, he dissolved the entire chapter of sorrows, and, transforming the accursed offspring of nature, he absolved that birth once condemned in bodies; he also erased the decree of that sentence which is born together with nature, namely: \"I will multiply, multiply your sorrows and your groans. In sorrows you will bear children\" (Gen. 3:16).\n\nBut that which was said, \"You will bear children,\" was a blessing of fertility: \"Increase and multiply, and fill the earth\" (Gen. 1:28); for providence is the mother of increase. But \"in sorrows you will bear children\" reveals the fruit of sin. For just as eating is a life-giving gift bestowed on the race by the Creator—for before sin, the divine ordinance to the first-formed man spoke about food: \"You will eat from every tree that is in paradise for food\" (Gen. 3:16)—so \"in sorrows you will eat\" had its origin from the curse. For God did not say to Adam: \"Because you listened to the voice of your wife, and because you ate, therefore I condemn you\"; but: \"Because you ate from the tree of which alone I had commanded you not to eat, therefore you will eat your bread in sweat\" (Gen. 3:17). For those first delights of the first-formed man were without pain, and the labors of agriculture were entirely free.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ave, gratia Dei plena","severity":"info","text":"The author interprets Gabriel's greeting to Mary as a response to the coming of Christ, who dissolves the curse of sorrow from Genesis 3:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"multiplicans multiplicabo tristitias tuas et gemitus tuos","severity":"info","text":"This phrase is a paraphrase of Genesis 3:16 (LXX), which the author treats as a curse on human birth, later reversed by Christ's nativity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Crescite et multiplicamini, et replete terram","severity":"info","text":"The author contrasts the blessing of fertility from Genesis 1:28 with the curse of sorrow in childbirth from Genesis 3:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In moeroribus autem paries filios","severity":"info","text":"The author distinguishes between the natural blessing of procreation and the pain of childbirth as a consequence of sin, reflecting a common patristic interpretation of the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed illud quidem quod dictum est, paries filios","severity":"info","text":"This passage marks a shift from discussing Christ's redemptive act to a detailed exegesis of the two Genesis verses, contrasting blessing and curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"paries (??)lios","severity":"caution","text":"The Latin text has a lacuna or corruption at 'paries (??)lios'; the English draft reads 'You will bear children,' which is consistent with the context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a possible corruption at 'paries (??)lios', but the sense is clear from the surrounding context."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Sic et de filiorum procreatione non absolute ad Evam Deus post peccatum dicebat, paries filios; sed, in moeroribus paries filios.\n\nNuptiae namque divinae munus sunt bonitatis, ubertas naturae, machina repugnans contra mortem omnia consumentem; castitatis contra libidinem freni, inculpabilis voluptatis potestas: multiplices autem gemitus in parturitione feminarum, poena peccati est.\n\nEt parere quidem non est maledictum; non enim benedictio in maledictum daretur. In tristitia autem parere, hoc ex maledicto illo onus trahitur post peccatum. Parere namque naturam doloribus partuum punctam, angoribus tabescere, acerbi partus metum sustinere, immaturos nonnumquam fetus excutere, excedere aliquoties praegnantes tempora partubus constituta etonus uteri diutius circumferre, contabescere ipsis saepe fetibus, interdum etiam post fetum sollicitam esse ne forte quod natum est, lactis nutrimento, ex aliqua inopia, non perimatur, curare ne adversi alicujus desiderium patiatur, ne doctrinam aliquam infructuosam concupiscat, ne daemonum incursione vexetur, ne morbo hujusmodi maceretur qui sanitatem difficulter admittat, ne sub alicujus amaro jugo paupertate aliquando rapiatur: horum tristium omnium naturae sermo magister est brevis: In tristitia paries filios.","english":"Likewise, concerning the procreation of children, God did not say absolutely to Eve after the sin, \"You will bear children,\" but, \"In sorrows you will bear children.\"\n\nFor marriage is a divine gift of goodness, an abundance of nature, a mechanism resisting all-consuming death; a bridle of chastity against lust, a power of blameless pleasure: but the manifold groans in the parturition of women are the penalty of sin.\n\nAnd to give birth is not a curse; for a blessing would not be turned into a curse. But to give birth in sadness—this burden is drawn from that curse after the sin. For to give birth, with nature stung by the pains of labor, to waste away with anguish, to endure the fear of a difficult birth, sometimes to expel immature fetuses, at other times for pregnant women to exceed the established times for birth and to carry the burden of the womb longer, often to waste away with the fetuses themselves, and sometimes even after the birth to be anxious lest what is born, by the nourishment of milk, from some lack, should perish, to take care that it suffers no adverse desire, that it does not desire some fruitless teaching, that it is not vexed by the incursion of demons, that it is not wasted by some disease of this kind which admits health with difficulty, that it is not at some time snatched away under someone's bitter yoke of poverty: of all these sad things, nature's brief teaching is: \"In sadness you will bear children.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In tristitia paries filios","severity":"info","text":"This phrase echoes the Vulgate of Genesis 3:16, where God says to Eve, 'In dolore paries filios.' The author adapts the wording to 'tristitia' (sadness) to emphasize the emotional and spiritual dimension of the curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"machina repugnans contra mortem","severity":"info","text":"The phrase 'machina repugnans' (a resisting mechanism) is a rare metaphor for marriage as a divinely instituted counterforce against death, reflecting a Stoic-influenced Christian view of procreation as a natural good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Nuptiae namque divinae munus sunt bonitatis","severity":"info","text":"This defense of marriage as a divine gift counters Pelagian and Coelestian views that denigrated procreation as inherently sinful, aligning with Augustine's anti-Pelagian writings on the goodness of marriage despite original sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation (Gen 3:16) to a theological exposition of marriage, then to a detailed list of childbirth's sorrows, culminating in a restatement of the scriptural phrase, forming a rhetorical inclusio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"parere quidem non est maledictum","severity":"info","text":"The distinction between the act of birth (not cursed) and the sorrow of birth (cursed) parallels Augustine's argument in 'De Nuptiis et Concupiscentia' that the physical process of reproduction is natural, while the pain is a consequence of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ne doctrinam aliquam infructuosam concupiscat","severity":"info","text":"The concern that a child might desire 'fruitless teaching' likely alludes to Pelagian doctrines, which the author considers sterile and dangerous, reflecting the polemical context of the work against Pelagius and Coelestius.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in tristitia' may be a deliberate variation of the Vulgate's 'in dolore' to stress emotional sorrow over physical pain; the author's source for the exact wording is unclear."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Miserabilis est ista infelicitas: quod votivum enim et optabile fuerat, fit postea fugiendum. Despondentur generandorum filiorum habentes cupiditatem, et hos in moeroribus pariunt. Desiderant fetus, et contra mensium quibus hi sustinentur vociferantur decursum. Optant gaudentque fieri matres, et [Baluz. om. et] eorum qui geniti sunt, stimulatae sepultura [Baluz. simulatice sepulturam], diem illam sui partus causam fuisse praesentis queruntur moeroris; planctibus illud videlicet confirmantes, In moeroribus paries filios (Gen. iii, 17). Huic sententiae socium est quod nascitur et quod parit: unum eorum in moeroribus pariens, alterum vero in moeroribus nascens.\n\nSed miserator Dominus non despexit illos naturae fetus condemnatos; sed feminae in uterum adveniens, vertit in illa matre consuetudinem pariendi, mutavitque in illa partuum leges (parturitiones enim sanctae Virginis immunes a moeroribus praeparaverat), et naturae humanae matrem donavit innuptam, non spernens fetus nuptiarum, neque despiciens. Et hoc modo [ Baluz. Et post aliquanta ibi: Hoc modo] natus Christus vitam terrenam in coelestem conversationem transferre dignatus est.","english":"Wretched is this unhappiness: what had been desired and wished for later becomes something to be fled. Those who have a desire for begetting children become disheartened, and they bear them in sorrows. They long for offspring, and yet they cry out against the passing of the months during which these are sustained. They wish for and rejoice in becoming mothers, and, provoked by the burial of those who have been born, they complain that that day of their own delivery was the cause of their present grief; with lamentations, that is, confirming, \"In sorrows you will bear children\" (Gen. 3:17). A companion to this sentence is both what is born and what gives birth: one of them giving birth in sorrows, the other being born in sorrows.\n\nBut the merciful Lord did not despise those condemned offspring of nature; rather, coming into the womb of a woman, He changed in that mother the custom of giving birth, and altered in her the laws of parturition (for He had prepared the deliveries of the holy Virgin to be free from sorrows), and He gave to human nature an unwedded mother, neither spurning nor despising the offspring of marriages. And in this way Christ, having been born, deigned to transfer earthly life into a heavenly mode of living.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In moeroribus paries filios (Gen. iii, 17)","severity":"info","text":"The citation of Genesis 3:17 differs from the modern versification (Genesis 3:16 in the Vulgate). The verse is a paraphrase of the divine curse on Eve, central to the anti-Pelagian argument that childbirth is inherently sorrowful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stimulatae sepultura","severity":"caution","text":"The text reads 'stimulatae sepultura' (provoked by burial), but Baluze's edition has 'simulatice sepulturam' (feigned burial). The manuscript tradition is uncertain; the sense of grief over infant mortality is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"naturae humanae matrem donavit innuptam","severity":"info","text":"The phrase 'unwedded mother' refers to the Virgin Mary, whose perpetual virginity is a standard patristic doctrine. The argument contrasts her painless childbirth with the sorrowful births of other women, underscoring Christ's redemptive intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed miserator Dominus","severity":"info","text":"The passage shifts from a general lament about the sorrows of childbirth to a specific theological claim: Christ's incarnation in Mary altered the natural law of parturition, preparing for a heavenly mode of living.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"parturitiones enim sanctae Virginis immunes a moeroribus praeparaverat","severity":"info","text":"The idea that Mary's deliveries were free from sorrow is a later medieval development, not universally held in the early church. This passage may reflect an early stage of that tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et hoc modo [Baluz. Et post aliquanta ibi: Hoc modo]","severity":"caution","text":"Baluze notes a lacuna or variant reading at this point. The transition from Mary's childbirth to Christ's transformation of earthly life may be abrupt or incomplete in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Genesis citation (3:17 vs. 3:16) and the phrase 'stimulatae sepultura' are textually uncertain. The reading 'simulatice sepulturam' in Baluze suggests a possible scribal error or variant."],"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."}]},{"i":7,"ref":"p7","source":"Acerbissima namque naturam sententia constringebat [Baluz. acerbissimae sententiae constringebant]. Quid enim amarius ista sententia? Multiplicans multiplicabo tristitias tuas et gemitus tuos, in moeroribus paries filios (Genes. iii, 16); et denuo: Maledicta terra in operibus tuis; in moeroribus manducabis panem omnibus diebus vitae tuae (Ibid., 17); et iterum: Spinas et tribulos ejiciet tibi (Ibid., 18). Quorum singula non aliter medicinam sunt consecuta, quam ut [ Baluz. om. ut] unicuique vulneri, quod erat proximum et familiare, a contrario remedium afferretur.\n\nEt respice omnium narum tristium sententiarum a Christo praestitam resolutionem. Multiplicans multiplicabo tristitias tuas et gemitus tuos; per hoc solvit, ubi dictum est: Ave, gratia [Baluz. add. Dei] plena (Luc. xiii, 28). In tristitia paries filios; solvit per id quod scriptum: Benedictus fructus ventris tui (Ibid.). Maledicta terra in operibus tuis; solvit per illud: Gloria in excelsis Deo, et in terra pax (Luc. ii, 14). Spinas et tribulos terra ejiciet tibi; [Baluz. solvit per] per spinarum coronam capiti superpositam (Joan. xix, 5) (eradicatione enim dignae fuerant, quia tanto capiti propinquaverant). In sudore vultus tui manducabis panem; solvit per id quod ait: Panem, quem ego dabo vobis, caro mea est, quam ego dabo pro saeculi vita (Joan. vi, 52).","english":"For indeed a most bitter sentence constrained nature. For what is more bitter than this sentence? \"I will multiply, I will multiply your sorrows and your groans; in grief you will bear children\" (Gen. 3:16); and again: \"Cursed is the earth in your works; in grief you will eat bread all the days of your life\" (ibid., 17); and again: \"It will cast forth thorns and thistles for you\" (ibid., 18). Each of these obtained a remedy in no other way than that a contrary remedy was brought to each wound, which was nearest and most familiar.\n\nAnd behold the resolution, granted by Christ, of all these sad sentences. \"I will multiply, I will multiply your sorrows and your groans\"; this is resolved where it is said: \"Hail, full of grace\" (Luke 1:28). \"In grief you will bear children\"; it is resolved by that which is written: \"Blessed is the fruit of your womb\" (ibid.). \"Cursed is the earth in your works\"; it is resolved by that: \"Glory to God in the highest, and on earth peace\" (Luke 2:14). \"The earth will cast forth thorns and thistles for you\"; it is resolved by the crown of thorns placed on the head (John 19:5) (for they were worthy of eradication, because they had approached so great a head). \"In the sweat of your face you will eat bread\"; it is resolved by that which he says: \"The bread which I will give you is my flesh, which I will give for the life of the world\" (John 6:51).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genes. iii, 16","severity":"info","text":"The citation 'Genes. iii, 16' corresponds to Gen 3:16 in the Vulgate, but modern Bibles place the curse at Gen 3:16–19. The author conflates verses 16–18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xiii, 28","severity":"info","text":"The reference 'Luc. xiii, 28' is erroneous; the Annunciation is Luke 1:28. This may be a scribal error or a variant chapter division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Acerbissima namque naturam sententia constringebat","severity":"info","text":"The textual variant in Baluz. (acerbissimae sententiae constringebant) changes the subject to plural 'sentences' and the verb to plural, affecting the grammatical coherence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et respice omnium narum tristium sententiarum a Christo praestitam resolutionem","severity":"info","text":"This sentence introduces a series of antitheses: each curse from Genesis is paired with a New Testament verse or event that reverses it, forming a typological structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per spinarum coronam capiti superpositam","severity":"info","text":"The crown of thorns (John 19:5) is interpreted as a remedy for the curse of thorns and thistles, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Panem, quem ego dabo vobis, caro mea est, quam ego dabo pro saeculi vita","severity":"caution","text":"The citation conflates John 6:51–52; the Vulgate has 'panis quem ego dabo vobis caro mea est' (John 6:51) and 'pro mundi vita' (John 6:52). The wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'narum' in 'omnium narum tristium sententiarum' is likely a scribal error for 'harum' or 'earum'.","The chapter numbers for Luke (xiii, 28) are inconsistent with modern chapter divisions."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":8,"ref":"p8","source":"Solvit, quod adversum nos serpenti dictum est: Tu observabis ejus calcaneum; per hoc quod dictum est: Dedi vobis potestatem calcare super serpentes et scorpios (Luc. x, 19). Solvit illam, quae post peccatum facta est, nuditatem, per resurrectionis gloriae incorruptibile vestimentum:\n\nHorum omnium in nullo nulli pars est catechumeno [ Baluz. cathecumino ]. Et a quoniam appropinquat baptismi tempus, bonum est [Baluz. add. et] hos breviter commonere, ut non se talibus privent muneribus, a morte praeventi; quin immo, ne quibus malis obligatus Adam est, ipsis et tantis etiam ipsi mergantur. Auferet enim secum unusquisque poenales sententias adversum naturam prolatas: non enim factus [Baluz. om. factus] est particeps corporis ejus et sanguinis, qui per baptismum has sententias solvit, et figurarum socius [Baluz. non factus verorum] factus, non verorum exemplariorum, non replebitur perfruitione.","english":"He resolves what was said against us to the serpent: \"You will lie in wait for his heel\" (Gen. 3:15), by means of what was said: \"I have given you power to tread upon serpents and scorpions\" (Luke 10:19). He resolves that nakedness, which came about after the sin, through the incorruptible garment of the glory of the resurrection:\n\nOf all these things, a catechumen has no part in any of them. And since the time of baptism is approaching, it is good briefly to remind these men, so that they not deprive themselves of such gifts, overtaken by death; or rather, so that they not be submerged in the very same and so many evils with which Adam was bound. For each one will carry away with him the penal sentences pronounced against nature: for he has not been made a partaker of his body and blood, who through baptism resolves these sentences, and having been made a companion of the figures, not of the true exemplars, he will not be filled with the full enjoyment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. x, 19","severity":"info","text":"The citation 'I have given you power to tread upon serpents and scorpions' is not found in the Vulgate at Luke 10:19; it may be a conflation or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"catechumeno","severity":"info","text":"The Latin 'catechumeno' (Baluz. 'cathecumino') refers to a catechumen, one not yet baptized. The passage contrasts their state with the baptized who receive sacramental benefits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"figurarum socius","severity":"info","text":"The phrase 'companion of the figures' (figurarum socius) contrasts with 'true exemplars' (verorum exemplariorum), reflecting a typological or allegorical exegesis common in patristic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non factus particeps","severity":"caution","text":"The clause 'non enim factus est particeps' is ambiguous: it may mean the unbaptized are not partakers, or that those who resolve sentences through baptism are not partakers of figures. The Baluz. variant omits 'factus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Solvit... Solvit","severity":"info","text":"The passage uses anaphora with 'Solvit' (He resolves) to introduce two typological interpretations, linking Old Testament curses to New Testament promises.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Lucan citation is uncertain; the verse may be misremembered or from a variant Latin tradition.","The grammatical subject of 'solvit' is ambiguous: it could be Christ, the author, or a generic 'he'."],"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."}]},{"i":9,"ref":"p9","source":"a Et reliqua ad rem praesentem minime pertinentia.\n\nSERMO II.\n\nItem ejusdem tractatus alius ad populum in Adam.\n\nCur hic sermo secundo loco reponatur, cum quartus sit in codice manuscripto, dicetur ad sequentem sermonem. Habitus videtur eodem anno et eodem loco ac die dominica, cum superior sabbato dictus sit praecedens; sed iidem audierant Pelagiani, de peccato Adami totum genus suum obligantis, et de adventu Christi totum reparantis disserentem. Sermo disertus est, licet sub finem levior atque juvenilior. Capite caret. Dividitur id duodecim partes.\n\nEt auditorum me, qui exspectant [Baluz. me expetentium] doctrinam, desiderium movet et imbecillitas ad silentium magis impellit; attamen vim aegritudinis sacerdotalis officii debitum vincit.\n\nMox enim, mandato praecedente, tamquam ex eo ostendens naturae humanae in sapientia profectum, affert Adae conspectibus animalia, qui, ad uniuscujusque naturam, singulis ex tempore vocabula imponebat, et fontes nominum, scaturiens quodammodo, effundebat. Et erat quidem Deus vocans quae non erant tamquam quae essent (Rom. iv, l7). Adam autem quae non vocantur tamquam jam vocarentur.","english":"And the rest, which pertains little to the present matter.\n\nSERMON II\n\nAnother treatise of the same author to the people, on Adam.\n\nWhy this sermon is placed second, when it is the fourth in the manuscript codex, will be explained in the following sermon. It seems to have been delivered in the same year and the same place, and on a Sunday, while the preceding one was given on the previous Saturday; but the same Pelagians had heard him discoursing on the sin of Adam binding his entire race, and on the coming of Christ restoring all. The sermon is eloquent, though toward the end it is lighter and more juvenile. It lacks a heading. It is divided into twelve parts.\n\nThe desire of my hearers, who await [Baluz. \"who seek from me\"] teaching, moves me, and my weakness drives me more toward silence; yet the force of illness is overcome by the duty of the priestly office.\n\nFor soon, with the preceding command, as if showing from this the progress of human nature in wisdom, he brings before Adam's eyes the animals, who, according to the nature of each, imposed names upon them individually from time to time, and poured forth, as it were, the sources of names. And indeed God was calling things that were not as if they were (Rom. 4:17). But Adam was calling things that are not called as if they were already called.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO II","severity":"info","text":"The editor inserts a structural note explaining that this sermon is placed second in the edition but is fourth in the manuscript, with a promise of further explanation in the following sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Habitus videtur eodem anno et eodem loco ac die dominica","severity":"info","text":"The editor suggests this sermon was delivered on a Sunday in the same year and place as the previous one, which was given on Saturday, indicating a consecutive liturgical setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pelagiani","severity":"info","text":"The Pelagians are the heretical group opposed by Nestorius in this tract; their presence in the audience is noted, framing the polemical context of the sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. iv, l7","severity":"info","text":"The Latin text cites Romans 4:17 (likely a misprint for 4:17, which refers to God calling things that are not as if they are), used to contrast God's creative naming with Adam's naming of animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Capite caret","severity":"caution","text":"The editor notes that the sermon lacks a heading (capite caret), indicating a textual lacuna at the beginning of the sermon in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Baluz. me expetentium","severity":"info","text":"The editor Baluze (likely Pierre de Baluze) provides a variant reading, 'me expetentium' ('who seek from me'), for the phrase 'me, qui exspectant' in the manuscript, showing editorial intervention in the text.","cites":[],"named_sources":["Baluze"],"dropped_cites":[]}],"ambiguities":["The reference 'Rom. iv, l7' is likely a typographical error for Romans 4:17, but the exact verse is uncertain; the context suggests a contrast between divine and human naming.","The phrase 'et reliqua ad rem praesentem minime pertinentia' may indicate a lacuna or editorial omission of material deemed irrelevant."],"confidence":"high","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."}]},{"i":10,"ref":"p10","source":"O quantorum donorum gratiarum actionem, Adam, Deo meo [Baluz. om. meo] non reddidisti! Fictus es ex pulvere, in paradiso habitabas, in abundantia deliciarum degebas, expers dolorum voluptate fruebaris, absque cura ulla tibi divitiae influebant, Dei quoque discipulus eras, [Baluz... eras. Et post pauca ibi: Conscriptor] conscriptor primus nominum factus es, astitit tibi fera bestiarum natura rationabilibus obedientior, legem tulisti in nominibus animalium imponendis, sermone cum Creatore mutuo utebaris.\n\nEt post aliquanta ibidem. Angeli ad peccatorum offensi corruptelam, poenam nostram differri [Baluz. nostram ut difficile sentientes] sentientes, non mediocriter movebantur, et adeuntes Deum clamabant; Vis euntes colliaamus zizania (Matth. xiii. 28)?\n\nDaemones nihilominus sperabant, aut [Baluz. velui] Sodomilicam totius mundi conflagrationem, aut diluvium, ut [Baluz. om. ut] Noe tempore, vehementius exspectabant. e Diabolus autem proferebat, quod est adversus naturam, illud chirographum, quod scriptum est: Terra es, et in terram ibis (Genes. iii, 19). Et instabat ex hoc, generationes nominum morte consumens.","english":"Oh, of how many gifts did you not render thanks, Adam, to my God! You were fashioned from dust, you dwelt in paradise, you lived in an abundance of delights, you enjoyed pleasure free from sorrows, riches flowed to you without any care, you were also a disciple of God. And after a little there: you became the first recorder of names, the wild nature of beasts stood by you more obedient than rational beings, you imposed law in the naming of animals, you conversed mutually with the Creator.\n\nAnd after some things in the same place. The angels, offended by the corruption of sinners, feeling that our punishment was delayed, were not a little disturbed, and approaching God they cried out: Shall we go and root out the tares?\n\nThe demons, nevertheless, were hoping either for a Sodom-like conflagration of the whole world, or a flood, which they more vehemently expected, as in the time of Noah. But the devil brought forth, which is against nature, that bond which is written: You are earth, and to earth you shall go. And he insisted on this, consuming the generations of men by death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xiii. 28","severity":"info","text":"The angels' question 'Shall we go and root out the tares?' echoes Matthew 13:28, where the servants ask the owner about the tares in the parable of the wheat and tares.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genes. iii, 19","severity":"info","text":"The devil's chirographum cites 'Terra es, et in terram ibis' (You are earth, and to earth you shall go), a paraphrase of Genesis 3:19, which in the Vulgate reads 'pulvis es et in pulverem reverteris'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chirographum","severity":"info","text":"The term 'chirographum' (bond or written contract) reflects a legal metaphor common in patristic polemic, here used by the devil to claim dominion over humanity based on the Genesis curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sodomilicam","severity":"info","text":"The variant 'Sodomilicam' (Sodom-like) is a hapax or rare form; the Baluz. note suggests 'velui' (or like) as an alternative reading, indicating textual uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post pauca ibi","severity":"info","text":"The phrase 'Et post pauca ibi' (And after a little there) marks a lacuna or editorial transition in the manuscript, indicating that the original sermon was longer or that the compiler omitted material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Baluz. om. meo","severity":"caution","text":"The Baluz. edition omits 'meo' in 'Deo meo', a variant that affects the personal address to God; the reading is uncertain and may reflect scribal omission or a different manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'astitit tibi fera bestiarum natura rationabilibus obedientior' is ambiguous: it could mean beasts were more obedient to Adam than rational beings (angels or humans) were, or that beasts were more obedient than rational beings are in general.","The clause 'poenam nostram differri sentientes' is textually uncertain; Baluz. notes 'nostram ut difficile sentientes', suggesting a possible corruption or alternative reading."],"confidence":"high","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."}]},{"i":11,"ref":"p11","source":"In tanta itaque rerum difficultate, cum essemus spebus melioribus destituti, fit naturae reconciliationum maxima copia. Nascitur enim Mediator orbis et Dei, non sicut Jeremias, aut quilibet alius prophetarum, qui contempti sunt, sed qui habet horum quae vult datricem conjunctam sibimet Deitatem; non unius gentis mediator, sicut Moyses Judaeorum; sed, sicut Paulus inquit: Unus Deus, et Mediator Dei et hominum, homo Christus Jesus.a Homo persona, qua videtur et paret; Deus autem conjuncta Deitatis natura; mediator pro natura nostra adversum diabolum suscipiens causam.\n\nIlle peccatum ex Adam tamquam chirographum proferebat; ex [Baluz. et e] diverso Christus, ex carne sine peccato debiti hujus evacuatione nitebatur; ille condemnationem quae per Evam adversus totam naturam processerat relegebat; Christus vero mortificationem [Baluz. justificationem ] quae per beatam Mariam generi obvenerat referebat; ille obtendebat [Baluz. referebat; intendebat] in paradiso escae incontinentiam [Baluz. escam incontinentium]; Christus a contrario aceto potatam in se humanam naturam nullum ob peccatum esse monstrabat.","english":"In such great difficulty of affairs, when we were deprived of better hopes, the greatest abundance of reconciliations of nature occurs. For the Mediator of the world and of God is born, not like Jeremiah, or any other of the prophets, who were despised, but one who has the Deity, the giver of those things which he wills, joined to himself; not the mediator of one nation, like Moses of the Jews; but, as Paul says: One God, and Mediator of God and men, the man Christ Jesus. A man in person, by which he is seen and appears; but God by the joined nature of Deity; a mediator undertaking the cause for our nature against the devil.\n\nThat one brought forth sin from Adam as a bond; and on the other side Christ, from flesh without sin, relied on the cancellation of this debt; that one recited the condemnation which through Eve had proceeded against the whole nature; Christ, however, referred to the mortification which through blessed Mary had come to the race; that one alleged in paradise the incontinence of food; Christ, on the contrary, showed that human nature, watered with vinegar in itself, was guilty of no sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Mediator","severity":"info","text":"Nestorius redefines 'Mediator' as a single person uniting two natures, contrasting with mere prophets or national mediators like Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unus Deus, et Mediator Dei et hominum, homo Christus Jesus","severity":"info","text":"This phrase adapts 1 Timothy 2:5, but the wording 'Mediator Dei et hominum' is not a direct Vulgate citation; it reflects Nestorius's Christological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chirographum","severity":"info","text":"The term 'chirographum' (bond) evokes legal imagery of original sin as a debt inherited from Adam, a key Pelagian point Nestorius counters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ille ... Christus ... ille ... Christus ... ille ... Christus","severity":"info","text":"The passage uses a threefold antithetical parallelism contrasting the devil's claims (Ille) with Christ's responses, structuring the argument as a legal contest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"mortificationem [Baluz. justificationem]","severity":"caution","text":"Baluze's edition notes a variant: 'mortificationem' (mortification) vs. 'justificationem' (justification). The latter may better fit the context of Christ's redemptive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"aceto potatam","severity":"info","text":"The image of human nature 'watered with vinegar' is unusual; it may allude to the sponge of vinegar offered to Christ on the cross, symbolizing suffering without sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'aceto potatam in se humanam naturam' is ambiguous: it could mean human nature itself was 'watered with vinegar' (i.e., subjected to bitterness) or that Christ's human nature was so treated. The reading taken is the former, as a metaphor for Christ's sinless suffering."],"confidence":"high","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."}]},{"i":12,"ref":"p12","source":"Solvit omnia quaecumque adversum nos diabolus allegabat, et causae bujus victoriam praedicabat, dicens: Nunc judicium hujus mundi est (Joan. xii, 31). In me, inquit, judicatur hic mundus, de mea Incarnatione superatur. Nunc, inquit, judicium est hujus mundi, et princeps hujus mundi mittetur foras (Ibid.), tamquam de judicio improbus calumniator, exsolutum chirographum proferens, et in non debentes infestus insiliens.\n\nSed hoc beneficium omnibus confert lavacri salutaris necessarium sacramentum: qui enim ablutus est baptismo, fit illius domesticus, et concorporatas, et familiaris, qui illud chirographum solvit, et cum (??)pso coelorum efficitur incola: ubi enim ego, inquit, illic et minister meus est (Joan. xii 26).\n\nManet autem debitor catechumenus, tamquam ejus qui evacuavit chirographum, alienus; a cujus anima cum de carne migraverit, angelis perductoribus animarum se interponens diabolus. Hanc, inquit, meam exstantem cur eripitis animam? Meum jus, meam invaditis possessionem, meos invaditis debitores; et si etiam id videtur, quod fit apud [Baluz. sicut etiam videtur apud] homines, melior haec de catechumenis oratio obtinebit, addente [Baluz. obtinet, haec addente] diabolo: Illi eis in terris ecclesiarum januas claudunt; vos autem ad eorum susceptionem de coelis occurritis. Juri meo, o angeli, vim inferre conamini.","english":"He resolves all that the devil alleged against us, and proclaimed the victory of this case, saying: \"Now is the judgment of this world\" (John 12:31). \"In me,\" he says, \"this world is judged; by my Incarnation it is overcome. Now,\" he says, \"is the judgment of this world, and the prince of this world will be cast out\" (Ibid.), as a dishonest calumniator in a trial, producing a cancelled bond and violently attacking those who are not debtors.\n\nBut this benefit the necessary sacrament of the saving bath confers upon all: for he who is washed by baptism becomes a member of that household, and a fellow-citizen, and a familiar of the one who cancelled that bond, and becomes an inhabitant of the heavens with him: for \"where I am,\" he says, \"there also is my servant\" (John 12:26).\n\nThe catechumen, however, remains a debtor, as one alien to him who voided the bond; and when his soul has departed from the flesh, the devil interposes himself among the angelic guides of souls. \"This soul of mine,\" he says, \"which is still outstanding, why do you snatch it away? My right, my possession you are invading, my debtors you are invading; and if it even seems, as it does among men, that this prayer for catechumens will prevail,\" the devil adding, \"They close the doors of the churches to them on earth; but you rush from the heavens to receive them. I am trying to do violence to my right, O angels.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xii, 31","severity":"info","text":"The citation 'Nunc judicium hujus mundi est' conflates John 12:31 with a paraphrase; the Vulgate reads 'Nunc iudicium est mundi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xii 26","severity":"info","text":"The citation 'ubi enim ego, inquit, illic et minister meus est' loosely adapts John 12:26, which in the Vulgate reads 'ubi ego ero, et minister meus erit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chirographum","severity":"info","text":"The term 'chirographum' (bond or debt-note) is a legal metaphor for original sin, central to anti-Pelagian polemic; the devil is portrayed as a creditor with a cancelled bond.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catechumenus","severity":"info","text":"The passage contrasts the baptized (who are freed from the devil's claim) with catechumens, who remain debtors; this reflects early 5th-century baptismal theology and the delay of baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed hoc beneficium","severity":"info","text":"The transition at 'Sed hoc beneficium' shifts from Christ's victory over the devil to the sacramental effect of baptism, structuring the argument around soteriology and ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"addente [Baluz. obtinet, haec addente]","severity":"caution","text":"The text at 'addente' is corrupt; Baluze's emendation suggests 'obtinet, haec addente', but the original reading is uncertain, affecting the devil's speech.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cum (??)pso' in the Latin is corrupt; the English draft reads 'with him', but the exact reading is uncertain.","The clause 'et si etiam id videtur, quod fit apud [Baluz. sicut etiam videtur apud] homines' is textually uncertain; Baluze's emendation is followed in the English draft."],"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."}]},{"i":13,"ref":"p13","source":"Quid enim vobis cum catechumenis videtur esse commune? Non sunt renati ex aqua et spiritu, ut perducantur a vobis ad regna coelorum. Haereditati, quae obnoxia mihi est, non renuntiaverunt. Evectionem regiam non habentes, cursu regali iter quo pacto conficient?\n\nSed hae nunc diaboli adversus naturam obmutuere allegationes, cui cum fiducia reclamat illa baptizata natura: Coexcitavit nos, et consedere fecit in coelestibus in Christo (Ephes. ii, 6), cui est gloria in saecula.\n\nSERMO III.\n\nIteme ejusdem tractatus ind ecclesia publice habitus, cujus initium est, Sol quidem, etc.\n\nVisum est hunc sermonem, quemadmodum et sequentem, exscribi debere primum,prout reperitur in excerptis Marii; deinde integrum, ut habetur tomo VII Operum Chrysostomi editorum a Savilio: nonnihil enim discriminis intercedit; quod conjecturae postea non improbabili occasionem dabit.","english":"For what do you have in common with the catechumens? They have not been reborn from water and spirit, so that they might be led by you to the kingdoms of heaven. They have not renounced the inheritance which is subject to me. Not possessing the royal conveyance, how will they complete the journey on the royal road?\n\nBut these allegations of the devil against nature have now fallen silent, to which that baptized nature confidently cries out: He raised us up together and made us sit together in the heavens in Christ (Ephesians 2:6), to whom is glory forever.\n\nSERMON III.\n\nLikewise, from the same treatise delivered publicly in church, whose beginning is \"The sun indeed,\" etc.\n\nIt seemed fitting that this sermon, as well as the following one, should be transcribed first as it is found in the excerpts of Marius; then in its entirety, as it appears in volume VII of the Works of Chrysostom edited by Savile: for there is no small difference between them; which will later give occasion for a not improbable conjecture.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO III","severity":"info","text":"The heading 'SERMO III' marks a new section, but the following Latin note is a later editorial insertion, not part of Nestorius' original tract.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Item eiusdem tractatus ... exscribi debere","severity":"info","text":"The editor explains that this sermon and the next are transcribed first from Marius Mercator's excerpts, then from Savile's edition of Chrysostom, indicating textual variation between sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coexcitavit nos, et consedere fecit in coelestibus in Christo (Ephes. ii, 6)","severity":"info","text":"This is a paraphrase of Ephesians 2:6, which in the Vulgate reads 'conresuscitavit et consedere fecit in caelestibus in Christo,' emphasizing the baptized nature's triumph over diabolical allegations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catechumenis","severity":"info","text":"Catechumens were unbaptized converts under instruction; Nestorius contrasts their incomplete status with the baptized, who have renounced the devil's inheritance and can journey on the 'royal road' to heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Visum est hunc sermonem ... exscribi debere","severity":"info","text":"The editorial note reflects early modern scholarly practice: comparing Marius Mercator's excerpts with Savile's edition of Chrysostom to resolve textual discrepancies, a method typical of patristic editing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nonnihil enim discriminis intercedit","severity":"caution","text":"The editor warns of significant differences between the two versions of the sermon, which may affect attribution or interpretation; the reader should consult both sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin note after 'SERMO III' is an editorial interpolation, not Nestorius' own text; its source and date are unclear.","The phrase 'Coexcitavit nos' is a loose citation of Ephesians 2:6; the exact Vulgate wording varies slightly."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Sol quidem supra terras altior factus, et ad nos usque ex Oriente discurrens, noctem mutat in diem, somnum [Baluz. somnos] excutit, et nos operibus reddit; lumen autem scientiae Dei de somno desidiae animum suscitat, cogitationes illuminat, et eas erigit ad virtutes. Hanc nobis lucem illucescere erit semper optabile; et solem quidem istum visibilem si quis non videat, vivit, siquidem vivit et [Baluz. Om. et] caecus, auditu tantum solis notitiam habens; animae vero, si ignorent Deum, sine sole sunt prorsus mortuae, tametsi quispiam eas vivere suspicetur, de quibus etiam Dominus ait: Sinite mortuos sepelire mortuos suos (Matth. viii, 22).\n\n[Baluz. Et post aliquanta ibi:]e Sed ille qui cum morta itatis genitore luctatus est, ex utraque vitam mortalitate [Baluz. et ex ulraque vita mortalitatem] redemit. Duplex enim in nos mortalitas grassabatur; una quidem accidens mortali ex peccato factae naturae; altera, quae scientiae abjectione contingit. Ignorare enim Deum, insensibilitatis quae ex morte evenit simili(??)dinem gerit. Utrimque ergo mortis opifex diabolus factus est, quem Christus elidens, ex ulraque vitam [Baluz. vita] nostram mortificatione levavit: animam videlicet praeceptis vivificantibus erigens, resurrectione vero id [Baluz. et pro id] quod mortale est recreans atque restituens. Impulsore enim collapso, quod ab eo impulsum fuerat sublevatur.","english":"The sun, indeed, having become higher above the lands, and running from the East as far as to us, changes night into day, shakes off sleep, and restores us to our works; but the light of the knowledge of God rouses the mind from the sleep of idleness, illuminates thoughts, and raises them up to the virtues. That this light should shine upon us will always be desirable; and indeed, if someone does not see this visible sun, he lives, since even a blind man lives, having knowledge of the sun only by hearing; but souls, if they are ignorant of God, are utterly dead without the sun, even if someone suspects them to be alive, concerning whom even the Lord says: Let the dead bury their dead (Matt. viii, 22).\n\nBut he who struggled with the parent of mortality redeemed life from both mortality and death. For a twofold mortality was raging against us: one indeed accidental to the nature made mortal from sin; the other, which occurs from the rejection of knowledge. For to be ignorant of God bears a likeness to the insensibility which comes from death. Therefore, from both sides the devil became the maker of death, whom Christ, crushing, raised our life from both by mortification: namely, raising the soul with life-giving precepts, and by resurrection renewing and restoring that which is mortal. For when the impeller has collapsed, that which was impelled by him is lifted up.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sinite mortuos sepelire mortuos suos (Matth. viii, 22)","severity":"info","text":"The citation of Matthew 8:22 is inexact; the canonical verse is Luke 9:60 or Matthew 8:22? The Vulgate has 'Dimitte mortuos sepelire mortuos suos' (Matt 8:22). The variant 'Sinite' may reflect a pre-Vulgate Latin version or a loose quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mortalis","severity":"info","text":"The phrase 'ex utraque vitam mortalitate' is textually uncertain; Baluzius notes a variant 'et ex utraque vita mortalitatem'. The sense pivots on 'mortalitas' as both physical death and spiritual death through ignorance of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duplex mortalitas","severity":"info","text":"The twofold mortality—one from original sin, the other from ignorance of God—reflects a distinctively Pelagian or anti-Pelagian anthropology. Nestorius here counters the idea that sin alone causes death, adding a cognitive dimension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed ille qui cum mortalitatis genitore luctatus est","severity":"info","text":"This sentence introduces a chiastic contrast: the devil as 'mortis opifex' (maker of death) versus Christ who 'ex utraque vitam ... levavit'. The 'impulsore collapso' (collapsed impeller) echoes the earlier 'luctatus est' (struggled).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Baluz. et pro id","severity":"caution","text":"Baluzius's note 'et pro id' indicates a textual variant where 'et' replaces 'id'. This suggests scribal uncertainty in the transmission of the passage, possibly affecting the sense of 'resurrectione vero id quod mortale est'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Matthew citation is uncertain; 'Sinite' may be a scribal variant or a different Latin translation.","The phrase 'ex utraque vitam mortalitate' is ambiguous: Baluzius records a variant 'et ex utraque vita mortalitatem', which reverses the subject and object of redemption."],"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."}]},{"i":15,"ref":"p15","source":"Hujus [Baluz. Et post aliquanta ibi: Hujus nobis] a luctaminis vitae imago relicta est. Ubi? [Baluz. om. Ubi?] Respice in deserto. Ibi hanc [Baluz. hominem] elevavit divina natura, tyrannicida imagine tyrannum per deserta terrens [Baluz. terendo].\n\nItem post aliquanta ibidem: Dedit quidem hominibus victum per cibos, et corpori stabilitatem per escam: docuit autem me Scriptura divina Deum naturae termines superare. Memini enim vocis clamantis divinae, famem et deserta homines non formidare, sed etiam ibi hoc respondere debere: Ferat opem Deus, et pereat panis, quia etiam sine cibo vivificator est Deus; absque esca quoque vivet caro, si eam vivere praecipiat Deus; sic inquiens; scriptum est (Matth. iv, 4), et sic credo, de divinis eloquiis fiduciam gerens, nec exspecto vitam quae ex solo cibo contingit.\n\nItem post aliquanta ibidem: Per quae offendit Adam, per haec reconciliat Christus. Quondam [Baluz. Quoniam] ex infidelitate et esca corruerat, non credens Deo, et cecidit, cum manducasset; (??)eniens Christus a fide et continentia [Baluz. ad fidem et a continentia] incipit: unde fuerat collapsa natura, eam inde restaurans.","english":"An image of this struggle of life has been left for us. Where? Look in the desert. There the divine nature raised this man, terrifying the tyrant with the image of a tyrant-slayer by traversing the deserts.\n\nLikewise, after some passages in the same place: God indeed gave men sustenance through foods, and stability to the body through nourishment; but divine Scripture taught me that God surpasses the limits of nature. For I remember the divine voice crying out that men should not fear hunger and deserts, but even there they ought to respond thus: Let God bring aid, and let bread perish, because God is the giver of life even without food; the flesh will also live without nourishment, if God commands it to live; thus he says; it is written (Matthew 4:4), and thus I believe, bearing confidence from the divine utterances, and I do not await the life that comes from food alone.\n\nLikewise, after some passages in the same place: By what Adam offended, by that Christ reconciles. Since he had fallen from infidelity and food, not believing God, and fell when he had eaten; Christ, coming, begins from faith and continence: whence nature had collapsed, from there restoring it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. iv, 4","severity":"info","text":"The citation Matthew 4:4 is likely a scribal error for Matthew 4:2, which describes John the Baptist's diet of locusts and wild honey, or for a general ascetic theme; the verse as given does not match the context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tyrannicida","severity":"info","text":"The term 'tyrannicida' (tyrant-slayer) evokes the figure of the hermit as a spiritual warrior, a common trope in desert ascetic literature, possibly alluding to the biblical David or to contemporary monastic heroes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Hujus [Baluz. Et post aliquanta ibi: Hujus nobis]","severity":"info","text":"Bracketed notes from the Baluz edition indicate textual variants or editorial insertions, suggesting the passage is composite or reconstructed from multiple manuscript witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quondam [Baluz. Quoniam]","severity":"caution","text":"The reading 'Quondam' (once) is corrected to 'Quoniam' (since) by Baluze, altering the logical connection; the original manuscript may have been ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post aliquanta ibidem","severity":"info","text":"This repeated formula marks the passage as a florilegium of excerpts from Nestorius' work, stitched together by Mercator to illustrate the author's ascetic and anti-Pelagian themes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Matthew citation is uncertain; the desert location and the phrase 'tyrannicida' may refer to a specific biblical or hagiographic figure not named in the text."],"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."}]},{"i":16,"ref":"p16","source":"SERMO IV.\n\nItem ejusdem, i(??)id, quod script(??) est (Matth. iv, 9): Haec omnia tibi dabo, si procidens adoraveris me, cujus initium istud est, In alium sermonem, etc.\n\nIn alium sermonem lingua perurgente, repromissionum mearumc praecedens magister memor, luctam me vobis Dominicam debere submonuit, et ad hujus redhibitionem coarctat·\n\n[Baluz. Inter caetera et infra: ] Habeo gratiam commonenti [Baluz. commonentibus], et in exsolutione debiti magnam fiduciam gero. Qui enim chirographum peccatorum pro nobis exsolvit, reddet pro me quoque apud vos contractum de eodem luctamine debitum meum.\n\nItem post aliquanta ibidem: Cum calorem fidei diabolus in corde perspexit, tunc nocivus laudator aggreditur, et nocturna visa machinatur, accipietis dormientis sensum dormitatione lassatum, tamqnam angelus lucis alloqnitur. Cum jam vigilantis oculis quadrigas objecerat, vocem quoque per aerem emiserat clariorem, rectum, inquiens, o homo, judicium Dei, thesauros accipere.","english":"SERMON IV.\n\nThe same author, on the passage which is written (Matthew 4:9): \"All these I will give you, if you fall down and worship me,\" whose beginning is this, \"In another sermon,\" etc.\n\nIn another sermon, with my tongue pressing on, the master who preceded me, mindful of my promises, reminded me that I owed you the Dominical struggle, and compels me to the repayment of this debt.\n\n[Baluze: Among other things and below:] I have gratitude for those who remind me, and I carry great confidence in the discharge of the debt. For he who paid the bond of sins for us will also pay, on my behalf before you, my debt contracted concerning the same struggle.\n\nLikewise, after some things in the same place: When the devil perceives the heat of faith in the heart, then the harmful praiser approaches and devises nocturnal visions; he will address the sense of the sleeper, wearied by slumber, as if an angel of light. When he had already set chariots before the eyes of the one awake, and had also sent forth a clearer voice through the air, saying, \"Right, O man, is the judgment of God, to receive treasures.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO IV","severity":"info","text":"This passage is the opening of Sermon IV, a new unit within the collection, marked by a title and a lemma from Matthew 4:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. iv, 9","severity":"info","text":"The lemma cites Matthew 4:9, which in the Vulgate reads: 'Haec omnia tibi dabo, si procidens adoraveris me' (All these I will give you, if you fall down and worship me). This is part of the devil's temptation of Christ in the desert.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"luctam Dominicam","severity":"info","text":"The 'Dominical struggle' (luctam Dominicam) refers to Christ's temptation in the desert, a common typological theme in patristic exegesis, here used as a model for the ascetic struggle against Pelagian or Coelestian heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Baluz.","severity":"caution","text":"The notation 'Baluz.' indicates an editorial insertion by Étienne Baluze (1630–1718), who edited Mercator's works. The phrase 'Inter caetera et infra' signals that Baluze has excerpted this passage from a longer text, possibly with omissions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chirographum peccatorum","severity":"info","text":"'Chirographum peccatorum' (bond of sins) is a Pauline metaphor (cf. Romans 6:23, Colossians 2:14) for the debt of sin that Christ cancels, here applied to the author's rhetorical debt to his audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"i(??)id, quod script(??) est","severity":"caution","text":"The Latin text contains lacunae or editorial marks: 'i(??)id' and 'script(??)' likely represent a damaged manuscript or Baluze's conjectural restoration of 'id quod scriptum est' (that which is written). The exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'i(??)id, quod script(??) est' is corrupt; the intended lemma may be 'id quod scriptum est' (that which is written).","The speaker of 'Habeo gratiam commonenti' is ambiguous: it could be the author (Mercator) or a persona within the sermon."],"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."}]},{"i":17,"ref":"p17","source":"Item post aliquanta ibidem: Eadem arte suspicatus est quod potuisset etiam Dominumd irritare. Erant autem illorum omnium praesentium quae lune gerebantur praefigurationes rerum omnium futurarum, et Ecclesiae aedificandaae munimina. Sicut enim in Adam hominum natura accipiens fundamentum, ejusdem fundamenti ruina collapsa est, et facta est sub manum et potestatem diaboli, qui dejecit Adam; sic Dominum Christum Ecclesiae fides habens fundamentum, manet ejusdem fundamenti virtus immobilis, et secura, atque inconcussa sui capitis firmitate, quae divelli non possit.\n\nItem ejusdem ibidem inter caetera et infra: Haec Omnia, inquit ad Dominnm, tibi dabo, si procidens adoraveris me (Matth. iv, 9). Ex dimidio invitus praedivinas, diabole; reddes enim mundum Domino, quem inique tibi addixeras in servitutem, sed verberatus, non adoratus. Ne te arbitreris cum Adam babere sermonem, promissione enim illexit Adam, ac suasit Deum illum esse futurum, et hac persuasione dejecit: modo quoque Christo omnipotentiam promittebat, quod spe altitudinis eum dejiceret, arbitrans; sed dignam repulsa meruit responsionem: Vade retro, Satana, Dominum Deum tuum adorabis, et illi soli servies (Ibid. 10).","english":"Likewise, after some points in the same place: With the same craft he suspected that he could also provoke the Lord. Moreover, all those things which were then being done were prefigurations of all future things and the defenses of the Church to be built. For just as in Adam the nature of man, receiving a foundation, collapsed by the ruin of that same foundation and came under the hand and power of the devil, who cast Adam down; so the faith of the Church, having the Lord Christ as a foundation, remains immovable in the strength of that same foundation, and secure, and unshaken by the firmness of its own head, which cannot be torn away.\n\nLikewise, of the same author, in the same place, among other things and further on: \"All these,\" he says to the Lord, \"I will give you, if you fall down and worship me\" (Matthew 4:9). From half unwilling, you foretell, devil; for you will give back the world to the Lord, which you had unjustly consigned to servitude for yourself, but beaten, not adored. Do not think that you are having a conversation with Adam; for he enticed Adam with a promise and persuaded him that he would be a god, and by this persuasion he cast him down. Now also he was promising omnipotence to Christ, thinking that he would cast him down by the hope of high station; but he received a worthy repulse in the response: \"Go back, Satan, you will adore your Lord God, and serve him alone\" (Ibid. 10).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. iv, 9","severity":"info","text":"The devil's offer to Christ, 'All these I will give you, if you fall down and worship me,' is cited from Matthew 4:9, a verse used in patristic exegesis of the temptation narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ibid. 10","severity":"info","text":"Christ's response, 'Go back, Satan, you will adore your Lord God, and serve him alone,' is cited from Matthew 4:10, completing the temptation dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adam","severity":"info","text":"The contrast between Adam's fall and Christ's victory is a standard typology in Latin patristic polemic, used here to argue that the devil's tactics fail against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post aliquanta ibidem","severity":"info","text":"The phrase 'Item post aliquanta ibidem' signals a continuation within the same sermon, indicating that the passage is excerpted from a longer homiletic work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"praefigurationes","severity":"info","text":"'Praefigurationes' (prefigurations) is a key term in typological exegesis, linking Old Testament events to New Testament fulfillment, here applied to the devil's actions as foreshadowing Church defenses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vade retro, Satana","severity":"info","text":"The phrase 'Vade retro, Satana' became a widely known exorcistic formula in medieval Latin Christianity, though its origin here is in a patristic paraphrase of Matthew 4:10.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ex dimidio invitus' is obscure; the English draft renders it as 'from half unwilling,' but the precise meaning is uncertain, possibly a corruption or a rare idiom."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Item ibidem inter caetera et infra: Et ecce, inquit, angeli accesserunt, et ministrabant ei (Ibid. 11). Et nos igitur cum angelis Domino servitium dependamus: exsiliamus in coelum, ministerium in terris implentes angelicum, indefessis aliis animam sublevemus [Baluz. subjiciamus]; eum, qui collapsam erexit nostram naturam, tota virtute diligamus; adoremus eum qui nostrum inexorabilem inimicum dejecit atque prostravit.\n\nALTERA VERSIO SERMONUM III ET IV\n\nIN UNO REDACTORUM.\n\nIn Haec verba: Si Filius Dei es, mitte te deorsum.\n\nMatth. iv.\n\nItem in haec: Assumpsit eum diabolus in montem excelsum valde, etc. Ibid.\n\nQuemadmodum sol supra terras se attollens, et ab Oriente currum ad nos agitans, noctem fugat, dormientes excitat, operibusque reddit, sic divinae cognitionis jubar mentem velut evigilare jubet, cogitationibus lucem affundit, et nos ad virtutes excitat. Atque hanc quidem lucem nobis, quam solarem illucescere optabilius est: possis enim, tametsi careas (??)eetu solis, vivere (uti reipsa caeci vivunt, qui solen auditu tantum norunt), cum e contra quae divinae scientiae sole non collustrantur animae, mortuae sint, licet vivere videantur: de quibus est etiam ea Domini vox: Sinite mortuos sepetire mortuos suos(Matth. viii, 22).","english":"Likewise, after some points in the same place: And behold, he says, the angels approached and ministered to him (Ibid. 11). And we therefore, together with the angels, let us render service to the Lord: let us leap into heaven, fulfilling angelic ministry on earth, let us lift up the soul with unwearied wings [Baluz. let us subject]; let us love with all our strength him who raised up our fallen nature; let us adore him who cast down and laid low our inexorable enemy.\n\nANOTHER VERSION OF SERMONS III AND IV\n\nIN ONE REDACTION.\n\nOn these words: If you are the Son of God, throw yourself down.\n\nMatt. iv.\n\nLikewise on these: The devil took him up onto a very high mountain, etc. Ibid.\n\nJust as the sun, rising above the lands and driving its chariot from the East toward us, puts night to flight, awakens the sleeping, and restores them to their works, so the radiance of divine knowledge commands the mind to awaken, pours light upon thoughts, and rouses us to virtues. And this light, indeed, which shines upon us, is more desirable than the solar light: for you can, even if you lack the sight of the sun, live (as in fact the blind live, who know the sun only by hearing), whereas souls not illumined by the sun of divine knowledge are dead, although they may seem to live: concerning whom there is also that word of the Lord: Let the dead bury their own dead (Matt. viii, 22).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ibidem inter caetera et infra","severity":"info","text":"This phrase marks a continuation from the previous passage, indicating that the following text is excerpted from the same source as the preceding material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et ecce, inquit, angeli accesserunt, et ministrabant ei (Ibid. 11)","severity":"info","text":"This likely refers to Matthew 4:11, where angels minister to Jesus after the temptation, though the verse numbering may vary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sinite mortuos sepetire mortuos suos (Matth. viii, 22)","severity":"info","text":"This is a variant citation of Matthew 8:22, which in standard texts reads 'Let the dead bury their dead' (cf. Luke 9:60). The verse number 22 is likely a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subjiciamus","severity":"caution","text":"The edition notes a variant reading: Baluz. suggests 'subjiciamus' (let us subject) instead of 'sublevemus' (let us lift up), indicating a textual crux in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ALTERA VERSIO SERMONUM III ET IV IN UNO REDACTORUM","severity":"info","text":"This heading introduces a second version of sermons 3 and 4, combined into one redaction, suggesting multiple recensions of the homiletic material attributed to Nestorius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quemadmodum sol supra terras se attollens","severity":"info","text":"The extended simile comparing divine knowledge to the sun echoes Platonic and patristic commonplaces, notably the allegory of the cave and Gregory of Nazianzus' theological orations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the initial quotation (Ibid. 11) is unclear; it may refer to a now-lost homily or a variant biblical text.","The verse number 'Matth. viii, 22' is anomalous; the standard citation for 'Let the dead bury their dead' is Matthew 8:22 in some manuscripts, but more commonly Luke 9:60.","The reading 'subjiciamus' vs. 'sublevemus' reflects a textual variant in the manuscript tradition, with no clear resolution."],"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."}]},{"i":19,"ref":"p19","source":"Sed nos hac utraque morte liberos ille fecit, qui cum auctore mortis ac parente luctatus est. Duplex quippe mors in nos cadit; altera, quam secum affert mortalis naturae conditio; altera quam infert divi(??)e amissio cognitionis, quae nos omni coelestium rerum sensu destitutos, adeoque mortuis simillimos efficit. Hujus utriusque necis diabolus artifex est, quem ubi Christus fregit elisitque, hanc utramque mortem a natura depulit: aníma quidem salutaribus documentis erecta; corpore vero mortali resurrectionis ope reparato. Sic co prostrato, a quo oppressi jacebamus, nos antea labantes et impulsi, stabimus deinceps el erigemur.\n\nHujus pugnae, quam Christus iniit cum diabolo, humano generi monumentum et imago relicta est, ut in eam intuens vires et animos erigat. Ubi autem est imago illa? Desertum aspice; illam enim ibi gratia velut appendit, ac tamquam in tabella caesum tyrannum, et a se in eremo perterritum exhibet. Arenam igitur videmus, desertum; pugilem vero, diabolum, famem Christi proritantem; ires denique Christi cum hoste congressus, tria responsa, e lege pugnae, quae monet ut pugiles ter manus conserant.","english":"But He made us free from both these deaths, He who wrestled with the author of death and its parent. For a twofold death falls upon us: one, which the condition of mortal nature brings with itself; the other, which the loss of the knowledge of divine things inflicts, which renders us destitute of all perception of heavenly things, and thus most like the dead. The devil is the artificer of each of these deaths; and when Christ broke and crushed him, He drove away both these deaths from nature: the soul indeed being raised up by salutary teachings; the mortal body being restored by the help of the resurrection. Thus, with him prostrated by whom we lay oppressed, we, who before were tottering and struck down, will henceforth stand and be raised up.\n\nA monument and image of this struggle, which Christ entered into with the devil, has been left for the human race, so that, gazing upon it, it may raise up its strength and spirit. But where is that image? Look at the desert; for there grace has, as it were, hung it up, and displays the tyrant cut down, and terrified by Himself in the wilderness, as if on a panel. Therefore we see the arena, the desert; the wrestler, the devil, provoking Christ's hunger; and finally, the three encounters of Christ with the enemy, the three responses, from the law of the fight, which teaches that wrestlers should join hands three times.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"duplex quippe mors in nos cadit","severity":"info","text":"Nestorius distinguishes two deaths: one natural, the other spiritual (loss of divine knowledge). This dual-death framework is central to his anti-Pelagian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"divi(??)e amissio cognitionis","severity":"caution","text":"The Latin text has 'divi(??)e', likely a corruption for 'divinae' (divine). The sense is 'loss of divine knowledge'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"desertum","severity":"info","text":"The desert setting evokes Christ's temptation (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13). Nestorius uses it as the arena of Christ's victory over the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pugiles ter manus conserant","severity":"info","text":"The 'law of the fight' requiring three hand-joins reflects ancient wrestling rules. Nestorius allegorizes Christ's three temptations as three encounters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hujus pugnae... monumentum et imago","severity":"info","text":"This passage shifts from doctrinal exposition to a vivid, typological image: the desert as a painted panel displaying Christ's victory. It serves as a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gratia velut appendit","severity":"info","text":"Grace is personified as hanging the image in the desert. This reflects Nestorius's emphasis on grace as active in salvation, countering Pelagian views.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'divi(??)e' is uncertain; likely 'divinae' but the manuscript is corrupt.","The phrase 'ires denique' may be a misreading; the English draft interprets it as 'three encounters'."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Age vero, triplicem luctam recense. Si Filius Dei es, dic ut lapides isti panes fiant. Hinc initium pugnae cum Domino diabolus fecit. Cui Christus: Non in solo pane vivit homo; sic tutum se ab hoste, illaesumque praestitit. Si Filius Dei es, mitte le deorsum: en secunda diaboli congressio. Non tentabis Dominum Deum tuum; elusere voces illae vim et petitionem adversarii. Haec omnia tibi dabo si cadens adoraveris me; (??)ic lucta coepta est iniri tertio; in qua Dominus, ut peritus athleta, molestum et male pugnacem adversarium diabolum, ex arena campoque certaminis expulit: Vade post me, Satana; scriptum est, Dominum Deum tuum adorabis, et illi soli servies.\n\nIta contemplare hanc luctam, ut luctari ipse quoque discas, fiasque e spectatore discipulus. Prima Christi cum daemone pugna, contra voluptates depugnare te docet; fames enim certaminibus originem et ansam dedit; fames, inquam, dura illa, impotentis tyranni more, cupiditas; fames voluptatum quaerendarum causa et caput: cibi enim appetentia freni patiens non est; cum scilicet videt venter delectationem propositam ejusmodi, quae recusari sibi non possit: quam quia multi moderari et coercere non potuerunt, eo sunt adacti ut providentiam negarent esse, perinde ac si Deus esurientium curam non gereret. Ad hunc scopulum diabolus Christum impellit, ea spe ductus fore ut hominis more fame stimulati ad illum facile allideretur.","english":"But now, consider the threefold struggle. \"If you are the Son of God, command that these stones become loaves of bread.\" The devil made this the beginning of his battle with the Lord. To him Christ replied: \"Man does not live by bread alone\"; thus He kept Himself safe and unharmed from the enemy. \"If you are the Son of God, throw yourself down\": behold the second assault of the devil. \"You shall not tempt your Lord God\"; those words eluded the force and the demand of the adversary. \"I will give you all this if you fall down and worship me\"; this struggle began to be entered upon thirdly, in which the Lord, like a skilled athlete, drove the troublesome and ill-fighting adversary, the devil, from the arena and field of combat: \"Get behind me, Satan; it is written, you shall worship your Lord God, and serve Him alone.\"\n\nContemplate this struggle in such a way that you yourself may also learn to wrestle, and become a disciple from being a spectator. The first combat of Christ with the demon teaches you to fight against pleasures; for hunger gave origin and occasion to the contests—hunger, I say, that harsh, insatiable desire, like a tyrant without power; hunger, the cause and head of the pursuit of pleasures. For the appetite for food is not patient of restraint, when the belly sees a pleasure of that kind set before it which cannot be refused to itself. Because many could not moderate and restrain this, they were driven to the point of denying that providence exists, just as if God did not care for the hungry. Against this rock the devil drives Christ, led by the hope that, like a man goaded by hunger, He would easily be dashed against it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"triplicem luctam","severity":"info","text":"The passage is structured around a threefold struggle (triplicem luctam) between Christ and the devil, each stage introduced by a direct challenge from the devil and Christ's response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non in solo pane vivit homo","severity":"info","text":"This echoes the Vulgate of Ecclesiastes 1:10? Actually, it is a paraphrase of a common saying; the closest scriptural parallel is Matthew 4:2-3 (temptation narrative) but the phrase is not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vade post me, Satana; scriptum est, Dominum Deum tuum adorabis, et illi soli servies","severity":"info","text":"This conflates Matthew 4:10 (Vade, Satana) with Deuteronomy 6:13 (Dominum Deum tuum adorabis) and possibly Matthew 4:10b (et illi soli servies).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"athleta","severity":"info","text":"The athletic metaphor (athleta, arena, campo certaminis) reflects the late antique Christian appropriation of Greco-Roman athletic imagery for spiritual combat, common in ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fames ... cupiditas","severity":"info","text":"The identification of hunger as a tyrant-like desire (cupiditas) and its link to denial of providence anticipates later monastic discussions of gluttony as a root vice, e.g., in John Cassian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(??)ic lucta coepta est iniri tertio","severity":"caution","text":"The Latin text is corrupt at this point: (??)ic likely represents a lacuna or scribal error; the sense is that the third struggle began, but the exact wording is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase (??)ic lucta coepta est iniri tertio is corrupt; the intended word may be 'haec' or 'hic'.","The scriptural echoes are paraphrastic rather than exact quotations, making precise identification uncertain."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Deum quippe unitum homini nesciebat; neque vero ad Deum ut esurientem accessisset: quo enim pacto, quem Deum esse nosset, de cibo interpellasset, qui suam ipsius naturam famis expertem esse novit? Quem igitur videbat ut hominem, eumdern ut hominem alloquitur: Si Filius Dei es, dit ut lapides isti panes fiant. Divinae adoptionis in Christo euriosus explorator, provisor cibi fame ipsa pejoris, olim spem falsam divinitatis per vetiti ligni fructum assequendae, hominibus injecerat; nunc idem Christi famem proritat, ostendens desertum in quo praeter lapides nihil erat: ut locus ipse inveniendarum escarum desperationem augens, diffidentiae perturbationem injiceret ejus animo, filiique affectum erga parentem Deum adimeret.\n\nSed age, tentatorem consideremus el quos totidem verbis laqueos tenda(??), inspiciamus. Si Dei Filius es, inquit, dic ut lapides isti panes fiant. Del Filius, ait ille, nuper appellatus es, cum es baptizatus. Audivi praedicantem vocem: Hic est Filius meus dilectus, in quo mihi bene complacui (Matth. iii); qnam ego compellationem ut adulationis et magnifici joci plenam, atque ut operae pretium honoremque sane leviculum irridebam. Tu inierim gaudebas in sinu, tibique jam persuades esse te dilectum illum, ac praefidens exsultas, sic tamquam in coelo ipso sis, ac Deo prae caeteris acceptus et in deliciis.","english":"Indeed, he did not know that God was united to a man; nor would he have approached God as one who hungers: for how could he, who knew that his own nature was unacquainted with hunger, have petitioned for food from one whom he knew to be God? Therefore, seeing him as a man, he addresses the same as a man: \"If you are the Son of God, command that these stones become loaves of bread.\" The curious investigator of divine adoption in Christ, the provider of food worse than hunger itself, had once cast into men the false hope of attaining divinity through the fruit of the forbidden tree; now the same one provokes Christ's hunger, pointing out the desert where there was nothing but stones: so that the very place, by increasing the despair of finding food, might inject the disturbance of distrust into his soul, and remove the son's affection toward his parent God.\n\nBut come, let us consider the tempter and examine the snares he sets with these very words. \"If you are the Son of God,\" he says, \"say that these stones become loaves of bread.\" \"Son of God,\" he says, \"you have recently been called, when you were baptized. I heard the proclaiming voice: 'This is my beloved Son, in whom I am well pleased' (Matthew 3); which address I mocked as full of flattery and magnificent jest, and as a rather trivial reward and honor. Meanwhile, you rejoiced in your bosom, and already persuaded yourself that you are that beloved one, and, overconfident, you exult, as if you were in heaven itself, and accepted by God above others and in delights.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hic est Filius meus dilectus, in quo mihi bene complacui","severity":"info","text":"The quotation conflates Matthew 3:17 (the baptismal theophany) with the Vulgate wording of the transfiguration or the baptismal proclamation; the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vetiti ligni fructum","severity":"info","text":"The 'forbidden tree' refers to the tree of knowledge in Eden; the devil's earlier deception of humanity is here linked to the temptation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed age, tentatorem consideremus","severity":"info","text":"This phrase marks a rhetorical shift from narrative exposition to a direct, dramatic examination of the tempter's tactics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"divinae adoptionis","severity":"info","text":"The phrase 'divine adoption' refers to Christ's filiation as Son of God, a key point in Nestorian Christology contested by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"totidem verbis laqueos tenda(??)","severity":"caution","text":"The Latin text is corrupt here; 'tenda(??)' likely represents 'tendat' or 'tendit', but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"irridebam","severity":"info","text":"The devil's mockery of the baptismal proclamation reflects a polemical trope in anti-Pelagian literature, portraying the tempter as a skeptic of Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The corrupt reading 'tenda(??)' in the Latin leaves the verb form uncertain; the translation assumes 'tendat' (subjunctive) or 'tendit' (indicative).","The scripture quotation 'Hic est Filius meus dilectus' is not verbatim from any single Vulgate verse; it may be a conflation or a loose citation."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"Ecquis autem pater ille censendus est, qui esurientis filii curam nullam gerat? Qualis patronus ille ac tutor, qui clientes non pascat? Tu vero jam dies quadraginta jejunus produxisti, patre de tua fame nihil interim sollicito, et multorum dierum esuriem nullo commiserationis sensu otiose contemplante. Parentem sane filii amantem, qui ne panem quidem esurienti proli largiatur! Egregium filium, quem ne pater quidem alat extrema in fame! Cbaritatem in te suam ostendat, panemque porrigat, nutriat esurientem natum in deserto. Lapides mutare in panes potest: id modo ab eo pete, jam prope enectus fame. Hoc beneficium ab eo si exoras, nihil recuso quominus Filius Dei sis, eoque nomine merito glorieris; id vero priusquam consequaris, noli tantum tibi nomen arrogare.\n\nNae honorem veri honoris expertem, humanitatemque inhumanissimam! miseretur, ut occidat; curam simulat, et exitium struit, laudumque poculo dulcissimo venenum propinat; Christum ad diffidentiam veterator instigat, provocat ad cibos petendos, non ut esurientem sublevet, sed ut inescatum et ad petendum instigatum, mox tamquam diffidentem, impellat ad peccandum aliquid in Deum; ut qui haec olim falso dixisset: Hic est Filius meus dilectus, in quo mihi bene complacui.","english":"Who then is to be considered that father, who takes no care for his hungry son? What kind of patron and guardian is he, who does not feed his clients? But you have now gone forty days without food, with your father in the meantime unconcerned about your hunger, and idly watching your starvation over many days without any feeling of compassion. A fine loving parent of a son, who does not even give bread to his starving offspring! An excellent son, whom not even his father feeds in extreme hunger! Let him show his love for you, and offer bread, and nourish his starving child in the desert. He can turn stones into bread: only ask this of him, now that you are nearly dead of hunger. If you obtain this favor from him, I do not refuse that you be the Son of God, and rightly boast of that name; but before you obtain it, do not arrogate such a title to yourself.\n\nO honor devoid of true honor, and most inhuman humanity! He takes pity, in order to kill; he feigns care, and contrives destruction, and with a most sweet cup of praise administers poison; the old fox goads Christ to distrust, provokes him to ask for food, not to relieve the hungry man, but to lure him and, once incited to ask, then, as if he were distrustful, to drive him to sin in some way against God; so that he who once falsely said, \"This is my beloved son, in whom I am well pleased,\" might be proven wrong.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ecquis autem pater ille censendus est","severity":"info","text":"The passage shifts from a narrative of the devil's temptation to a rhetorical indictment of the devil as a false father and patron, using a series of exclamations and questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hic est Filius meus dilectus, in quo mihi bene complacui","severity":"info","text":"This echoes the baptismal theophany in Matthew 3:17 and the transfiguration accounts, where a voice from heaven declares Jesus as the beloved Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"veterator","severity":"info","text":"The term 'veterator' (old fox or crafty one) is a classical Latin pejorative for a cunning deceiver, here applied to the devil in the temptation narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"charitatem","severity":"info","text":"The Latin 'charitatem' (love, charity) is used ironically, as the devil feigns love while plotting destruction, contrasting with Christian agape.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nestorii Tractatus Contra Haeresim Pelagii Seu Coelestii","severity":"info","text":"This passage, attributed to Nestorius by Marius Mercator, uses the temptation of Christ to argue against Pelagian views on human initiative, showing the devil as a foil to divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nae honorem veri honoris expertem","severity":"caution","text":"The Latin 'Nae' is likely a textual corruption or interjection; the sense is 'O honor devoid of true honor,' but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'pater ille' (that father) is ambiguous: it could refer to the devil as a false father or to God the Father, but the context of the devil's temptation makes the former more likely.","The phrase 'Nae' is unclear; it may be a scribal error or an interjection, but the reading 'O' is adopted for sense."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Quid ad haec Christus Dominus? non statim Deum in se latentem prodit, ne praedam absterreat, sed ut aliquis de vulgo hominum, reponit: Scriptum est enim, inquit, non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Nihil admodum, inquit, perturbat me ciborum inopia; non mihi mirum aut inexspectatum accidit, quod hic esuriam in deserto; neque ut existant panes e lapidibus, oro. Multae sunt quibus Deus nobis provideat viae; neque unius generis modi, quibus indigentiae nostrae consulat. Cibos ad vescendum dedit hominibus, fercula scilicet carni et corpori congruentia; eumdem vero naturae terminis ac limitibus non circumscribi, sacra me pagina docuit; neque excidit e memoria divina illa vox homines admonens, de fame solliciti ne sint, cum Deus id abunde curet. Quamobrem parce gerere curam esurientis, aut mihi desertum ostendere, ut ad desperationem me adducas; providerit utique Deus, tametsi panes ipsi nulli praesto sint. Enimvero sine cibis vitam ille nostram tueri potest, et absque carnali edulio caro vivet, cum eam Deus vivere jusserit. Sic scriptum est, inquit, sic credo, diviuis verbis fretus; neque vitam meam ex unis aptam esse cibis, suspensamque reor.","english":"What does the Lord Christ say to this? He does not immediately betray the God hidden within him, lest he scare off the prey, but, like someone from the common crowd, he replies: For it is written, he says, that man does not live by bread alone, but by every word that proceeds from the mouth of God. The lack of food, he says, disturbs me not at all; it is neither strange nor unexpected to me that I should be hungry here in the desert; nor do I pray that bread might appear from stones. There are many ways by which God provides for us; nor are the means by which he attends to our needs of only one kind. He gave foods for men to eat, that is, dishes suitable for the flesh and the body; but sacred scripture has taught me that he is not circumscribed by the limits and boundaries of nature; nor has that divine voice escaped my memory, which warns men not to be anxious about hunger, since God abundantly cares for it. Therefore, do not trouble yourself with concern for the hungry, or show me the desert to drive me to despair; God will certainly provide, even if no breads themselves are at hand. Indeed, he can sustain our life without food, and the flesh will live without carnal sustenance, when God has commanded it to live. Thus it is written, he says, thus I believe, relying on divine words; nor do I think that my life is fitted and dependent solely on food.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei","severity":"info","text":"This is a free adaptation of Ecclesiastes 1:2 (Vulgate: 'vanitas vanitatum') and possibly a conflation with Deuteronomy 8:3 or Proverbs, but no exact source is known; it may be a Nestorian invention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"non statim Deum in se latentem prodit","severity":"info","text":"The phrase 'Deum in se latentem' reflects the Nestorian emphasis on Christ's concealment of his divinity to avoid frightening his interlocutors, a rhetorical device common in anti-Pelagian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ne praedam absterreat","severity":"info","text":"The metaphor of Christ as a hunter not scaring off prey is unusual in Latin patristic literature; it may derive from a lost Greek source or from Nestorius's own homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quid ad haec Christus Dominus?","severity":"info","text":"This rhetorical question introduces a dramatic dialogue, a common structural device in Nestorius's polemic to present Christ as responding to Pelagian arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Marius Mercator","severity":"info","text":"Marius Mercator, a 5th-century Latin translator and polemicist, preserved this text as part of his anti-Pelagian dossier; his translations often adapt Greek originals for Latin readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"diviuis verbis fretus","severity":"caution","text":"The Latin 'diviuis' is likely a scribal error for 'divinis'; the English draft correctly reads 'divine words'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural paraphrase is uncertain; it may be a conflation or a lost apocryphon.","The phrase 'non statim Deum in se latentem prodit' could be interpreted as a Christological statement about the concealment of Christ's divinity, but the context is rhetorical rather than doctrinal."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ita Christus, ad gratiam Dei nobis conciliandam, iisdem rebus usus est, quibus Adam peccavit in Deum: cum enim hic infidelitate et cibi vetiti esu prolapsus in crimen sit (nam ob incredulitatem et gulam corruit), Christus, qui naturam reparaturus venerat, a fide et temperantia ducit initium. Qnare, deposita veluti larva, bellum apertum illi daemon solitis artibus inferre meditatur. Antequam esset hic editus in lucem, inquit secum, insidias partni per suspicionem adulterii molitus sum; ea spe frustratus, eumdem jam natum Herodis opera circumvenire atque opprimere tentavi: hac quoque parte elapsa mihi praeda est: victus sum, quamdiu aliena pugnavi manu, nunc per me ipse bella geram. O caecam pugnandi cupiditatem! A quo vixdum nato victus est, eum nunc virum factum aggreditur. Adesdum, manum cum viro confer, o daemon; experire iterum, et periculum illius virium rursum facito.","english":"Thus Christ, in order to reconcile us to the grace of God, employed the very same things by which Adam sinned against God. For since the latter fell into crime through faithlessness and the eating of the forbidden food (for he collapsed because of incredulity and gluttony), Christ, who had come to restore nature, begins from faith and temperance. Therefore, having laid aside his mask, as it were, the demon meditates waging open war against him with his usual arts. “Before this man was brought forth into the light,” he says to himself, “I contrived snares for his birth through suspicion of adultery; frustrated in that hope, I attempted to circumvent and crush him, now born, through the agency of Herod; in this part also the prey has slipped away from me. I have been defeated as long as I fought with another’s hand; now I will wage war through myself.” O blind lust for fighting! He whom he was defeated by when scarcely born, he now attacks when he has become a man. Come now, demon, join battle with the man; try again, and make trial of his strength once more.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"deposita veluti larva","severity":"info","text":"The phrase 'deposita veluti larva' marks a rhetorical shift: the demon discards his disguise and initiates direct confrontation, structuring the narrative as a dramatic monologue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Herodis opera","severity":"info","text":"The reference to Herod alludes to the Massacre of the Innocents (Matt 2:16), a common patristic trope for the devil's failed attempt to kill the infant Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Adam peccavit in Deum","severity":"info","text":"The parallel between Adam's fall (incredulity and gluttony) and Christ's victory (faith and temperance) is a standard Pauline and Irenaean typology, here applied to the Pelagian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"O caecam pugnandi cupiditatem","severity":"info","text":"The exclamation 'O blind lust for fighting!' echoes classical rhetorical apostrophe, but also reflects Mercator's polemical style, which influenced later anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"naturam reparaturus","severity":"info","text":"'Naturam reparaturus' underscores Christ's role as restorer of fallen human nature, a key anti-Pelagian claim against the idea that human nature is self-sufficient.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Qnare' is likely a scribal error for 'Quare' (therefore), as adopted in the translation."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Jam quidem domitus et fractus fuit in primo congressu, cum ad esurientem accessit (quo pacto victus fuerit audivistis); nunc autem acceptae cladis resarciendae cupidus, vires audaciamque duplicat. Et quia primo artificio inani usus est et irrito, nequo famelicum decipere potuit, alteram adhibet machinam. Nihil actum est, inquit, mihi prima illa fraude, quae tamen Adamum profligaverat; hanc deponam, et omittam eum inescare velle cupiditate cibi. Videtur enim voluptatum esse potens, qui proposita delectatione vescendi, ne induci quidem potuerit, ut panem jejunio multorum dierum levando posceret, carneis istis armis vinci nescius. Inveni callidiorem decertandi viam, suppetit mihi hamus dulcior gloria, qua nihil sectari jucundius mortales solent; in qua non tantum inest illecebrarum plurimum ad eos illaqueandos, sed est etiam duplex operae pretium, utpote quae inanitati suae dementiam ac temeritatem adjunctam habet, cum fere qui cupiditate gloriae incenditur, ad fastum sit elationemque praeceps. Est autem unde iste gloriae videatur esse debere avidior: proclive quippe est ut qui jam tot dies jejunus perstat, de se sentiat jactantius aliquid: hominem titillabo; accedam sic tamquam ad virum aliquem justum, et ansam inanis gloriae subministrabo, aliqua psalmorum sententia, quam ejus causa multo ante pronuntiatam esse fingam; sic interrogatione subdola inescabo.","english":"Now indeed he was subdued and broken in the first encounter, when he approached the hungry man (you have heard how he was overcome); but now, eager to repair the defeat he had suffered, he doubles his strength and boldness. And because he used a first stratagem that was vain and ineffective, and could not deceive the famished man, he employs another device. \"Nothing has been achieved,\" he says, \"by that first deceit of mine, which nevertheless overthrew Adam; I will set this aside, and I will stop trying to lure him with the desire for food. For he seems to be master of his pleasures, since, when the delight of eating was set before him, he could not even be induced to ask for bread by breaking the fast of many days, ignorant of how to be conquered by these fleshly weapons. I have found a more cunning way of fighting; I have at hand a sweeter hook: glory, than which nothing is more pleasant for mortals to pursue; in which there is not only much enticement to ensnare them, but it also yields a double reward, in that it has joined to its vanity both madness and rashness, since almost always he who is inflamed by the desire for glory is headlong into pride and elation. Moreover, there is reason why this man should seem to be more eager for glory: it is likely that he who has already remained fasting for so many days thinks somewhat more boastfully of himself. I will tickle the man; I will approach him as if to some just man, and I will supply the handle of vainglory, by means of some verse of the Psalms, which I will pretend was uttered long ago for his sake; thus I will lure him with a crafty question.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative to a dramatic monologue by the devil, marked by 'inquit' (he says), which personifies the tempter's strategic reflection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hamus dulcior gloria","severity":"info","text":"'Hamum' (hook) is a metaphor for temptation; 'gloria' (glory) here denotes vainglory, a key Pelagian target, as pride was seen as the root of heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The devil's use of a psalm verse to tempt the ascetic reflects a common hagiographical topos, e.g., in the Life of Antony, where scripture is weaponized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The devil's two-stage temptation (first food, then glory) parallels the narrative in the previous passage, where Christ's temperance foils the first, prompting a second.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Marius Mercator's anti-Pelagian polemic uses this dramatic temptation to illustrate the devil's cunning, aligning with Augustine's emphasis on pride as the original sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fractus' could mean 'broken' or 'crushed'; the translation opts for 'subdued and broken' to convey both physical and moral defeat.","The phrase 'carneis istis armis' (these fleshly weapons) is ambiguous: it may refer to the devil's temptations of the flesh or to the ascetic's bodily endurance."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ad interrogationem porro faciendam appositus erit locus aliquis praeceps, arripiam eum et protraham in templi pinnaculum, cumque summo fastigio insederit, tum ego suggeram istud opportune: Si Filius Dei es, mitte te deorsum; scriptum est enim quoniam angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum. Omnino alterum continget e duobus, ut aut verbis meis credat, aut ea repudiet: si bonam in partem orationem meam accipiet, ac sibi tamquam justo adulabitur, pronum erit ut, sicuti proposuero, det se praecipitem: ita projiciet corpus e summo apice, et siquidem interierit e lapsu, mortuum deridebo; sin vero etiam postea superstes fuerit, id habebit saltem, ut a me inanis gloriae plagam acceperit, inductus videlicet oratione mea, ut se temere daret praecipitem. Jam si recusantem et abnuentem videbo, vocabo illum in invidiam et odium apud Deum, ut olim Jobum, divinae adoptionis dignitatem et beneficium ab eo violatum obtrectans in hunc modum: Recitavi illi scriptam a te sententiam, dixi ea verba quibus certam illi salutem spondebas, et dubitavit tamen projicere sese in subjectam altitudinem. Apparet eum promissis tuis nequaquam fidere. Quonam ergo pacto eum qui tam parum fidei tuis habet verbis, filium appellasti?","english":"For the purpose of making an interrogation, a certain precipitous place will be chosen; I will seize him and drag him to the pinnacle of the temple, and when he has taken his seat at the very summit, then I will opportunely suggest this: \"If you are the Son of God, throw yourself down; for it is written that He commanded His angels concerning you, and they will lift you in their hands, lest you strike your foot against a stone.\" One of two things will certainly happen: either he will believe my words, or he will reject them. If he takes my speech in good part and flatters himself as if he were righteous, it will be easy for him, as I have proposed, to throw himself headlong: thus he will hurl his body from the highest peak, and if he dies from the fall, I will mock him dead; but if even afterward he survives, he will at least have this, that he has received from me the wound of vainglory, having been induced by my speech to cast himself down recklessly. But if I see him refusing and declining, I will call him into envy and hatred before God, as once with Job, disparaging the dignity and benefit of divine adoption violated by him in this manner: \"I recited to him the sentence written by you, I spoke those words by which you promised him certain salvation, and yet he hesitated to throw himself into the abyss below. It is evident that he does not trust your promises. By what means, then, did you call him son, who has so little faith in your words?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage presents a dramatic scenario of a demonic figure tempting a potential Son of God to jump from a temple pinnacle, echoing the testing of faith found in early Christian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scriptum est enim quoniam angelis suis mandavit de te","severity":"info","text":"The phrase 'it is written that He commanded His angels concerning you' may allude to Psalm 91:11-12 (LXX) or to apocryphal traditions about angelic protection of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ut olim Jobum","severity":"info","text":"The reference to Job (ut olim Jobum) parallels the testing of Job by Satan in the biblical book, where Satan questions Job's faithfulness under divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative within Nestorius's polemic, depicting a hypothetical temptation scenario to illustrate the dangers of pride and false promises of divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Marius Mercator's Latin translation preserves Nestorius's anti-Pelagian argument, which was later used in Christological controversies to critique Pelagian views on human effort and divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in templi pinnaculum","severity":"caution","text":"The phrase 'pinnacle of the temple' may be a rhetorical exaggeration; the exact location is not specified in the source, and the term could refer to any high point of a building.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hungry man' in the previous passage is not clarified here; it may refer to a specific individual or be a generic figure.","The source of the scriptural quotation about angels is not explicitly identified; it may be a paraphrase or apocryphal reference."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Quid strueret adversarius, Christus non nescivit. Permittit illi sese trahendum, et non secus atque homo hominem, sequitur: ubi vero fastigium institit, tum daemon proferre meditata verba: Si Filius Dei es, mitte te deorsum. Respondeamus dicenti diabolo: Si hoc esse proprium hominis illius credis, qui Deo Patre gaudeat, ut in ipso periculo casuque maneat omnis damni ac periculi expers, habes unde istud pateat quod quaeris: hoc enim ipso apparet cum esse Dei Filium, quod illum qui tibi est ad latus, et sub ictu ac manu, non deturbas tamen agisque praecipitem, jamdudum deturbare gestiens: sed aliud nihil potes scilicet quam hortari et suadere lapsum, impellere non potes. Quid est, inquit, non sponte das te (??)n praeceps? At age, projice te nihil haesitans, mitte (??) deorsum: scriptum est enim quod angetis suis mandavit de te, ne forte offendas ad lapidem pedem tuum. Quae dum hostis diceret, ostendit se nescire illum quem alloquebatur Deum esse; si enim Deum esse nosset, non ad lapsum e summo fastigio incitasset. Norat Deum neque altitudine ulla depressiorem, neque ulla planitie non pateatiorem esse; sed eumdem, ut assurgere cum summis quibusque rebus, iisque exaequari, ita cum aequalibus et planis pariter protendi, adeoque omni offendendi periculo vacare; et impingere pedem hominis, non Deum ipsum posse.","english":"What the adversary was planning, Christ was not unaware. He allows himself to be dragged by him, and follows no differently than one man follows another; but when the summit was reached, then the demon began to utter his premeditated words: \"If you are the Son of God, throw yourself down.\" Let us reply to the speaking devil: If you believe that it is the property of that man, who rejoices in God the Father, that in that very danger and fall he remains untouched by any loss or peril, you have grounds for that to be made clear which you seek: for by this very fact it appears that he is the Son of God, because you do not, however, cast down or drive headlong that man who is at your side and within your blow and hand, though you have long been eager to cast him down; but you can do nothing else, of course, than urge and advise a fall; you cannot push him. \"What is this,\" he says, \"do you not give yourself over to the precipice of your own accord? Come now, throw yourself without hesitation, cast yourself down: for it is written that your angels have commanded concerning you, lest you should chance to strike your foot against a stone.\" While the enemy was saying these things, he showed that he did not know that the one he was addressing was God; for if he knew him to be God, he would not have incited him to fall from the highest summit. He knew that God is neither made lower by any height, nor more accessible by any level ground; but that he, just as he rises up with and equals the highest things, so he is equally extended with level and flat things, and is thus free from any danger of stumbling; and that it is the foot of a man, not God himself, that can strike against a stone.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (Christ’s passive following) to a rhetorical reply to the devil, then to a devilish taunt, and finally to theological reflection on divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si Filius Dei es, mitte te deorsum","severity":"info","text":"The devil’s challenge echoes the Gospel temptation narratives (Matt 4:5-6; Luke 4:9-11), where Satan urges Jesus to prove his divinity by a dangerous act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scriptum est enim quod angetis suis mandavit de te","severity":"info","text":"This alludes to Psalm 91:11-12 (Vulgate 90:11-12) or a similar angelic protection motif, though the exact verse is not directly quoted in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"non sponte das te (??)n praeceps","severity":"caution","text":"The Latin text is corrupt here: '(??)n' likely represents a lacuna or scribal error; the English draft reads 'do you not give yourself over to the precipice of your own accord?' as a plausible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The devil’s inability to push Christ reflects the Pelagian denial of grace’s necessity; Nestorius argues that Christ’s divine nature makes him impervious to demonic coercion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Marius Mercator preserved this text as part of his anti-Pelagian dossier; the passage was later used in medieval debates on Christ’s passibility and the limits of demonic power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin phrase 'non sponte das te (??)n praeceps' is corrupt; the reading 'non sponte das te in praeceps' is assumed, but the exact wording is uncertain.","The identity of the 'adversarius' (Satan or a human tempter) is left ambiguous in the narrative context."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Argumento sunt igitur haec diaboli verba, non eum egisse cum Christo ut cum Deo.\n\nJam verborum sententiam et mentem audiamus. Dicebas modo, inquit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Neque non ipse laudavi tuam in Deum fidem; sed, siquidem altera Dei vox ea est quae testatur quod angelis suis mandavit de te, ne forte offendas ad lapidem pedem tuum; ostende te Dei verbo fidem adjungere, teque demitte securus omnis detrimenti ac periculi. En commodum locus praeceps qui te Filium esse Dei asserat; en lapsus qui Dei curam de te comprobet: si enim hinc praecipitans, erigeris deinde salvus et incolumis, vera procul dubio erit illa vox, quae te Filium Dei praedicavit; siquidem Deus hoc tibi antea spopondit, se curam tui demandaturum angelis, ut custodiant te in omnibus viis tuis.\n\nEx olenti vasculo profers unguentum, o diabole, veteremque renovas historiam. Leo quidam a Samsone interfectus, mellis favum gerebat in ore. tametsi mortuus jaceret ac fetidus; tu instar leonis illius mel e Scripturis depromptum stillas ab ore, idemque responso Domini subinde prostratus jaces: Scriptum est enim, inquit: Non tentabis Dominum Deum tuum.","english":"These, therefore, are the devil's words as evidence, not that he acted with Christ as with God.\n\nNow let us hear the meaning and intent of the words. \"You were just saying,\" he says, \"It is written: Man does not live by bread alone, but by every word that proceeds from the mouth of God. Nor did I myself fail to praise your faith in God; but, since there is another voice of God which testifies that He commanded His angels concerning you, lest you chance to strike your foot against a stone; show that you add faith to the word of God, and let yourself go, secure from all harm and danger. Behold, a convenient precipice which asserts that you are the Son of God; behold, a fall which proves God's care for you: for if, hurling yourself from here, you then rise up safe and unharmed, that voice which proclaimed you the Son of God will undoubtedly be true; since God previously promised you this, that He would entrust your care to angels, to guard you in all your ways.\"\n\nFrom a stinking little vessel you produce ointment, O devil, and you renew an old story. A certain lion, killed by Samson, was carrying a honeycomb in its mouth. Although it lay dead and stinking; you, like that lion, drip honey taken from the Scriptures from your mouth, and you lie prostrate, struck down by the Lord's response: For it is written, he says: \"You shall not tempt the Lord your God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Argumento sunt igitur haec diaboli verba","severity":"info","text":"The Latin opens by framing the devil's words as evidence (argumento) that the devil did not treat Christ as God, a key polemical point against Pelagian or Nestorian views of Christ's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei","severity":"info","text":"This is a paraphrase of Deuteronomy 8:3 (LXX) or a common patristic adaptation, not a direct Vulgate verse; it echoes the idea of spiritual sustenance from God's word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non tentabis Dominum Deum tuum","severity":"info","text":"This is a citation of Deuteronomy 6:16 (LXX) or a similar prohibition against tempting God, used here as Christ's response to the devil's challenge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Leo quidam a Samsone interfectus, mellis favum gerebat in ore","severity":"info","text":"The reference to Samson and the lion with a honeycomb is drawn from Judges 14:8-9, where Samson finds bees in the lion's carcass; the author uses it as a metaphor for the devil's deceptive use of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex olenti vasculo profers unguentum, o diabole","severity":"info","text":"This exclamation marks a rhetorical shift from the devil's speech to the author's direct address, employing a vivid metaphor to condemn the devil's manipulation of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nestorii Tractatus Contra Haeresim Pelagii Seu Coelestii","severity":"info","text":"This passage, attributed to Nestorius in the Latin tradition, was preserved by Marius Mercator as part of anti-Pelagian polemic; its attribution is debated, but it reflects 5th-century Christological controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text's attribution to Nestorius is uncertain; it may be a later composition or heavily edited by Mercator. The exact source of the scriptural paraphrases (e.g., 'Non in solo pane') is unclear, as they do not match Vulgate wording precisely."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Neque renuit Christus projicere se, neque annuit: si enim abnegasset praecipitare se, dedisset ansam diabolo accusandi sui, ut qui Dei verbis diffideret; si vero annuisset, visus esset arrogantior, et ad ostentationem proclivior. Eam ergo resp(??)nsionem dedit, qua nec assentiri nec recusare videretur: Non tentabis, ait, Dominum Deum tuum. Nequaquam ait, Non tentabis me Dominum tuum: hoc enim si diabolus audivisset, non adortus esset eumdem (??) hominem postea hisce promissis: Haec omnia tibi dabo, si cadens adoraveris me. Quid ergo respondit? Psalmorum, inquit, voces, utpote veras, amplector, prorsusque spem habeo in Deo, qui se auxilio no(??) defuturum spondet. Scio angelis demandatam ess(??) hominum curam; at non ita si homines dent se im caput praecipites, non si sibi manus violentas afferant, non si temere Deum tentent.\n\nEn igitur victum fusumque secunda vice diabolum: ad tertiam tentationem insurgit. Hujus quoque tertiae tentationis seriem vobis debet explicare sequens oratio, quam si absolvero, debitum omne, quod meo promisso, quasi chirographo, firmavi, repraesentavero. Cujus quidem debiti persolutio, u(??) mihi vobisque perjucunda, sic uni diabolo acerbae est et invisa: quippe cui pretium suae temeritatis sua sit ipsius clade persolutum.","english":"Christ did not refuse to throw himself down, nor did he agree: for if he had denied and refused to hurl himself down, he would have given the devil an occasion to accuse him, as one who distrusted the words of God; but if he had agreed, he would have seemed more arrogant and prone to ostentation. Therefore, he gave such a response that he would appear neither to assent nor to refuse: \"You shall not tempt,\" he says, \"your Lord God.\" He did not at all say, \"You shall not tempt me, your Lord\": for if the devil had heard this, he would not have later assailed the same man with these promises: \"I will give you all these things, if you fall down and worship me.\" What then did he respond? \"I embrace,\" he says, \"the words of the Psalms, as being true, and I have complete hope in God, who promises that he will not fail in his aid. I know that the care of men is entrusted to angels; but not so if men throw themselves headlong, not if they lay violent hands upon themselves, not if they rashly tempt God.\"\n\nBehold, then, the devil defeated and routed a second time: he rises up for a third temptation. The following discourse ought to explain to you the sequence of this third temptation as well, which, if I complete it, I will have presented the entire debt, which I confirmed by my promise as if by a bond. The discharge of this debt, while it is very pleasant for me and for you, is so bitter and hateful to the devil alone: for whom the price of his own rashness has been paid out by his own ruin.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"secunda vice","severity":"info","text":"The phrase 'secunda vice' marks the second of three temptations, structuring the narrative as a tripartite contest between Christ and the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non tentabis Dominum Deum tuum","severity":"info","text":"This phrase echoes Deuteronomy 6:16 (LXX) or a similar Old Testament warning against tempting God, though not a direct quotation from the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Psalmorum voces","severity":"info","text":"The reference to 'Psalmorum voces' indicates Christ's response is framed as a citation of the Psalms, reflecting a common patristic exegetical practice of reading Christ's words through Old Testament texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chirographo","severity":"info","text":"'Chirographo' (bond) is a legal metaphor for the author's promise to deliver a full account of the temptations, common in late antique rhetorical and theological writing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"diabolo","severity":"info","text":"The devil's defeat is described as 'clade' (ruin), a term that resonates with later medieval and Reformation polemics against Pelagianism, where the devil's role in temptation is emphasized.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (marked '??') in the source edition, particularly in 'resp(??)nsionem' and 'eumdem (??) hominem', which may affect the precise reading of Christ's response and the devil's address."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Mihi quidem certe video jam esse duas promissae orationis solutiones factas: restat pensitanda tertia, caeteris, opinor, gravior ac: difficilior; de tertio scilicet artificio diaboli, quod ordine quidem tertium, astutia et gravitate primum est; ultimum numero, ejusmodi tamen ut inter caetera ob vafritiem primas facile ferat: in superioribus; enim tentationibus ferenda erat illius malitia. Nom sollicitabat ad manifestam a Deo defectionem; sedi divinis tantum abutens monumentis ac Scripturis, et: haec verba, Si Filius Dei es, Christo oggerens, ita pugnabat impie contra Deum, ut artem tamen dissimularet per speciem causamque pietatis.\n\nIn hac tertia tentatione nudam rabiem et ma— litiam aperit, nullisque integumentis personatam nequitiam prae se fert; adorari se postulat ab eo quii ab omnibus adoratur, et ex iis quae jam audivit ai Christo, in eam spem venit, ut adorationem extor-- quere se ab eodem posse putet. Ubi enim vidit ext oraculis fidei omnia loqui Dominum, et negare De(??) esse tentandum, putavit illum pronum esse ad (??)- dendum, neque admodum laborare in explorand(??) anxie probandisque rebus quae sibi propone(??)entun. Igitur composita rerum specie pulcherrima ditur, sic tamquam spectaculi novitate animum illius oculosque perstricturus. Assumit ittum diabolus, inquit sacra pagina, in montem excelsum val(??), et ostendit illi omnia regna mundi et gloriam eorum.","english":"I myself certainly see that there are now two solutions of the promised discourse completed: the third remains to be weighed, heavier and more difficult, I think, than the others; concerning the third device of the devil, which is third in order, but first in cunning and gravity; last in number, yet such that among the others it easily bears the palm for craftiness. In the earlier temptations his malice was to be endured. He was not soliciting an open defection from God; but, only abusing the divine records and Scriptures, and thrusting these words at Christ, \"If you are the Son of God,\" he fought impiously against God, yet dissembled his art through the appearance and pretext of piety.\n\nIn this third temptation he lays bare his naked rage and malice, and displays his wickedness without any coverings; he demands to be worshipped by him who is worshipped by all, and from what he has already heard from Christ, he came into such hope that he thought he could extort worship from him. For when he saw the Lord speaking everything from the oracles of the faith, and denying that God is to be tempted, he thought him prone to yield, and not very laborious in examining and anxiously testing the things that were being proposed to him. Therefore, having composed the appearance of things in the most beautiful form, he proceeds, as if about to dazzle his mind and eyes with the novelty of the spectacle. The devil assumes him, says the sacred page, onto a very high mountain, and shows him all the kingdoms of the world and their glory.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"tertia ... tentatio","severity":"info","text":"The author marks the third temptation as climactic, reversing ordinal priority: third in sequence but first in cunning and gravity. This rhetorical escalation frames the narrative of the devil's final assault on Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vafritiem","severity":"info","text":"Vafritiem (from vafrities) denotes cunning or craftiness, a key attribute of the devil in this passage. The term underscores the shift from concealed malice in earlier temptations to open rage in the third.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si Filius Dei es","severity":"info","text":"The phrase 'If you are the Son of God' echoes the devil's taunt in the temptation narrative, likely derived from Matthew 4:3-6 or Luke 4:3-13, where the tempter challenges Christ's identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in montem excelsum valde","severity":"info","text":"The reference to a 'very high mountain' and showing 'all the kingdoms of the world' alludes to the devil's temptation of Christ with worldly power, a common motif in patristic exegesis of the Synoptic Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"negare De(??) esse tentandum","severity":"caution","text":"The Latin text is corrupt at 'negare De(??) esse tentandum'; the missing letters likely read 'Deum' (God), yielding 'denying that God is to be tempted.' The English draft supplies this reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Marius Mercator","severity":"info","text":"Marius Mercator, a 5th-century Latin polemicist, here adapts a Nestorian source against Pelagianism. The passage's dramatic framing of the devil's temptations reflects late antique rhetorical training and anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has lacunae at 'negare De(??) esse tentandum' and 'in explorand(??) anxie probandisque rebus'; the English draft supplies plausible restorations ('Deum' and 'explorandis').","The phrase 'assumit ittum diabolus' may be a scribal error for 'assumit illum diabolus' (the devil assumes him), as rendered in the English draft."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Fictitiam adumbrat imaginem, et eas quae f(??) ex aere picturas rerum et formas imitates. (??) mundi molem incompositam, et umbratilis regni decora fabricatur, ratus nimirum hujus imaginis inani splendore Christi ad credendum facilitatem inducendam in errorem. Etsi ne intelligit quidem se contra seipsum pugnare, dum Christum ad banc adorationem instigat. Pollicere potius ilii mundi opes omnes, ne cadens te adoret. Pergit tamen: Haec omnia tibi dabo, si cadens adoraveris me. Qui Paulo asserenti avarum esse cultorem idolorum non credit, audiat idolorum parentem Pauli verba vera esse conlestantem: Qui me adoraverit, inquit, huic aliena dabo. Annon igitur qui aliena possidet, diaboli cliens et assecla est? ipse enim aliena se donaturum pollicetur: ita donans aliis, ut aliis noceat, nec nisi furta sua largiens.\n\nHuc autem spectat illius ista liberalitas in Christum, ut eum ad procidendum coram se, tantorum donorum pollicitatione leniter inducat. Voluptate ciborum iste duci non potest, inquit, vel inanis gloriae titillari suavitate. Duo quae mihi sunt ad pugnandum tela certissima, diffregit; quaerendum aliud mihi telum potentius. Inest omnibus hominibus dominandi libido: quaestum et rem facere, si ferat occasio, recusat nullus; avaritia, omnium animis infixum veluti quoddam vulnus est. Hanc sagittam depromam pharetra. Ubi porro figam hominem? quis adjuvabit consilium locus?","english":"He fashions a feigned image and those things which, as if from bronze, are imitations of pictures of things and forms. He constructs the unformed mass of the world and the adornments of a shadowy kingdom, thinking, no doubt, that by the empty splendor of this image he might lead Christ into the error of believing with ease. Yet he does not even understand that he fights against himself, while he urges Christ to this adoration. He might rather promise him all the wealth of the world, lest he fall and worship you. Yet he continues: \"I will give you all these things, if you fall down and worship me.\" He who does not believe Paul asserting that a worshiper of idols is avaricious, let him hear the parent of idols testifying that Paul's words are true: \"Whoever worships me,\" he says, \"to him I will give the possessions of others.\" Is not, therefore, he who possesses the possessions of others a client and follower of the devil? For he himself promises to give the possessions of others: thus giving to others so as to harm others, and bestowing only his own thefts.\n\nBut this liberality of his toward Christ aims at this: to gently lead him to prostrate himself before him by the promise of such great gifts. \"This one cannot be led by the pleasure of foods,\" he says, \"or be titillated by the sweetness of vainglory. The two most certain weapons I have for fighting, he has broken; I must seek another, more powerful weapon. The lust for domination is in all men: no one refuses to make a profit and gain, if opportunity offers; avarice is a certain wound fixed, as it were, in the minds of all. This arrow I will draw from the quiver. Where, then, shall I fix the man? What place will help my plan?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Fictitiam adumbrat imaginem","severity":"info","text":"The devil creates a deceptive image to tempt Christ, a theme common in early Christian polemic against idolatry and demonic deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui me adoraverit, inquit, huic aliena dabo","severity":"info","text":"This is a paraphrase of the devil's promise in the temptation narrative, echoing Matthew 4:8-9, where the devil offers worldly wealth in exchange for worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulo asserenti avarum esse cultorem idolorum","severity":"info","text":"Alludes to Paul's teaching that idolatry is linked to avarice, as in Romans 1:29 or 1 Corinthians 10:14, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"avaritia, omnium animis infixum veluti quoddam vulnus","severity":"info","text":"The characterization of avarice as an innate wound reflects a common patristic moral psychology, seen in authors like Augustine and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hanc sagittam depromam pharetra","severity":"info","text":"This marks a rhetorical shift as the devil resolves to use avarice as a new weapon, structuring the narrative as a series of temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"f(??) ex aere picturas","severity":"caution","text":"The text is corrupt here; the reading 'f(??)' likely represents a lacuna or illegible abbreviation, possibly 'factas' or 'fictas', but the sense remains clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'f(??) ex aere picturas' is corrupt; the intended word may be 'factas' (made) or 'fictas' (shaped), but the meaning of artificial images is clear."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Utinam congressus essem cum illo in edito aliquo monte! Dat situs editior facilem prospectum in omnem partem: inde nullo negotio camporum ubertatem subjecissem illius oculis; obtulissem spectandos regum thesauros; vitae pompam omnem et fastum sub uno aspectu posuissem, alia quidem, ut reipsa sunt, ostendens, alia per artem effingens. Cum hominum natura tam facile muneribus et lucro irretiatur, si viderit quae sunt in orbe terrarum splendida et illustria, statim ad ea possidenda exsiliet; ostentatas divitias arripiet avidus, in easque habendas cupiditate feretur incitatissima: umbram accipiet pro veritate, et solus rerum aspectus fidem homini faciet, caeteroqui ad credendum undique versatili. Posce panem, inquiebam; respuit, nihit dubitans quin a Deo etiam sine pane pasceretur. Projice corpus deorsum, urgebam; discussit haec verba, cum Deum esse tentandum negaret. Adibo jam illum cum hac inani specie rerum et pompa: omnino imponam illi, et persuadebo ut procidat mihi ad genua, tamquam si a Deo ipso tentaretur: credet, inquam, homo ad credendum minime malus et morosus. Mox ubi deceptum irrisero, missum illum faciam.","english":"Would that I had met him on some lofty mountain! A higher vantage point offers an easy view in every direction: from there, with no trouble, I would have set before his eyes the abundance of the fields; I would have presented the treasures of kings for his inspection; I would have placed the whole pomp and splendor of life under a single gaze, showing some things as they truly are, and fashioning others through artifice. Since human nature is so easily ensnared by gifts and gain, if it sees what is splendid and illustrious in the world, it will immediately leap to possess them; it will greedily seize the displayed riches, and be carried away with the most vehement desire to have them: it will take a shadow for truth, and the mere sight of things will create belief in a man who is otherwise easily swayed in every direction to believe. \"Ask for bread,\" I said; he refused, not doubting that he would be fed by God even without bread. \"Throw your body down,\" I urged; he dismissed these words, denying that God was to be tempted. I will now approach him with this empty appearance of things and this pomp: I will utterly deceive him, and persuade him to fall at my knees, as if he were being tempted by God himself: he will believe, I say, a man who is by no means evil or stubborn in believing. Soon, when I have mocked him in his deception, I will let him go.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Utinam congressus essem cum illo in edito aliquo monte","severity":"info","text":"The speaker imagines a confrontation on a high mountain, a rhetorical device to emphasize a vantage point for deception. This sets up the following elaborate temptation scenario.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"posce panem ... projice corpus deorsum","severity":"info","text":"These commands echo ascetic temptations known in monastic literature, where the devil tests a hermit by offering bread or urging self-harm. The refusal mirrors Christ's own temptations in the desert.","cites":[],"named_sources":["Evagrius Ponticus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"umbram accipiet pro veritate","severity":"info","text":"The phrase 'shadow for truth' parallels Platonic and Augustinian epistemology, where sensory appearances deceive the soul. It also recalls the cave allegory in Plato's Republic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Adibo jam illum ... missum illum faciam","severity":"info","text":"This passage concludes the narrative unit with a direct threat: the speaker will approach, deceive, mock, and release the victim. It forms a climactic boast of manipulative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"homo ad credendum minime malus et morosus","severity":"info","text":"The characterization of the victim as 'not evil or stubborn in believing' may reflect Pelagian optimism about human nature, which the author opposes. This aligns with the anti-Pelagian polemic of the work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' (the victim) is not specified in this passage; it may refer to a generic ascetic or a specific opponent of the author."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Hujusce praeclarae deliberationis conscius Christus pergebat cum eo in montem excelsum. Meditatas fraudes explicare diabolus incipit: variarum rerum fictitiam imaginem oculis objicit. Neque artificiosam calliditatem Christus redarguit aut refutat, sed veluti fraudis nescius contemplatur. Ille vicisse dolo et spectaculi fallacia ratus, adversariuraque oblata specie captum suspicans, ac veluti certam de reliqua victoria conjecturam faciens, exaggeratis, et quae moderatorem orbis ac arbitrum decerent, verbis, mendacia magnifica blaterat. Haec omnia tibi dabo, si cadens adoraveris me. Non intueris, inquit, o homo, amplitudinem orbis? non cernis quot et quantae possessiones istae sint? non fremis ad aspectum infinitorum prope regnorum? horum ego dominus sum: haec palatia pro arbitrio meo inter homines a me dividuntur, et habitanda conceduntur; caeteris ego te facile antepono, dignumque judico qui orbe solus toto regnes: a me accipe potestatem et robur, quo mundo regendo par sis: hoc unum tu vicissim pro tantis donis repende mihi, adora me· Haec omnia libi dabo, si cadens adoraveris me.","english":"Christ, aware of this excellent plan, proceeded with him up the high mountain. The devil begins to unfold his premeditated deceptions: he presents a false image of various things to the eyes. Christ neither refutes nor rebuts this artful cunning, but gazes as if unaware of the fraud. The devil, thinking he has prevailed by trickery and the deceit of the spectacle, and suspecting that his adversary is caught by the offered appearance, and as if making a sure conjecture about the rest of the victory, with exaggerated words, such as would befit the ruler and arbiter of the world, he babbles magnificent lies. \"I will give you all this, if you fall down and worship me. Do you not see, O man, the vastness of the world? Do you not perceive how many and how great these possessions are? Do you not shudder at the sight of nearly infinite kingdoms? I am the lord of these: these palaces are divided among men at my will and granted for habitation; I easily set you above the rest, and judge you worthy to rule the whole world alone: from me receive the power and strength to be equal to ruling the world: this one thing you in turn repay me for such great gifts: worship me. I will give you all this, if you fall down and worship me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a narrative unit within a polemical work, depicting the temptation of Christ as a dramatic dialogue. The repeated phrase 'Haec omnia tibi dabo, si cadens adoraveris me' frames the devil's offer, emphasizing the conditional nature of the temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The scene echoes the Gospel accounts of Christ's temptation (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13), particularly the devil's offer of worldly dominion in exchange for worship. The phrase 'in montem excelsum' recalls the 'high mountain' of Matthew 4:8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"blaterat","severity":"info","text":"'Blaterat' (from Latin blatero, -are) means 'babbles' or 'prattles,' carrying a pejorative sense of empty, boastful speech. The term underscores the devil's deceitful rhetoric, contrasting with Christ's silent contemplation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The devil's offer of 'palatia' (palaces) and 'regna' (kingdoms) reflects late antique notions of imperial power and wealth, common in ascetic literature as symbols of worldly temptation. The phrase 'moderatorem orbis ac arbitrum' (ruler and arbiter of the world) echoes Roman imperial titulature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage, attributed to Nestorius by Marius Mercator, was used in anti-Pelagian polemic to illustrate the devil's cunning and Christ's imperturbability. It aligns with the broader Christological debates of the 5th century, emphasizing Christ's divine foreknowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify whether 'Christus' is aware of the devil's plan from the start or only during the ascent; the translation assumes foreknowledge. The phrase 'veluti fraudis nescius' (as if unaware of the fraud) is ambiguous: it may indicate Christ's deliberate pretense or a narrative irony."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Ex parte prophetas, invitus licet, o diabole: reddes tu quidem mundum, quem indigna servitude oppressisti; at non item auferes adorationis cultum, sed flagellorum poenam. Noli enim putare libi esse cum Adamo colloquium; Adamum quippe illexit spe divinitatis, et male persuasum pessumdedit: nunc pariter omnium rerum imperium ac principatum Christo defert, quem amplitudine promissionis persuadendum ac prolapsurum itidem sperat. Responsum quod merebatur abstulit: Vude post me, Satana: scriptum est enim, Dominum Deum tuum adorabis, et illi soli servies. Recede, Satana. Recte hic omnino Satanam illum nominatim vocat, ut herus quispiam, qui servum se occultantem de nomine vocans, hoc ipso indicat eum non esse clam. Apage! mitis haec et mansueta vox est, at comminantis tamen, ut videre est, et velut indignantis Domini, perinde ac si diceret: Frustra laborasti in tegenda fraude tua, detracta est tua tibi larva, desperasti victoriam; nunc demulcere me vis et eblandiri donis, jam meam venditionem agitas, jam proditoris usurpas voces. Intempestivum emendi mei consilium iniisii, exspecta consortem tuum, et pactionis administrum Judam; recede modo, dum crucem, quae me manet, subeam; recede, inquam, me qeippe modo non emes. Apage! serva dona tua proditori; hoc unum a me nunc habebis: Dominum Deum tuum adorabis, et illi soli servies.","english":"From the prophets, albeit unwillingly, O devil: you will indeed give back the world, which you have oppressed with unworthy servitude; but you will not likewise take away the worship of adoration, but rather the penalty of the scourges. For do not think that you are having a conversation with Adam; for you enticed Adam with the hope of divinity, and you ruined him, having persuaded him wickedly: now you offer to Christ equally the command and primacy of all things, hoping that he, like Adam, will be persuaded and fall by the magnitude of the promise. He received the answer he deserved: \"Get behind me, Satan; for it is written, you shall worship the Lord your God, and serve him alone. Withdraw, Satan.\" Here he rightly calls that one Satan by name, as a master who, calling a slave who is hiding by name, thereby indicates that he is not hidden. Begone! This is a gentle and mild voice, yet of a threatening, as can be seen, and as it were of an indignant Lord, just as if he were saying: You have labored in vain in concealing your fraud, your mask has been torn off, you have despaired of victory; now you wish to soothe me and coax me with gifts, now you are stirring up my sale, now you are usurping the words of a traitor. You have begun an untimely plan to buy me, wait for your accomplice, and the administrator of the pact, Judas; withdraw now, while I undergo the cross which awaits me; withdraw, I say, for you will not buy me now. Begone! Keep your gifts for the traitor; this one thing you will have from me now: you shall worship the Lord your God, and serve him alone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominum Deum tuum adorabis, et illi soli servies","severity":"info","text":"This is a paraphrase of Deuteronomy 6:13–14 (LXX) and echoes the first commandment, adapted as a rebuke to Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Apage","severity":"info","text":"A Greek loanword (ἄπαγε) meaning 'begone!' or 'away!', used in Latin to convey a sharp dismissal; here it underscores Christ's authoritative rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judam","severity":"info","text":"Judas Iscariot is invoked as the archetypal traitor, aligning the devil's temptation with the betrayal narrative and foreshadowing the Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vude post me, Satana","severity":"info","text":"This direct command marks a climactic turning point in the dialogue, shifting from the devil's persuasion to Christ's definitive rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"herus quispiam, qui servum se occultantem de nomine vocans","severity":"info","text":"The analogy of a master calling a hidden slave by name reflects a common Roman social trope, emphasizing Christ's authority over the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"me qeippe modo non emes","severity":"caution","text":"The phrase 'me qeippe modo' appears corrupt; likely a scribal error for 'me quippe modo' ('me indeed now'), but the intended sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'me qeippe modo' is uncertain; emended to 'me quippe modo' for sense."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Ne hominum obsequia partiri cum Deo, et vindicare tibi velis; illi soli debitores sunt.\n\nTunc, inquit, recessit ab eo diabolus. Magna sane Christi fuit hac in extrema lucta et insignis victoria. Ut enim generosus ac fortis pugil sublimem adversarium attollit, moxque ex alto praecipitat ac elidit; ita Christus Dominus diabolum deductum in montem, et spe inani sublatum, ab eadem excelsa spe deturbatum ac dejectum perfregit.\n\nHujus admiratio victoriae stupentes angelos excivit, et ad stipandum coelesti satellitio victorem congregavit. Ecce enim, inquit, angeli accesserunt, et ministrabant ei. Nos angelos imitati, parem cum illis Christo cultum ac obsequium exhibeamus, studia nostra coelo probemus, beatarumque ministeria mentium in terris obeamus; animam nostram deponamus in iis manibus quae vinci nesciunt; naturae lapsae restauratorem diligamus; amplectamur eum qui communis inimici vires ac nervos incidit, et jugi memoria victoriam gloriae nostrae vindicem prosequamur; prostrato diabolo insultemus, et impudens caput convellentes, uno ore, omnibusque praecordiis exclamemus: Dominum Deum tuum adorabis, et illi soli services. Ipsi glpria et potestas in saecula saeculorum.","english":"Do not let human homage be shared with God, and claim it for yourself; they are debtors to Him alone.\n\nThen, it says, the devil departed from him. This was indeed a great and notable victory of Christ in this final struggle. For just as a noble and strong wrestler lifts up a lofty adversary, and then immediately hurls him down from a height and dashes him to pieces, so Christ the Lord, having led the devil up onto the mountain and raised him with vain hope, cast him down and dashed him to pieces from that same lofty hope.\n\nThe wonder of this victory roused the astonished angels, and gathered the victor to be attended by a heavenly retinue. For behold, it says, the angels approached and ministered to him. Let us, imitating the angels, offer to Christ the same worship and service as they do; let us prove our zeal in heaven, and perform the ministries of blessed minds on earth; let us place our soul in those hands that know not defeat; let us love the restorer of fallen nature; let us embrace him who cut the strength and sinews of our common enemy, and with constant memory pursue the victory that avenges our glory; let us insult the prostrate devil, and, tearing at his shameless head, cry out with one voice and from all our hearts: You shall worship your Lord God, and serve him alone. Glory and power to him for ever and ever.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angeli accesserunt, et ministrabant ei","severity":"info","text":"The phrase echoes the temptation narrative in Matthew 4:11 and Mark 1:13, where angels minister to Christ after the devil's departure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pugil","severity":"info","text":"The athletic metaphor of Christ as a wrestler (pugil) reflects late antique rhetorical training and the common patristic trope of Christ as an athlete in the spiritual contest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dominum Deum tuum adorabis, et illi soli services","severity":"info","text":"This exhortation echoes the first commandment and was later used in monastic rules and catechetical texts to emphasize exclusive devotion to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tunc, inquit, recessit ab eo diabolus","severity":"info","text":"This sentence marks a narrative transition from the devil's temptation to Christ's victory, followed by angelic service, structuring the passage as a three-part sequence: departure, victory, and adoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"satellitio","severity":"info","text":"Satellitio (retinue) is a military term, here applied to angels, emphasizing Christ's triumph and the heavenly court's attendance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Tunc, inquit, recessit ab eo diabolus' may be a direct quotation from a lost gospel harmony or a liturgical source; the referent of 'inquit' is unspecified."],"confidence":"high","notes":[]}]}