{"slug":"tmp967.tmp967.opp-lat1","id":"latin:ogl-pl:tmp967.tmp967.opp-lat1","title":"Feria Tertia In Rogationibus","title_source":"Feria Tertia In Rogationibus","author":"Avitus Viennensis 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":"2026-11-15T06:34:45Z","cost_usd":0.007349},"source":{"registry_id":"latin:ogl-pl:tmp967.tmp967.opp-lat1","work_id":"tmp967.tmp967.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/tmp967/tmp967/tmp967.tmp967.opp-lat1.xml"},"stats":{"passages":14,"english_words":3647,"coptic_letters":0,"source_letters":14258,"commentary_units":82,"commentary_kinds":8,"derived_notes":0,"ambiguities":22,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"tmp967.tmp967.opp-lat1","abstract":"Avitus of Vienne's sermon for the Tuesday of Rogation Days defends the recently instituted Gallic observance against critics, using biblical exempla to argue for its spiritual necessity. He compares the penitential fast to the miraculous sustenance of prophets, emphasizing that the true nourishment is the living word of God. The sermon reflects the late 5th-century context of Rogationtide's introduction in Gaul and was later incorporated into the Roman Breviary. Its manuscript transmission is primarily through Carolingian copies, with some attribution doubts.","historical_context":"Composed during Avitus's episcopate in Vienne (c. 490–518), this sermon belongs to the Rogation Days, a penitential observance introduced in Gaul around 470 by Bishop Mamertus of Vienne to avert calamities. Avitus, as Mamertus's successor, defends the practice against critics, situating the work within the late 5th- to early 6th-century Gallic Church. The sermon survives in the manuscript tradition of Avitus's homiletic corpus, chiefly transmitted through Carolingian copies. The OGL-PL edition reproduces Migne's Patrologia Latina text without critical apparatus, obscuring variant readings. Some manuscripts ascribe the sermon to other Gallic bishops, making attribution traditional but not universally secure. The sermon's later inclusion in the Roman Breviary indicates its enduring liturgical use in the medieval Latin Church.","significance":"This sermon is a key witness to the early development and defense of Rogationtide, a distinctively Gallic liturgical practice that later spread to the wider Latin Church. It illustrates Avitus's rhetorical skill in blending biblical exegesis with pastoral exhortation. The work also highlights the transmission of Gallic homiletic literature through Carolingian and Carthusian monastic networks, and its incorporation into the Roman Breviary demonstrates its lasting influence on medieval liturgy.","timeline":[{"date":"c. 470","event":"Bishop Mamertus of Vienne institutes Rogation Days in Gaul."},{"date":"c. 490–518","event":"Avitus serves as bishop of Vienne and composes this Rogation sermon."},{"date":"8th–9th c.","event":"Carolingian scribes copy Avitus's homiletic corpus, preserving the sermon."},{"date":"12th c.","event":"Carthusian monastery of Grande Chartreuse transmits a manuscript of Avitus's sermons."},{"date":"16th c.","event":"Sermon incorporated into the Roman Breviary for Rogationtide."},{"date":"19th c.","event":"Migne's Patrologia Latina reprints the sermon, forming the basis of the OGL-PL edition."}],"relations":[{"work":"Sermons of Avitus of Vienne","relation":"Part of Avitus's homiletic corpus, transmitted together in manuscripts.","key":"","label":null,"url":null},{"work":"Roman Breviary","relation":"Later incorporated into the Breviary for the same feast, indicating liturgical reuse.","key":"","label":null,"url":null},{"work":"1 Kings 19:8","relation":"Alludes to Elijah's journey to Horeb as a biblical type for spiritual sustenance.","key":"","label":null,"url":null},{"work":"John 6:35","relation":"Echoes the 'bread of life' metaphor, contrasting earthly and divine nourishment.","key":"","label":null,"url":null},{"work":"Patrologia Latina","relation":"Reproduced in Migne's edition, which the OGL-PL follows without critical apparatus.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Avitus is traditional but not universally secure; some manuscripts ascribe the sermon to other Gallic bishops.","The OGL-PL edition provides no critical apparatus; it reproduces Migne's text without collation of manuscripts, so variant readings and scribal errors are not identified.","The exact date of composition within Avitus's episcopate (c. 490–518) is unknown."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000511,"generated":"2026-11-15T06:34:44Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp967/tmp967/tmp967.tmp967.opp-lat1.xml"}],"checks":{"work":"tmp967.tmp967.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":82,"english_words":3647,"source_letters":14172,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Avitus of Vienne (c. 450–518) wrote this sermon for the Rogation days, a Gallic liturgical observance introduced in the late 5th century. The work is thus datable to his episcopate (c. 490–518).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sermon survives in the manuscript tradition of Avitus’s homiletic corpus, chiefly transmitted through Carolingian copies. The OGL-PL edition follows Migne’s Patrologia Latina, which reprints earlier printed editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This Rogation sermon was later incorporated into the Roman Breviary for the same feast, indicating its enduring liturgical use in the medieval Latin Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The OGL-PL edition provides no critical apparatus; it reproduces Migne’s text without collation of manuscripts. Variant readings and scribal errors are not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Avitus is traditional but not universally secure; some manuscripts ascribe the sermon to other Gallic bishops. The OGL-PL edition does not discuss authorship doubts.","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: 14 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":14},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO BEATI AVITI, FERIA TERTIA IN ROGATIONIBUS.\n\n(Ex mss. majoris Carthusiæ.)\n\nLegimus in historia Regum quemdam celebrem prophetarum, exiguo superni pastus alimento, multis diebus iter longissimum sine ullo adminiculo cibi terrestris egisse; adeo divini beneficii virtus in corpore humano sequestrata infirmitate prævaluit. Comparatio autem modo hæc in sermone non causa est. Sic ergo etiam nobis annuum quoddam iter actionum, casuum, timorum diversitate currentibus, quidam qui nos inter ista confortet Rogationum veluti coelo porrectus sumitur panis: cujus fortitudo atque salubritas non solum inopiam praeterite sterilitatis suppleat, verum etiam periculum famis ab spiritu nostro non in pane solo, sed in verbo Dei vivente secludat. Quod si quisquam Rogationes nostro sæculo institutas miretur, quas tantis ante temporibus Ecclesiarum multitudo nescivit, constat hunc posse et muneribus redemptionis, quae mundi aevu jam pene consumpto in sæculorum iine adfuit, derogare. Viderit a quis certe quid sentiat, qualitatem medicaminis ridcat furibundus, nesciat desperatus, caeterum fre quenter expertus. Sed quis est iste sic ad integrum sanus, ut medicinæ non egeat, ut nulli ægrotantis animai morbo succumbat, ut non aut cupiditate ardeat, aut avaritia palleat, aut invidia liveat, aut superbia tumeat, aut iracundia caleat, aut obloquio pruriat?","english":"Sermon of the Blessed Avitus, Tuesday of the Rogation Days.\n\n(From manuscripts of the Grande Chartreuse.)\n\nWe read in the history of the Kings that a certain celebrated prophet, with the meager nourishment of a heavenly repast, undertook a very long journey for many days without any support of earthly food; so greatly did the power of the divine benefit prevail in the human body, with its infirmity set aside. This comparison, however, is made in the sermon not as the cause. Thus, therefore, for us also, who are running through a certain annual journey of actions, events, and fears in their diversity, a certain one who comforts us among these things is taken as bread extended from heaven, as it were, by the Rogations: whose strength and wholesomeness not only supplies the lack of past sterility, but also shuts out the danger of famine from our spirit, not in bread alone, but in the living word of God. But if anyone marvels at the Rogations instituted in our age, which the multitude of Churches did not know for so many ages before, it is clear that this person can also detract from the gifts of redemption, which came at the end of the ages when the world’s time was almost consumed. Let him see, whoever he is, what he certainly thinks; let the furious one mock the quality of the remedy, the desperate one be ignorant of it, but the one frequently experienced knows it. But who is this person so completely healthy that he does not need medicine, that he succumbs to no disease of the ailing soul, that he does not burn with desire, or grow pale with avarice, or become livid with envy, or swell with pride, or grow hot with anger, or itch with slander?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Rogationum","severity":"info","text":"Rogation Days were penitential processions and fasts instituted in Gaul, notably by Mamertus of Vienne (c. 470), to avert calamities. Avitus, as bishop of Vienne, defends their recent institution against critics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"historia Regum","severity":"info","text":"The reference to a prophet traveling many days on divine sustenance likely alludes to 1 Kings 19:8, where Elijah journeys forty days to Horeb on a single meal, or to 2 Kings 4:42–44, where Elisha feeds many with little.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"panis","severity":"info","text":"‘Bread’ here is metaphorical for spiritual nourishment from the Rogation observances, echoing John 6:35 (‘I am the bread of life’) and the living word of God, as Avitus explicitly contrasts earthly bread with divine sustenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Comparatio autem modo hæc in sermone non causa est","severity":"info","text":"Avitus signals that the biblical comparison is an analogy, not the cause of the Rogations, marking a rhetorical shift from exemplum to application for his audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"SERMO BEATI AVITI","severity":"info","text":"The manuscript source is from the Grande Chartreuse (Carthusian), indicating medieval monastic transmission of Avitus’s sermons, likely for liturgical use during Rogationtide.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Viderit a quis certe quid sentiat","severity":"caution","text":"The Latin text has a possible corruption: ‘Viderit a quis’ may be emended to ‘Viderit quis’ (let him see who), and ‘fre quenter’ likely stands for ‘frequenter’ (frequently). The edition notes these as manuscript variants.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific prophet in historia Regum is not named; likely Elijah or Elisha. The phrase ‘Viderit a quis’ may be a scribal error for ‘Viderit quis’."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Si quis ergo ex his alicujus taedii sibi conscius est uui cuucto tempore pœnitentiam debet, non renuat triduum Quod etiam pleno ordine atque digesto prophetia quæ lecta cst, si gradibus suis replicetur, insinuat, sic a principio sermonis exorsa: Vos, inquit, cognovi ex omnibus cognationibus terræ (Amos III, 2). Hic statim se Judæorum populus, in quamdam rapinam non amore, sed ambitione præcipitat, ut ad divinae familiaritatis notitiam prae omnibus videatur ascitus. Sed desistat hinc opportunitas obstrependi, quia potius sub judicio rationis de proprietate sermonum causarum certa metienda sunt. Vos cognovi, non dixit Inter omnes, sed Ex omnibus cognationibus terræ. Qui sunt autem qui acquiruntur ex omnibus cognationibus terrae, nisi qui ab universitate gentium in unum redacti fiunt ex diversis mundi partibus unus populus. et de multis membris sub Christo capite unum corpus? Cui postmodum vocationi agnoscendæ atque prædicandæ beatissimus Petrus per mentis stuporem defixus vidit linteum quoddam cœlo descendere, quod quatuor an. gulis sinu turgente submissum, omne genus animantum cum volatilibus atque reptilibus continebat, commonitusque ut necessariæ refectioni quod vellet ipse mactaret; appetitum quidem talem, cum talis ciborum modus præcipiebatur, per observantiam tegalem exhorruit; sed mox ad eum sermo divinus, Quæ Deus, inquit, mundavit, tu immunda ne dixeris (Act. x, 15).","english":"If, therefore, anyone among these is conscious of some weariness in himself, he ought to do penance for the whole time, and not refuse the three days. And this, even in full order and digested form, the prophecy which was read, if it be unfolded step by step, suggests, having begun from the beginning of the discourse thus: \"You,\" it says, \"I have known out of all the kindreds of the earth\" (Amos 3:2). Here at once the Jewish people rush headlong into a kind of plunder, not out of love but ambition, so that they seem to be summoned to the familiarity of divine knowledge before all others. But let the opportunity for clamoring cease here, because rather under the judgment of reason the certain meanings of the causes of the words are to be measured. \"I have known you,\" it did not say \"among all,\" but \"out of all the kindreds of the earth.\" Who, then, are those who are acquired out of all the kindreds of the earth, if not those who, from the universality of nations, are brought together into one, becoming one people from diverse parts of the world, and from many members under Christ the head, one body? To which calling, afterward to be acknowledged and proclaimed, the most blessed Peter, fixed in stupor of mind, saw a certain linen cloth descending from heaven, which, let down with four corners and a swelling fold, contained every kind of animal, with birds and reptiles; and he was admonished that for necessary refreshment he might slaughter whatever he wished. Indeed, he shrank from such an appetite, when such a mode of foods was commanded, through legal observance; but soon the divine word said to him, \"What God has purified, do not you call unclean\" (Acts 10:15).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos III, 2","severity":"info","text":"The citation 'Vos cognovi ex omnibus cognationibus terræ' is a loose rendering of Amos 3:2, which in the Vulgate reads 'audite verbum hoc quod ego loquor in vobis' etc.; Avitus adapts the verse to his rhetorical purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. x, 15","severity":"info","text":"The quotation 'Quæ Deus mundavit, tu immunda ne dixeris' is a paraphrase of Acts 10:15, where Peter recounts a vision; the Vulgate has 'quod Deus mundavit, ne immundum dixeris'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"linteum quoddam cœlo descendere","severity":"info","text":"The vision of a linen cloth descending from heaven with four corners and containing animals is a reference to the apocryphal 'Preaching of Peter' or a similar tradition, not directly from canonical Acts; it illustrates the universality of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cognationibus terræ","severity":"info","text":"Avitus glosses 'ex omnibus cognationibus terræ' as meaning 'from all kindreds of the earth,' interpreting it as a universal call to the Church, in contrast to a Jewish particularist reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Si quis ergo ... non renuat triduum","severity":"info","text":"This sentence links the preceding narrative of a prophet's long journey to the Rogation triduum, arguing that even one weary of penance should not refuse the three days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uui cuucto tempore","severity":"caution","text":"The phrase 'uui cuucto tempore' is likely a scribal error for 'toto tempore' or 'omni tempore'; the sense is 'for the whole time' of penance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the linen-cloth vision is unclear; it may derive from apocryphal Acts of Peter or a lost homiletic tradition.","The phrase 'uui cuucto tempore' is corrupt; the intended reading is probably 'toto tempore'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Atque ille, In veritate, inquit, comperi, quia non est personarum acceptio apud Deum; sed tu omni populo et gente qui timet Deum et voluntatem ejus facit, acceptus est illi (Ibid., 34). Tunc ergo qui cognili sunt ex omnibus cognationibus terræ vides, nempe prophetis atque apostolis, qua unitate conveniat. Hoc est profecto, quod etiam nunc lectio ait: Nunquid ambulabunt duo pariter, nisi convenerit eis (Amos III, 5)? Convenit autem duobus, Christo et Moysi, quia de isto ille scripsit. Convenit legi et gratiæ, quia.....illa districtius imposuit, ut preliosius isti laxaret. Convenit veritati et prophetiæ, quia ista peperit quod illa concepit. Apud Judæos ista duo non pariter ambulant, ideo non concordant. Inter ipsa enim duo Testamenta quasdam minutias ponunt. Ad unum verum Deum nisi uno itinere non itur. Certe si propter quascunque alias causas potest diverso, adverso non potest. Apud nos vero ista duo pariter junguntur atque conveniunt. Est tamen in hoc prophetæ verbo etiam quod personaliler accipi queat, si dualitas ipsa quam convenire necesse est, sit primum in homine uno, sii deinde in genere humano. Spiritus enim noster et corpus nostrum ex disparis substantiae qualitate compacta sunt. Quæ duo viam hujus saeculi currere nullatenus queunt, nisi inter se custodita divinæ ordinationis lege consenserint.","english":"And he said, \"Truly,\" he says, \"I have found that there is no acceptance of persons with God; but you, to every people and nation that fears God and does his will, are acceptable to him\" (Ibid., 34). Then, therefore, you see those who are known from all the families of the earth, namely the prophets and apostles, with what unity they come together. This is indeed what the reading now says: \"Shall two walk together, unless it is agreed between them\" (Amos 3:5)? But it is agreed between two, Christ and Moses, because the latter wrote about the former. It is agreed between the Law and Grace, because... the former imposed more strictly, so that the latter might more freely relax. It is agreed between truth and prophecy, because the latter gave birth to what the former conceived. Among the Jews these two do not walk together, therefore they do not agree. For between those two Testaments themselves they place certain minutiae. To the one true God one does not go except by one path. Certainly, if for any other reasons it can be by a different path, it cannot be by an opposite one. Among us, however, these two are joined together and agree. Yet in this word of the prophet there is also something that can be taken more personally, if the duality itself which must agree is first in one man, and then in the human race. For our spirit and our body are compacted from the quality of disparate substance. These two cannot run the course of this age at all unless they have consented among themselves, with the law of divine ordinance preserved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos 3:5","severity":"info","text":"The Latin text quotes Amos 3:5, 'Nunquid ambulabunt duo pariter, nisi convenerit eis?' This verse is central to Avitus's allegorical interpretation of duality and concord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Rogation Days","severity":"info","text":"This sermon for Tuesday in Rogation Days reflects the liturgical context of processions and penance, emphasizing unity and agreement as themes for the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"duo pariter","severity":"info","text":"Avitus structures his argument around a series of binary pairs (Christ and Moses, Law and Grace, truth and prophecy) that must 'convenire' (agree), culminating in the duality of spirit and body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"personaliler","severity":"info","text":"The adverb 'personaliler' (more personally) is rare; Avitus uses it to shift from communal to individual interpretation, applying the duality to the inner human composition of spirit and body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Avitus of Vienne","severity":"info","text":"Avitus (c. 450–518) was a bishop and theologian in Gaul; his homilies, like this one, were preserved in the Patrologia Latina and reflect late antique exegetical methods blending typology and moral application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quia.....illa districtius imposuit","severity":"caution","text":"The Latin text has an ellipsis ('quia.....illa') indicating a lacuna or scribal omission; the sense is restored by context but the exact wording is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The ellipsis in 'quia.....illa districtius imposuit' leaves the precise contrast between Law and Grace incomplete; the translation supplies a plausible reading.","The referent of 'cognili' (line 1) is unclear; the English draft interprets it as 'known' but the Latin may be corrupt for 'cogniti'."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Si enim non subjaceat spiritus carnis, sed ad refrenandam concupiscentiam cedat potius menti caro, ducit duos pariler concordia rationis per viam legis ad patriam æternitatis. Si autem dum per hujus sæculi iter curritur, spiritu retardante, animam caro prævenerit, et facultatem viæ, permissa sibi peccati libertate, praecluserit, deserit ipsa currendi æqualitas, qux homini a Creatore præcipitur, et incipit impedita lege mentis perire, et superexaltare lege corporis, nec jam duo pariter pergunt, ibi unum jacet et aliud premit. Et ba c, quod magis dolendum est, non tam ignaris subrepunt, quam dominantur alHsis. Docet hoc sermo qui sequitur: Leo, inquit, irrugiit, quis non timebit? Dominus locutus est, quis non prophetabit (Ibid.)? Peccatum longe apparet, quare non fugimus? Scriptura prope clamat, quare non credimus? Quis est leo rugiens, nisi de quo aposlolus dicit, quia adversarius vester diabolus tanquam leo rugiens circuit quærens devorare vos (/ Petr. I, 8)?","english":"If the spirit is not subject to the flesh, but rather the flesh yields to the mind for restraining lust, then reason leads both together in harmony along the path of the law to the homeland of eternity. But if, while the journey through this world is undertaken, the flesh, with the spirit delaying, has anticipated the soul and, by the license of sin allowed to itself, has blocked the capacity of the way, then that equality of running which is commanded to man by the Creator departs, and the hindered law of the mind begins to perish and the law of the body to be exalted; and no longer do both proceed together, but one lies prostrate and the other oppresses. And what is more to be lamented, these things steal upon not so much the ignorant as they hold sway over the learned. The following discourse teaches this: \"The lion,\" it says, \"has roared; who will not fear? The Lord has spoken; who will not prophesy?\" (Ibid.). Sin appears far off; why do we not flee? Scripture cries out near at hand; why do we not believe? Who is the roaring lion, if not the one of whom the apostle says, that your adversary the devil, like a roaring lion, goes about seeking to devour you (1 Pet. 1:8)?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Si enim non subjaceat spiritus carnis","severity":"info","text":"The conditional structure contrasts two states: spirit ruling flesh or flesh overpowering spirit, a common moral-ascetic trope in Latin patristic preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leo, inquit, irrugiit, quis non timebit? Dominus locutus est, quis non prophetabit?","severity":"info","text":"Avitus quotes a biblical verse not identified in the draft; the source is likely a prophetic book (cf. Amos 3:8 or similar), but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"adversarius vester diabolus tanquam leo rugiens circuit quærens devorare vos","severity":"info","text":"Avitus cites 1 Peter 1:8, though the Vulgate reads 'circuibat' not 'circuit'; the adaptation may reflect liturgical memory or a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Rogationibus","severity":"info","text":"Rogation days were penitential processions before Ascension, instituted in Gaul by Mamertus of Vienne (c. 470); Avitus, as bishop of Vienne, preached on these occasions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Docet hoc sermo qui sequitur","severity":"info","text":"This phrase marks a transition from moral allegory to scriptural proof, a common homiletic structure in Avitus's sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et ba c, quod magis dolendum est","severity":"caution","text":"The Latin 'Et ba c' is likely a scribal corruption; the intended reading may be 'Et hoc' or 'Et bac' (for 'baculus'?), but the sense is clear: 'And what is more to be lamented'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the lion quotation is not given; it may be a conflation of prophetic texts.","The phrase 'Et ba c' is textually corrupt; the reading adopted follows the English draft's sense."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Facit furoris incontinentia, ne tacens discubitet qui rugitum longe præmittit: sed audit rugitum, et non cavet qui præcepti conscientiam secum fert ad exordia peccati, confestimque rabido invaditur morsu, nisi præmisso terretur auditu; quod revera nec absurde conjicimus, nam statim in consequentibus qualitas ipsius morsus ostenditur: Quomodo, inquit, si eruat pastor de ore leonis duo crura ovis, aut extremam partem auriculæ (Amos III, 12). Pastor nobis procul dubio ille est bonus qui, relictis nonaginta novem ovibus, unam vagantem non despexit inquirere. Operae pretium autem est diligentius intueri, quod illas nonaginta novem quas iste pastor in montibus reliquit, mauifestatus in carne, non deseruit permanens in nativitale. Angelorum enim in coelesti altitudine gloriantium, qui ulique jam errare non possunt, evidenter gerunt figuram. Leo enim de quo supra diximus, post illam proprii casus ruinam qua consortium Divinitatis affectans, etiam homine miserior factus est, dum dedignatur esse inferior Creatore, omnis archangelicæ potestatis dignitate nudatus est. Sed huic tamen quantulamcunque potestatem ca testium ministrorum, ne solus periret, casui suae dejectionis innexuit. Et his hoc tamen de illo eminentis creaturæ vigore nunc superest, ut damnationem futuram jam patientes dum præsciunt, cum vivendi meritum perdiderunt, et ipsum saltem moriendi remedium habere non possint.","english":"Incontinence produces madness, so that the one who sends forth a roar from afar does not lie down in silence; but the one who hears the roar and does not take heed, carrying with him the awareness of the commandment to the beginnings of sin, is immediately seized by a rabid bite, unless he is terrified by the hearing sent ahead; which indeed we conjecture not absurdly, for immediately in what follows the quality of the bite itself is shown: \"How,\" it says, \"if the pastor tears from the lion's mouth two legs of a sheep, or the extreme part of an ear\" (Amos 3:12). The pastor for us is without doubt that good one who, having left behind ninety-nine sheep, did not disdain to seek out the one wandering. But it is worth the effort to examine more diligently that those ninety-nine which that pastor left on the mountains, manifested in the flesh, he did not abandon, remaining in the nativity. For the angels glorying in the celestial height, who can no longer wander anywhere, clearly bear the figure. For the lion of which we spoke above, after that ruin of his own fall by which, affecting the consortium of Divinity, he became even more miserable than man, while he disdains to be inferior to the Creator, was stripped of all dignity of archangelic power. But to this one, nevertheless, he attached whatever power of the ministers of the witnesses, lest he perish alone, to the case of his own casting down. And from this, however, so much of that vigor of the eminent creature now remains for him, that those already suffering future damnation, while they foreknow, when they have lost the merit of living, cannot have even that remedy of dying.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos III, 12","severity":"info","text":"The citation of Amos 3:12 is given in the Vetus Latina form, differing from the Vulgate (Amos 3:12: 'quomodo si eruat pastor de ore leonis duo crura ovis aut extremam partem auriculae').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nonaginta novem ovibus","severity":"info","text":"The ninety-nine sheep left on the mountains alludes to the parable of the Good Shepherd (Matthew 18:12-13; John 10:11-12), where the shepherd leaves the ninety-nine to seek the one lost sheep, interpreted here as Christ seeking the wandering soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"leo","severity":"info","text":"The lion represents the devil, who after his fall from archangelic dignity (alluding to Lucifer's rebellion) retains only the power to tempt and torment, but not the remedy of death for the damned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Facit furoris incontinentia...","severity":"info","text":"This passage continues the allegorical interpretation of the lion's roar and bite, linking the moral warning (incontinence leads to madness) to the scriptural citation of Amos, then expanding into a typological reading of the shepherd and the ninety-nine sheep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pastor bonus","severity":"info","text":"The 'good pastor' is identified with Christ, echoing the patristic tradition (e.g., Augustine, *De civitate Dei* 18.34) of the Good Shepherd allegory, where the ninety-nine sheep represent the angels and the one lost sheep the human soul.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'mauifestatus' which is likely a scribal error for 'manifestatus' (manifested).","The phrase 'in nativitale' is unclear; possibly a corruption of 'in nativitate' (in the nativity) or 'in natali' (in the birth)."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ab illo itaque, ut dixi, casu quisque in amore conditoris sui et angelicæ beatitudinis honore permansit, ulterius seduci non potuit, ac proinde nec periclitari; ut factum est in principio de angelis quod de hominibus in fine faciendum est, ut evolutus scilicet saluiis et perditionis cursus exacto impletoque numero terminetur. Istas ergo supernae celsitudinis oves reliquit pastor bonus, et venit ad illam unam ovem perditam, in cnjus signatione jacebat genus humanum, et illam quae ab isto leone corrosa per se ascendere ad illas nonaginta novem non poterat, suis humeris vexit, quia in suo corpore sublevavit: et quando cum homine carnis assumptae ad superna coelorum rediit, eamdem utique quæ de paradiso erraverat, angelis retulit. Quocirca jam patet qui sit pastor qui libcrat duo crura et partem auriculæ, et qui sit leo qui reliquum devorat: hoc est, iste Chrislus, ille diabnlus. Omissa vero utcunque consideratione carnali, videamus quæ sit minima pars corporis quae devoranti tegitur remansiss'. Neque enim pulo quod ille pastor bonus rem tam dilaceratam et pene consumptam tanto studio vellet eruere, nisi particulæ ipsi adhuc aliquid palpitantis vitæ inesse cognosceret. Ovis ista, sicut jam prolocuti sumus, quicunque peccator est utique, si de cautis se prolegentibus evagalus suoptc vitio incursurus bestiam, cum a pastore declinavii.","english":"From that fall, therefore, as I have said, each one who remained in the love of his Creator and in the honor of angelic blessedness could no longer be led astray, and consequently could not be endangered; as happened in the beginning with the angels, what is to be done with men at the end, so that the course of salvation and perdition, once unfolded, is completed when the number is exacted and fulfilled. Therefore, the good shepherd left those sheep of the heavenly height and came to that one lost sheep, in whose sign the human race lay, and that sheep, which could not ascend by itself to those ninety-nine because it had been gnawed by that lion, he carried on his own shoulders, because he lifted it up in his own body; and when he returned to the heights of heaven with the flesh he had assumed, he brought back that same sheep, which had wandered from paradise, to the angels. Hence it is now clear who the shepherd is who frees the two legs and part of the ear, and who the lion is that devours the rest: that is, this is Christ, that is the devil. But, setting aside carnal consideration for a moment, let us see what is the smallest part of the body that remained covered from the devourer. For I do not think that the good shepherd would have wished to rescue such a mangled and nearly consumed thing with such zeal, unless he recognized that some palpitating life still remained in that very particle. This sheep, as we have already said, is any sinner whatsoever, if, having wandered from those who protect themselves with caution, he incurs the beast by his own fault, when he has turned away from the shepherd.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ab illo itaque, ut dixi, casu","severity":"info","text":"The phrase refers back to the fall of the angels, establishing a parallel between angelic and human history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ille pastor bonus ... ille diabolus","severity":"info","text":"The allegory of the good shepherd and the lion echoes the parable of the lost sheep (Matthew 18:12-14) and the devil as a lion (1 Peter 5:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nonaginta novem","severity":"info","text":"The ninety-nine sheep alludes to the parable of the lost sheep in Matthew 18:12-14, where the shepherd leaves the ninety-nine to find the one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quocirca jam patet","severity":"info","text":"This phrase marks a transition from allegorical narrative to explicit identification of the shepherd as Christ and the lion as the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Avitus Viennensis Episcopus","severity":"info","text":"Avitus of Vienne (c. 470–523) was a bishop and poet; this homily for Rogation Days reflects his pastoral and allegorical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"particulæ ipsi adhuc aliquid palpitantis vitæ inesse","severity":"info","text":"The phrase 'palpitating life' is ambiguous: it may refer to residual spiritual life in the sinner or to the physical remnant of the sheep in the allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'particle' (particulæ) is ambiguous: it could be a literal remnant of the sheep or a metaphor for residual grace in the sinner."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Dum enim ambulat per deserta, hoc eSI, dum cogitat inania perituraque, occurrit illi diabolus, et cogitationem ejns morsu pestiferæ persuasionis invadit. Qui cum jam concupiscentiam captivi hominis in potestute habere coepit, priorem quodammodo ejus partem vorax laniator absorbuit. Et tamen si concupiscentiam et definitionem peccati non sequatur effectus, liberantur quasi duo crura, hoc est, pars posterior quæ adhuc comesa non fuerat. Nam etsi quosdam priores suae cogitationis pedes per concupiscentiam in fauce leonis amisit, et residuos quos ad effectum non deduxit operis gressus a misericordia pastoris eripuit. a Animadvertendum est tamen quod illius se miscuit corporis portionem extremi auriculæ quæ videtur superesse liberaverit. Postquam enim dixerat, quomodo si eruat pallor duo crura, addidit et extremam pariem auriculæ. Auris ergo nostra est obedientia nostra: nam cum precamur et resipiscimus, primam istius auris partem leo devorat. novissimam pastor solvat. Prima pars auriculae est A ou concupiscas. Ista jam deglutiia est, quia cogitatio concupivit. Sequens pars est, Post concupiscentias luas non eas Itaque si malum quod concepimus cogitatione, opere non impleamus, priore parte ohedi ntiæ vulnerata, et illa quæ extrema est ab ore leonis eruitur. Quomodo? Utique per pœnitentiam et correctioncm.","english":"For while he walks through the desert, that is, while he thinks upon vain and perishable things, the devil meets him and attacks his thought with the bite of pestilent persuasion. When he has already begun to hold the captive man's desire in his power, the ravenous mangler has in a way swallowed his front part. And yet, if desire and the definition of sin are not followed by effect, the two legs, so to speak, are freed—that is, the rear part which had not yet been devoured. For even if he lost certain front feet of his thought through desire in the lion's jaws, he snatched the remaining steps, which he did not bring to the effect of the deed, from the mercy of the shepherd. Yet it must be noted that he freed that portion of the body which seems to survive as the extreme part of the ear. For after he said, \"as if he rescues the two legs,\" he added \"and the extreme part of the ear.\" Our ear, therefore, is our obedience: for when we pray and come to our senses, the lion devours the first part of this ear; the shepherd frees the last. The first part of the ear is \"Do not desire.\" That is already swallowed, because thought has desired. The following part is, \"Do not pursue your desires.\" Thus, if we do not fulfill in deed the evil we have conceived in thought, with the front part of obedience wounded, that which is extreme is rescued from the lion's mouth. How? Surely through penance and correction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ambulat per deserta","severity":"info","text":"The desert here is allegorized as the mind's preoccupation with vain things, a common patristic trope for spiritual aridity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"auris / auricula","severity":"info","text":"The ear is glossed as 'obedience' (obedientia), playing on the Latin 'auris' and 'obaudire' (to listen obediently). This allegory is not biblical but rhetorical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non concupiscas","severity":"info","text":"The phrase 'Non concupiscas' echoes the Decalogue (Exod 20:17, Vulgate: 'Non concupisces'), here applied to the first stage of sin (thought).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"leo / pastor","severity":"info","text":"The lion (diabolus) and shepherd (pastor, i.e., Christ) are standard figures in early medieval penitential allegory, drawn from pastoral imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"pars posterior / pars extremi auriculae","severity":"info","text":"The passage develops a bipartite scheme of sin: thought (concupiscentia) and deed (effectus). The 'two legs' and 'extreme part of the ear' represent degrees of moral failure and rescue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"liberantur quasi duo crura","severity":"caution","text":"The Latin text is corrupt or elliptical: 'liberantur quasi duo crura' lacks a clear subject. The English draft supplies 'the two legs' as the freed part, but the Latin may imply a different referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'liberantur quasi duo crura' is grammatically ambiguous: the subject may be the 'posterior pars' or an implied 'crura' from the preceding allegory.","The identity of 'pastor' is not explicitly named as Christ, though context strongly suggests it."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Quæ multipliciter lectio ipsa per totum a Domino revolvente, quæ et qualia passi necdum resipiscamus: Misi in vos indigentiam panum, stuporem dentium; percussi vento urente (Amos IV, 6). Indigentia panis est, ut sciamus quod cum a Domino receditur, non est unde vivatur. Stupor autem dentium unde cuntrahitur? puto convenire illud quod Salomon quodam loco ait, dum comparationem poneret dicens: Sicut uva ucerba dentibus noxia est. Uva autem aierba est præmature occupata promissio et contenta cum differtur temporis plenitudo. Nam ut dulcediuem et suavitatem quae nobis in æternitate promittitur, in hoc mundo habere velimus, immaturum satis atque acerbum est. Hujus uvae adhuc asperae viridisque non vinum, sed virus intra paradisum Adam in sui nolrique perniciem degustavit; et quia parentes comederant uvam acerbam, dentes filiorum obstupuerunt. Sed prævidens Ezechiel originale debitum Christo solvente vacandum, sic ait: Vivo ego, dicit Dominus, si erit ultra proverbium illud in Jerusalem: Patres comederunt uvam acerbam; obstupescent dentes filiorum (Ezech. XVIII, 3). Jam libi non nocet quidquid esset Adam quod concupivil superbe, quod praesumpsit illicite, quod desideravit incaute; tu tibi de tuo esu stuporem dentium metue, tu tactum appetitus ab inutili aviditate restringe. Desideras uvam acerbam, sed sustine maturitatem promissionis. Non tuo sæculo delectatio ista debetur.","english":"This reading, turned over many times by the Lord throughout the whole passage, shows what and how great things we suffer and still do not come to our senses: \"I sent upon you a lack of bread, a dulling of the teeth; I struck you with a burning wind\" (Amos 4:6). The lack of bread is that we may know that when one departs from the Lord, there is no source of life. But whence is the dulling of the teeth contracted? I think that saying of Solomon in a certain place is fitting, where he made a comparison, saying: \"Just as a sour grape is harmful to the teeth.\" Now, a sour grape is a promise seized prematurely and a thing grasped when the fullness of time is deferred. For to wish to have in this world the sweetness and pleasantness that is promised to us in eternity is quite unripe and bitter. Of this still harsh and green grape, not wine but poison, Adam tasted within paradise to his own and our ruin; and because the parents ate the sour grape, the teeth of the children became dull. But Ezekiel, foreseeing that the original debt would be cancelled by Christ's payment, speaks thus: \"I live,\" says the Lord, \"if that proverb will any longer be in Jerusalem: The fathers ate the sour grape; the teeth of the children will become dull\" (Ezek. 18:3). Now whatever it was that Adam did—what he coveted proudly, what he presumed illicitly, what he desired incautiously—no longer harms you; you must fear the dulling of the teeth from your own eating, you must restrain the touch of appetite from useless greed. You desire a sour grape, but wait for the ripeness of the promise. That delight is not owed to your age.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Misi in vos indigentiam panum, stuporem dentium; percussi vento urente (Amos IV, 6)","severity":"info","text":"Avitus adapts Amos 4:6, likely from the Vetus Latina, where the Vulgate reads 'dedi vobis' and 'cum stupore dentium'. The phrase 'stupor dentium' is a literal rendering of the Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut uva ucerba dentibus noxia est","severity":"info","text":"The proverb of the sour grape harming teeth is not a direct biblical quotation but attributed to Solomon; Avitus may be citing a lost sapiential tradition or a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vivo ego, dicit Dominus, si erit ultra proverbium illud in Jerusalem: Patres comederunt uvam acerbam; obstupescent dentes filiorum (Ezech. XVIII, 3)","severity":"info","text":"Avitus cites Ezekiel 18:3 in a form that differs from the Vulgate; the Vulgate reads 'quod si' and 'non erit ultra'. The adaptation may reflect a Vetus Latina version or a rhetorical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"stupor dentium","severity":"info","text":"The 'dulling of the teeth' is a metaphor for the numbing effect of sin, linked to the sour grape of premature desire. Avitus develops this as a figure for original sin and its transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hujus uvae adhuc asperae viridisque non vinum, sed virus intra paradisum Adam in sui nolrique perniciem degustavit","severity":"info","text":"Avitus interprets the sour grape as a type of the forbidden fruit, a common patristic trope (cf. Irenaeus, Augustine). The wordplay 'vinum' / 'virus' is a rhetorical flourish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quæ multipliciter lectio ipsa per totum a Domino revolvente","severity":"info","text":"This sentence introduces a homiletic reflection on the lectionary reading, linking the prophetic text to the Rogation context. The phrase 'a Domino revolvente' suggests Christ as the subject turning over the reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a Domino revolvente' could be read as 'the Lord turning over' (Christ as agent) or 'by the Lord turning over' (passive sense); the translation takes the former.","The source of the Solomonic proverb is uncertain; it may be a patristic invention or a lost apocryphon."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Si dulcem quæris, exspecta coelestem; si humanam appetis, patieris immitem. Quæ est autem mundi gloria, nisi ipse quem infra dicit, ventus urens? cnjus etiam si lenitas deleciat homines, terror tamen percutit amatores: Et quia nec sic redistis ad me, dicit Dominus, nunc o (praparare in occursum Dei tui Israel (Amos IV, 10). Dicit quidem Paulus apostolus (/ Thess. iv, 18) ubi Redemptoris describit adventum, qualiter rapiemur ad nubes obviam Christo in aera; hic tamen puto occursum istum ad alium pertinere. Nam et hic viventes quasi occurrimus Deo, si præceptum quod porrigitur amplectamur; et quia paratus est ille ad ignoscendum, occurrat ei correctio ad poenitendum. Sed et quicunque propter amorem aeternae vitae non solum ab illicitis abstinet, verum etiam a licitis se coercet, sponte occurrisse judicandus est. Nam ut exempli gralia unumquodcunque dicamus, adulterio generaliter interdicto, simplex conjugium lege permittitur; cui tamen virginitatis nitor sine comparatione præfertur: unde qui dat nuptum virginem suam bene facit, et qui non dat melius facit (I Cor. VII, 58). Hoc ergo de omni de. bemus observatione sentire: qui male facit, fugit; qui bene, exspectat; qui melius, occurrit).","english":"If you seek a sweet one, wait for the heavenly; if you desire a human one, you will suffer a harsh one. For what is the glory of the world, except that which he calls below, a burning wind? Even if its gentleness delights men, yet its terror strikes its lovers: \"And because you have not returned to me even thus,\" says the Lord, \"now prepare to meet your God Israel\" (Amos 4:10). The apostle Paul indeed says (1 Thess. 4:17) where he describes the coming of the Redeemer, how we will be snatched up to the clouds to meet Christ in the air; yet here I think this meeting pertains to something else. For even while living here we meet God, as it were, if we embrace the precept that is offered; and because He is ready to forgive, let correction meet Him for repentance. But also, whoever, for the love of eternal life, not only abstains from unlawful things but also restrains himself from lawful ones, is to be judged as having met Him spontaneously. For to give an example, let us say each one: adultery being generally forbidden, simple marriage is permitted by law; yet the splendor of virginity is incomparably preferred to it: hence, he who gives his virgin in marriage does well, and he who does not give her does better (1 Cor. 7:38). Therefore, we ought to feel this about every observance: he who does evil flees; he who does good waits; he who does better meets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos IV, 10","severity":"info","text":"Avitus cites Amos 4:10, 'prepare to meet your God Israel,' as a divine call to repentance. The Vulgate reads 'praeparare in occursum Dei tui Israel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Thess. iv, 17","severity":"info","text":"Avitus references 1 Thessalonians 4:17, describing the rapture to meet Christ in the air. The Vulgate text speaks of being 'rapturi obviam Christo in aera'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. VII, 38","severity":"info","text":"Avitus cites 1 Corinthians 7:38, 'he who gives his virgin in marriage does well, and he who does not give her does better,' to illustrate preferring virginity over lawful marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"occursum","severity":"info","text":"Avitus distinguishes two senses of 'meeting' (occursum): the eschatological meeting at the Parousia (1 Thess 4:17) and a moral meeting with God through repentance and asceticism in this life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"qui male facit, fugit; qui bene, exspectat; qui melius, occurrit","severity":"info","text":"The passage concludes with a threefold moral gradation: evil flees, good waits, better meets. This rhetorical climax reinforces Avitus's exhortation to proactive repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nunc o (praparare","severity":"caution","text":"The Latin text has a probable scribal error: 'nunc o (praparare' likely stands for 'nunc praeparare' (now prepare). The parenthesis and 'o' may be a misreading or insertion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nunc o (praparare' is corrupt; the intended reading is likely 'nunc praeparare' (now prepare)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Jam vero post multas et piissimas admonitiones quæ profectui nostro etiam secundum litteram constant, convenienter Ro getiones nostras in ipsius lectionis une describit, dicene: In omnibus plateis et viis sit plauctus (Amos v, 16). Viæ istae et platea' actus nostros significant, per quos humanam conversationem mortalitate decurrimus. Viae minora delicta, plateæ vero latiora peccata sunt, quae ad illam amplam et spatiosam mittunt qua; ducit ad perditionem; et multi sunt qui inveniunt eam. Per angustam vero semitam itur ad illum de quo praedixit propheta, quod vocem ejus in platea nemoaudivit, cujus utique verbum in peccati libertate non sonuit. Ergo in ista platea quia est noster actus, sit noster et planctus: quem tamen planctum non confusum et tumultuarium esse debere testatur sermo subjectus, Vocabit, inquiens, agricolam ad luctum, et ad planctum eos qui sciunt plangere (Ibid.). Cernis nempequod istud plangerenon onmes sciant, sed illi tantum vocandi sunt qui noverunt. Agricola esi, qui isto pœnitentiæ luctu et compunctionis affectu terram, id est substantiam suam spiuis purgat, praeceptis edomat, lacrymis rigat, humilitaio fecuudat, semine ditat, fruge multiplicat.","english":"Now after many and most pious admonitions, which stand for our progress even according to the letter, he fittingly describes our Rogations in the reading itself, saying: In all streets and ways let there be wailing (Amos 5:16). These ways and streets signify our acts, through which we run the human course of life with mortality. Ways are lesser offenses, but streets are broader sins, which send to that wide and spacious road that leads to perdition; and many are those who find it. But by the narrow path one goes to that one of whom the prophet foretold, that no one heard his voice in the street, whose word, of course, did not resound in the freedom of sin. Therefore in this street, because it is our act, let there be also our wailing: which wailing, however, the following words testify should not be confused and disorderly. He will call, he says, the farmer to mourning, and to wailing those who know how to wail (Ibid.). You see, of course, that not everyone knows how to wail, but only those who know are to be called. The farmer is one who, by this mourning of penance and by the affection of compunction, cleanses his land, that is, his substance, of thorns, tames it with precepts, waters it with tears, fertilizes it with humility, enriches it with seed, multiplies it with fruit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In omnibus plateis et viis sit planctus","severity":"info","text":"Avitus cites Amos 5:16, but the Vulgate reads 'In omnibus plateis fiet planctus' (In all streets there will be wailing). The addition of 'et viis' (and ways) may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"viæ / plateæ","severity":"info","text":"Avitus distinguishes 'viæ' (ways) as lesser offenses and 'plateæ' (streets) as broader sins, allegorizing the spatial terms of Amos to denote degrees of sin. This moral interpretation is typical of patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Rogationes","severity":"info","text":"The Rogations were penitential processions and litanies observed in Gaul, especially before Ascension. Avitus, as bishop of Vienne, was a key figure in promoting these observances, linking them to public penance and scriptural lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vocabit agricolam ad luctum","severity":"info","text":"Avitus continues the citation from Amos 5:16, but the Vulgate reads 'vocabit agricolam ad luctum' (he will call the farmer to mourning). The passage then develops an allegory of the farmer as the penitent soul cultivating its substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"agricola","severity":"info","text":"The allegory of the farmer (agricola) as the penitent who purges thorns (sins) and waters with tears (penance) echoes earlier monastic and patristic traditions, such as Cassian and Gregory the Great, and was influential in medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"une describit","severity":"caution","text":"The Latin 'une describit' is unclear; the English draft renders 'he fittingly describes', but 'une' may be a scribal error or abbreviation. The intended sense is likely 'unam' (one) or 'bene' (well), but the text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'une describit' is ambiguous: possibly a corruption of 'bene describit' (fittingly describes) or 'unam describit' (describes one). The reading taken follows the English draft as 'fittingly describes'.","The citation of Amos 5:16 includes 'et viis' not in the Vulgate; it may be a paraphrase or a variant from an Old Latin version."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Enimvero secundum statum calamitatis humanae, nullus est qui plangere nesciat, quippe est ita generatio, ut etiam ille qui non noverit aliud, istud noscat, ut ipsa quoque intrans hunc mundum nova ætas infantium primam vocem fletu erumpens, quasi quodam vaticinio calamitatum careat omni sensu, pl anctum quem adhuc non habet in scientia, jam tamen afferat in natura, et sine ullo doctrinae adminiculo ipsa inchoalio discriminum pariat magisteria lacrymarum. Quae cum ita sint, quæramus secundum spiritum quæ distantia sit inter eos qui sciunt et illos qui nesciunt flere. Nam prout sunt genera et ordines hominum, istam scieniiam flendi habere singuli debent. Alia regi, alia subjecto, alia peccatori, alia justo causa lacrymarum. Quemdam Parthicum regem sæcularis historia relert, inspecta a post victoriam de eminentiore loco numerosissima sui exercitus multitudine, lacrymasse; qui mot a satrapis, quae in tali beatitudine causa flendi esset interrogatus; istam inquit, multitudinem lugeo, quae quamlibet victrix, intra non multos annos omnis omnino naturæ lege finienda est. Si ad sæcularem sapientiam.......","english":"Indeed, according to the state of human calamity, there is no one who does not know how to lament, since generation is such that even he who knows nothing else knows this, so that even the new age of infants entering this world, bursting forth with their first voice in weeping, as if by some prophecy of calamities, lacks all understanding, yet brings forth in nature a lament which they do not yet have in knowledge, and without any aid of instruction, the very beginning of perils produces the teachings of tears. Since this is so, let us inquire according to the spirit what difference there is between those who know and those who do not know how to weep. For as there are kinds and orders of men, each ought to have this knowledge of weeping. One cause of tears for a king, another for a subject, another for a sinner, another for a just man. Secular history relates that a certain Parthian king, after a victory, having surveyed from a higher place the very numerous multitude of his army, wept; and when asked by the satraps what cause there was for weeping in such happiness, he said: I lament this multitude, which, however victorious, within not many years is entirely to be ended by the law of nature. If to secular wisdom...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nullus est qui plangere nesciat","severity":"info","text":"Avitus argues that lamentation is innate, not learned, grounding the Rogation practice in universal human experience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos 5:16","severity":"info","text":"The previous passage cited Amos 5:16 ('wailing in streets'), which Avitus now develops into a spiritual allegory of sins and tears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Parthicum regem","severity":"info","text":"The anecdote of the Parthian king weeping at his army's mortality is a classical topos, possibly from Valerius Maximus or Seneca, used to contrast secular and Christian lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quae cum ita sint","severity":"info","text":"This phrase marks a transition from universal lament to a spiritual inquiry about the kinds of tears appropriate to different social and moral states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scientiam flendi","severity":"info","text":"Avitus coins 'knowledge of weeping' as a spiritual discipline, distinct from natural weeping, anticipating later monastic teaching on compunction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sæcularem sapientiam","severity":"info","text":"The break at 'If to secular wisdom...' suggests Avitus will contrast pagan philosophy with Christian understanding of tears, a common patristic move.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text breaks off mid-sentence at 'sæcularem sapientiam', leaving the contrast incomplete; the English draft marks this with an ellipsis."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ecce lacrymas dignas rege mundano, quam libet etiam Christiano principi conveniret post triumphos de morte magis quam de eulmine cogitantem non tumere, sed plangere: quid si causa præsente istum religiosi principis fletum testem sciamus, cum David ille virtute magnus, potestate præditus, pietate præcelsus, inter aurea serta gemmataque diademata, coelestis magis regni coronam instantissimo æstu ferventis desiderii suspiraret, Quando veniam, dicens, et a,,parebo ante faciem Dei mei (Psal. XLI, 3)? Nunquid non lacrymas suas habuit panes die ac nocte, dum dicebant iNi per singulos dies: Ubi est Deus tuus? quod ei certe dicebat, non negare compellens persecutor externus, sed videre concupiscens animus suus. Loquebatur enim sibi spiritus cœlestibus intentus, Ubi est Deus tuus? Quando veniam et apparebo ante faciem ejus? Si decuerunt igitur regem sanctum lacrymae tales, quid nunc de ipso sanctorum Sancto dicamus,qui quatriduano funeri antequam resuscitandi virtutem ostenderet, flendi impenditinfirmitatem? In summo itaque gradu conveniunt tales lacrymae Redemptori. Multum namque illic ipse deflevit.","english":"Behold tears worthy of a worldly king, such as would befit even a Christian prince, who after triumphs thinks more of death than of glory, not to be proud but to lament. What if we know that this weeping of a religious prince is a witness in the present cause, when that David, great in virtue, endowed with power, preeminent in piety, amid golden garlands and jeweled diadems, sighed with the most intense heat of burning desire for the crown of the heavenly kingdom rather, saying, \"When shall I come and appear before the face of my God\" (Ps. 41:3)? Did he not have his own tears as bread day and night, while they said to him daily: \"Where is your God?\"—which, indeed, was said to him not by an external persecutor compelling him to deny, but by his own soul longing to see. For his spirit, intent on heavenly things, spoke to itself: \"Where is your God? When shall I come and appear before his face?\" If, therefore, such tears befitted a holy king, what shall we now say of the Holy of Holies Himself, who, before showing the power of resurrection, spent the weakness of weeping over a four-day-old corpse? So, at the highest level, such tears befit the Redeemer. For He wept much there.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XLI, 3","severity":"info","text":"The citation 'Quando veniam et apparebo ante faciem Dei mei' is from Psalm 41:3 (Vulgate numbering). Avitus uses it to illustrate David's longing for the heavenly kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi est Deus tuus?","severity":"info","text":"The repeated question 'Ubi est Deus tuus?' echoes a taunt from Psalm 41:4 (Vulgate), where David's enemies challenge his faith. Avitus reinterprets it as an internal longing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatriduano funeri","severity":"info","text":"The 'four-day-old corpse' refers to Lazarus, whom Christ raised after four days (John 11:39). Avitus contrasts Christ's tears before the miracle with his divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In summo itaque gradu conveniunt tales lacrymae Redemptori","severity":"info","text":"This sentence marks the rhetorical climax: Avitus moves from David's tears to Christ's, asserting that tears of compassion are most fitting for the Redeemer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sanctorum Sancto","severity":"info","text":"'Sanctorum Sancto' (Holy of Holies) is a title for Christ, derived from the Old Testament designation for the innermost part of the Temple, applied here to emphasize his unique sanctity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Avitus Viennensis Episcopus","severity":"info","text":"Avitus (c. 470–523) was bishop of Vienne and a prominent Latin Christian poet and homilist. This passage reflects his rhetorical style, blending biblical exegesis with pastoral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eulmine' in the Latin is likely a scribal error for 'culmine' (glory/height), as the context contrasts death with glory."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ibi Adæ peccatum; ibi peccati stipendium, mortem; ibi Lazarum, hoc est genus humanum; ibi defunctum lapide obiectum, id est duritiam qualitatis; ibi acrymosos consolatores, id est incredulitatem resurrectionis; ibi quartam diem venisse dcfuncto: quæ quatuor accidunt peccatoribus in animarum funere conclamatis: prima cogitandi malum, definiendi secunda, perpetrandi tertia, quarta in criminc permanendi. De quarto omnes nos per Lazarum recurrentes, ut resuscitemur, non solum miserendi dulcedo, sed etiam flendi opus est amaritudo. Post haec quia tali magisterio etam nos docuit plangere, discernamas scientiam impertiantque lacrymarum. Ecce hodie ad ecclesiam conveniunt multi, si quicunque semetipsum in oratione prosternens coepit quantolibet fletu aliquid quod ad saeculum pertineat orare, aut conversationis mundanæ felicitatem, aut inimicorum mortem, aut divitiarum amplificationem, aut vitae hujus longitudinem, aut honorem sæcularium dignitatum: nunquid non hujuscemodi lacrymæ docent hominem nescire quid plangat, quas inutiles satis imperitasque. procul dubio perdidit, quoties sic profudit? Quod non tam mi8erum, quam si ea flendo ille sibi petat tribui, quae multi Deum nescientes sine ullis precibus peccando videntur adipisci.","english":"There is Adam's sin; there the wages of sin, death; there Lazarus, that is the human race; there the deceased covered by a stone, that is the hardness of the condition; there the tearless comforters, that is the disbelief in the resurrection; there the fourth day having come for the deceased: these four things happen to sinners in the funeral of souls that are cried out: the first is thinking of evil, the second defining it, the third perpetrating it, the fourth persisting in the crime. Concerning the fourth, all of us, recurring through Lazarus so that we may be revived, need not only the sweetness of pity but also the bitterness of weeping. After these things, because by such teaching he also taught us to lament, let us discern the knowledge and share the tears. Behold today many come to church; if anyone, prostrating himself in prayer, begins with any amount of weeping to pray for something that pertains to the world—either the happiness of worldly life, or the death of enemies, or the increase of riches, or the length of this life, or the honor of secular dignities—does not such weeping teach that man does not know what he laments, which, useless and quite unskilled, he has undoubtedly lost, as often as he has poured it out? This is not so much wretched as if, by weeping, he were to ask that those things be granted to him which many, not knowing God, seem to obtain without any prayers by sinning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ibi Adae peccatum; ibi peccati stipendium, mortem; ibi Lazarum...","severity":"info","text":"The repeated 'ibi' (there) introduces a series of typological identifications, linking Adam, sin, death, and Lazarus in a homiletic pattern typical of Avitus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarum","severity":"info","text":"Lazarus (John 11:1-44) is interpreted allegorically as the human race, a common patristic trope for resurrection hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"acrymosos consolatores","severity":"info","text":"'Acrymosos' (Greek ἀκρύμωσος) means 'tearless'; Avitus uses it to characterize those who deny the resurrection, contrasting with the weeping required for spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quartam diem venisse defuncto","severity":"info","text":"The fourth day after death recalls Lazarus's resurrection on the fourth day (John 11:39) and is here moralized as the fourth stage of sin: persistence in crime.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ecce hodie ad ecclesiam conveniunt multi","severity":"info","text":"Avitus criticizes worldly petitions in church, a theme echoed in later medieval penitential literature and sermons on proper contrition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"defuncto","severity":"caution","text":"The Latin 'defuncto' (deceased) may be a scribal error for 'defuncto' agreeing with 'Lazarum' or a neuter form; the sense is clear but the grammar is irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ibi defunctum lapide obiectum' could be read as 'the deceased covered by a stone' or 'the deceased thrown out with a stone'; the translation follows the former as more natural.","The term 'acrymosos' is a Greek loanword; its exact spelling varies in manuscripts."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Econtra vides alium ingemiscentem et clamantem: Domine, propitius esto mihi peccatori, plangere vitam malam, quaerere bnnam, iisdem lacrymis quibus irrigat stratum, lavare delictum, ostendere Deo in gemitibus imbecillitatem carnis, ardorem meatis, horrorem mortis, amorem resurrectionis. Hic pl ngendi peritus, hic doctissimus flendi est. Non cadit in terram lacryma talis, quia commendata est Deo, cui dicitur: Posuisti lacrymas meas in conspectu tuo (Psal. LV, 7). Postremo quoniam si Rogationes nostrae rite solvuntur, sine planctu nequeunt expediri, scientiam plangendi quam potero brevissime discernam. Maxima peritia est hic impendi fletum, ut sanari possit quem supra diximus dentium stupor, quam illic servari ubi nunquam finiendus est dentium stridor. Nam illis dicitur: Vae qui nunc rident, quia lugebunt flebuntque; istis autem: Beati, qui nunc fletis, quia ridebitis et gaudebitis, et gaudium vestrum nemo tollet a vobis.","english":"On the other hand, you see another groaning and crying out: \"Lord, be merciful to me, a sinner,\" lamenting his evil life, seeking a good one, washing away his offense with the same tears with which he waters his bed, showing to God in his groans the weakness of the flesh, the ardor of the spirit, the horror of death, the love of resurrection. This one is skilled in weeping, this one is most learned in lamentation. Such a tear does not fall to the ground, because it is commended to God, to whom it is said: \"You have placed my tears before your face\" (Psalm 55:7). Finally, since if our Rogations are properly observed, they cannot be completed without weeping, I will distinguish the knowledge of weeping as briefly as I can. The greatest skill is to expend tears here, so that the numbness of the teeth which we mentioned above can be healed, rather than to preserve them there where the gnashing of teeth is never ended. For to those it is said: \"Woe to those who now laugh, because they will mourn and weep\"; but to these: \"Blessed are those who now weep, because you will laugh and rejoice, and no one will take your joy from you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Posuisti lacrymas meas in conspectu tuo","severity":"info","text":"Avitus cites Psalm 55:7 (Vulgate numbering), a verse not found in the Masoretic text; it corresponds to Psalm 56:8 in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dentium stupor","severity":"info","text":"The phrase 'dentium stupor' (numbness of the teeth) is a metaphor for spiritual insensibility or hardness of heart, contrasting with the eternal gnashing of teeth in hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Vae qui nunc rident... Beati, qui nunc fletis","severity":"info","text":"The antithesis between present weeping and future joy echoes a common patristic topos, found in authors like Augustine and Jerome, contrasting temporary suffering with eternal reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the sermon by contrasting two types of mourners: the penitent sinner and the damned, framing Rogation tears as a skill to be learned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Rogationes","severity":"info","text":"Rogation days were penitential processions and litanies before Ascension, introduced in Gaul by Mamertus of Vienne (c. 470), where Avitus was bishop.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'bnnam' in the first sentence is a scribal error for 'bonam' (good one), as the English draft renders it."],"confidence":"high","notes":[]}]}