{"orientius-carmina/1.1":{"o":"Splendidior lux luce micat, maiorque diebus / fulget clara dies, toto festiuior anno, / natalis quae lecta deo. qua nascitur ille, / cum patre qui semper caeli in consortia regnans, / uirtus magna patris, carnis primordia nostrae, / mox hominem in caelum reuehens, sic morte peracta / sumere qui carnem uoluit ? nec carne senescit.","t":"A light flashes brighter than light, and greater than other days\nshines the bright day, more festive than the whole year,\nthe birthday chosen by God, on which he is born\nwho, reigning always with the Father in the fellowship of heaven,\nthe great power of the Father, first-fruits of our flesh,\nsoon carrying man back into heaven, his death accomplished,\nwilled to take flesh? Nor does he grow old in the flesh.","f":"Orientius, <i>Carm.</i> 1.1 (CSEL 16.1:244; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/1-1)."},"orientius-carmina/2.1":{"o":"Ianua Uirgo Leo Uirtus? Sapientia Uerbum / Rex Baculum Princeps Dux Petra Pastor Homo, / Retia Sol Sponsus Semen Mons Stella Magister / Margarita Dies Agnus Ouis Uitulus, / Thesaurus Fons Uita Manus Caput Ignis Aratrum / Flos Lapis anglaris Dextra Columna Puer, / Mitis Adam Digitus Speculum Uia Botruo Panis / Hostia Lex Ratio Uirga Piscis Aquila, / Iustus, Progenies regis regisque Sacerdos, / nomina magna deo, maior at ipse deus.","t":"Door, Virgin, Lion, Power, Wisdom, Word,\nKing, Staff, Prince, Leader, Rock, Shepherd, Man,\nNets, Sun, Bridegroom, Seed, Mountain, Star, Teacher,\nPearl, Day, Lamb, Sheep, Calf,\nTreasure, Fountain, Life, Hand, Head, Fire, Plough,\nFlower, Corner-stone, Right Hand, Column, Child,\nGentle, Adam, Finger, Mirror, Way, Grape-cluster, Bread,\nVictim, Law, Reason, Rod, Fish, Eagle,\nthe Just, Offspring of the King, and the King's Priest:\ngreat names for God, but God himself is greater.","f":"Orientius, <i>Carm.</i> 2.1 (CSEL 16.1:244; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/2-1)."},"orientius-carmina/3.1":{"o":"Quod fuit a seclis, quodque est in secla seclorum, / semper erit, quia semper erat, sine fine manens est. / et super omne quod est, sine quo nihil, omnia cui, / omniparens uerbum, uerbum deus omnipotens f / cum patre qui solus, cum quo pater et deus t solus, / hoc erat, et nondum natura acceperat ortum. / semen enim Christus, Christus primordia rerum, / Christus honor terrae, tremor orbis, gloria caeli. / ex dominante deo rex et dominator in altis, / unicus ante omnes genitus, genitore sed illo / quem genuit nullus, per quem gignentia cuncta: / t quaesumus optamus tremimus ueneramur amamus. / totus et (ex) toto, totum diffusus in orbem. / non idem, sed prorsus idem, similisque simulque, / tantundem et pariter, sic filius et pater unum / nomine diuisum nomen, substantia mixta est, / consummans sacri mysteria sancta profundi. / plenitudo potens, sibi dedita, nexa uicissim / trina potestatum conclusio parificatur, / spiritus et uolitans perfectio tota superne. / ergo honor in Christo est, laus est patris, in patre Christi est. / ipse patris mens est et sermo et testis et heres, / ipse recognoscit quantum pater audet in ipso, / ipse caput nostrum sapientia gratia uita est, / ipse hominum custos speculator et arbiter ipse, / ipse salutis iter, luxque immutabilis ipse, / de uero uerus splendor, de lumine lumen, / de bonitate bonus, de pleno et diuite plenus, / prouidus indulgens clemens miserator abundans, / perfectus patiens iustus pius inmaculatus,","t":"What has been from the ages, and what is to the ages of ages,\nwill always be, because it always was, abiding without end;\nand above all that is, without which is nothing, for which are all things,\nthe all-begetting Word, the Word, God almighty,\nwho alone is with the Father, with whom the Father is, and God alone,\nthis was, when nature had not yet received its rising.\nFor Christ is the seed, Christ the beginnings of things,\nChrist the honour of the earth, the trembling of the world, the glory of heaven;\nfrom God who rules, King and ruler on high,\nonly-begotten before all, but of that Begetter\nwhom no one begot, through whom are all things that beget:\nhim we beseech, desire, tremble before, revere, love.\nWhole from whole, poured out over the whole world.\nNot the same, yet wholly the same, both like and together,\nas much and equally: so Son and Father are one,\na name divided in name, the substance is mingled,\ncompleting the holy mysteries of the sacred deep.\nA mighty fullness, given to itself, bound each to each,\nthe threefold union of powers is made equal,\nand the Spirit, hovering, the whole perfection on high.\nTherefore the honour in Christ is the Father's praise, and in the Father it is Christ's.\nHe is the Father's mind and word and witness and heir;\nhe recognizes how much the Father dares in him;\nhe is our head, wisdom, grace, life;\nhe the guardian of men, watchman, and himself the judge;\nhe the way of salvation, and himself the unchangeable light,\ntrue splendour from the true, light from light,\ngood from goodness, full from the full and rich,\nprovident, indulgent, merciful, compassionate, abounding,\nperfect, patient, just, devout, spotless,","f":"Orientius, <i>Carm.</i> 3.1 (CSEL 16.1:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/3-1)."},"orientius-carmina/3.31":{"o":"aeternum aeterni donum, tutela priorum, / firmamentum animae, fuga daemonis, arma fidei, / perpetuum regnans, censor iudexque futuri, / tempore non clausus, clausurus tempora iussu, / principium ac finis, uegetator et intus et extra, / uelle tenens et posse potens et mite seuerus, / pax mundi et gaudium, prauique bonique diremptor. / naturae duplicis uir baiulus et mediator, / dum, mortale quod est, deus inmortale probauit. / o felix domini dominatio, nobile letum! / o miserae gentis cor durum et perfidus error! / impie damnator, tua mors hoc stipite pendet: / credule confessor, tua uita hoc sanguine uiuet. / t flecteris iudicante t deo, qui plectere uisus / saluauit populos, populus quem f odit iniquus. / hic est ille suis reprobus prius et maledictum, / sputamenta hominum, perituri obprobria uulgi. / hic cui saeua manus fel mixtum fudit aceto, / palmea quem caeco uiolarunt uerbera pulsu. / aspice, percussor demens, uenerabile lignum, / cerne profanati uictricia signa cruoris. / estne deus uiuus, deus insuperabilis hosti, / ultio perfugium requies lux uita fides spes? / a patre noscendus, quod sit sator atque animator: / a cruce, quod uindex propulsatorque gehennae, / errorum ablutor, pax fida, remissio larga. / natus amore hominis, passus ratione salutis, / functus lege obitus, rediuiuus in aethera celsum, / sede sedens patria, super omne salutifer aeuom, / unde humilem dignatus humum, remeabilis illo.","t":"eternal gift of the Eternal, protection of those who went before,\nfirm support of the soul, flight of the demon, armour of faith,\nreigning forever, censor and judge of what is to come,\nnot enclosed by time, who will close the times by his command,\nbeginning and end, quickener within and without,\nholding the will and mighty in the power, severe in gentleness,\npeace and joy of the world, who separates the bad and the good.\nA man bearing a twofold nature, and mediator,\nwhile what was mortal he, as God, proved immortal.\nO happy lordship of the Lord, noble death!\nO hard heart and faithless error of a wretched nation!\nImpious condemner, your death hangs on this stake;\nbelieving confessor, your life will live by this blood.\n… he who, seeming to be punished,\nsaved the peoples, he whom the unjust people … hated.\nThis is he who was first rejected by his own, and a curse,\nspat upon by men, the reproach of a perishing mob.\nThis is he for whom a cruel hand poured gall mixed with vinegar,\nwhom blows of the palm abused with blind striking.\nLook, mad smiter, at the venerable wood;\nsee the victorious signs of the blood that was profaned.\nIs he not the living God, God unconquerable by the enemy,\nvengeance, refuge, rest, light, life, faith, hope?\nTo be known from the Father as sower and life-giver;\nfrom the cross as avenger, who drives back gehenna,\nwho washes away errors, faithful peace, generous remission.\nBorn out of love for man, suffering for the sake of salvation,\nhaving fulfilled the law of death, alive again into the high ether,\nsitting on his Father's seat, bringer of salvation above every age,\nwhence he deigned to come to the lowly ground, and will return thence.","f":"Orientius, <i>Carm.</i> 3.31 (CSEL 16.1:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/3-31)."},"orientius-carmina/3.60":{"o":"peccati pretium, peccandi nescius ipse, / participans famulos, conformans glorificatos. / en tibi quam pulchrum per limina nostra tropaeum, / Christe, micat; quam clara patri uexilla reportas, / sanguinolentus adhuc, etiam quod et antea, semper / in uirtute potens, in maiestate perennis. / cur tamen hanc speciem teneat crucis edita forma / monstrat adorandum tota ratione character. / quod diuisa nota est in partes quattuor extans, / dat mundi dominum cognosci t et archangelos omnes. / tot regit ipse plagas, caeli quot crux uidet oras. / crux imitata pias orantis imagine palmas, / crux testata dei pacem f pingit, et est pax, / quae data per lignum est: pax ligno scripta tenetur. / uis Graias mirator item spectare figuras? / aspice perfectum signi locupletis enigma. / P Graecum uideas, caput est, uel brachia fixi. / Iota quod erectum est suspensio corporis hic est. / littera proloquitur poenam, fert poena salutem: / alpha dehinc iuxta est, atque altera comminus est ω. / prima quod hic primus, postrema, nouissimus hic est. / haec elementa apicum, deus hic super omne elementum: / omnia conueniunt caelesti insignia signo. / cum subit in ligno, lignum deus indicat esse / materiem fructus; cum ramum extendere in altum, / altior excelsis dominus supereminet omnes. / fixorum est medius: numerus dat trinus honorem. / percutitur, cruor exit, aqua t de uulnere facto / exit et ex ipso mox sanguis uulnere. nempe / martyrium sanguis, sibi uindicat unda lauacrum.","t":"the price of sin, himself knowing nothing of sin,\nsharing with his servants, conforming the glorified to himself.\nSee how beautiful a trophy flashes for you over our thresholds,\nChrist; how bright the banners you bring back to the Father,\nstill bloodstained, yet as before, always\nmighty in power, everlasting in majesty.\nYet why the shape set up holds this form of the cross,\nits character shows, to be adored for every reason.\nThat the sign stands divided into four parts\nmakes known the Lord of the world and all the archangels.\nHe rules as many regions as the cross sees shores of heaven.\nThe cross imitates in its image the devout palms of one praying;\nthe cross, witness of God's peace, depicts it, and is peace,\nwhich was given through the wood: peace is held written on the wood.\nDo you wish, admirer, to look also at Greek figures?\nLook at the perfect riddle of the rich sign.\nYou may see a Greek P: it is the head, or the arms of the one fixed there.\nThe iota, which stands upright, is here the hanging of the body.\nThe letter proclaims punishment, the punishment brings salvation.\nThen alpha is next to it, and the other, close by, is omega:\nthe first, because he is first here; the last, because he is the last here.\nThese are the elements of letters; God here is above every element:\nall the insignia meet in the heavenly sign.\nWhen he goes up on the wood, God shows the wood to be\nthe matter of fruit; when he stretches the branch on high,\nthe Lord, higher than the heights, towers over all.\nHe is the midmost of those fixed there: the number three gives honour.\nHe is struck, blood comes out; water from the wound that was made\ncomes out, and soon blood from the same wound. Surely\nthe blood claims martyrdom for itself, the water the bath.","f":"Orientius, <i>Carm.</i> 3.60 (CSEL 16.1:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/3-60)."},"orientius-carmina/3.90":{"o":"sic ope diuina mors arbore uitaque uenit. / per pomum, protoplaste, cadis: cruce, Christe, mederis: / illic mortiferam draco pestifer f detulit escam. / nec mirum, uix digna deo si nomina mille / laus numerosa trahat, laus tot uirtutibus inpar, / quot titulos peperere pii miracula Christi.","t":"So by divine power death came by a tree, and life.\nThrough the apple, first-formed man, you fall; by the cross, Christ, you heal:\nthere the pestilent dragon brought the deadly food.\nNo wonder, then, if a thousand names, scarcely worthy of God,\nare drawn out by abundant praise, a praise unequal to as many powers\nas the titles which the miracles of gracious Christ have brought forth.","f":"Orientius, <i>Carm.</i> 3.90 (CSEL 16.1:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/3-90)."},"orientius-carmina/4.126":{"o":"est caput: in promptu est, quo nostro auctore creemur. / ignis: in hoc quod adhuc probatio nostra supersit. / unde t aratrum? subigat quod pectora fructificetque. / flos, quia confessos et martyres ipse coronat. / cur lapis anglaris? populum quia nectit utrumque. / dextera, qua patrium latus assidet, ornat, honorat. / saepe columba: dolum quia nescit ac sine felle est. / unde puer? quod purus eat genitoris ad arcem. / uitis: adoptiuo quod se(se) herede propaget. / unde secundus Adam? quia sit caput ipse renatis. / est digitus, stylus iste: dei est lex scripta per ipsum. / nunc speculum: quod imago patris perlucet in illo. / nunc uia: quod sanctis sit praeuius in paradiso. / botrio: quod sucis caelestibus irriget orbem. / panis: in hoc nostrae quod sint alimenta fidei. / hostia uiua deo, summus cur ipse sacerdos? / se quia sanctificans patriis altaribus offert. / nunc ratio: haec ratio est, per quam stat fabrica mundi. / uirga: quod errantes ut uerbere corrigat actus. / piscis natus aquis: auctor baptismatis ipse est. / saepe aquila: e terris quoniam reuolauit ut ales.","t":"He is Head: it is plain that by him, our author, we are created.\nFire: in this, that our testing still remains.\nWhence Plough? Because he breaks up hearts and makes them bear fruit.\nFlower, because he himself crowns the confessors and martyrs.\nWhy Corner-stone? Because he joins together both peoples.\nRight Hand, by which he sits at the Father's side; he adorns, he honours.\nOften Dove: because he knows no guile and is without gall.\nWhence Child? Because he goes pure to the citadel of his Begetter.\nVine: because he propagates himself in an adopted heir.\nWhence second Adam? Because he himself is the head of those reborn.\nHe is Finger, that stylus: God's law is written through him.\nNow Mirror: because the image of the Father shines through him.\nNow Way: because he goes before the saints into paradise.\nGrape-cluster: because he waters the world with heavenly juices.\nBread: in this, that he is the food of our faith.\nA living victim to God, why is he himself high priest?\nBecause, sanctifying himself, he offers himself on his Father's altars.\nNow Reason: this is the reason through which the fabric of the world stands.\nRod: because he corrects wandering acts as with a stroke.\nFish born of the waters: he himself is the author of baptism.\nOften Eagle: since he flew back from the earth like a bird.","f":"Orientius, <i>Carm.</i> 4.126 (CSEL 16.1:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/4-126)."},"orientius-carmina/4.96":{"o":"Ianua, quod residet caelo secretaque pandit. / uirgo incorruptae matris cui partus origo est. / et leo rex hic est regum: rex ille ferarum / dicitur (et) uirtus: nihil hoc quoque fortius uno. / unde autem dictus sapientia? regula uitae est. / quomodo sit uerbum? patrio quia fluxit ab ore. / cur modo rex idem, modo regis filius idem? / cum patre quod solium caeli commune retentet. / cur baculus? lapsos quod subleuet, erigat aegros. / cur princeps? subiecta throno quia cuncta gubernet. / cur dux militiae caelestis? ab agmine sancto. / cur petra? quod ualido statuat fundamine firmum. / unde bonus pastor? maculam quod ouilibus t obstet. / nunc homo: natus enim est et carnem a uirgine sumpsit. / retia cur? sparsas quod colligat undique gentes. / cur sol iustitiae? quia iustum illuminat omnem. / cur sponsus? desponsa deo quod ecclesia uirgo est. / cur sanctum? quod regna serat felicia uerbo. / mons: quod in ascensum non omnibus ardua cedant. / stella: quod incertos duce lumine dirigat f itus. / unde magister? amat famulantia corda docere. / margarita: quid hoc pretiosius inueniatur? / unde dies? quod luce magis f resplendeat. / tunc quia sit sanctus t innoxius agnus habetur, / qui potuit solus peccatum tollere mundi. / et modo fertur ouis, quod se iugulantibus aptet: / dicitur et uitulus: contenta hoc passio monstrat. / fons, quia purificat uitium baptismate largo. / uita, quod aeternum dat uiuere uiuificatis. / est manus: occurrit uirtutum operatio diues.","t":"Door, because he sits in heaven and opens its secrets.\nVirgin, whose birth has its origin from an uncorrupted mother.\nAnd Lion: this is the King of kings, that one king of beasts.\nHe is called Power as well: nothing is stronger than he alone.\nBut why is he called Wisdom? He is the rule of life.\nHow is he the Word? Because he flowed from the Father's mouth.\nWhy is the same one now King, now the King's Son?\nBecause he holds the throne of heaven in common with the Father.\nWhy Staff? Because he lifts up the fallen and raises the sick.\nWhy Prince? Because he governs all things subject to his throne.\nWhy Leader of the heavenly army? From the holy host.\nWhy Rock? Because he makes firm with a strong foundation.\nWhence good Shepherd? Because he keeps stain away from the sheepfolds.\nNow Man: for he was born and took flesh from a virgin.\nWhy Nets? Because he gathers the peoples scattered everywhere.\nWhy Sun of righteousness? Because he enlightens every righteous man.\nWhy Bridegroom? Because the church is a virgin betrothed to God.\nWhy holy? Because he sows happy kingdoms by the word.\nMountain: because its steep heights do not yield to all who climb.\nStar: because he directs uncertain journeys by his guiding light.\nWhence Teacher? He loves to teach hearts that serve him.\nPearl: what more precious could be found?\nWhence Day? Because he shines more than light.\nThen, because he is holy, he is held to be the innocent Lamb,\nwho alone could take away the sin of the world.\nAnd now he is called Sheep, because he yields himself to those who slaughter him;\nand he is called Calf: the passion he bore shows this.\nFountain, because he purifies vice in abundant baptism.\nLife, because he gives eternal living to those made alive.\nHe is Hand: the rich working of mighty deeds meets us.","f":"Orientius, <i>Carm.</i> 4.96 (CSEL 16.1:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/4-96)."},"orientius-carmina/5.147":{"o":"Denique, ne multis tam multa et magna moremur, / est oculus: cognosco deum, uidet omne deus cor. / unde propheta? breui quoniam t futura reuelat. / angelus unde? sui quia nuntius extitit ipse. / brachium, ab amplexu quo continet omnia, dictus. / quidquid id est, agnosco, tuum est, quo, sancte, uocaris. / magnitudo operum tot rerum nomina celat: / sed propriis meritis tanti censentur honores. / causa facit titulos, dat scire uocabula uirtus. / tu sublime sedens agios, benedictio nostra. / tu deus Emmauel: nobiscum habitabile numen. / tu dominus Sabaoth pugno tegis omne quod usquam est. / te domus Israel, confessoresque beati, / te patriarchae omnes, teque angelus omnis adorant. / tu super t ignotum cherubim, super astra coruscas; / qui promissus Abrae fueras, de semine Dauid, / glorificum in caelo osanna laudabilis audis. f / respice nos tantum, crucifixe, paraclite, Christe, / Nazarene; deus, quem credimus, et Galilaee / et deus Abraham sancti patris, et deus Isaac / et deus alme Iacob, spes unde est nostra fidesque. / respice, Christe, tuos longumque tuere redemptos. / supplico ego indignus, set tu dignare rogantem, / omnipotens, miserere mei, miserere meorum:da / dolor absistat, cura et formido facessat, / et socier sanctis famulus tuus et timeam te / et placeam dum uiuo tibi, nec sim reus illo / tempore, cum stetero meriti memor ante tribunal, / Christe, tuum uereque colam quod praedico numen. / crux tua fronte manu labiis, crux intima sidat.","t":"Finally, lest we linger with many words over so many great things:\nhe is Eye: I know God; God sees every heart.\nWhence Prophet? Because he reveals the future briefly.\nWhence Angel? Because he himself was his own messenger.\nHe is called Arm, from the embrace by which he holds all things.\nWhatever it is, I recognize it: it is yours, holy one, the name by which you are called.\nThe greatness of your works hides the names of so many things;\nbut such great honours are reckoned by their own merits.\nThe cause makes the titles; power gives knowledge of the names.\nYou, sitting on high, are Agios, our blessing.\nYou are God Emmanuel, a deity dwelling with us.\nYou, Lord Sabaoth, cover with your fist all that is anywhere.\nYou the house of Israel and the blessed confessors,\nyou all the patriarchs, and you every angel adore.\nYou flash above the … cherubim, above the stars;\nyou who had been promised to Abraham, of the seed of David,\nglorious in heaven, praiseworthy, hear the Hosanna.\nOnly look on us, crucified one, Paraclete, Christ,\nNazarene; God in whom we believe, and Galilean,\nand God of Abraham the holy father, and God of Isaac,\nand gracious God of Jacob, from whom is our hope and faith.\nLook, Christ, on your own, and long protect those you have redeemed.\nI, unworthy, entreat; but deign to hear him who asks,\nalmighty, have mercy on me, have mercy on mine: grant\nthat grief may depart, that care and fear may go away,\nthat your servant may be joined to the saints and fear you,\nand please you while I live, and not be guilty at that\ntime when, mindful of my deserts, I stand before your tribunal,\nChrist, and that I may truly worship the deity I proclaim.\nYour cross on forehead, hand and lips; may the cross settle deep within.","f":"Orientius, <i>Carm.</i> 5.147 (CSEL 16.1:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/5-147)."},"orientius-carmina/5.177":{"o":"crux clipeata domus, crux sit lorica salutis. / hoc melius signo fulgebit lucida turris, / quam cum sacrilego polluta cruore maderet.","t":"May the cross be the shield of the house, the cross the breastplate of salvation.\nThe bright tower will shine better with this sign\nthan when it dripped, polluted with sacrilegious blood.","f":"Orientius, <i>Carm.</i> 5.177 (CSEL 16.1:250; trans. Sophia Scriptura, https://sophiascriptura.com/p/orientius-carmina/5-177)."}}