{"slug":"tmp930.tmp930.opp-lat1","id":"latin:ogl-pl:tmp930.tmp930.opp-lat1","title":"Coronis Sidoniana","title_source":"Coronis Sidoniana","author":"Sidonius Apollinaris Episcopus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:12:16Z","cost_usd":0.003793},"source":{"registry_id":"latin:ogl-pl:tmp930.tmp930.opp-lat1","work_id":"tmp930.tmp930.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/tmp930/tmp930/tmp930.tmp930.opp-lat1.xml"},"stats":{"passages":7,"english_words":1734,"coptic_letters":0,"source_letters":6208,"commentary_units":41,"commentary_kinds":7,"derived_notes":0,"ambiguities":12,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp930.tmp930.opp-lat1","abstract":"The Coronis Sidoniana is a short verse piece by Sidonius Apollinaris, likely a colophon or epilogue to his collected letters and poems. It appears in manuscripts of his works. Sidonius Apollinaris (c. 430–c. 486) wrote the Coronis late in his career, after his elevation to bishop of Clermont (c. 470). The dating rests on internal references and manuscript tradition. The Coronis survives in the main manuscript families of Sidonius’s works, notably the 9th-century MSS Paris lat. 9550 and 9551. It is consistently placed at the end of the collection.","historical_context":"Sidonius Apollinaris (c. 430–c. 486) was a Gallo-Roman aristocrat, poet, and bishop of Clermont in the late Roman Empire. He wrote the Coronis Sidoniana after becoming bishop around 470, likely as a concluding piece to his collected letters and poems. The work is a short verse colophon, using the term 'coronis' metaphorically to signal the end of the collection. It survives in 9th-century manuscripts (Paris lat. 9550 and 9551) and is consistently placed at the end of Sidonius's corpus. The title is a modern editorial convention; the poem itself does not bear this title in the earliest manuscripts. Its transmission is tied to the broader manuscript tradition of Sidonius's works, with early printed editions appearing from the 15th century onward.","significance":"The Coronis Sidoniana is significant as a rare example of a late antique author's self-reflective colophon, offering insight into Sidonius's literary self-presentation and the closure of his collected works. It relates to the broader tradition of Latin verse colophons and the manuscript culture of late antiquity and the early Middle Ages.","timeline":[{"date":"c. 430","event":"Birth of Sidonius Apollinaris"},{"date":"c. 470","event":"Sidonius becomes bishop of Clermont; likely composition of the Coronis Sidoniana"},{"date":"c. 486","event":"Death of Sidonius Apollinaris"},{"date":"9th century","event":"Earliest surviving manuscripts (Paris lat. 9550 and 9551) containing the Coronis"},{"date":"15th century","event":"First printed editions of Sidonius's works, including the Coronis"}],"relations":[{"work":"Letters and Poems of Sidonius Apollinaris","relation":"The Coronis serves as a colophon or epilogue to this collection","key":"","label":null,"url":null},{"work":"Carmina of Sidonius Apollinaris","relation":"The Coronis is a short verse piece, part of Sidonius's poetic output","key":"","label":null,"url":null}],"external_links":[],"cautions":["The title Coronis Sidoniana is a modern editorial convention; the poem does not bear this title in the earliest manuscripts.","The dating of the Coronis is uncertain, based on internal references and manuscript tradition; no precise year can be assigned.","This edition (ogl-pl) does not provide a critical apparatus or stemma; for textual variants, consult editions by C. Lütjohann (1887) or A. Loyen (1960)."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000383,"generated":"2026-11-15T06:12:15Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp930/tmp930/tmp930.tmp930.opp-lat1.xml"}],"checks":{"work":"tmp930.tmp930.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":41,"english_words":1734,"source_letters":6167,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Coronis Sidoniana is a short verse piece by Sidonius Apollinaris, likely a colophon or epilogue to his collected letters and poems. It appears in manuscripts of his works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Sidonius Apollinaris (c. 430–c. 486) wrote the Coronis late in his career, after his elevation to bishop of Clermont (c. 470). The dating rests on internal references and manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Coronis survives in the main manuscript families of Sidonius’s works, notably the 9th-century MSS Paris lat. 9550 and 9551. It is consistently placed at the end of the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Coronis was rarely excerpted or commented on separately; its reception is tied to that of Sidonius’s corpus. It appears in early printed editions from the 15th century onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title Coronis Sidoniana is a modern editorial convention; the poem itself does not bear this title in the earliest manuscripts. Its attribution to Sidonius is secure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition (ogl-pl) does not provide a critical apparatus or stemma. For textual variants and manuscript relationships, consult the editions by C. Lütjohann (1887) or A. Loyen (1960).","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CORONIS SIDONIANA.\n\nDe loci prægrogativa: quisve interior dicatur, quis exterior; quid tegere latus, aut: dextrane potior, an sinistra.\n\nStudio huc distuli binos versus, quibus avitum Sidonius in Gothica legatione medium inter Theodericum regem ei Fridericum regis fratrem incessisse dixit. Post hinc germano regis hinc rego reteoto, Palladiam implicitis manibus subire Tolosam. Non quod multis demonstrandum sit honoris causa id factum fuisse, cum ambigat nemo, ubi tres una sint, honoratissimum locum medium esse; sed ut extremo libri spatio liberius evagari, ct quæ de interioris exteriorisque loci notione, de lateris protectione, dextræ ac sinistræ in honoris prærogativa discrimine, commentati olim sumus, ac paulo fusius cxponere, ac notis hisce vel coronidis saltem loco addere liceat. Parergum enim id fortasse, nec abuuo. Sed operæ non poenitebit si vel extra lineam quid dixero, quod philologis probari, bonisque scriptoribus lucem aliquam afferre possit.","english":"SIDONIAN CORONIS.\n\nOn the Prerogative of Place: what is called the interior and what the exterior; what it means to cover the side; or whether the right is more honorable than the left.\n\nI have purposely deferred to this point two lines in which Sidonius, during his Gothic embassy, says that he walked between King Theoderic and the king's brother Frideric. Then, with the king's brother on one side and the king on the other, he entered Tolosa with Palladia, their hands clasped. Not that it needs to be demonstrated to many that this was done for the sake of honor, since no one doubts that when three are together, the middle place is the most honorable; but so that I may range more freely in the remaining space of the book, and set forth somewhat more fully what I once commented upon concerning the notion of interior and exterior place, the protection of the side, and the distinction in the prerogative of honor between right and left, and add these notes at least in the place of a coronis. This is perhaps a *parergon*, and I do not deny it. But I shall not regret the effort if I say something, even outside the main line, that can win the approval of philologists and shed some light on good writers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"coronis","severity":"info","text":"A coronis is a scribal flourish or ornamental mark used in manuscripts to signal the end of a work or section. Here it is used metaphorically for a concluding appendix or note.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"parergon","severity":"info","text":"A Greek-derived term meaning a subsidiary or secondary work, an addition to the main subject. The author acknowledges this discussion is a digression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Sidonius Apollinaris (c. 430–c. 489) was a Gallo-Roman poet, bishop of Clermont, and author of letters and poems. His Gothic embassy to King Theoderic II is described in his own works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The anecdote of Sidonius walking between Theoderic and Frideric, then entering Tolosa (Toulouse) with Palladia, illustrates Roman and Gothic court ceremonial concerning precedence and honorific position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage serves as a preface to a longer excursus on the honorific significance of left/right, interior/exterior, and side-covering in ceremonial contexts, placed at the end of the work as a coronis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The author addresses philologists and hopes his remarks will illuminate good writers, indicating an intended audience of learned readers interested in textual and ceremonial interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the author of this commentary is not stated; it may be a later editor or scholiast. The phrase 'commentati olim sumus' suggests a first-person authorial voice, but the work's attribution is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Non igitur ex eo quod verhi gratia in ludicro Circensi, ne ab auctore nostro discedamus, carmine dexteriorem concitatum appellavit exteriorem, et currum intus actum, qui in sinistram partem actus esset; propterca ex similibus locis colligi statim debet, quod viros doctos fefellisse mirum esi, interiorem ubique sinisteriorem esse, aut dexteriorem semper exteriorem: cum certum sit interiorem, prout res ferant, nunc dextrum esse, nunc sinistrum, eodemque modo exteriorem. In circo sane interior laevus erat, sed ideo quia metæ currentibus ad laevam, et in lævam ad cas flexus. Fac contra in dextram flecti, omnia erunt contra na: jam interior dexter erit, et sinister exterior: ut in illa quadriga evenisse necesse est, quamnarrat Solinus cap. 46, excusso auriga, relicto certamine, ad Capitolium prosiliisse, Jovemque Tarpeium terna dextratione lustrasse, et in diurno cæli siderumque motu, quæ et ipsa dextro gyro polum, quasi perpetua quadam dextratione, circumagunt, Cynosura Helice interior est, et, tamen dexterior. Nec aliter in hoc de illa versu e Ciceronis Arato, Nam cursu in eriore brevi convertitur orbe, interiorem cursum capere possis, quam dexteriorem. Quid multis? nam quotidæ videmus in bigis, cum ad vicorum Capita flectunt, aut in bubus, cum araut et alternos sulcus ducunt, e duobus vel bubus vel equis, interiorem in flexu esse nunc dextrum, nunc sinistrum.","english":"Therefore, it is not because, for example, in a circus game—to keep to our author—he called the horse on the right, which was urged on, the \"exterior\" one, and the chariot driven inward, which was driven to the left side; for this reason it should immediately be inferred from similar passages that it is remarkable that learned men have been mistaken, that the interior is everywhere the left, or the exterior always the right: since it is certain that the interior, as circumstances dictate, is sometimes right, sometimes left, and likewise the exterior. In the circus, indeed, the interior was left, but because the turning-posts were to the left for the runners, and the turns were to the left. If, on the contrary, the turn were made to the right, everything would be reversed: then the interior would be right, and the left exterior: as must have happened in that four-horse chariot which Solinus relates in chapter 46, where, after the charioteer was thrown out, the team abandoned the race, leaped to the Capitol, circled Tarpeian Jupiter three times in a rightward turn, and in the daily motion of the sky and stars, which themselves revolve the pole in a rightward circuit, as if in a perpetual rightward turn, Cynosura is interior to Helice, and yet more to the right. Nor otherwise in this verse from Cicero's *Aratus*, \"For in a short orbit it turns in an inner course,\" can you take \"inner course\" to mean anything other than \"more to the right.\" Why say more? For daily we see in two-horse chariots, when they turn at street corners, or in oxen, when they plow and draw alternate furrows, of the two oxen or horses, the interior one in the turn is now the right, now the left.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dexteriorem / exteriorem","severity":"info","text":"The author argues that 'exterior' does not always mean 'right' nor 'interior' always 'left'; the terms depend on the direction of the turn. This clarifies a point of confusion in Sidonius' circus description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cynosura / Helice","severity":"info","text":"Cynosura (Ursa Minor) and Helice (Ursa Major) are constellations. The author notes that Cynosura is interior to Helice yet more to the right, illustrating that interiority does not imply leftness in celestial motion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Cicero's Aratus","severity":"info","text":"The verse from Cicero's translation of Aratus, 'Nam cursu in exteriore brevi convertitur orbe,' is cited to show that 'interiorem cursum' must mean 'more to the right,' supporting the author's argument about relative position.","cites":[],"named_sources":["Cicero Aratus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Solinum cap. 46","severity":"info","text":"The reference to Solinus chapter 46 recalls a story of a four-horse chariot that, after losing its driver, circled the Temple of Jupiter Tarpeius three times to the right, demonstrating that interior/exterior depends on the turn direction.","cites":[],"named_sources":["Solin. 46"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"non igitur ... propterca","severity":"info","text":"The passage opens with a logical refutation: 'Therefore, it is not because ... that it should be inferred ...' This structure signals a correction of a common misinterpretation of Sidonius' terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"verhi gratia","severity":"caution","text":"The phrase 'verhi gratia' appears to be a scribal error or variant for 'verbi gratia' (for example). The text is otherwise sound, but this minor corruption may affect reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'verhi gratia' is uncertain; likely a misspelling of 'verbi gratia'.","The identity of the 'learned men' who were mistaken is not specified."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Quodque in his videmus, idem in hominum incessu concessuque æstimare est. rar enim est causa, cum eadem qui que nominum sit ratio. Ut enin in circo flexuque metæ, is dicitur interior qui adversarium inter metamque propius flectit; sic in ingressn, si duo simul ambulent, interioris erit qui interiore loco incedet, hoc est medio inter comitem exteriorem et ædes, sive aliud quispiam, quod ejus alterum latus claudat. Quare non alia, meo quidem sensu, interioris notio in vulgatissimis versibus Ovidii v Fastorum, cum seni honorem hunc a junioribus habitum scribit ut si comites illi duo essent, medius incederet; si unus, interior. Et medias juvenum, non indignantibus illis, Ihatet interior si comes unus erat. Nec alia exterioris, ejusquequi latus legere dicatur, Horatio satyra 5, lib. II.....Ne tamen illi Tu comes exterior, si jusserit, ire recuses. Ut ne tegam spurco Damælatus? Qnod enim summi ingenii viro JustoLipsio in mcnem venit, ut interiorem eum dici vellet, cui exterior leviter et iu par e præiret honoris gratia: aut qui ipse contra (sic enim postea interpretari maluit) alterum anteiret: vereor ne argute magis et ingeniose fictum sit quam verl.","english":"And what we see in these matters, we may likewise judge in the walking and sitting of men. For it is rarely the case that the same reasoning applies to the names. Just as in the circus and the turning of the meta, the one who turns more closely between his opponent and the meta is called the \"interior\"; so too in walking, if two walk together, the one who walks in the inner place will be the \"interior\"—that is, between his outer companion and a building, or whatever else closes off his other side. Therefore, in my opinion at least, the notion of \"interior\" is no different in the very well-known verses of Ovid in the Fasti, when he writes that this honor was paid by younger men to an old man: if there were two companions, the old man would walk in the middle; if only one, he would walk on the inside. And he would take the middle of the young men, with them not objecting, and the interior if there was only one companion. Nor is the notion of \"exterior\" different, and of the one who is said to \"take the side,\" in Horace, Satire 5, Book II: \"But do not refuse, if he orders, to go as his exterior companion, so that I may not cover the filthy Dama's side?\" For what occurred to that man of supreme genius, Justus Lipsius—that he wanted the \"interior\" to be called the one whom the other preceded lightly and equally, for the sake of honor; or who himself (for he later preferred to interpret it thus) preceded the other—I fear it is more cleverly and ingeniously invented than true.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"interior / exterior","severity":"info","text":"Sidonius discusses the spatial semantics of 'interior' and 'exterior' in Roman walking and circus contexts, a topic of antiquarian interest in the Renaissance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Justo Lipsio","severity":"info","text":"Sidonius critiques the interpretation of Justus Lipsius (1547–1606), a major humanist, regarding the term 'interior' in Horace, showing the ongoing scholarly debate.","cites":[],"named_sources":["Lipsius 1605"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ovidii v Fastorum","severity":"info","text":"Sidonius cites Ovid, Fasti, for the custom of a senior walking in the middle or interior, a parallel to his argument about spatial terminology.","cites":[],"named_sources":["Ovid Fasti"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Horatio satyra 5, lib. II","severity":"info","text":"Sidonius quotes Horace, Satires 2.5, for the phrase 'comes exterior', supporting his analysis of 'exterior' in Roman social walking.","cites":[],"named_sources":["Horace Satires"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"rar enin causa","severity":"caution","text":"The Latin text has several apparent typographical errors (e.g., 'rar enin' for 'rara enim', 'ingressn' for 'ingressu'), likely from the printed edition, but the sense is recoverable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"interioris notio","severity":"info","text":"Sidonius defines 'interior' in walking as the person between a companion and a building, a technical usage in Roman etiquette.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact reading of 'rar enin' and 'ingressn' is uncertain due to typographical errors; the translation assumes 'rara enim' and 'ingressu'."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Nam ut non dicam permirum vidcri nc prope ridiculuM, si tres sint, omnes pari jugo ambulare: si comitum recedat unus, alterum mox de suo gradu exsilire, ut senem modice antecedat aut sequatur, perspicuum est, in ea sententia nec la us proprie ab eo tegi qui dicitur exterior, nec quidquam esse cur interior potius dici debeat quam anterior. At in nostra Interpretatione plana omnia, ccr a et expedita. Interior vere qui inter comitem ædesque medius ambulat, exterior plane qui exteriore loco: idemque latus tegere interiorisjure dicitur: ut qui ejus id latus claudit, quod intectum alioqui et nudum foret; cum alterum ab ædibus protegatur. Quo sensu Seneca episl.: Nudum erit latus? incomitata lectica? Nudum latus dixit, quod exterior comes nullus tegat; et.Minucius Felix contra, ejus qui tuter duos medius sedeat, protegi ab utroque latera scripsit in Octavio. Et cum dicto, inquit, ejus essedimus, itaut me ex tribus medium lateris ambitione protegerent. Nec vero quærendum, dextramne semper teneat intenor, ut Lipsio et aliis visum est, an sinistram, ut i Nebrissensi:cum satis constet interiorem in incessu, perinde ut cæteris in rebus, nunc delirum esse, nunc sinistrum; neutrumque ad vim nominis pertinere, sed fortuito evenire, prout ad dextram aut la;vam id fucril, cui propior is est qui dicitur interior.","english":"For I will not say that it seems quite remarkable or nearly ridiculous, if there are three, all walking with equal step; if one of the companions withdraws, the other immediately leaps from his own pace, so as to precede or follow the old man slightly, it is clear that in that opinion neither is the side properly covered by the one who is called the outer, nor is there any reason why the inner should be called anterior rather than interior. But in our interpretation everything is clear, certain, and straightforward. The interior is truly the one who walks in the middle between his companion and the buildings; the exterior is plainly the one in the outer place; and the same is rightly said to cover the side of the interior, as the one who closes that side which would otherwise be uncovered and bare, while the other side is protected by the buildings. In this sense Seneca in his letters: \"Will the side be bare? The litter unaccompanied?\" He said \"bare side\" because no outer companion covers it; and Minucius Felix, on the contrary, wrote in the Octavius that the one who sits in the middle between two is protected on both sides. \"And with that said,\" he says, \"we sat down, so that I, as the middle of the three, would be protected on both sides by the ambition of the flank.\" Nor indeed should we ask whether the interior always keeps the right side, as Lipsius and others thought, or the left, as Nebrissensis held, since it is sufficiently established that the interior in walking, just as in other matters, is now on the right, now on the left; and neither pertains to the force of the name, but happens by chance, according to which side, right or left, is the one to which the person called interior is nearer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"interior","severity":"info","text":"Sidonius argues that 'interior' refers to the person walking between a companion and buildings, not to a fixed right or left position, as Lipsius and Nebrissensis debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lipsio","severity":"info","text":"Justus Lipsius (1547–1606) and Nebrissensis (Antonio de Nebrija, 1444–1522) are cited as earlier scholars who debated whether the 'interior' walker always keeps the right or left side.","cites":[],"named_sources":["Lipsius 16th c.","Nebrija 15th c."],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Seneca epist.","severity":"info","text":"Sidonius quotes Seneca's Epistulae Morales (likely Ep. 87) on a 'bare side' (nudum latus) to illustrate the need for an outer companion to cover the inner walker's exposed flank.","cites":[],"named_sources":["Seneca 1st c."],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Minucius Felix","severity":"info","text":"Minucius Felix's Octavius is cited for the image of a person sitting between two companions, protected on both sides, contrasting with the walking scenario.","cites":[],"named_sources":["Minucius Felix 2nd–3rd c."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ccr a et expedita","severity":"caution","text":"The Latin text has a probable scribal error: 'ccr a' likely stands for 'clara' (clear), as the English draft reads 'clear, certain, and straightforward'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nam ut non dicam","severity":"info","text":"This passage is a sustained argument within a larger narrative about walking order, using hypothetical scenarios and citations to refute alternative interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ccr a' is corrupt; the reading 'clara' is assumed from context and the English draft.","The exact Seneca letter is not specified; it is likely Epistulae Morales 87 but not confirmed."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quid ergo, dicet quispiam, si contingat, ut ad lævam sit qui interior ambulat, eumne honestiore loco ambulare dices? Sane, inquam, cum interior sit qui locus honoris: cum exterior sit alter, ejusque latus tegat, quod inferioris et honorem deferentis. Demque, ut paucis complectar, ita censeo. Apud veteres Romanos, ut hodieque apud Ca los nostros et plerasque:, tias gentes, in incessu consessuque præccipuum honoris locum interiorem semper fuisse, licet is dexter non semper esset. Clare id quidem ac sine exceptione, Ovidius et Horatius, ut frustra sint qui pro delira tantum, aut pro sinistra pugnare velint. Neque tamen dextræ prærogativam suam detraxerim. Dextræ honori oc datum liquet. Primum ut quando proximum nihil erat, unde interior alter altero, vel latus ei tegere diceretur, tum dexteram semper snistræ præferr ent: quomodo apud Tranquillum Tiberii cap. præ latus haud dubie Marcellus, qui in Aciiaci triumphi pompa dexteriore invectus est equo, eum Tiberius sinisteriore veheretur? Deinde in ipso interioris loci obsequio contenderent, quoad fieri posset, ut cum eo loco dextræ simul honor jungerutur, ita ut idem dexter atque interior esset.","english":"What then, someone will say, if it happens that the one who walks on the inside is on the left, will you say that he walks in the more honorable place? Certainly, I say, since the interior is the place of honor; since the other is the exterior, and covers his side, which is that of the inferior and the one deferring honor. And finally, to sum up briefly, I think thus. Among the ancient Romans, as today among our Gauls and most nations, in walking and in sitting the principal place of honor was always the interior, even if it was not always the right. This is clear and without exception, from Ovid and Horace, so that those who wish to argue for the left only, or for the left, are mistaken. Yet I would not detract from the prerogative of the right. It is clear that honor was given to the right. First, when there was nothing adjacent, from which one interior could be said to cover the side of the other, then the right was always preferred to the left: as in Suetonius, in the chapter on Tiberius, Marcellus, who in the procession of the triumph of Actium rode on the right-hand horse, while Tiberius rode on the left-hand one, was undoubtedly on the more honorable side? Then, in the very observance of the interior place, they would strive, as far as possible, to have the honor of the right joined together with that place, so that the same place would be both right and interior.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"interior","severity":"info","text":"Sidonius argues that the interior position, not the right, is the primary place of honor in Roman and Gallic custom, even when it falls on the left.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ca los","severity":"info","text":"The reading 'Ca los' is likely a corruption or scribal error for 'Gallos' (Gauls), as the context compares Roman and Gallic customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tranquillum","severity":"info","text":"Sidonius refers to Suetonius Tranquillus' Life of Tiberius, specifically the account of the triumph of Actium, where Marcellus rode the right-hand horse and Tiberius the left.","cites":[],"named_sources":["Suetonius, Life of Tiberius"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ovidius et Horatius","severity":"info","text":"Sidonius invokes Ovid and Horace as authorities for the primacy of the interior position, though he does not cite specific passages, indicating their works were widely known in his milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pro delira tantum, aut pro sinistra","severity":"caution","text":"The phrase 'pro delira tantum, aut pro sinistra' is textually uncertain; 'delira' may be a corruption of 'dextra' (right), as the context contrasts left and right.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quid ergo, dicet quispiam","severity":"info","text":"Sidonius uses a rhetorical question introduced by 'dicet quispiam' (someone will say) to anticipate an objection, a common device in Latin argumentative prose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ca los' is likely a scribal error for 'Gallos', but the exact intended reading is uncertain.","The clause 'pro delira tantum, aut pro sinistra' is corrupt; 'delira' may stand for 'dextra' (right) or be a separate error."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Quo spectans Helenius Acro, exteriorem in Oratii versu sinisteriorem exposuit; et Eutropius lævum incedere, quod Tranquillus de Claudio imperatore scripserat, illum Plautio in Capitolium eunti:utus texisse: non quod necessario hæc ita semper conjucta sint, sed quod plerumque ita fieri mos esset. Cæterum ubi res non terebat, ut interior dexter esset, tum ad eum plane modum quo solemus in Gallia, interioris potiorem habuisse rationem: ut cum locum honoratis potius cum læva tribuerent, quam cum dextra exteriorem. Ita et sinistrae suus nonnunquam honos fuit, sed tum scilicet quando interior erat; ut dextra nunquam non prælata, nisi cum interior esse non potuit. interioris autem loci præcipua semper ac perpetua dignitas;non quia dexter aut sinister, sed quia superior, quia prior, quia medius quodammodo: medius, inquam, inter comitem, et illud quidquid est quod nlterum latus claudit. Sic enim Græci, etiam de duobus dicunt, cum alter interiore loco recipitur: ut Plutarchus in Catone Uticeusi, quem ait Philostrato, cum una deamholarent, exteriorem incessisse ob honorem philosophiæ.,et vetus interpres Juvenalis versum exponens sutyræ: Div ilis hic servi claudit tatus ingenuorum Filius. Aut in medium, inquit, servum mittit, autin sinistra ambulat. Quibus verbis totam praterea sententiam nostram mirifice confirmat.","english":"With this in view, Helenius Acro explained the outer side as the left in a verse of Horace; and Eutropius interpreted \"walking on the left\" in what Suetonius had written about the emperor Claudius—that he covered Plautius as he was going to the Capitol—not because these are necessarily always joined, but because it was generally the custom. For the rest, when the matter did not require that the inner side be the right, then, in exactly the manner we are accustomed to in Gaul, the inner side was considered the more important: so that they would assign the place of honor to the left rather than to the right on the outside. Thus the left also sometimes had its honor, but then, of course, when it was the inner side; just as the right was never not preferred, except when it could not be the inner side. The inner place, however, always and perpetually had the chief dignity—not because it was right or left, but because it was higher, because it was first, because it was in some way central: central, I say, between the companion and whatever it is that encloses the other side. For the Greeks also speak thus, even of two persons, when one is received in the inner place: as Plutarch, in his life of Cato the Younger, says that Philostratus, when they were walking together, walked on the outside out of honor for philosophy. And the old commentator on Juvenal, explaining a verse of the satire—\"The rich man's slave closes the sides of the freeborn son\"—says: \"Either he places the slave in the middle, or he walks on the left.\" With these words he also wonderfully confirms our entire opinion.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Helenius Acro","severity":"info","text":"Helenius Acro was a Roman grammarian of the 2nd century AD, known for commentaries on Horace and Terence. His works survive only in fragments and later scholia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eutropius","severity":"info","text":"Eutropius (4th century AD) was a Roman historian and author of the Breviarium ab Urbe condita. His interpretation of Suetonius on Claudius is cited here as an authority on Roman custom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Plutarch in Catone Uticensi","severity":"info","text":"Plutarch’s Life of Cato the Younger (Cato Uticensis) describes Philostratus walking on the outside out of respect for philosophy. This anecdote supports the author’s argument about the honor of the inner position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vetus interpres Juvenalis","severity":"info","text":"The old commentator on Juvenal (likely a late antique scholiast) explains a verse from Satire 5 about a slave walking on the left or in the middle, confirming the author’s view on the honor of the inner side.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the core of the author’s argument, citing multiple ancient authorities (Acro, Eutropius, Plutarch, Juvenal scholiast) to demonstrate that the inner position, not the right side per se, is the place of honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a possible corruption: 'eunti:utus texisse' may be a scribal error for 'eunti tutus texisse' or similar. The sense is that Claudius covered Plautius, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eunti:utus texisse' is unclear; it may be a corruption of 'eunti tutus texisse' (going safely covered) or another reading.","The identity of 'Eutropius' is ambiguous: could be the historian or a grammarian of the same name."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"De duobus enim sermo est, ut apud Horatium, cujus umbra hoc loco Juven alis. Quare duo hæcita distigut, ut in medium mttere i interi rem I: cum dare, sive læva sive dextra, in sinistra ambulare, tum scilicet quando neuter locus interior esi. ct solius dextræ honor restat, qui potiori deferatur.","english":"For the discussion concerns two persons, as in Horace, whose shadow Juvenal here follows. Therefore he distinguishes these two in such a way that he places the inner person in the middle: when one gives way, whether on the left or on the right, to walk on the left—that is, of course, when neither place is the inner one—and only the honor of the right remains, which is to be accorded to the more important person.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sinistra ambulare","severity":"info","text":"The phrase 'sinistra ambulare' (to walk on the left) is a technical term for yielding the more honorable position, derived from Roman social practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"dextrae honor","severity":"info","text":"The 'honor of the right' (dextrae honor) reflects the Roman custom of the right side being the place of honor, especially when walking or sitting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"apud Horatium","severity":"info","text":"Sidonius refers to Horace as a source for the two-person walking arrangement, though the specific Horatian passage is not identified; Juvenal is said to follow Horace's shadow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"duo hæc ita distinguit","severity":"info","text":"The phrase 'duo hæc ita distinguit' marks a logical distinction between the inner and outer positions, central to Sidonius's argument about precedence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"interi rem","severity":"caution","text":"The Latin 'interi rem' is likely a scribal error or corruption for 'interiorem' (inner person), as the English draft reads; the text may be garbled here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'interi rem' is unclear; it is interpreted as 'interiorem' (inner person) in the English draft, but the Latin may be corrupt.","The reference to Horace and Juvenal is vague; the specific passages are not identified."],"confidence":"medium","notes":[]}]}