# Poems - Author: [Paulinus of Nola](https://sophiascriptura.com/fathers/authors/paulinus-of-nola/) - Latin title: *Carmina* - Date: ca. 393–431 (approximate) - Source: Wilhelm von Hartel, ed., Sancti Pontii Meropii Paulini Nolani opera, part 2, CSEL 30 (Vienna: Tempsky, 1894) (Latin text: W. von Hartel (CSEL 30, 1894), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/paulinus-nola-carmina/ - Passages: 281 ## Preface (prose letter) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-0-1 - Source: CSEL 30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In a prose covering note, Paulinus apologizes for sending only a few small birds and adds verses to make up for their fewness. ### Latin text Iniuria quidem est patri familias maritimis deliciis abundanti terrenum aliquid et agreste praebere; sed ego, ut et causa mihi esset apud unanimitatem tuam aliquid conloquendi et aliquod sermoni huic obsequium uiderer adiungere, pauculas de paucissimis quas pueruli uespere inferunt ficedulas misi. quarum cum erubescerem paucitatem, plura etiam uersiculis uerba subtexui quasi uero numerum loquacitate facturus. sed quia utraque culpabilia sunt, tu utrisque benigne ac familiariter ignoscendo facies, ut nec inhumana uideatur paucitas nec odiosa garrulitas. ### English translation (Claude) It is indeed an insult to offer something earthly and rustic to a householder who abounds in the delicacies of the sea; but so that I might have a reason for saying something to your oneness of heart, and might seem to attach some courtesy to this message, I have sent a few fig-peckers out of the very few that the boys bring in at evening. Since I blushed at how few they were, I have added more words besides in little verses, as if I meant to make up the number by talkativeness. But since both are blameworthy, you, by pardoning both kindly and as a friend, will see to it that neither the fewness seems ungracious nor the chatter tiresome. ### Translation notes - Covering letter for Poem 1; the addressee, named Gestidius in the manuscript heading, is a neighbouring landowner on the coast. ### Citation (SBL) Paulinus of Nola, Carm. 0.1 (CSEL 30; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/0-1). ## Poem 1, lines 1–9 (I. DOMINO MERITO SVSPICIENDO GESTIDIO PAVUNVS) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-1-1 - Source: CSEL 30:2lines 1–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Verses accompanying a gift of small birds, describing how the fowler caught them and arranged the fattest in front. ### Latin text Sume igitur pastas dumoso in rure uolucres, quas latitans filicis sub tegmine callidus auceps, dum simili mentitur aues fallitque susurro, agmina uiscatis suspendit credula uirgis. tunc referens tenuem non paruo munere praedam. digerit aucupium tabulis; et primus opimis ordo nitet sensim tenuatus ad ima tabellae. ut minus offendat macies, praelata saginae gratia praeuentos pingui iuuat alite uisus. ### English translation (Claude) Take, then, these birds fed in the brambly countryside, which the cunning fowler, lurking under a covering of fern, while he imitates birds and deceives them with a like whisper, hangs up, a trusting troop, on limed twigs. Then, bringing back a slender prey as no small gift, he sets out his catch on boards; and the first row gleams with the plump ones, thinning by degrees toward the bottom of the board. So that leanness may give less offense, the charm of the fattened birds, set in front, pleases eyes that the plump bird has first won over. ### Citation (SBL) Paulinus of Nola, Carm. 1.1 (CSEL 30:2lines 1–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/1-1). ## Poem 2, lines 1–12 (II) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-2-1 - Source: CSEL 30:2lines 1–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus sends sixteen shellfish in return for his friend's gifts of fish, asking him to value the small gift for the love behind it. ### Latin text Pauperis ut placeat carum tibi munus amici, munera ne reputes quae mittis ditia nobis. nam tibi quid dignum referam pro piscibus illis, quos tibi uicinum locupleti gurgite litus suppeditat miros Specie formaque diremptos. at mihi uix alto uada per saxosa profundo rarus in obscura generatur sphondylus alga. hinc te participans bis quinque et bis tibi ternas transmisi aequoreo redolentes nectare testas, quas uiscus praedulce replet bicolore medulla. oro libens sumas nec uilia dedigneris, quae sunt parua modo magno metitus amore. ### English translation (Claude) That the gift of a poor friend may please you as dear, do not reckon up the rich gifts that you send us. For what worthy return can I make you for those fish which the neighbouring shore supplies you from its wealthy waters, marvellous and distinct in look and shape? But for me, scarcely, in the shallows over the rocky deep, is a rare sphondylus born in the dark seaweed. Sharing from this, I have sent you twice five and twice three shells, fragrant with the nectar of the sea, which their very sweet flesh fills with a two-coloured marrow. I pray you, take them gladly and do not scorn humble things, which are small in measure but measured by great love. ### Translation notes - The sphondylus is a kind of shellfish (probably a spiny oyster). The digital text's “uicinum*tocupleti” is read as “uicinum locupleti” (“the neighbouring … wealthy”). ### Citation (SBL) Paulinus of Nola, Carm. 2.1 (CSEL 30:2lines 1–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/2-1). ## Poem 3, lines 1–12 (III) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-3-1 - Source: CSEL 30:2lines 1–12–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fragment of a verse summary of the kings of Europe and Asia, listing obscure rulers and alluding to Icarus and Daedalus. ### Latin text Europamque Asiamque, duo uel maxima terrae membra, quibus Libyam dubie Sallustius addit Europae adiunctam, possit cum tertia dici, regnatas multis, quos fama oblitterat et quos barbara Romanae non tradunt nomina linguae, Illibanum Numidamque Auelim Parthumque Vononem et Caranum, Pellaea dedit qui nomina regum, quique magos docuit mysteria uana Nechepsos, et qui regnauit sine nomine moxque Sesostris. * * * * * * * audax Icario qui fecit nomina ponto, et qui Chalcidicas moderate enauit ad arces. ### English translation (Claude) Europe and Asia, the two greatest members of the earth (to which Sallust doubtfully adds Libya as joined to Europe, though it might be called a third), ruled by many whom fame blots out, and whose barbarian names the Roman tongue does not hand down: Illibanus, and the Numidian Avelis, and the Parthian Vonones, and Caranus, who gave the names of kings to Pella, and Nechepsos, who taught the magi vain mysteries, and he who reigned without a name, and soon Sesostris. … he who boldly gave a name to the Icarian sea, and he who with measured flight swam out to the Chalcidian citadels. ### Extrabiblical texts - Sallust, Jug. 17.3 (Sallust): allusion, medium confidence - Virgil, Aen. 6.16 (Virgil): echo, medium confidence ### Translation notes - Fragment of Paulinus's verse epitome of Suetonius's lost work On Kings, which Ausonius mentions in his letters to Paulinus. Lines are lost after line 9 (asterisks in the edition). Sallust on Africa as part of Europe: Jugurtha 17.3. The last two lines refer to Icarus and to Daedalus, who flew to Cumae, a Chalcidian colony (cf. Virgil, Aen. 6.14–19). ### Citation (SBL) Paulinus of Nola, Carm. 3.1 (CSEL 30:2lines 1–12–3; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/3-1). ## Poem 4, lines 1–19 (IIII. ORATIO) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-4-1 - Source: CSEL 30:3lines 1–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A prayer to God for a peaceful, honest, chaste and contented life, with a happy household, ending in the hope of eternal life. ### Latin text Omnipotens genitor rerum, cui summa potestas, exaudi si iusta precor: ne sit mihi tristis ulla dies, placidam nox rumpat nulla quietem. nec placeant aliena mihi, quin et mea prosint supplicibus nullusque habeat mihi uota nocendi aut habeat nocitura nihil. male uelle facultas nulla sit ac bene posse adsit tranquilla potestas. mens contenta suo nec turpi dedita lucro uincat corporeas casto bene conscia lecto inlecebras, turpesque iocos obscenaque dicta oderit illa nocens et multum grata malignis auribus effuso semper rea lingua ueneno. non obitu adfligar cuiusquam aut funere crescam. inuideam numquam cuiquam nec mentiar umquam. adsit laeta domus epulisque adludat inemptis uerna satur fidusque comes nitidusque minister, morigera et coniunx caraque ex coniuge nati. moribus haec castis tribuit deus, hi sibi mores perpetuam spondent uentura in saecula uitam. ### English translation (Claude) Almighty Begetter of all things, who hold supreme power, hear me, if I pray for what is just: let no day be gloomy for me, let no night break my peaceful rest. Let others' goods not please me; rather, let mine be of use to those who ask; let no one have prayers to harm me, or let him have nothing that could harm. Let there be no means of willing ill, and let there be a tranquil power of doing good. Let a mind content with its own, not given to shameful gain, well conscious of a chaste bed, overcome the enticements of the body; and let it hate shameful jests and obscene words, and that guilty tongue, most welcome to malicious ears, ever pouring out its poison. Let me not be afflicted at anyone's death, nor grow rich by a funeral. May I never envy anyone, nor ever lie. Let there be a happy household, and at a feast of unbought food let a well-fed home-born slave play, and a faithful companion, and a neat attendant, and a compliant wife, and dear children from that wife. These things God grants to chaste ways; these ways promise themselves everlasting life in the ages to come. ### Translation notes - Hartel prints this prayer among the poems of Paulinus; its authorship is uncertain, and it has been ascribed by some scholars to Paulinus of Pella. ### Citation (SBL) Paulinus of Nola, Carm. 4.1 (CSEL 30:3lines 1–19; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/4-1). ## Poem 6, lines 1–32 (VI. LAVS SANCTI IOHANNIB) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-1 - Source: CSEL 30:7lines 1–32–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus invokes Father, Son and Spirit to help him put the gospel story of John the Baptist into verse, as David set earlier words to the lyre, and introduces Zechariah and Elizabeth. ### Latin text Summe pater rerum caelique aeterna potestas, cum quo nostra salus, sanctorum gloria, Christe, spiritus et patri pariter natoque cohaerens, qui mentes linguasque regis uiresque ministras, promeruit quas sola fides, cui plena potestas brutis ingenium uocemque infundere mutis, praesta euangelico ductum de fonte Iohannem in nostra arenti decurrere carmina riuo. ille quidem tantus, quantum potuit dare mundo qui nasci talem noua per miracula iussit; sed licitum magnis tenues inpendere curas, nec dedignantur uilem caelestia laudem. pars etiam meriti meritum celebrare piorum; nec noua nunc aut nostra canam; dixere prophetae cuncta prius sanctique uiri sermone soluto promissum exortum, uitam mortemque sacrarunt, si mors illa fuit, meruit quae sanguine caelum. nos tantum modulis euoluere dicta canoris uouimus et uersu mentes laxare legentum. sic (nam magna licet paruis, antiqua nouellis, perfecta indoctis conferre, aeterna caducis) inspirante deo quicquid dixere priores aptauit citharis nomen uenerabile Dauid, consona caelesti pangens modulamina plectro. nos quoque fas meminisse dei et quamquam obruta multis pectora criminibus caelestem admittere sensum. Zacharias Syria quondam de gente sacerdos credita sollemni curabat templa paratu. vita uiri pietate fide grauitate pudore obsequio condigna dei, coniunx huic alma Elisabeth prisca sanctorum stirpe uirorum progenita et tanto uirtutibus aequa marito. ### English translation (Claude) Supreme Father of all things and eternal power of heaven, and you, Christ, with whom are our salvation and the glory of the saints, and Spirit, joined equally with the Father and the Son, you who rule minds and tongues and supply the strength which faith alone has earned, you who have full power to pour understanding into brute beasts and voice into the mute, grant that John, drawn from the fountain of the gospel, may run down into my songs in a dry stream. He indeed is as great a gift as could be given to the world by him who commanded such a one to be born through new miracles; but it is allowed to spend slight pains on great things, and heavenly things do not disdain humble praise. It is even a share of merit to celebrate the merit of the godly; nor shall I sing now of things new or my own: the prophets told all things beforehand, and holy men in prose made sacred his promised birth, his life and his death, if that was death which earned heaven by blood. I have only vowed to unfold their sayings in tuneful measures and to refresh the minds of readers with verse. So (for it is allowed to compare great things with small, old with new, perfect with unlearned, eternal with perishing), by God's inspiration, whatever earlier men had said David, that venerable name, fitted to the lyre, composing harmonious melodies with a heavenly plectrum. For us too it is right to remember God, and, though our breasts are buried under many sins, to admit a heavenly understanding. Zechariah, once a priest of the Syrian race, cared for the temple entrusted to him with solemn ritual. The man's life, in godliness, faith, gravity, modesty, and obedience, was worthy of God; he had a kindly wife, Elizabeth, born of an ancient stock of holy men, and equal in virtues to so great a husband. ### Scripture references - Luke 1:5: allusion, high confidence - Luke 1:6: allusion, high confidence ### Translation notes - Poem 6 is a verse paraphrase and praise of John the Baptist, following Luke 1 and the Gospel accounts of John. Paulinus calls Zechariah a priest “of the Syrian race”. ### Citation (SBL) Paulinus of Nola, Carm. 6.1 (CSEL 30:7lines 1–32–8; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-1). ## Poem 6, lines 33–65 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-33 - Source: CSEL 30:8lines 33–65–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While Zechariah offers incense, an angel announces that his barren wife will bear a son, to be named John, in whom the whole world will rejoice. ### Latin text sed, quod in obprobrio matrum posuere priores, prole carens sterilem ducebat maesta senectam spemque omnem sobolis transacta excluserat aetas. forte sacrum sollemne deo plebs cuncta ferebat, et pius antistes sacros adoleuerat ignes, intima diuinis decorans altaria flammis; ecce sacram propter caelestis nuntius aram adstitit ac ueste insignis, uenerabilis ore se caelo missum uultuque habituque probauit, tum sancta in tales laxauit pectora uoces: accipe, caelesti domino dilecte sacerdos, aeterni mandata dei, cui cura piorum perpetua est, iugis qui puro in pectore custos emeritum sanctis inpendere sciuit amorem. ac primum genus hic extincto semine non uult interiisse tuum fecundaque uiscera fecit coniugis, effeto quae iam cessabat in aeuo. cur tamen addubitas, mortali tu quoque sensu, omnia posse deum? sed credes, ille probabit. nascetur dignus tanto sponsore beatus perpetuusque puer, qui primo protinus aeuo maior sacras inuicto in pectore uires auctoris dono plus quam genitoris habebit. nec sane, nato quae prima uocabula ponas, arbitrii iurisque tui est; deus ipse profecto qui nasci iubet hunc idem iubet esse Iohannem. nominis hic titulus, meritorum inmensa propago, quae necdum genito potuit praenoscere solus qui dabit et tanto tribuet tibi gaudia nato. nec uero tribuet tantum tibi, gloria parua est intra unam conclusa domum; sed quantus ab ortu tenditur in serae finita crepuscula lucis, totus prole tua tecum laetabitur orbis. ### English translation (Claude) But, what earlier generations counted a reproach to mothers, lacking offspring she led a sorrowful, barren old age, and her years, now past, had shut out all hope of children. It happened that all the people were bringing a solemn offering to God, and the godly high priest had kindled the sacred fires, adorning the inner altar with divine flames; behold, a heavenly messenger stood beside the sacred altar, and, distinguished in dress, venerable in face, proved by his look and bearing that he was sent from heaven; then he opened his holy breast in words like these: “Receive, O priest beloved of the heavenly Lord, the commands of the eternal God, whose care for the godly is perpetual, who, a constant guardian in a pure breast, has known how to bestow on the saints a love they have earned. And first, he does not wish your family to perish here with its seed extinguished, and he has made fruitful the womb of your wife, who was already ceasing in her worn-out age. Why, though, do you also doubt, with a mortal mind, that God can do all things? But you shall believe; he will prove it. There will be born, worthy of so great a guarantor, a blessed and everlasting boy, who from his very first years will hold, beyond his age, sacred strength in an unconquered breast, more by the gift of his Maker than of his begetter. Nor indeed is it your choice or right what first name you give your son; God himself, assuredly, who commands that he be born, commands also that he be John. This title of his name, an immense extension of his merits, he alone could foreknow before he was born who will give him and will grant you joy in so great a son. Nor will he grant it to you alone; glory is small when shut within one house; but as far as the world stretches from the east to the bounded twilight of the late light, the whole world will rejoice with you in your offspring. ### Scripture references - Luke 1:7: allusion, high confidence - Luke 1:9: allusion, high confidence - Luke 1:11: allusion, high confidence - Luke 1:13: allusion, high confidence - Luke 1:14: allusion, high confidence - Luke 1:37: echo, medium confidence ### Translation notes - Luke 1:7–14. ### Citation (SBL) Paulinus of Nola, Carm. 6.33 (CSEL 30:8lines 33–65–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-33). ## Poem 6, lines 66–95 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-66 - Source: CSEL 30:9lines 66–95–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel foretells John's abstinence, his baptizing, and his likeness to Elijah, and warns Zechariah not to doubt; Zechariah, thinking himself unworthy, does not believe. ### Latin text quid mirum? cuncta uitiorum faece carebit, caelestem ducens sine labe et crimine uitam, uesano seruans abstemia pectora uino omniaque euitans malesuadi pocula suci, cumque hominum generi uel post errata salutem, spondeat, ab sancta quisquis renouabitur unda, ipse in se nihilum quo purificetur habebit. ac ne plura tibi uariis ambagibus edam, Eliae meritum doctus nescire sacerdos non potes, exosae qui mortis lege remissa aeternam degit proprio cum corpore uitam, igneus excelsum quem uexit ad aethera currus flammantum rapido nisu glomeratus equorum; hunc tuus aequabit meritorum stemmate natus tantundem et laudis simul et uirtutis habebit. ergo ad condignas tanto pro munere grates ne dubiam suspende fidem, ne mota fauentis ira dei meritam statuat post praemia poenam. haec ait et tenues elabitur ales in auras fragrantemque sacro procul aera fundit odore. diriguit trepida confusus mente sacerdos, ac dum promissum cunctantia corda volutant, dum se diffidit tantum meruisse fauorem, ut summi sit cura dei, dimissus ut alto nuntius e caelo famulo tam clara referret a domino mandata suo ludique ueretur, somniaque illa putat, mores dum parcius aequo aestimat ipse suos nec se meruisse fatetur, infidum facit ipsa fides; dum credere dignum se non uult, poenas incredulitate meretur. ### English translation (Claude) What wonder? He will be free of all the dregs of vices, leading a heavenly life without stain or crime, keeping his breast abstinent from maddening wine and avoiding every cup of evil-counselling juice; and though he will promise salvation to the human race, even after its errors, to whoever is renewed by the holy water, he himself will have nothing in himself to be purified. And not to tell you more by varied windings: being a learned priest, you cannot be ignorant of the merit of Elijah, who, released from the law of hateful death, lives an eternal life with his own body, whom a fiery chariot carried to the lofty heaven, borne along by the swift effort of flaming horses; your son will equal him in the pedigree of his merits and will have just as much both of praise and of virtue. So, as fitting thanks for so great a gift, do not keep your faith in suspense, lest the anger of a favouring God, roused, should set a deserved penalty after the rewards.” So he spoke, and winged he glided away into the thin air and filled the air far around with a sacred fragrance. The priest stiffened, confused, with a trembling mind, and while his hesitant heart turned the promise over, while he distrusted that he had earned so great a favour, that he should be the care of the most high God, that a messenger sent down from high heaven should bring to a servant such clear commands from his Lord, and while he fears he is being mocked and thinks it all a dream, while he rates his own character more sparingly than is right and will not own that he has earned it, faith itself makes him faithless; while he will not believe himself worthy, he earns punishment by unbelief. ### Scripture references - Luke 1:15: allusion, high confidence - Luke 1:17: allusion, high confidence - Luke 1:18: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence ### Translation notes - Luke 1:15–20. Elijah taken up alive: 2 Kgs 2:11. Paulinus explains Zechariah's doubt as arising from humility, so that “faith itself makes him faithless”. ### Citation (SBL) Paulinus of Nola, Carm. 6.66 (CSEL 30:9lines 66–95–10; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-66). ## Poem 6, lines 96–127 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-96 - Source: CSEL 30:10lines 96–127–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah is struck dumb and repents; Elizabeth conceives; Gabriel announces to the virgin Mary that she will conceive by the Word of God the eternal creator, who will take a mortal body. ### Latin text protinus adstricta est dubitanti lingua palato, et motus oblita sui molitaque uocis articulare sonum pigro torpore cohaesit, dumque cupit narrare suae miracula plebi, conatus frustra defixo obmutuit ore. maestus abit uersatque inclusa mente dolorem et ueniam erratis arcano in corde precatur. quanta dei pietas quamque exorabile numen! paenituisse sat est. rata qui dat temporis ordo uoluitur, et grauida (mirum) distenditur aluo Elisabeth, sanctumque gerunt pia uiscera pondus, et uenit effeto munus iuuenile sub aeuo. inde aliud sanctus Gabriel, qui nuntius idem Zachariae fuerat, multo maiora uolutans ad Mariam molitur iter, quae sponsa marito, sed mage lecta deo, Mundi paritura salutem uirgo inlibatum seruabat casta pudorem. cui postquam insignis caelesti forma decore constitit ante oculos, uultus demissa pudicos tinxit suffuso rutilantes sanguine malas. ille ait: o toto quem solis circulus ambit, quaeque fuere prius, quae sunt, quae deinde sequentur, uirginibus cunctis felicior orbe puella, magno lecta deo, mater dicaris ut eius, cuius et ille pater! felix age concipe pondus, inpolluta uiro coituque inmunis ab omni, uerbo feta dei; corpus tua uiscera praestent illi, qui caelum terras mare sidera fecit, qui semper fuit et nunc est et tempore in omni semper erit mundi dominus lucisque creator. et lux ipse poli per te mortalia membra induet atque oculos hominum coetusque subibit. ### English translation (Claude) At once the tongue of the doubter was bound fast to his palate, and, forgetting its own movement, and attempting to shape the sound of the voice, it clung in sluggish numbness, and while he longed to tell his people of the miracles, he strove in vain and was struck dumb, his mouth fixed. He went away sorrowful, turning over the grief shut within his mind, and in his secret heart prayed pardon for his errors. How great is God's kindness, and how easily entreated his divinity! It is enough to have repented. The order of time that brings fulfilment rolls on, and (a wonder) Elizabeth swells with a pregnant womb, and her godly womb carries a holy weight, and a gift of youth comes in a worn-out age. Then holy Gabriel, who had been the same messenger to Zechariah, turning over far greater matters, sets out on another journey, to Mary, who, betrothed to a husband but rather chosen by God to bear the salvation of the world, a chaste virgin, kept her modesty unblemished. When he, distinguished in a form of heavenly beauty, stood before her eyes, she lowered her modest face and her cheeks reddened with a rush of blood. He said: “O maiden, more blessed than all virgins in the world which the sun's circle surrounds, that were before, that are, that shall follow hereafter, chosen by the great God, so that you may be called the mother of him whose Father he also is! Come, happy one, conceive a weight, undefiled by a man and free of all intercourse, made fruitful by the Word of God; let your womb furnish a body for him who made heaven, earth, sea, and stars, who always was, and now is, and in all time will always be the Lord of the world and the creator of light. And he, the very light of heaven, will through you put on mortal limbs and come under the eyes and into the company of men. ### Scripture references - Luke 1:20: allusion, high confidence - Luke 1:24: allusion, high confidence - Luke 1:26: allusion, high confidence - Luke 1:28: allusion, high confidence - Luke 1:31: allusion, high confidence - Luke 1:35: allusion, high confidence - Heb 13:8: echo, low confidence - Rev 1:8: echo, low confidence ### Translation notes - Luke 1:20–35. The virginal conception and the eternal divinity of the child are stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 6.96 (CSEL 30:10lines 96–127–11; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-96). ## Poem 6, lines 128–158 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-128 - Source: CSEL 30:11lines 128–158–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary believes and conceives; prompted by the unborn Christ, she visits Elizabeth, whose unborn son John stirs and fills her with prophetic understanding, and Elizabeth greets Mary as mother of the Lord. ### Latin text inperturbatos tantarum in praemia laudum tolle animos, dabit ille tibi uiresque fidemque, qui uoluit (nam cuncta regit nutuque gubernat) filius esse tuus, domini cum filius esset. dixerat, et uisus pariter terrasque reliquit adsuetumque sibi facili petit aethera nisu. inplentur praecepta dei creditque puella protinus atque auget meritum uitamque priorem prompta fides. tacitis elementa latentia causis diuinum informant corpus sacrandaque crescit sarcina, caelestem dominum pia confouet aluus. interea grauidam soboles quamquam edita necdum instigat Mariam sanctam, ut progressa reuisat Elisabeth, longo quae iam uenerabilis aeuo dilectum domino puerum paritura gerebat. auscultat nato genitrix, uis tanta fidei, et quo iussa uenit; mouit materna Iohannes uiscera et inpleuit diuino pectora sensu. iam uates necdum genitus conclusus in aluo iamque propheta prius gesta et uentura uidebat. illa ubi concepto fulgentem lumine longe conspexit Mariam, celeri procul incita gressu obuia progreditur uenerataque brachia tendens. salue, o mater, ait, domini, salue, pia uirgo, inmunis thalami coitusque ignara uirilis, sed paritura deum; tanti fuit esse pudicam, intactae ut ferres titulos et praemia nuptae. cur mihi non meritae nec tanto munere dignae officii defertur honos? cur gloria caeli in nostros delata Lares et uilia tecta obscuris tantum lumen penetralibus infert? ### English translation (Claude) Take up a mind undisturbed for the rewards of such great praise; he will give you strength and faith, who has willed (for he rules all things and governs them by his nod) to be your son, though he was the Son of the Lord.” He had spoken, and left at once both her sight and the earth, and with easy effort sought the heaven he was used to. God's commands were fulfilled, and the maiden believed at once, and her ready faith increased her merit and her former life. Hidden elements, by silent causes, form the divine body, and the burden to be hallowed grows; the godly womb cherishes the heavenly Lord. Meanwhile her offspring, though not yet born, urges holy Mary, pregnant, to go out and visit Elizabeth, who, now venerable with long age, was carrying a boy beloved by the Lord, soon to be born. The mother listens to her son (so great is the power of faith) and comes where she is bidden; John stirred his mother's womb and filled her breast with divine understanding. Already a seer though not yet born, shut in the womb, already a prophet, he saw things done before and things to come. When she saw Mary from afar, shining with the light she had conceived, she hurried forward with quick step to meet her, and, reverently stretching out her arms, said: “Hail, O mother of the Lord, hail, godly virgin, free of the marriage bed and knowing no man's union, yet to bear God; so much was it worth to be chaste, that untouched you should bear the titles and rewards of a bride. Why is the honour of this service brought to me, undeserving and unworthy of so great a gift? Why does the glory of heaven, brought into our household and humble roof, carry so great a light into our obscure inner rooms? ### Scripture references - Luke 1:38: allusion, high confidence - Luke 1:39: allusion, high confidence - Luke 1:41: allusion, high confidence - Luke 1:42: allusion, high confidence - Luke 1:43: allusion, high confidence ### Translation notes - Luke 1:38–44. Elizabeth's greeting is Paulinus's free expansion of Luke 1:42–43. ### Citation (SBL) Paulinus of Nola, Carm. 6.128 (CSEL 30:11lines 128–158–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-128). ## Poem 6, lines 159–190 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-159 - Source: CSEL 30:12lines 159–190–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus turns on unbelieving Judea, bidding it believe the unborn John's witness; John is born, and the relatives consult Zechariah about the child's name. ### Latin text sed mitis placidusque suis cultoribus adsit, praestet et hunc genitus quem praestitit ante fauorem. dixit et amplexus ulnis circumdata iunxit iamque deum uenerata pio dedit oscula uentri. dic age nunc, Iudaea nocens et sanguine regis conmaculata tui, uerbis si nulla priorum est adhibenda fides, sacros si fallere uates creditis et Moysen ipsum, si fallere Dauid inpia peruersae putat inclementia gentis, credite non genitis; materna clausus in aluo quid uideat, sancto matris docet ore Iohannes. quis, precor, hunc docuit quem casto uiscere uirgo contineat, quantus maneat noua saecula partus? sed sanctis abstrusa patent nec uisa profanis. uerum egressa modum latos petit orbita campos atque oblita mei procurrere longius audet. spero, erit ut possim firmato robore quondam hoc quoque per spatium fortes agitare quadrigas. nunc coeptum repetamus iter; mortalia dicat pagina mortalis, dominum diuina loquantur. iamque adeo exacto, quantum natura iubebat, tempore matura puer inclitus editur aluo, et promissa dei magna non credita poena inplet certa fides et natus conprobat infans. conueniunt contingentes de more propinqui, ut puero ueterum de nomine ducta parentum aptent conlatis quaesita uocabula causis; sed negat arbitrium cognatis esse relictum caelestis iussi per natum conscia mater. ergo placet dudum praeclusa uoce silentem consuluisse patrem; promendi sola facultas indicii quod lingua nequit, si littera signat. ### English translation (Claude) But may he be gentle and peaceful to those who worship him, and, once born, grant the favour he has granted before.” She spoke, and clasped her in the embrace of her arms, and, already worshipping God, gave kisses to the godly womb. Come, tell me now, guilty Judea, stained with the blood of your king: if no faith is to be given to the words of earlier men, if you believe that the holy prophets deceive, and Moses himself, if the impious harshness of a perverse nation thinks that David deceives, believe those not yet born; shut in his mother's womb, John teaches through his mother's holy mouth what he sees. Who, I ask, taught him whom the virgin held in her chaste womb, how great a birth awaits the new ages? But hidden things lie open to the holy, and are not seen by the profane. But my wheel has left its track and seeks the broad plains, and, forgetting me, dares to run on too far. I hope there will be a time when, with strengthened power, I may someday drive a strong four-horse team across this field too. Now let us take up again the journey we began; let a mortal page tell mortal things; let divine writings speak of the Lord. And now, the time being completed, as much as nature required, the famous boy was born from a ripe womb, and sure faith fulfilled God's great promises, which, not believed, had brought punishment, and the infant once born proved them. The relatives gathered, coming as is the custom, to fit the boy with a name drawn from the names of ancestors, sought out by comparing reasons; but the mother, aware of the heavenly command through her son, says that the choice has not been left to relatives. So they resolve to consult the father, long silent with his voice shut off; the only means of bringing out the sign the tongue cannot give is if a letter marks it. ### Scripture references - Luke 1:57: allusion, high confidence - Luke 1:59: allusion, high confidence - Luke 1:60: allusion, high confidence - Luke 1:62: allusion, high confidence ### Translation notes - Paulinus's apostrophe to “guilty Judea, stained with the blood of your king” is his own polemic, translated as written. Luke 1:57–63. ### Citation (SBL) Paulinus of Nola, Carm. 6.159 (CSEL 30:12lines 159–190–13; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-159). ## Poem 6, lines 191–223 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-191 - Source: CSEL 30:13lines 191–223–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah writes the name John and recovers his speech; the child John grows up grave, learning the law, and resolves to seek a teaching beyond human teaching and to flee self-indulgence. ### Latin text consulitur, sumit tabulas scribitque Iohannem. mirantur cuncti nullumque habuisse priorum praescriptum nomen recolunt de stirpe parentum. quantum sera fides ualuit! quia dextra notauit quod mens crediderat, peccati poena remissa est. soluuntur uinctae laxata repagula linguae respondet iam uoce senex proditque propinquis tecta diu mandata dei spondetque futura, dum transacta probat. talem fore quis dubitaret, quem domini iussis naturae lege remissa insolito exortu nasci potuisse uideret? exemplum cunctis celebrandum incredulitatis ante oculos cunctis posuit uel poena parentis uel uenia, atque animis instat simul hinc metus, hinc spes. labitur interea cunarum tempus; in ipsis extat diuini species manifesta uigoris. blanditiae risusque silent incertaque cessant murmura; serietas lasciui praeuia sensus iam tenera informat uenturis moribus ora. inde ubi prima puer stabili uestigia nisu fixerat et certam signarant uerba loquelam, mos erat aut sancti dicta auscultare parentis aut antiquorum praeclara ediscere facta uel quas ipse deus leges interprete Moyse condiderat, sacri quas seruat pagina saxi. haec et quae teneram firmarent cetera mentem tractabat recolens; neque enim ignorasse priora credendus, dederat dominus cui nosse futura. at postquam robur membris accessit ab aeuo (nam mens plena deo tardos praeuenerat annos), illa sibi iam tum statuit discenda, docere quae nequeunt homines, simul effugienda ciborum et potus sanctae contagia noxia uitae. ### English translation (Claude) He is consulted; he takes the tablets and writes “John.” All marvel, and recall that no one among the earlier ancestors of the family had had this name before. How much faith, though late, availed! Because his right hand marked what his mind had believed, the punishment of his sin was remitted. The bars of his bound tongue were loosed and opened; the old man now answers with his voice and discloses to his relatives the commands of God long hidden, and promises the future while he proves the past. Who would doubt that he would be such a one, whom he saw could be born by the Lord's command, by an unusual birth, with the law of nature set aside? Both the father's punishment and his pardon set before the eyes of all an example of unbelief to be told by all, and fear presses on minds from one side, hope from the other. Meanwhile the time of the cradle slips by; even in it a clear appearance of divine vigour stands out. Coaxings and laughter are silent, uncertain babblings cease; a seriousness that runs ahead of playful sense already shapes his tender face for the character to come. Then, when the boy had planted his first steps with steady effort and words had marked out sure speech, it was his custom either to listen to the sayings of his holy father, or to learn by heart the famous deeds of the ancients, or the laws which God himself had established through Moses as interpreter, which the page of sacred stone preserves. These things, and others that might strengthen his tender mind, he handled and went over again; for he is not to be thought ignorant of the past, to whom the Lord had given to know the future. But after strength came to his limbs with age (for his mind, full of God, had outrun his slow years), he then resolved that he must learn what men cannot teach, and at the same time flee the contagions of food and drink, harmful to a holy life. ### Scripture references - Luke 1:63: allusion, high confidence - Luke 1:64: allusion, high confidence - Luke 1:65: allusion, high confidence - Luke 1:80: allusion, medium confidence - Exod 31:18: echo, medium confidence ### Translation notes - Luke 1:63–66, 80. The account of John's childhood is Paulinus's own expansion. ### Citation (SBL) Paulinus of Nola, Carm. 6.191 (CSEL 30:13lines 191–223–14; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-191). ## Poem 6, lines 224–254 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-224 - Source: CSEL 30:15lines 224–254–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John goes into the wilderness, wearing camel's hair and living on honey and wild plants; his life recalls that of the first humans before pleasure and greed brought every evil. ### Latin text tecta igitur sancti quamquam inmaculata parentis deserit ac turbas hominum coetusque nocentes effugit ac solas loca tendit ad inuia terras, in quis se tantum mens inpolluta uideret liberaque a curis sacra ad praecepta uacaret. uestis erat curui saetis conserta cameli, contra luxuriem molles duraret ut artus arceretque graues conpuncto corpore somnos. hunc uilis rigidos ad lumbos zona ligabat. praebebant uictum facilem siluestria mella pomaque et incultis enatae cautibus herbae arentemque sitim decurrens unda leuabat. quis locus hic uitiis? aditum quem praua cupido inuenit haec inter sacrae ad penetralia mentis? quo peccet qui nil cupiat? quo tendat iniqui in latebras sensus quisquis non indiget ullo? sic primi uixere homines, mundoque recenti hos auctor dederat uentura in saecula mores, inseruit donec sese malesuada uoluptas ac secum luxus et amorem inuexit habendi. hinc odia, hinc lites, hinc fraus, hinc liuor et irae, caedes arma cruor conflictus proelia mortes, hinc offensa dei, quam tartara saeua piabunt. uerum ego cur nimium communes arguo culpas, inmemor ipse mei, quem non commissa grauare, sed ueniam sperare decet? mirabimur immo rectius inuictum nullique imitabile prisci exemplum saecli transgressum humana labore semideumque uirum, qui labe inmunis ab omni, cum sua tam saeuis cruciarit corpora poenis, praescripsit quid nos uel post peccata deceret. ### English translation (Claude) So he leaves the house of his holy father, though spotless, and flees the crowds of men and their guilty gatherings, and makes for lonely lands, for trackless places, in which his undefiled mind might see only itself and, free from cares, give itself to sacred precepts. His clothing was woven of the bristles of the humped camel, so that against luxury he might harden his soft limbs and, with his body pricked, keep off heavy sleep. A cheap girdle bound it round his rigid loins. Wild honey supplied his easy food, and fruits, and herbs sprung up on untilled rocks, and running water relieved his parched thirst. What room is there here for vices? What entrance has wicked desire found among these things into the inner sanctuary of the holy mind? Wherein can he sin who desires nothing? How can he tend toward the hiding places of wrong feeling who lacks nothing? So lived the first men, and when the world was new the Maker had given them these ways for the ages to come, until evil-counselling pleasure thrust itself in and brought luxury with it and the love of possession. Hence hatreds, hence quarrels, hence fraud, hence envy and anger, slaughter, arms, blood, conflict, battles, deaths; hence the offense against God, which savage Tartarus will expiate. But why do I rebuke too much the common faults, forgetful of myself, whom it befits not to burden others with misdeeds but to hope for pardon? Rather we shall more rightly marvel at the unconquered example, which no one in the old age could imitate, of a man who surpassed human limits by toil, a half-divine man, who, free from every stain, though he tormented his body with such harsh penalties, laid down what befits us, even after sins. ### Scripture references - Matt 3:4: allusion, high confidence - Mark 1:6: allusion, high confidence - Luke 1:80: allusion, medium confidence - Jas 4:1: echo, low confidence ### Translation notes - Matt 3:4; Mark 1:6. “Half-divine man” (semideum uirum) is Paulinus's classical phrase for John. ### Citation (SBL) Paulinus of Nola, Carm. 6.224 (CSEL 30:15lines 224–254–16; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-224). ## Poem 6, lines 255–285 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-255 - Source: CSEL 30:16lines 255–285–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A heavenly voice sends John to the Jordan to baptize the penitent; Paulinus praises God's mercy, which offers reason, then the law, and finally the washing that renews life. ### Latin text at postquam inuictam firmans per talia mentem exegit largum tempus statuitque reperta. quae fuerant quaerenda, sibi uox edita caelo est: iam satis inpensum spatii, dilecte propheta, quo tibi prodesses; tempus tibi quae data sentis ut prosint aliis et quae iam perdita seruent. perge igitur sanctas puri Iordanis ad undas. hic quicumque hominum uitae commissa prioris paenitet et tandem sensu meliora uolutat, ablue confessum; quisquis tibi mente fideli crediderit delere pio conmissa lauacro, ille renatus erit, talis modo uita sequatur quae probet ablutos uitam damnasse priorem. paruit auditis famulanti mente Iohannes protinus et ripas iussi descendit ad amnis. praedicat hic praecepta dei sermone uerendo infunditque nouam credentum in corda salutem. diluit infusis credentum crimina limphis absoluitque metus hominum poenasque remittit atque ignem restinguit aquis, obliuia suadet errorum praestatque nouae noua corpora uitae. o pater, o hominum rerumque aeterne creator, quot gradibus parcit pietas tua! qui pater umquam sustinet erranti totiens ignoscere nato? das genti sensum, quo uel bona uel mala noscant. non satis, innectis seruandae uincula legis proponisque malis poenas et praemia iustis. haec quoque quis spreuit, redeat quandoque libebit; in promptu uenia est, sanctum patet ecce lauacrum, quod renouet uitam ueteresque oblitteret actus quodque nouos homines faciat. quid quaerimus ultra? ### English translation (Claude) But after, strengthening his unconquered mind through such things, he had spent a long time and had settled as found the things that were to be sought, a voice came to him from heaven: “Enough time has now been spent, beloved prophet, in which you have profited yourself; it is time that the gifts you know were given you should profit others and save what is already lost. Go, then, to the holy waters of the pure Jordan. There whoever among men repents of the misdeeds of his former life and at last turns over better things in his mind, wash him, once he has confessed; whoever with faithful mind believes you that misdeeds are blotted out by the godly washing, he shall be reborn, if only such a life follows as proves that the washed have condemned their former life.” John obeyed what he heard with a servant's mind at once, and went down to the banks of the river as commanded. Here he preaches God's precepts with awe-inspiring speech and pours new salvation into the hearts of believers. He washes away the crimes of believers with the waters poured on them, and frees men from fears and remits penalties, and quenches fire with water, urges forgetfulness of errors, and furnishes new bodies for a new life. O Father, O eternal creator of men and of things, by how many steps your kindness spares! What father ever bears to forgive a straying son so often? You give the race understanding, by which they may know good and evil. Not enough: you bind on them the bonds of a law to be kept, and set out penalties for the wicked and rewards for the just. Whoever has scorned these too, let him return whenever he pleases; pardon is at hand; see, the holy washing lies open, which renews life and blots out old deeds and makes men new. What more do we seek? ### Scripture references - Luke 3:2: allusion, high confidence - Luke 3:3: allusion, high confidence - Matt 3:6: allusion, high confidence - Luke 19:10: echo, low confidence - 2 Cor 5:17: echo, low confidence ### Translation notes - Luke 3:2–3; Matt 3:5–6. Paulinus describes John's baptism in terms of rebirth and the remission of sins, as written. ### Citation (SBL) Paulinus of Nola, Carm. 6.255 (CSEL 30:16lines 255–285–17; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-255). ## Poem 6, lines 286–318 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-286 - Source: CSEL 30:17lines 286–318–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus praises God's further pardon for those who sin after baptism and repent, then recalls Isaiah's prophecy of the forerunner who prepares the Lord's way. ### Latin text et tamen ulterior uenia est, uiolauerit ullus hoc quoque polluto prolapsus corpore donum. quamquam iam nimius longe processerit error, desinat et redeat. cum se damnauerit ipse, absolui meruit; si paenitet, inrita culpa est. o uere, quod ais, pondus leue quodque cohaeret suaue iugum, totiens homini cum ignoscitur uni; et tamen erramus, finis nec criminis ullus humano generi. sed crescit laus tua; nam quo maior culpa rei, parcentis gloria maior. grates ergo tibi referat mens omnis et omnis lingua canat, quantumque potest humana propago, si placuisse nequit, fieri uel grata laboret. panditur inmensum, si demus uela, profundum in laudes, pater alme, tuas; sed conscia tanti mens oneris trepidat propriasque haud inscia uires consulit et dignis potius dicenda relinquit. reddamur coeptis: opus hoc tibi, sancte Iohannes, quo renoues puras abluto corpore mentes. non haec prima dedit domini sententia, qua te admonuit claram mittens per nubila uocem, saecula multa prius sancti deus ore locutus Isaiae uatis, ueteris qui maximus aeui: mittam, ait, ante tuos oculos, o nate, ministrum, qui sentosarum purgans concreta uiarum gressibus ille tuis celsos subsidere montes, idem depressas faciet consurgere ualles; diriget hic quae praua et leniet aspera, dura molliet et totum coget planescere mundum. tune, precor, donum summi patris, alme Iohannes, cum Christo promisse, uenis teque inputat ille qui misit natum? tune, o praedicte prophetis, nominis angelici tu participatus honore? ### English translation (Claude) And yet there is a further pardon, if anyone, having fallen, violates this gift too with a polluted body. Although his error has already gone very far, let him stop and return. When he has condemned himself, he has earned absolution; if he repents, the guilt is void. O truly, as you say, the burden is light, and the yoke that is fastened on is sweet, when one man is forgiven so often; and yet we stray, and there is no end of crime for the human race. But your praise grows; for the greater the guilt of the accused, the greater the glory of the one who spares. So let every mind return thanks to you, and every tongue sing, and as far as the human race can, if it cannot please, let it at least labour to be grateful. An immense deep lies open, if we spread our sails, for your praises, kind Father; but my mind, aware of so great a burden, trembles, and, not unaware of its own strength, takes counsel and leaves what must be said to worthier men. Let us return to what we began: this work is yours, holy John, by which you renew pure minds when the body is washed. It was not first given by that word of the Lord by which he admonished you, sending a clear voice through the clouds; many ages earlier God had spoken by the mouth of the holy prophet Isaiah, the greatest of the old age: “I will send before your eyes, O Son, a servant, who, clearing the tangles of thorny paths, will make lofty mountains sink down before your steps and will likewise make low valleys rise up; he will make straight what is crooked and smooth the rough, will soften the hard, and will force the whole world to become level.” Is it you, I pray, gift of the most high Father, kindly John, promised together with Christ, who come, and does he count you as his own, he who sent his Son? Are you, O you foretold by the prophets, the one who shares the honour of the angelic name? ### Scripture references - Matt 11:30: allusion, high confidence - Isa 40:3: quotation, high confidence - Isa 40:4: quotation, high confidence - Mal 3:1: quotation, high confidence - Mark 1:2: allusion, high confidence - Rom 5:20: echo, low confidence ### Translation notes - Forgiveness of sin after baptism through repentance is stated as written. “The burden is light … the yoke sweet”: Matt 11:30. The prophecy combines Isa 40:3–4 with Mal 3:1 (cited in Mark 1:2 as Isaiah). “The angelic name”: in Mal 3:1 the forerunner is called God's angelus, “messenger”. ### Citation (SBL) Paulinus of Nola, Carm. 6.286 (CSEL 30:17lines 286–318–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-286). ## Poem 6, lines 319–330 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-6-319 - Source: CSEL 30:18lines 319–330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poem ends by recalling Christ's praise of John as greater than any prophet and any man born of woman. ### Latin text per te prima dei sese clementia profert; prima tibi dandae ueniae permissa potestas. cum multa nouae peterent miracula plebis, de te Christus ait: concessum est uisere talem, qualem nulla prius uiderunt saecla prophetam. dico ego, qui solus quae gesta gerendaque noui: inter mortales dederit quos femina partus quosque dabit sollemni hominum de more creatos, nullus erit possit qui se praeferre Iohanni. haec de te ille refert, qui quaelibet intima cordis humani et cunctos saeclorum ex ordine tractus peruidet, ut quae sunt oculis subiecta uidemus. ### English translation (Claude) Through you the mercy of God first shows itself; to you was first granted the power of giving pardon. When the crowds of the new people sought many miracles, Christ said of you: “It has been granted to see such a prophet as no ages before have seen. I tell you, I who alone know what has been done and what is to be done: among the children whom woman has borne to mortals, and whom she will bear, created in the usual way of men, there will be none who can be preferred to John.” This is what he says of you who sees through every inmost part of the human heart and all the stretches of the ages in order, as we see what is set before our eyes. ### Scripture references - Matt 11:9: allusion, high confidence - Matt 11:11: allusion, high confidence - Luke 7:28: allusion, high confidence ### Translation notes - Matt 11:9–11; Luke 7:26–28. ### Citation (SBL) Paulinus of Nola, Carm. 6.319 (CSEL 30:18lines 319–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/6-319). ## Poem 7, lines 1–32 (VII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-7-1 - Source: CSEL 30:18lines 1–32–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A verse paraphrase of Psalm 1, expanded to describe the judgment: the impious rise only to punishment, while sinners who are not impious rise to be examined. ### Latin text Beatus ille qui procul uitam suam ab inpiorum segregarit coetibus et in uia peccantium non manserit nec in cathedra pestilenti sederit, sed corde toto fixus in legem dei praecepta uitae nocte uoluit et die mentemque castis institutis excolit. erit ille ut arbor, quae propinqua flumini humore ripae nutriente pascitur suoque fructum plena reddet tempore, et fronde numquam defluente peruirens stabit perenni uiuidum lignum coma. non haec iniquos prosequetur gloria; sed ut fauillam pulueris uentus rapit, sic ira iniquos uerret a uultu dei. idcirco tali diuidentur ordine hominum per orbem dissipatorum greges, ut iudicandi non resurgant inpii, qui denegarunt debitum cultum deo, sed puniendi; namque crimen euidens non indigebit quaestione detegi, quoniam inminentem praeferent mortis notam signum salutis non gerentes frontibus. peccator autem, non et inpius tamen, quae magna turba est, non resurget gloriae, uerum resurget deputanda examini. nec enim sedere cum piis iudex potest causas suorum redditurus actuum uarieque gestis aut probandus aut reus. sine lege passim legis ignari cadent, in lege lapsus lege iudicabitur. opus per omne curret ignis arbiter; ### English translation (Claude) Blessed is he who has set his life far apart from the gatherings of the impious, and has not stayed in the way of sinners, nor sat in the pestilent chair, but, fixed with his whole heart on the law of God, has turned over its precepts of life by night and by day and cultivates his mind with chaste teachings. He will be like a tree which, near the river, is fed by the moisture that nourishes the bank, and, full, will yield its fruit in its season, and, ever green with leaves that never fall, will stand, a living wood with everlasting foliage. This glory will not attend the wicked; but as the wind snatches the ash of dust, so wrath will sweep the wicked from the face of God. Therefore the flocks of men scattered over the world will be divided in this order: the impious, who denied God the worship due to him, will not rise again to be judged, but to be punished; for evident crime will need no inquiry to uncover it, since they will show the mark of impending death, not bearing on their foreheads the sign of salvation. But the sinner who is not, however, also impious, and these are a great crowd, will not rise to glory, but will rise to be assigned to examination. For he cannot sit as judge with the godly, since he is to render account of his own acts and, according to his varied deeds, be either approved or found guilty. Those ignorant of the law will fall everywhere without law; he who has fallen under the law will be judged by the law. The fire will run through every work as arbiter; ### Scripture references - Ps 1:1: quotation, high confidence - Ps 1:2: quotation, high confidence - Ps 1:3: quotation, high confidence - Ps 1:4: quotation, high confidence - Ps 1:5: quotation, high confidence - Ezek 9:4: echo, medium confidence - Rev 7:3: echo, medium confidence - Rom 2:12: quotation, high confidence - 1 Cor 3:13: allusion, high confidence ### Translation notes - Poem 7 paraphrases Ps 1. The distinction between the impious (who rise not to be judged but to be punished) and believing sinners (who rise to be examined) is Paulinus's reading of Ps 1:5, given as written. The sign on the forehead: Ezek 9:4; Rev 7:3. Rom 2:12. Fire testing every work: 1 Cor 3:13. ### Citation (SBL) Paulinus of Nola, Carm. 7.1 (CSEL 30:18lines 1–32–19; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/7-1). ## Poem 7, lines 33–51 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-7-33 - Source: CSEL 30:19lines 33–51–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire of judgment rewards what survives it; the believing sinner is saved as through fire without glory; so all should walk the narrow way now. ### Latin text quod non cremarit flamma sed probauerit, illud perrenni praemio pensabitur. qui concremanda gesserit, damnum feret, sed ipse saluus euolabit ignibus; tamen subusti corporis signis miser uitam tenebit, non tenebit gloriam. quia carne uictus, mente non uersus tamen, etsi negarit debitam legi fidem, per multa saepe deuolutus crimina, tamen fidei nomen aeternum gerens, numquam salutis exulabit finibus. idcirco cuncti nunc in isto saeculo, dum currit aetas et dies aeui patet, rectas agamus semitas firmo pede nec deferamur lubrico latae uiae; praestat per artum dimicantes tramitem laboriosis introire nisibus. uias bonorum laetus agnoscit deus, at inpiorum pronum iter delebitur. ### English translation (Claude) what the flame has not burned up but tested will be repaid with an everlasting reward. He who has done things fit to be burned will suffer loss, but he himself will fly out of the fires saved; yet, wretched, with the marks of his scorched body, he will keep life; he will not keep glory. Because, overcome by the flesh yet not turned away in mind, even if he has refused the law the faith he owed it, often rolling down through many crimes, yet bearing the eternal name of faith, he will never be exiled from the bounds of salvation. Therefore let all of us now in this age, while time runs and the day of life lies open, walk straight paths with firm foot and not be carried down the slippery broad road; it is better, struggling along the narrow track, to enter by toilsome efforts. God gladly acknowledges the ways of the good, but the downhill road of the impious will be destroyed. ### Scripture references - 1 Cor 3:14: allusion, high confidence - 1 Cor 3:15: allusion, high confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence - Ps 1:6: quotation, high confidence - Heb 12:13: echo, low confidence ### Translation notes - 1 Cor 3:14–15. Paulinus's view that a sinner who keeps the name of faith will never be excluded from salvation is given as written. The narrow and broad ways: Matt 7:13–14. Ps 1:6. ### Citation (SBL) Paulinus of Nola, Carm. 7.33 (CSEL 30:19lines 33–51–20; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/7-33). ## Poem 8, lines 1–32 (VIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-8-1 - Source: CSEL 30:20lines 1–32–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A verse paraphrase of Psalm 2: the nations rage against the Lord and his Christ, the Father declares him his Son and heir, and rulers are urged to serve God with fear and joy before the judgment. ### Latin text Cur gentes fremuere et inania cur meditati sunt populi? adstiterunt proceres cum regibus acti aduersum dominum et Christum uesana frementes: uincula rumpamus, iuga discutiamus eorum. qui manet aeterno totis moderamine caelis, inridebit eos iustaque loquetur in ira terribilique minax uerbo turbabit iniquos: ast ego rex ab eo parili dicione creatus, praeceptum domini super almum praedico Sion. ipse ad me dominus, meus, inquit, filius es tu, teque hodie genui. pete; sis mihi gentibus heres, et tua fundatur totis possessio terris. ferrea uirga tibi est, ualido quia iure tumentes orbe regis toto populos, ceu uasa recocto ficta luto frangens corda, ut meliora reformes. et nunc ecce, omnes, stratis aduertite, reges, mentibus et quicumque hominum famulantia corda iudicio regitis rerumque tenetis habenas, deseruite deo trepidi mixtoque fideles exultate metu; fiat discordia concors. dissimiles socians affectus pectore in uno, ne timor adfligat mentes uel gaudia soluant, si careant laeto pauidi formidine leti. dicite iustitiam rectosque capessite mores et iusto trepidate deo, gaudete benigno, ne quando meritum deus irascatur in orbem uosque uia iusta iuste pereatis abacti. amodo iam resilire uia properetis iniqua; ecce breui cum magna potentis inarserit ira, uentilet ut totum diuino examine mundum segreget et paleas igni, frumenta saluti, tunc omnes, quibus est in eo spes fida, beati. ### English translation (Claude) Why did the nations rage, and why did the peoples devise vain things? The chiefs, driven along with the kings, took their stand against the Lord and his Christ, raging madly: “Let us break their chains, let us shake off their yokes.” He who abides with eternal governance over all the heavens will laugh at them and speak in just anger, and threatening with a terrible word will confound the wicked: “But I, made king by him with equal dominion, proclaim the Lord's precept upon kindly Zion.” The Lord himself said to me: “You are my Son, and today I have begotten you. Ask; be my heir among the nations, and let your possession be established in all lands. You have a rod of iron, because by mighty right you rule the swelling peoples in the whole world, breaking hearts like vessels shaped from clay, that you may re-form them better, fired anew.” And now, behold, all you kings, give heed with humbled minds, and whoever among men govern servant hearts by judgment and hold the reins of affairs: serve God trembling, and, faithful, rejoice with fear mixed in; let there be a harmonious discord, uniting unlike feelings in one breast, so that fear may not crush minds nor joys dissolve them, if, fearful through dread of death, they should lack joy. Speak justice and take up upright ways, and tremble before God as just, rejoice in him as kind, lest at any time God be angry with a world that deserves it, and you, driven from the just way, justly perish. From now on hasten to leap back from the unjust way; behold, when shortly the great anger of the Mighty One has blazed up, so that he winnows the whole world with divine sifting and separates the chaff for the fire, the grain for salvation, then all who have a faithful hope in him will be blessed. ### Scripture references - Ps 2:1: quotation, high confidence - Ps 2:2: quotation, high confidence - Ps 2:3: quotation, high confidence - Ps 2:4: quotation, high confidence - Ps 2:6: quotation, high confidence - Ps 2:7: quotation, high confidence - Ps 2:8: quotation, high confidence - Ps 2:9: quotation, high confidence - Ps 2:10: quotation, high confidence - Ps 2:11: quotation, high confidence - Ps 2:12: quotation, high confidence - Matt 3:12: allusion, high confidence ### Translation notes - Poem 8 paraphrases Ps 2. The winnowing of chaff and grain: Matt 3:12. ### Citation (SBL) Paulinus of Nola, Carm. 8.1 (CSEL 30:20lines 1–32–21; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/8-1). ## Poem 9, lines 1–31 (VIIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-9-1 - Source: CSEL 30:21lines 1–31–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A verse paraphrase of Psalm 137: the captives in Babylon refuse to sing the Lord's songs for their captor, and instead announce God's vengeance. ### Latin text Sedimus ignotos dirae Babylonis ad amnes captiui, Iudaea manus, miserabile flentes, cum patrium memori traheremus pectore Sion et meritum iusta suspiraremus ab ira exilium, lentis qua consita ripa salictis hospitibus populis umbras praebebat amicas. illic Assyriae mediis in moenibus urbis obliti laetas per maesta silentia uoces de salicum ramis suspendimus organa nostra. namque dabat nobis durum grauis ira dolorem, quod solita in sancto depromi cantica templo haec ad delicias sibi nos cantare iubebat inpius ille domo qui nos abduxerat hostis. ergone diuinas laudes et carmina castis apta choris inter sacra barbara foedaque busta inter et accensas funestis ignibus aras heu! male de nostro laetis maerore canemus deque pio ritu luxum faciemus iniquum, mystica ad hostilem modulantes cantica ludum? quo miseri nunc ore sacros cantabimus hymnos? quoue loco Babylon poscit sibi cantica Sion? sed domini carmen tellus aliena mereri non capit, indignas sacra uox auertitur aures. si tamen ut captis dominus uiolentior instas, et si tantus amor Sion pia noscere uobis cantica, si pergis me cogere non tua fari et diuina tibi quaenam sint cantica Sion, accipe quid captae deus ultor spondeat urbi, ne longum speres isto gaudere triumpho, inpie, quo sacrum prodi tibi praecipis hymnum; ecce quis est hymnus domini, quae cantica Sion: ### English translation (Claude) We sat by the unknown rivers of dread Babylon, captives, a band of Judah, weeping piteously, as we drew our fathers' Zion with remembering heart and sighed over an exile deserved by just wrath, where the bank, planted with pliant willows, offered friendly shade to the peoples who were its guests. There, within the walls of the Assyrian city, forgetting joyful sounds in sorrowful silence, we hung our instruments on the branches of the willows. For heavy wrath gave us hard grief, because that impious enemy who had led us away from home commanded us to sing for his pleasure these songs that used to be poured out in the holy temple. Shall we then sing the divine praises and songs fit for chaste choirs amid barbarous rites and foul tombs and among altars kindled with deadly fires, alas, to those wrongly glad at our grief, and make wicked luxury out of godly ritual, setting mystic songs to an enemy's sport? With what mouth shall we wretched sing sacred hymns now? In what place does Babylon demand for itself the songs of Zion? But a foreign land cannot deserve the song of the Lord; the sacred voice turns away from unworthy ears. Yet if, as a more violent master, you press upon captives, and if you have so great a love of knowing the godly songs of Zion, if you go on forcing me to speak what is not yours and to tell you what the divine songs of Zion are, hear what God the avenger promises the captured city, so that you may not hope to rejoice long in that triumph, impious one, by which you order the sacred hymn to be brought out for you; behold, what the hymn of the Lord is, what the songs of Zion are: ### Scripture references - Ps 137:1 (136:1 Vulg.): quotation, high confidence - Ps 137:2 (136:2 Vulg.): quotation, high confidence - Ps 137:3 (136:3 Vulg.): quotation, high confidence - Ps 137:4 (136:4 Vulg.): quotation, high confidence ### Translation notes - Poem 9 paraphrases Ps 137 (136 Vulgate). ### Citation (SBL) Paulinus of Nola, Carm. 9.1 (CSEL 30:21lines 1–31–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/9-1). ## Poem 9, lines 32–71 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/0-1/#p-9-32 - Source: CSEL 30:22lines 32–71–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The paraphrase of Psalm 137 concludes, and Paulinus interprets Babylon's little ones dashed against the rock as sins to be crushed early on Christ, the rock. ### Latin text si fuero oblitus mea moenia, te, mea cura, urbs Hierusalem, fiat mea non memor umquam dextra mei, mea lingua meis et adhaereat arens faucibus, aeterno nisi te conplectar amore et nisi principio promissi in saecula regni laetitiaeque meae primo reminiscar in anno, te cunctis, Hierusalem, praeponere terris. esto memor tum prolis Edom, ut uersa uice nostrum adspiciat confusa diem, quo plebs tua claram moenibus aeternis Hierusalem habitabit, cui nunc gens oblita tui crudele minatur excidium, dicens: inuisam funditus urbem diruite et uacuate manu, uestigia donec nulla relinquantur muris ad inane redactis. infelix miserae Babylonis filia, felix qui tibi pro nobis in nos tua gesta rependet. nec minus ille beatus erit, qui parua tenebit. et simul elidet solidae tua pignora petrae. si cupis extincta Babylonis stirpe beari, in te ipso primis gliscentia crimina flammis frange fide. iam propter adest petra Christus; in ipso uipeream sobolem ualidis elide lacertis. nam Babylon nomen confusio, filia cuius est caro, peccatis mater, quae turba saluti noxia corporeis ducit mala semina fibris. haec uincenda tibi, si uis euincere mortem; namque tuis tales inclusos ossibus hostes, si permittantur crescendo adsumere uires, difficili uinces luctamine; praecipe paruos, dum rudis ex utero cordis per pectora capta reptat adhuc teneris uitiorum infantia membris. quae nisi praecaueas, aucta uirtute necabit concordem uitiis animam terrena propago. ne parcas igitur talem mactare cateruam. non tibi crimen erit nocituram perdere gentem ultricemque malo perfundere sanguine petram; gaudet enim iustus, si concidat inpia proles; nam magis atque magis pius ista caede piatur, si perimat peccata suis dominantia membris et fracta in Christo uitiorum plebe triumphet. ### English translation (Claude) “If I forget my walls, you, my care, city of Jerusalem, may my right hand never remember me, and may my tongue cling dry to my throat, unless I embrace you with eternal love, and unless, at the beginning of the kingdom promised for the ages and in the first year of my joy, I remember to set you, Jerusalem, before all lands. Remember then the children of Edom, so that, the tables turned, confounded, they may behold our day, when your people will inhabit glorious Jerusalem with eternal walls, against which a race forgetful of you now threatens cruel destruction, saying: ‘Tear down utterly the hated city and empty it by force, until no traces are left, the walls reduced to nothing.’ Unhappy daughter of wretched Babylon, happy is he who shall repay you on our behalf for your deeds against us. Nor will he be less blessed who will seize your little ones and at once dash your offspring against the solid rock.” If you desire to be blessed by extinguishing Babylon's stock, break by faith the sins that swell within you in their first flames. The rock, Christ, is at hand; on him dash the viper's brood with strong arms. For Babylon's name means confusion; her daughter is the flesh, mother of sins, a crowd harmful to salvation, which draws evil seeds through the fibres of the body. These you must conquer, if you wish to conquer death; for such enemies shut up in your bones, if they are allowed to gain strength by growing, you will conquer only with a hard struggle; seize them while small, while the infancy of vices, raw from the womb of the heart, still creeps with tender limbs through the captured breast. Unless you forestall them, the earthly offspring, grown in strength, will kill the soul that agrees with the vices. So do not spare to slay such a troop. It will be no crime for you to destroy a race that would harm you and to drench the avenging rock with evil blood; for the just man rejoices if the impious offspring falls; for the godly man is more and more cleansed by this slaughter, if he kills the sins that rule in his members and, the people of vices broken in Christ, triumphs. ### Scripture references - Ps 137:5 (136:5 Vulg.): quotation, high confidence - Ps 137:6 (136:6 Vulg.): quotation, high confidence - Ps 137:7 (136:7 Vulg.): quotation, high confidence - Ps 137:8 (136:8 Vulg.): quotation, high confidence - Ps 137:9 (136:9 Vulg.): quotation, high confidence - 1 Cor 10:4: allusion, high confidence - Gen 11:9: echo, medium confidence - Rom 6:12: allusion, medium confidence - Ps 58:10 (57:11 Vulg.): echo, low confidence ### Translation notes - Ps 137:5–9 (136 Vulgate). “Babylon” interpreted as “confusion” (cf. Gen 11:9). The rock is Christ: 1 Cor 10:4. Sin ruling in the members: Rom 6:12. The allegory of the little ones as sins in their beginnings is traditional in Latin exegesis. ### Citation (SBL) Paulinus of Nola, Carm. 9.32 (CSEL 30:22lines 32–71–23; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/9-32). ## Poem 10, lines 1–32 (X. AVSONIO PAVLINVS) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-1 - Source: CSEL 30:24lines 1–32–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In a verse letter to Ausonius, after four years without a letter, Paulinus answers his complaints: he has renounced the Muses, for a greater God now claims his life. ### Latin text Quarta redit duris haec iam messoribus aestas et totiens cano bruma gelu riguit, ex quo nulla tuo mihi littera uenit ab ore, nulla tua uidi scripta notata manu, ante salutifero felix quam charta libello dona negata diu multiplicata daret. trina etenim uario florebat epistola textu, sed numerosa triplex pagina carmen erat. dulcia multimodis quaedam sub amara querellis anxia censurae miscuerat pietas. sed mihi mite patris plus quam censoris acerbum sedit et e blandis aspera penso animo. ista suo regerenda loco tamen et grauiore uindicis heroi sunt agitanda sono. interea leuior paucis praecurret iambus discreto referens mutua uerba pede. nunc elegi saluere iubent dictaque salute, ut fecere aliis orsa gradumque, silent. Quid abdicatas in meam curam, pater, redire Musas praecipis? negant Camenis nec patent Apollini dicata Christo pectora. fuit ista quondam non ope, sed studio pari tecum mihi concordia ciere surdum Delphica Phoebum specu, uocare Musas numina fandique munus munere indultum dei petere e nemoribus aut iugis. nunc alia mentem uis agit, maior deus, aliosque mores postulat, sibi reposcens ab homine munus suum, uiuamus ut uitae patri. ### English translation (Claude) This is now the fourth summer returning for the hard-working reapers, and as often has winter stiffened with white frost, since any letter came to me from your lips, since I saw any writing marked by your hand, until at last a happy sheet, with a welcome little book, gave me gifts long denied, multiplied. For a threefold letter flowered with varied texture, but the threefold page was a poem in many measures. Anxious affection had mixed certain sweet things beneath bitter ones, in complaints of many kinds of censure. But it is the gentleness of a father, more than the bitterness of a censor, that has settled with me, and I weigh the harsh things by the kind. Those things, however, must be answered in their own place and handled with the weightier sound of the avenging hexameter. Meanwhile the lighter iambus will run ahead in a few lines, returning words in exchange in its distinct foot. Now the elegiacs bid you hail, and, the greeting spoken, having made the opening and the step for the others, fall silent. Why, father, do you bid the Muses, whom I have renounced, to return to my care? Hearts dedicated to Christ refuse the Camenae and are not open to Apollo. Once there was this harmony between you and me, not of equal power but of equal zeal: to rouse deaf Phoebus from his Delphic cave, to call on the Muses as deities, and to seek from groves or ridges the gift of speech, which is granted by the gift of God. Now another power drives my mind, a greater God, and demands other ways, claiming back for himself from man his own gift, that we may live for the Father of life. ### Translation notes - Poem 10 is Paulinus's reply to Ausonius's verse letters reproaching him for his withdrawal from public life and silence; it passes from elegiacs to iambics and then (from line 103) to hexameters. The Camenae are the Latin Muses. ### Citation (SBL) Paulinus of Nola, Carm. 10.1 (CSEL 30:24lines 1–32–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-1). ## Poem 10, lines 33–64 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-33 - Source: CSEL 30:25lines 33–64–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ forbids vain literature and philosophy, which obscure the truth; he is the light, way, and power of God, who became man to unite humanity with God, and claims the whole of a person's life. ### Latin text uacare uanis, otio aut negotio, et fabulosis litteris uetat, suis ut pareamus legibus lucemque cernamus suam, quam uis sophorum callida arsque rhetorum et figmenta uatum nubilant, qui corda falsis atque uanis imbuunt tantumque linguas instruunt, nihil ferentes, ut salutem conferant aut ueritate nos tegant. quod enim tenere uel bonum aut uerum queunt qui non tenent summae caput, ueri bonique fomitem et fontem deum, quem nemo nisi in Christo uidet? hic ueritatis lumen est, uitae uia, uis mens manus uirtus patris, sol aequitatis, fons bonorum, flos dei, natus deo, mundi sator, mortalitatis uita nostrae et mors necis, magister hic uirtutium; deusque nobis atque pro nobis homo nos induendo se exuit, aeterna iungens homines inter et deum in utroque se commercia. hic ergo nostris ut suum praecordiis uibrauerit caelo iubar, absterget aegrum corporis pigri situm habitumque mentis innouat; exhaurit omne quod iuuabat antea castae uoluptatis uice totusque nostra iure domini uindicat et corda et ora et tempora; ### English translation (Claude) He forbids us to be free for vain things, in leisure or in business, and for the literature of fables, so that we may obey his laws and see his light, which the cunning force of the philosophers, the art of rhetoricians, and the fictions of the poets cloud over, who steep hearts in false and vain things and train only tongues, bringing nothing that might confer salvation or cover us with truth. For what good or true thing can they hold who do not hold the head of the highest, God, the kindling and the fountain of the true and the good, whom no one sees except in Christ? He is the light of truth, the way of life, the power, mind, hand, and strength of the Father, the sun of justice, the fountain of good things, the flower of God, born of God, sower of the world, the life of our mortality and the death of death; he is the master of the virtues; God for us and man on our behalf, he stripped himself by putting us on, joining in himself, in both natures, eternal exchanges between men and God. So when he has darted his own radiance from heaven into our hearts, he wipes away the sick mould of the sluggish body and renews the condition of the mind; he drains out all that used to please before, in exchange for chaste pleasure, and by the Lord's right wholly claims our hearts and lips and times; ### Scripture references - John 14:6: allusion, high confidence - John 14:9: echo, medium confidence - 1 Cor 1:24: echo, medium confidence - Mal 4:2 (4:2 Vulg.): allusion, medium confidence - Phil 2:7: allusion, medium confidence - Hos 13:14: echo, medium confidence - 2 Cor 4:6: allusion, medium confidence - Col 2:8: echo, medium confidence ### Translation notes - John 14:6 (way, truth, life); Mal 4:2 (sun of justice); Phil 2:7 (he emptied himself); 2 Cor 4:6 (light in our hearts). The “exchange” (commercium) between God and humanity in Christ is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 10.33 (CSEL 30:25lines 33–64–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-33). ## Poem 10, lines 65–96 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-65 - Source: CSEL 30:27lines 65–96–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus explains that his renunciation of wealth is a deposit with Christ, who repays with interest, and insists that, as a Christian, he does not lack piety toward Ausonius, to whom he owes his education and career. ### Latin text se cogitari intellegi credi legi, se uult timeri et diligi. aestus inanes, quos mouet uitae labor praesentis aeui tramite, abolet futurae cum deo uitae fides. quae quas uidemur spernere non ut profanas abicit aut uiles opes, sed ut magis caras monet caelo reponi creditas Christo deo, qui plura promisit datis, contempta praesens uel mage deposita sibi multo ut rependat fenore. sine fraude custos aucta creditoribus bonus aera reddet debitor multaque spretam largior pecuniam restituet usura deus. huic uacantem uel studentem et deditum, in hoc reponentem omnia ne, quaeso, segnem neue peruersum putes nec crimineris inpium. pietas abesse christiano qui potest? namque argumentum mutuum est pietatis, esse christianum, et inpii, non esse Christo subditum. hanc cum tenere discimus, possum tibi non exhibere id est patri, cui cuncta sancta iura, cara nomina debere me uoluit deus? tibi disciplinas dignitatem litteras, linguae togae famae decus prouectus altus institutus debeo, patrone praeceptor pater. ### English translation (Claude) he wills to be thought of, understood, believed, read; he wills to be feared and loved. The empty surges which the toil of life stirs along the path of the present age are abolished by faith in the future life with God. That faith does not cast away the riches which we seem to scorn as profane or worthless, but counsels that, as dearer, they be stored in heaven, entrusted to Christ God, who has promised more than what is given, so that what is scorned, or rather deposited with him, in the present he may repay with much interest. A guardian without fraud, a good debtor, he will return increased sums to his creditors, and God, more generous, will restore with much usury the money that was scorned. So do not, I pray, think me sluggish or perverse if I am free for him, or study him and am devoted to him, storing up all things in him, nor accuse me of impiety. How can piety be absent from a Christian? For being a Christian is the proof of piety, and not being subject to Christ is the proof of the impious, each of the other. When we learn to hold this, can I fail to show it to you, that is, to a father, to whom God willed that I should owe all holy rights and dear names? To you I owe my learning, rank, letters, the glory of tongue, toga, and fame, advanced, raised up, instructed by you, my patron, teacher, father. ### Scripture references - Matt 6:20: allusion, high confidence - Matt 19:29: allusion, medium confidence - Luke 19:23: echo, low confidence ### Translation notes - Ausonius had accused Paulinus of lacking pietas (loyal duty); Paulinus plays on the word's sense of piety toward God. Treasure in heaven: Matt 6:20; repayment many times over: Matt 19:29. ### Citation (SBL) Paulinus of Nola, Carm. 10.65 (CSEL 30:27lines 65–96–28; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-65). ## Poem 10, lines 97–130 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-97 - Source: CSEL 30:28lines 97–130–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus answers Ausonius's reproach for his three-year absence in Spain: his return should be sought by prayer to God, who rules all things through Christ, not from the Muses; and if his course displeases, God is its author. ### Latin text sed cur remotus tamdiu degam arguis pioque motu irasceris? conducit istud aut necesse est aut placet, ueniale quicquid horum inest. ignosce, amans, mi si geram quod expedit; gratare, si uiuam ut libet. Defore me patriis tota trieteride terris atque alium legisse uagis erroribus orbem, culta prius uestrae oblitum consortia uitae, increpitas sanctis mota pietate querellis. amplector patrio uenerandos pectore motus et mihi gratandas saluis affectibus iras. sed reditum inde meum, genitor, te poscere mallem unde dari posset. reuocandum me tibi credam, cum steriles fundas non ad diuina precatus, Castalidis supplex auerso numine Musis? non his numinibus tibi me patriaeque reducis. surda uocas et nulla rogas (leuis hoc feret aura quod datur in nihilum) sine numine nomina Musas. inrita uentosae rapiunt haec uota procellae, quae non missa deo uacuis in nubibus haerent nec penetrant superi stellantem regis in aulam. si tibi cura mei reditus, illum aspice et ora, qui tonitru summi quatit ignea culmina caeli, qui trifido igne micat nec inania murmura miscet quique satis caelo soles largitur et imbres, qui super omne quod est uel in omni totus ubique omnibus infuso rebus regit omnia Christo, quo mentes tenet atque mouet, quo tempora nostra et loca disponit. quod si contraria uotis constituat nostri, prece deflectendus in illa est quae uolumus. quid me accusas? si displicet actus quem gero agente deo, prius est, si fas, reus auctor, cui placet aut formare meos aut uertere sensus. ### English translation (Claude) But why do you charge me with living so long far away, and grow angry with a loving emotion? Either it is useful, or it is necessary, or it pleases me; whichever of these is in it is pardonable. Forgive me, loving one, if I do what is good for me; congratulate me, if I live as I please. That I have been away from my native land for three whole years and, wandering astray, have chosen another world, forgetful of the fellowship of your life which I once cultivated, you rebuke me with holy complaints, moved by affection. I embrace these emotions, worthy of reverence, from a father's heart, and your anger, which I must welcome with my affection unharmed. But I would rather, father, that you sought my return from where it could be granted. Am I to believe I shall be called back to you when you pour out barren prayers, not to the divine, but as a suppliant to the Castalian Muses, with heaven turned away? Not by these deities do you bring me back to you and to my country. You call on deaf things and ask from nothing (a light breeze will carry off what is given into nothing): the Muses, names without divinity. The windy storms snatch away these useless prayers, which, not sent to God, cling to the empty clouds and do not reach the starry hall of the King above. If you care about my return, look to him and pray to him who with thunder shakes the fiery heights of highest heaven, who flashes with three-forked fire and mingles no empty rumblings, and who from heaven bestows suns and rains on the sown fields, who, above all that is, and wholly everywhere in all, rules all things through Christ, poured into all things, through whom he holds and moves minds, through whom he disposes our times and places. But if he should ordain things contrary to our wishes, he must be bent by prayer to what we want. Why do you accuse me? If the course I follow, God driving me, displeases you, then, if it is lawful to say so, the author is the first defendant, whose pleasure it is either to form or to turn my thoughts. ### Scripture references - Jer 23:24: echo, low confidence - Matt 5:45: echo, medium confidence - Col 1:17: echo, low confidence ### Translation notes - From line 103 the poem is in hexameters. Paulinus had lived in Spain for some years after 389. ### Citation (SBL) Paulinus of Nola, Carm. 10.97 (CSEL 30:28lines 97–130–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-97). ## Poem 10, lines 131–155 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-131 - Source: CSEL 30:30lines 131–155–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus admits he is no longer the man he was, since God has given him a new mind, and argues that Ausonius, who formed him, should rejoice rather than complain. ### Latin text nam mea si reputes quae pristina, quae tibi nota, sponte fatebor eum modo me non esse sub illo tempore qui fuerim, quo non peruersus habebar et peruersus eram, falsi caligine cernens, stulta deo sapiens et mortis pabula uiuens. quo magis ignosci mihi fas, quia promptius ex hoc agnosci datur a summo genitore nouari quod non more meo geritur; non, arbitror, istic confessus dicar mutatae in praua notandum errorem mentis, quoniam sim sponte professus me non mente mea uitam mutasse priorem. mens noua mi, fateor, mens non mea, non mea quondam, sed mea nunc auctore deo, qui si quid in actu ingenioue meo sua dignum ad munia uidit, gratia prima tibi, tibi gloria debita cedit, cuius praeceptis partum est quod Christus amaret. quare gratandum magis est tibi quam queritandum, quod tuus ille, tuis studiis et moribus ortus, Paulinus, cui te non infitiare parentem, nec modo, cum credis peruersum, sic mea uerti consilia, ut sim promeritus Christi fore, dum sum Ausonii; feret ille tuae sua praemia laudi deque tua primum tibi deferet arbore fructum. unde precor meliora putes nec maxima perdas praemia detestando tuis bona fontibus orta. ### English translation (Claude) For if you reckon my former ways, those known to you, I will freely confess that I am not now the man I was at that time, when I was not thought perverse and was perverse, seeing through the fog of falsehood, wise in what is foolish to God, and living on the food of death. So it is all the more right that I be pardoned, because from this it is more readily granted to recognize that I am renewed by the highest Father, since what is done is not done in my own way. I shall not, I think, be said to have confessed here a branded error of a mind changed for the worse, since I have freely professed that I did not change my former life by my own mind. A new mind is mine, I confess, a mind not mine, once not mine, but mine now by God's authorship; and if he has seen anything in my conduct or character worthy of his service, the first thanks go to you, the glory due goes to you, by whose teaching was produced what Christ might love. So you have more cause to congratulate than to complain that your Paulinus, born of your studies and your character, whose parent you do not deny you are, has now, though you believe him perverse, so turned his counsels that he has earned the right to be Christ's while he remains Ausonius's; he will bring his rewards to your praise and will offer you the first fruit from your own tree. So I pray you to think better things, and not to lose the greatest rewards by cursing good things that sprang from your own fountains. ### Scripture references - 1 Cor 3:19: allusion, high confidence - Rom 12:2: echo, medium confidence - Eph 4:23: echo, medium confidence ### Translation notes - Wisdom foolish to God: 1 Cor 3:19. The new mind: Rom 12:2; Eph 4:23. ### Citation (SBL) Paulinus of Nola, Carm. 10.131 (CSEL 30:30lines 131–155–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-131). ## Poem 10, lines 156–186 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-156 - Source: CSEL 30:31lines 156–186–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus denies that he lives like a mad recluse, while praising those who withdraw to deserted places for Christ's sake, scorning visible things for invisible ones. ### Latin text non etenim mihi mens demens neque participantum uita fugax hominum, Lyciae qua scribis in antris Pegaseum uixisse equitem, licet auia multi numine agente colant, clari uelut ante sophorum pro studiis musisque suis, ut nunc quoque castis qui Christum sumpsere animis agitare frequentant, non inopes animi neque de feritate legentes desertis habitare locis, sed in ardua uersi sidera spectantesque deum uerique profunda perspicere intenti, de uanis libera curis otia amant strepitumque fori rerumque tumultus cunctaque diuinis inimica negotia donis et Christi imperiis et amore salutis abhorrent speque fideque deum sponsa mercede sequuntur, quam referet certus non desperantibus auctor, si modo non uincant uacuis praesentia rebus, quaeque uidet spernat, quae non uidet ut mereatur secreta ignitus penetrans caelestia sensus. namque caduca patent nostris, aeterna negantur uisibus, et nunc spe sequimur quod mente uidemus, spernentes uarias, rerum spectacula, formas et male corporeos bona sollicitantia uisus. attamen haec sedisse illis sententia uisa est, tota quibus iam lux patuit uerique bonique, uenturi aeternum saecli et praesentis inane. at mihi, non eadem cui gloria, cur eadem sit fama? fides noti par est, sed amoena colenti nunc etiam et blanda posito locupletis in acta litoris unde haec iam tam festinata locorum inuidia est? utinam iustus me carpere liuor incipiat, Christi sub nomine probra placebunt. ### English translation (Claude) For I do not have a mad mind, nor do I live the fugitive life that shuns the company of men, as you write that the rider of Pegasus lived in the caves of Lycia; even though many dwell in pathless places under God's prompting, as famous philosophers did before for the sake of their studies and their Muses, and as now also those who have taken up Christ with chaste minds often do, not poor in mind, nor choosing out of wildness to live in deserted places, but turned to the lofty stars, beholding God, and intent on looking into the depths of truth; they love leisure free from vain cares and shrink from the din of the forum and the tumult of affairs and all business hostile to divine gifts, out of regard for Christ's commands and love of salvation, and with hope and faith follow God for the promised reward, which the sure Author will pay to those who do not despair, if only present things do not prevail with their empty goods, and the mind scorns what it sees, that it may earn what it does not see, its fiery sense penetrating heavenly secrets. For perishable things lie open to our sight, eternal things are denied to our eyes, and now we follow in hope what we see with the mind, scorning the varied forms, the spectacles of things, and the goods that wrongly solicit the bodily eyes. Yet this judgment seemed settled to those to whom the whole light of the true and the good has already opened: the eternity of the age to come and the emptiness of the present. But why should I, who do not have the same glory, have the same reputation? A known man's report is equally believed; but since I now still live in pleasant and charming places, settled on the shore of a wealthy coast, whence comes this hasty envy of my places? Would that a just envy would begin to pluck at me: under the name of Christ reproaches will please me. ### Scripture references - 2 Cor 4:18: allusion, high confidence - Rom 8:24: allusion, medium confidence - Matt 5:11: echo, medium confidence ### Extrabiblical texts - Homer, Il. 6.200 (Homer, Iliad): allusion, medium confidence ### Translation notes - Ausonius had compared Paulinus to Bellerophon, the rider of Pegasus, who wandered alone in madness (Homer, Il. 6.200–202). Things seen and unseen: 2 Cor 4:18. The phrase “fides noti par est” is obscure; the rendering is uncertain. The digital text's stray period after “liuor” is removed. ### Citation (SBL) Paulinus of Nola, Carm. 10.156 (CSEL 30:31lines 156–186–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-156). ## Poem 10, lines 187–217 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-187 - Source: CSEL 30:32lines 187–217–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus rejects Ausonius's charges that he is unhinged, ruled by his wife, or living among Basque savages, insisting he lives in civilized Spain and that a pure mind is not corrupted by its surroundings. ### Latin text non patitur tenerum mens numine firma pudorem, et laus hic contempta redit mihi iudice Christo. ne me igitur, uenerande parens, his ut male uersum increpites studiis neque me uel coniuge carpas uel mentis uitio; non anxia Bellerophontis mens est nec Tanaquil mihi, sed Lucretia coniunx. nec mihi nunc patrii uisa est obliuio caeli, qui summum suspecto patrem, quem qui colit unum hic uere memor est caeli. crede ergo, pater, nos nec caeli inmemores nec uiuere mentis egentes humanisque agitare locis; studia ipsa piorum testantur mores hominum; nec enim inpia summum gens poterit nouisse deum. sint multa locorum, multa hominum studiis inculta, expertia legum, quae regio agresti ritu caret? aut quid in istis inprobitas aliena nocet? quid tu mihi uastos Vasconiae saltus et ninguida Pyrenaei obicis hospitia, in primo quasi limine fixus Hispanae regionis agam nec sit locus usquam rure uel urbe mihi, summum qua diues in orbem usque patet mersos spectans Hispania soles? sed fuerit fortuna iugis habitasse latronum, nam lare barbarico rigui, mutatus in ipsos, inter quos habui socia feritate colonos? non recipit mens pura malum neque leuibus haerent inspersae fibris maculae; sic Vascone saltu quisquis agit purus sceleris uitam integer aequus, nulla ab inhumano morum contagia ducit hospite. sed mihi cur sit ab illo nomine crimen, qui diuersa colo, ut colui, loca iuncta superbis urbibus et laetis hominum celeberrima cultis? ### English translation (Claude) A mind firm in God does not allow a tender sense of shame, and praise scorned here returns to me with Christ as judge. So do not, revered parent, rebuke me as wrongly turned to these pursuits, nor carp at me for my wife or for a fault of mind; mine is not the anxious mind of Bellerophon, nor is my wife a Tanaquil, but a Lucretia. Nor do I seem now to have forgotten my native heaven, I who look up to the highest Father; whoever worships him alone here truly remembers heaven. Believe then, father, that we are neither forgetful of heaven nor living without mind, and that we spend our lives in places where men live; the very pursuits of the godly bear witness to the characters of men; for an impious people will not be able to know the highest God. Granted that many places, many, are untilled by men's pursuits, without laws: what region lacks rustic custom? Or what harm does the wickedness of others do in such places? Why do you cast up to me the wild forests of Vasconia and the snowy lodgings of the Pyrenees, as if I lived fixed at the very first threshold of the Spanish region, and had no place anywhere in country or city, where rich Spain lies open all the way to the edge of the world, beholding the setting suns? But suppose it was my lot to have lived on robbers' ridges: did I grow wild by a barbarian hearth, changed into those very people among whom I had settlers sharing their savagery? A pure mind does not admit evil, nor do stains sprinkled on light fibres stick; so in a Basque forest whoever leads a life pure of crime, upright, just, draws no contagion of manners from an inhuman host. But why should a charge be laid against me from that name, I who live, as I have lived, in different places, joined to proud cities and thronged with the glad cultivation of men? ### Scripture references - Col 3:2: echo, low confidence ### Translation notes - Ausonius had hinted that Paulinus's wife, Therasia, ruled him like Tanaquil (the domineering wife of Tarquinius Priscus); Paulinus answers that she is a Lucretia (a model of Roman wifely virtue). The digital text's stray period in “fuerit. fortuna” is removed; “nam lare barbarico” is translated as a question. ### Citation (SBL) Paulinus of Nola, Carm. 10.187 (CSEL 30:32lines 187–217–34; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-187). ## Poem 10, lines 218–248 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-218 - Source: CSEL 30:34lines 218–248–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus answers Ausonius's picture of him among ruined Spanish towns by listing Spain's great cities, and asks whether Ausonius would like to be described by the roughest places near Bordeaux. ### Latin text ac si Vasconicis mihi uita fuisset in oris, cur non more meo potius formata ferinos poneret in nostros migrans gens barbara ritus? nam quod in euersis habitacula ponis Hibera urbibus et deserta tuo legis oppida uersu montanamque mihi Calagurrim et Birbilim acutis pendentem scopulis collemque iacentis Hilerdae exprobras, uelut his habitem laris exul et urbis extra hominum tecta atque uias: an credis Hiberae has telluris opes, Hispani nescius orbis, quo grauis ille poli sub pondere constitit Atlans, ultima nunc eius mons portio metaque terrae, discludit bimarem celso qui uertice Calpen? Birbilis huic tantum, Calagurris, Hilerda notantur, Caesarea est Augusta cui, cui Barcino amoena et capite insigni despectans Tarraco pontum. quid numerem egregias terris et moenibus urbes, qua geminum felix Hispania tendit in aequor, qua Baeti Oceanum Tyrrhenumque auget Hibero lataque distantis pelagi diuortia conplet, orbe suo finem ponens in limite mundi? an(ne) tibi, o domine inlustris, si scribere sit mens, qua regione habites, placeat reticere nitentem Burdigalam et piceos malis describere Boios? cumque Maroialicis tua prodigis otia thermis inter et umbrosos donas tibi uiuere lucos, laeta locis et mira colens habitacula tectis: nigrantesne casas et texta mapalia culmo dignaque pellitis habitas deserta Bigerris? quique superba potens contemnis moenia Romae consul, harenosos non dedignare Vasatas? ### English translation (Claude) And even if I had lived on the Basque coasts, why should the barbarian people not rather be formed by my ways, lay aside their savage rites and pass over into ours? For as to your placing my dwelling in ruined Iberian cities, choosing deserted towns for your verse, and reproaching me with mountainous Calagurris, and Bilbilis hanging on sharp crags, and the hill of fallen Ilerda, as if I lived among them, an exile from house and city, outside the homes and roads of men: do you think, ignorant of the Spanish world, that these are the riches of the Iberian land, where that Atlas stood under the heavy weight of the sky, now its last portion, a mountain and the boundary of the earth, which with its lofty peak shuts off two-sea Calpe? Is this land known only for Bilbilis, Calagurris, Ilerda, the land that has Caesarea Augusta, that has pleasant Barcino, and Tarraco, looking down on the sea from its noble height? Why should I count the cities excellent in lands and walls, where happy Spain stretches toward the twin sea, where it swells the Ocean with the Baetis and the Tyrrhenian with the Ebro and fills the wide divide of the distant seas, setting its own bound at the limit of the world? Or would you, my illustrious lord, if you had a mind to write in what region you live, be pleased to keep silent about shining Burdigala and to describe the pitch-black Boii? And when you spend your leisure lavishly at the baths of Marojalicum and grant yourself to live among shady groves, dwelling in places glad and in houses wonderful under their roofs, do you live in blackened huts and hovels thatched with straw and wilds fit for the skin-clad Bigerri? And you, a powerful consul, who despise the proud walls of Rome, do you not scorn the sandy Vasates? ### Translation notes - Calagurris (Calahorra), Bilbilis, Ilerda (Lérida), Caesarea Augusta (Zaragoza), Barcino (Barcelona), Tarraco (Tarragona); Calpe is Gibraltar. Burdigala is Bordeaux; the Boii, Bigerri and Vasates were peoples of Aquitaine near Ausonius's estates. “an(ne)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 10.218 (CSEL 30:34lines 218–248–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-218). ## Poem 10, lines 249–277 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-249 - Source: CSEL 30:35lines 249–277–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus turns Ausonius's jesting back on him and asks that he not believe malicious rumour, but judge whether his change is for the better or the worse. ### Latin text uel quia Pictonicis tibi fertile rus uiret aruis, Raraunum Ausonia heu deuenisse curules conquerar et trabeam ueteri sordescere fano, quae tamen augusta Latiaris in urbe Quirini caesareas inter parili titulo palmatas fulget inadtrito longum uenerabilis auro, florentem retinens meriti uiuacis honorem? aut cum Lucani retineris culmine fundi, aemula Romuleis habitans fastigia tectis, materiam praebente loco, qui proxima signat, in Condatino diceris degere uico? multa iocis pateant; liceat quoque ludere fictis. sed lingua mulcente grauem interlidere dentem, ludere blanditiis urentibus et male dulces fermentare iocos satirae mordacis aceto saepe poetarum, numquam decet esse parentum. namque fides pietasque petunt, ut quod mala nectens insinuat castis fama auribus hoc bona uoti mens patris adfigi fixumque haerescere cordi non sinat. et uulgus scaeuo rumore malignum ante habitos mores, non semper flectere uitam crimen habet; namque est laudi bene uertere. cum me inmutatum audis, studium officiumque require. si prauo rectum, si religiosa profanis, luxurie parcum, turpi mutatus honestum, segnis iners obscurus ago, miserere sodalis in mala peruersi; blandum licet ira parentem excitet, ut lapsum rectis instauret amicum moribus et monitu reparet meliora seuero. ### English translation (Claude) Or, because your fertile estate grows green in the fields of the Pictones, shall I lament that, alas, the Ausonian curule chair has come down to Rauranum, and that the consular robe grows shabby in an old shrine, that robe which nevertheless, in the august city of Latian Quirinus, shines among the emperors' palm-embroidered robes with equal title, long venerable with unworn gold, keeping the flourishing honour of living merit? Or when you are kept at the summit of your estate at Lucaniacus, living under roofs that rival the halls of Romulus, shall you be said, because the place supplies the material, since it marks what lies nearby, to live in the village of Condate? Let much be open to jests; let it be allowed to play with fictions too. But to strike in a heavy tooth while the tongue soothes, to play with burning flatteries and to leaven ill-sweet jests with the vinegar of biting satire, is often fitting for poets, never for parents. For faith and affection require that what evil rumour, weaving its web, insinuates into chaste ears, the good mind of a father, by its wish, should not allow to be fixed and, once fixed, to cling to the heart. The crowd, malicious with ill-omened rumour, counts it a crime not always to keep one's life to the ways one held before; but to turn for the better deserves praise. When you hear that I am changed, inquire into my pursuit and my duty. If I have changed from right to wrong, from religious to profane, from frugal to luxurious, from honourable to shameful, if I live sluggish, idle, obscure, pity your companion, turned to evil; let anger rouse even a gentle parent to restore his fallen friend to upright ways and to repair better things by stern warning. ### Translation notes - The Pictones were a people of Aquitaine; Rauranum, Lucaniacus and Condate were places near Ausonius's estates. Ausonius was consul in 379; his consular robe (trabea) was dedicated in a shrine. ### Citation (SBL) Paulinus of Nola, Carm. 10.249 (CSEL 30:35lines 249–277–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-249). ## Poem 10, lines 278–303 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-278 - Source: CSEL 30:37lines 278–303–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus declares that he has vowed himself to Christ for eternal rewards and does not mind seeming foolish to men, since he fears Christ's coming judgment more than human reproach. ### Latin text at si forte itidem quod legi et quod sequor audis, corda pio uouisse deo, uenerabile Christi imperium docili pro credulitate sequentem persuasumque dei monitis aeterna parari praemia mortali damnis praesentibus empta, non reor id sancto sic displicuisse parenti, mentis ut errorem credat sic uiuere Christo, ut Christus sanxit. iuuat hoc nec paenitet huius erroris. stultus diuersa sequentibus esse nil moror, aeterno mea dum sententia regi sit sapiens. breue, quicquid homo est, (est) corporis aegri, temporis occidui et sine Christo puluis et umbra; quod probat aut damnat, tanti est quanti arbiter ipse. ipse obit, atque illi suus est comitabilis error, cumque suo moriens sententia iudice transit. at nisi, dum tempus praesens datur, anxia nobis cura sit ad domini praeceptum uiuere Christi, sera erit exutis homini querimonia membris, dum leuia humanae metuit conuicia linguae, non timuisse graues diuini iudicis iras, quem patris aeterni solio dextraque sedentem, omnibus inpositum regem et labentibus annis uenturum, ut cunctas aequato examine gentes iudicet et uariis referat sua praemia gestis, credo equidem et metuens studio properante laboro, si qua datur, ne morte prius quam crimine soluar. ### English translation (Claude) But if perhaps you hear likewise what I have chosen and what I follow: that I have vowed my heart to the godly God, following the venerable rule of Christ with teachable belief, and persuaded by God's warnings that eternal rewards are prepared, bought by a mortal with present losses, I do not think that this has so displeased my holy parent that he believes it an error of mind to live for Christ as Christ has ordained. This pleases me, nor do I repent of this error. To seem foolish to those who follow other things I do not mind at all, so long as my judgment is wise to the eternal King. Brief is whatever man is: he is of a sick body, of a setting time, and without Christ dust and shadow; what he approves or condemns is worth as much as the judge himself. He himself dies, and his error goes along with him, and the judgment passes away, dying with its judge. But unless, while the present time is given, we take anxious care to live by the precept of Christ the Lord, too late will be man's complaint when he has put off his limbs that, while he feared the light reproaches of human tongues, he did not fear the heavy anger of the divine Judge, who sits on the throne and at the right hand of the eternal Father, set over all as king, and who, as the years glide by, will come to judge all nations with an even balance and render to their varied deeds their rewards; this I believe indeed, and, fearful, I labour with hastening zeal, if it may be granted, not to be released by death before I am released from sin. ### Scripture references - 1 Cor 4:10: echo, medium confidence - Ps 144:4 (143:4 Vulg.): echo, medium confidence - Matt 25:31: allusion, high confidence - Matt 25:32: allusion, high confidence - Rom 2:6: allusion, medium confidence - Mark 16:19: echo, medium confidence - Matt 10:28: echo, medium confidence ### Translation notes - Foolishness to men: 1 Cor 1:18–25; 4:10. Man as dust and shadow: Ps 103:14; 144:4; Job 8:9. Christ at the Father's right hand and coming to judge: Matt 25:31–32; Rom 2:6. ### Citation (SBL) Paulinus of Nola, Carm. 10.278 (CSEL 30:37lines 278–303–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-278). ## Poem 10, lines 304–331 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-10-304 - Source: CSEL 30:38lines 304–331–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus fears that the last day may find him weighed down by cares and unable to rise to meet Christ in the air, so he has given up his cares now; Ausonius may rejoice or leave him to Christ. ### Latin text huius in aduentum trepidis mihi credula fibris corda tremunt gestitque anima id iam cauta futuri, praemetuens ne uincta aegris pro corpore curis ponderibusque grauis rerum, si forte recluso increpitet tuba uasta polo, non possit in auras regis ad occursum leuibus se tollere pinnis, inter honora uolans sanctorum milia caelo, qui per inane leues neque mundi conpede uinctos ardua in astra pedes facili molimine tollent et teneris uecti per sidera nubibus ibunt, caelestem ut medio uenerentur in aere regem claraque adorato coniungant agmina Christo. hic metus est, labor iste, dies ne me ultimus atris sopitum tenebris sterili deprendat in actu, tempora sub uacuis ducentem perdita curis. nam quid agam, lentis si dum coniueo uotis, Christus ab aetheria mihi proditus arce coruscet et subitis domini caelo uenientis aperto praestrictus radiis obscurae tristia noctis suffugia inlato confusus lumine quaeram? quod mihi ne pareret uel diffidentia ueri uel praesentis amor uitae rerumque uoluptas curarumque labor, placuit praeuertere casus proposito et curas finire superstite uita communique deo uentura in saecula fretum expectare trucem securo pectore mortem. si placet hoc, gratare tui spe diuite amici; si contra est, Christo tantum me linque probari. ### English translation (Claude) At his coming my believing heart trembles with quivering fibres, and my soul, already wary of the future, is restless, fearing beforehand that, bound to the body by sick cares and heavy with the weights of things, if perhaps the vast trumpet should sound when the sky is opened, it could not raise itself into the air on light wings to meet the King, flying among the honoured thousands of the saints in heaven, who, light through the void, will lift their feet, not bound by the world's fetter, to the lofty stars with easy effort, and, carried on soft clouds, will go through the stars, to worship the heavenly King in the midst of the air and join their bright ranks with the adored Christ. This is my fear, this my labour: that the last day may catch me asleep in black darkness, in barren activity, spending lost times in empty cares. For what shall I do if, while I blink over sluggish prayers, Christ, revealed from his heavenly citadel, flashes upon me, and, dazzled by the sudden rays of the Lord coming from the opened heaven, confounded by the light brought upon me, I seek the sad refuges of dark night? So that neither distrust of the truth nor love of the present life, nor the pleasure of things, nor the labour of cares, might bring this upon me, I have resolved to forestall misfortune by my purpose, and to end my cares while life remains, and, relying on God, who is common to all for the ages to come, to await cruel death with a carefree breast. If this pleases you, rejoice in the rich hope of your friend; if not, leave me to be approved by Christ alone. ### Scripture references - 1 Thess 4:16: allusion, high confidence - 1 Thess 4:17: allusion, high confidence - 1 Cor 15:52: allusion, high confidence - 1 Thess 5:2: allusion, medium confidence - Luke 21:34: allusion, medium confidence - Matt 24:27: echo, low confidence ### Translation notes - The trumpet, the meeting with the Lord in the air on the clouds: 1 Thess 4:16–17; 1 Cor 15:52. The day coming on those asleep: 1 Thess 5:2–6; Luke 21:34. ### Citation (SBL) Paulinus of Nola, Carm. 10.304 (CSEL 30:38lines 304–331–39; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/10-304). ## Poem 11, lines 1–34 (XI. AVSONIO PAVLINVS) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-11-1 - Source: CSEL 30:39lines 1–34–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In a second verse letter to Ausonius, Paulinus rejects the charges of neglectful silence and of being ruled by his wife, protests his constant respect, and denies he was ever Ausonius's equal yoke-mate in letters. ### Latin text Continuata meae durare silentia linguae numquam tacito memoras placitamque latebris desidiam exprobras neglectaeque insuper addis crimen amicitiae formidatamque iugalem obicis et durum iacis in mea uiscera uersum. parce, precor, lacerare tuum nec amara paternis admiscere uelis ceu melli absinthia uerbis. cura mihi semper fuit et manet officiis te omnibus excolere, adfectu obseruare fideli. non umquam tenui saltem tua gratia naeuo conmaculata mihi est; ipso te laedere uultu semper et incauta timui uiolare figura. cumque tua accessi uenerans, mea cautius ora conposui et laeto formaui lumine frontem, ne qua uel a tacito contractam pectore nubem duceret in sanctum suspicio falsa parentem. hoc mea te domus exemplo coluitque colitque, inque tuum tantus nobis consensus amorem, quantus et in Christum conexa mente colendum. quis tua, quaeso, tuis obduxit pectora liuor? quo rumore pium facilis sibi fama per aures inrupit pepulitque animum contraque uetustam experta pietate fidem noua uulnera mouit, laederet ut natis placidum malesuada parentem? sed mihi non fictae mens conscia simplicitatis, nec patris inculti pietas rea respuit omne inmeritum et falso perstringi crimine non fert, inmunis uero; grauius uiolatur iniquo uulnere tam tenera offensae quam libera culpae. discussisse iugum quereris me, quo tibi doctis iunctus eram studiis. hoc nec gestasse quidem me adsero; namque pares subeunt iuga, nemo ualentes copulat infirmis, neque sunt concordia frena, si sit conpulsis mensura iugalibus inpar. ### English translation (Claude) You recall that the silence of my tongue has lasted long without a break, and you reproach me with a sloth that delights in hiding, and you add besides the charge of neglected friendship, and throw in my face a wife to be feared, and hurl a harsh verse into my heart. Refrain, I pray, from tearing one who is yours, and do not wish to mix bitter things with fatherly words, like wormwood with honey. It has always been and remains my care to honour you with every duty and to respect you with faithful affection. Never has your favour been stained for me even by the slightest blemish; I always feared to hurt you even by my face or to offend you by a careless expression. And when I approached you reverently, I composed my face more carefully and formed my brow with glad eyes, so that no false suspicion might draw toward my holy parent a cloud gathered even in a silent breast. By this example my household has cherished you and cherishes you, and so great is our agreement in love for you, as great as in worshipping Christ with joined minds. What envy, I ask, has clouded your heart against your own? By what rumour has easy report burst through your godly ears and struck your mind, and, against the old trust proved by affection, stirred new wounds, so that, counselling evil, it should set a gentle parent against his children? But my mind, conscious of unfeigned simplicity, and my duty toward a father I have not neglected, being guiltless, rejects every undeserved charge and does not bear to be grazed by a false accusation, being truly innocent; one is wounded more heavily by an unjust wound when one is as tender to offence as one is free of guilt. You complain that I have shaken off the yoke by which I was joined to you in learned studies. I assert that I never even bore it; for equals go under yokes; no one couples the strong with the weak, nor are reins in harmony if the measure of the yoked pair is unequal. ### Translation notes - Poem 11 is a further reply to Ausonius. The “wife to be feared” is Therasia (cf. Poem 10.192). The phrase “patris inculti pietas rea” is obscure; the rendering is uncertain. ### Citation (SBL) Paulinus of Nola, Carm. 11.1 (CSEL 30:39lines 1–34–41; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/11-1). ## Poem 11, lines 35–68 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-11-35 - Source: CSEL 30:41lines 35–68–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus insists he cannot be Ausonius's equal yoke-mate in learning, but only in friendship, which neither absence nor death will break, since the immortal soul keeps its love. ### Latin text si uitulum tauro uel equum committis onagro, si confers fulicas cygnis et aedona picae, castaneis corylos, aequas uiburna cupressis, me conpone tibi; uix Tullius et Maro tecum sustineant aequale iugum. si iungar amore, hoc tantum tibi me iactare audebo iugalem, quo modicum sociis magno contendit habenis dulcis amicitia aeterno mihi foedere tecum et paribus semper redamandi legibus aequa. hoc nostra ceruice iugum non scaeua resoluit fabula, non terris absentia longa diremit nec perimet. toto licet abstrahar orbe uel aeuo, numquam animo diuisus agam; prius ipsa recedet corpore uita meo quam uester pectore uultus. ego te per omne quod datum mortalibus et destinatum saeculum est, claudente donec continebor corpore, discernar orbe quolibet, nec ab orbe longe nec remotam lumine tenebo fibris insitum, uidebo corde, mente conplectar pia ubique praesentem mihi. et cum solutus corporali carcere terraque prouolauero, quo me locarit axe communis pater, illic quoque animo te geram. neque finis idem qui meo me corpore et amore laxabit tuo. mens quippe, lapsis quae superstes artubus de stirpe durat caeliti, sensus necesse est simul et affectus suos retineat ut uitam suam; et ut mori sic obliuisci non capit, perenne uiuax et memor. ### English translation (Claude) If you match a calf with a bull or a horse with a wild ass, if you compare coots with swans and the nightingale with the magpie, hazels with chestnuts, if you make viburnums equal to cypresses, then set me beside you; scarcely could Tully and Maro bear an equal yoke with you. If I am joined to you in love, in this alone will I dare to boast that I am your yoke-mate: that sweet friendship, with its reins, draws the small along with the great, in an eternal bond between me and you, always equal in its laws of returning love. This yoke no sinister tale has loosed from my neck, no long absence has severed in the lands, nor will it destroy it. Though I be drawn away over the whole world or for all time, I shall never live divided from you in mind; sooner will life itself depart from my body than your face from my breast. Through all the age that is given and appointed to mortals, as long as I am held in the enclosing body, in whatever part of the world I am separated from you, not far off, nor removed from my sight, I shall hold you, planted in my fibres; I shall see you with my heart, embrace you with a loving mind, present to me everywhere. And when, freed from the prison of the body, I have flown forth from the earth, in whatever region of heaven the common Father places me, there too I shall bear you in my soul. Nor will the same end that releases me from my body release me from my love for you. For the mind, which, surviving the fallen limbs, endures from its heavenly stock, must keep its feelings and affections as it keeps its life; and as it cannot die, so it cannot forget, ever living and remembering. ### Translation notes - Tully and Maro are Cicero and Virgil. The phrase “quo modicum sociis magno contendit habenis” is obscure; the rendering is uncertain. ### Citation (SBL) Paulinus of Nola, Carm. 11.35 (CSEL 30:41lines 35–68–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/11-35). ## Poem 12, lines 1–39 (XII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-12-1 - Source: CSEL 30:42lines 1–39–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On St Felix's feast, Paulinus, still far away, prays to the confessor of Nola for a safe journey there and for the privilege of serving at his shrine for the rest of his life. ### Latin text Inclite confessor, meritis et nomine Felix, mens pietate potens, summi mens accola caeli nec minus in totis experta potentia terris, qui dominum Christum non uincta uoce professus contemnendo truces meruisti euadere poenas, deuotamque animam tormenta per omnia Christo sponte tua iussus laxatis reddere membris liquisti uacuos rabidis lictoribus artus, uectus in aetherium sine sanguine martyr honorem, o pater, o domine, indignis licet, adnue seruis, ut tandem, hanc fragili trahimus dum corpore uitam, sedibus optatis et qua requiescis in aula hunc liceat celebrare diem, pia reddere coram nota et gaudentes inter gaudere tumultus. sit iam, quaeso, satis merita inpietate tulisse hanc poenam, tot iam quod te sine uiximus annis, sede tua procul heu! quamuis non mente remoti. iam desideriis inmenso tempore fessis consule, iam uel sero memor miserere tuorum perque orbem, magni qui nos tanto aequore ponti disparat, obtritis quae nos inimica retardant pande uias faciles et, si properantibus ad te inuidus hostis obest, obiecta repagula pelle fortior aduersis et amicos prouehe cursus. seu placeat telluris iter, comes aggere tuto esto tuis; seu magna tui fiducia longo suadeat ire mari, da currere mollibus undis, ut famulis famulos a puppi suggere uentos, ut Campana simul Christo duce litora necti ad tua mox alacri rapiamur culmina cursu inque tuo placidus nobis sit limine portus. illic dulce iugum, lene onus blandumque feremus seruitium sub te domino; etsi iustus iniquis non egeas seruis, tamen et patiere et amabis qualescumque tibi Christo donante dicatos et foribus seruire tuis, tua limina mane munditiis curare sines et nocte uicissim excubiis seruare piis et munere in isto claudere promeritam defesso corpore uitam. ### English translation (Claude) Famous confessor, Felix by merit and by name, mind mighty in piety, mind dwelling in highest heaven, and no less a power experienced in all the lands, who, confessing Christ the Lord with unfettered voice, earned by scorning them to escape savage punishments, and, bidden to give back to Christ a soul devoted through all torments, your limbs released of their own accord, left the raging lictors your empty limbs, carried to heavenly honour, a martyr without blood: O father, O lord, though we are unworthy, nod assent to your servants, that at last, while we drag out this life in a frail body, we may celebrate this day in the longed-for dwelling and in the hall where you rest, pay our godly vows in your presence, and rejoice among the rejoicing throngs. Let it now be enough, I pray, to have borne this punishment for deserved impiety, that we have lived so many years without you, far, alas, from your dwelling, though not removed in mind. Now take thought for desires wearied by an immense time, now, though late, remember and pity your own, and through the world, which divides us by so wide an expanse of the great sea, crush what hostilely holds us back and open easy ways; and if the envious enemy stands in the way of those hastening to you, drive back the barriers he throws up, stronger than adversaries, and speed a friendly course. If a land journey pleases, be a companion on a safe road to your own; or if great trust in you persuades us to go by the long sea, grant us to run on gentle waves, and supply servant winds from the stern for your servants, so that, brought at once to the Campanian shores, with Christ as guide, we may soon be swept with eager course to your roof, and in your threshold there may be a calm harbour for us. There we shall bear a sweet yoke, a light burden, a pleasant servitude under you as lord; though, being just, you need no unjust servants, yet you will suffer and love such as we are, dedicated to you by Christ's gift, and allow us to serve at your doors, to care for your thresholds in the morning with cleaning, and by night in turn to guard them with godly vigils, and in this service to close a life spent, with a wearied body. ### Scripture references - Matt 11:30: allusion, high confidence ### Translation notes - Poems 12–16, 18, 20, 21, 23, 26–29 are the Natalicia, poems for the yearly feast (14 January) of St Felix, confessor and presbyter of Nola, at whose shrine Paulinus settled. This first one was written in Spain. Felix was tortured in persecution but died in peace, hence “a martyr without blood”. Prayers to Felix for help and intercession are given as written. The digital text's “nacnos” is read “uacuos” (“empty”); the line remains obscure. “The sweet yoke, light burden”: Matt 11:30. ### Citation (SBL) Paulinus of Nola, Carm. 12.1 (CSEL 30:42lines 1–39–44; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/12-1). ## Poem 13, lines 1–36 (XIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-13-1 - Source: CSEL 30:44lines 1–36–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Celebrating Felix's feast at Nola for the first time after fifteen years, Paulinus thanks him for protection on his travels, describes the crowds, and praises Nola as second only to Rome. ### Latin text Felix, hoc merito quod nomine, nomine et idem qui merito, redit alma dies, qua te sibi summas adsciuit patriam confessum Christus in aulam, tempus adest plenis grates tibi fundere uotis. o pater, o domine, indignis licet optime seruis, tandem exoratum est inter tua limina nobis natalem celebrare tuum. tria tempore longo lustra cucurrerunt, ex quo sollemnibus istis coram uota tibi, coram mea corda dicaui. ex illo qui me terraque marique labores distulerint a sede tua procul orbe remoto, nouisti; nam te mihi semper ubique propinquum inter dura uiae uitaeque incerta uocaui. et maria intraui duce te, quia cura pericli cessit amore tui, nec te sine; nam tua sensi praesidia in domino superans maris aspera Christo; semper eo et terris te propter tutus et undis. hunc, precor, aeterna pietate et pace serenum posce tuis, cuius magno stas nomine, Felix. nunc iuuat effusas in gaudia soluere mentes, cara dies tandem quoniam hic praesentibus orta est, semper et externum nobis celebrata per orbem, quae te sacrauit terris et contulit astris. ecce uias uario plebs discolor agmine pingit, urbes innumeras una miramur in urbe. o felix Felice tuo tibi praesule Nola, inclita ciue sacro, caelesti firma patrono postque ipsam titulos Romam sortita secundos, quae prius imperio tantum et uictricibus armis, nunc et apostolicis terrarum est prima sepulchris! sis bonus o felixque tuis dominumque potentem exores, liceat placati munere Christi post pelagi fluctus mundi quoque fluctibus actis in statione tua placido consistere portu. hoc bene subductam religaui litore classem, in te conpositae mihi fixa sit anchora uitae. ### English translation (Claude) Felix, rightly so by name and likewise so by merit as by name, the kindly day returns on which Christ took you, a confessor, into the supreme hall of the fatherland; the time is here to pour out thanks to you with full prayers. O father, O lord, best one, though to unworthy servants, at last it has been granted to our prayers to celebrate your birthday within your thresholds. Three lustra have run their long course since, at these solemnities, I dedicated my vows to you in your presence, and my heart. Since then, what labours by land and sea have kept me far from your dwelling in a distant world, you know; for I always called on you as near me everywhere, amid the hardships of the road and the uncertainties of life. And I entered the seas with you as guide, because care for danger gave way to love of you; nor was I without you; for I felt your protection in Christ the Lord as I overcame the roughness of the sea; always, because of you, I am safe on land and wave. Ask, I pray, that this day be serene for your own with eternal kindness and peace from him by whose great name you stand, Felix. Now it delights to let our minds overflow in joy, since the dear day has at last dawned here for us who are present, the day which we always celebrated in a foreign world, the day that consecrated you to the earth and brought you to the stars. Behold, the many-coloured people paint the roads with varied columns; we marvel at countless cities in one city. O Nola, happy in your Felix as patron, famous for your holy citizen, made firm by a heavenly patron, and, after Rome herself, allotted the second titles, Rome which before was first of the earth only by empire and victorious arms, and now also by the tombs of the apostles! Be kind, O Felix, and propitious to your own, and entreat the mighty Lord that by the gift of Christ appeased, after the waves of the sea and the waves of the world have been passed, we may come to rest at your anchorage, in a calm harbour. On this shore I have tied up my fleet, drawn well ashore; in you let the anchor of my settled life be fixed. ### Translation notes - Written in 395, after Paulinus's arrival at Nola. Rome first by the tombs of the apostles (Peter and Paul). ### Citation (SBL) Paulinus of Nola, Carm. 13.1 (CSEL 30:44lines 1–36–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/13-1). ## Poem 14, lines 1–35 (XIIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-14-1 - Source: CSEL 30:45lines 1–35–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix's feast falls twenty days after Christmas; though he did not shed his blood, God counts his readiness as martyrdom, and his power is shown in the expulsion of demons at his shrine. ### Latin text Venit festa dies caelo, celeberrima terris, natalem Felicis agens, qua corpore terris occidit et Christo superis est natus in astris, caelestem nanctus sine sanguine martyr honorem. nam confessor obit poenas non sponte lucratus acceptante deo fidam pro sanguine mentem, qui cordis taciti scrutator ferre paratos aequiperat passis, sat habens interna probasse supplicium carnis iusta pietate remittit; martyrium sine caede placet, si prompta ferendi mensque fidesque deo caleant; passura uoluntas sufficit et summa est meriti testatio noti. ergo dies, tanto quae munere condidit alto Felicem caelo, sacris sollemnibus ista est, quae post solstitium, quo Christus corpore natus sole nouo gelidae mutauit tempora brumae atque salutiferum praestans mortalibus ortum procedente die secum decrescere noctes iussit, ab hoc quae lux oritur uicesima nobis, sidereum meriti signat Felicis honorem. denique nil inpar his, qui fudere cruorem, testibus et titulo simul et uirtute recepti martyris ostendit meritum, cum iure potenti daemonas exercet deuinctaque corpora soluit. nam sibi Felicem caecis incumbere poenis pestiferi proceres tristi clamore fatentur occultasque cruces gemitu testantur aperto, uelatumque oculis mortalibus, at manifestum auribus et multo praesentem numine produnt, cum captiua intra deprensi corpora Christum in sancto fulgere suo clamantque probantque, membrorum incussu tremuli capitumque rotatu tormentisque suis; sed non sua corpora torquent, clamantes proprios aliena per ora dolores orantum ueniam; latet ultor, poena uidetur. ### English translation (Claude) The festal day has come, celebrated in heaven, thronged on earth, keeping the birthday of Felix, on which he died to the earth in body and was born to Christ among the stars above, gaining heavenly honour, a martyr without blood. For the confessor died having escaped his punishments not by his own will, God accepting a faithful mind instead of blood, God who, the searcher of the silent heart, makes those ready to bear equal to those who suffered, and, content to have proved the inner man, in just kindness remits the punishment of the flesh; martyrdom without slaughter pleases him, if a mind and faith ready to bear glow before God; the will to suffer suffices and is the highest testimony of known merit. So this is the day, with holy solemnities, which by so great a gift established Felix on high in heaven: after the solstice in which Christ, born in the body, changed the season of icy winter with a new sun, and, giving a saving birth to mortals, ordered the nights to wane along with him as the day advanced, the twentieth light that dawns for us from it marks the starry honour of Felix's merit. Finally, in no way unequal to those witnesses who shed their blood, he shows the merit of a martyr, received in title and in power alike, when with mighty right he drives out demons and frees bound bodies. For the pestilent chiefs confess with gloomy cries that Felix is pressing upon them with unseen punishments, and with open groans testify to hidden torments, and they reveal him, veiled from mortal eyes but manifest to the ears and present in great power, when, caught within the captive bodies, they cry out and prove that Christ shines in his saint, trembling, by the shaking of limbs and the rolling of heads, and by their tortures; but they do not torment their own bodies, crying their own pains through others' mouths, begging pardon; the avenger is hidden, the punishment is seen. ### Scripture references - 1 Sam 16:7: echo, medium confidence - Ps 7:9 (7:10 Vulg.): echo, low confidence - Mark 1:24: echo, low confidence ### Translation notes - Felix's feast is 14 January, the twentieth day after 25 December. Martyrdom of will without bloodshed, and exorcisms at the shrine, are described as written. God the searcher of hearts: 1 Sam 16:7; Ps 7:9. ### Citation (SBL) Paulinus of Nola, Carm. 14.1 (CSEL 30:45lines 1–35–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/14-1). ## Poem 14, lines 36–64 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-14-36 - Source: CSEL 30:47lines 36–64–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes healings and the joyful night-long crowds that flock to Felix's feast from Lucania, Apulia, Calabria, and the cities of Campania. ### Latin text tum si quos grauiore malo uiolentior hostis uinxerit, ista dies diuino numine soluit. cernere nunc passim est sacra purgata medella pectora liminibus sterni, iam mente refectos, gratantes iam uoce sua; concurrit hiantum turba tremens hominum, mixtae inter gaudia cunctis prosiliunt lacrimae, praesens deus omnibus illic creditur; inmensi Felix est gloria Christi. alma dies magnis celebratur coetibus, omnes uota dicant sacris rata postibus; omnia gaudent terrarum et caeli, ridere uidetur apertis aethra polis, uernum spirare silentibus aurae flatibus et laetum plaga cingere lactea caelum. nec modus est populis coeuntibus agmine denso nec requies, properant in lucem a nocte diemque expectare piget, uotis auidis mora noctis. rumpitur et noctem flammis funalia uincunt, stipatam multis unam iuuat urbibus urbem cernere totque uno conpulsa examina uoto. Lucani coeunt populi, coit Apula pubes et Calabri et cuncti quos adluit aestus uterque, qui laeua et dextra Latium circumsonat unda; et bis ter denas Campania laeta per urbes ceu propriis gaudet festis, quos moenibus amplis diues habet Capua et quos pulchra Neapolis aut quos Gaurus alit, laeta exercent qui Massica quique Ufentem Sarnumque bibunt, qui sicca Tanagri quique colunt rigui felicia culta Galaesi, quos Atina potens, quos mater Aricia mittit. ### English translation (Claude) Then, if the more violent enemy has bound any with heavier evil, this day looses them by divine power. Now one may see everywhere breasts purged by a holy remedy lying prostrate at the thresholds, now restored in mind, now giving thanks with their own voice; a trembling crowd of gaping men runs together, tears burst forth mixed with joy for all, God is believed present to all there; Felix is the glory of the immeasurable Christ. The kindly day is celebrated by great gatherings; all dedicate fulfilled vows at the holy doorposts; all things of earth and heaven rejoice; the upper air seems to smile with the heavens opened, the breezes to breathe spring with silent gusts, and the milky zone to gird the glad sky. There is no limit, no rest, for the peoples gathering in dense columns; they hasten from night into light, and it irks them to wait for the day; the night's delay to eager vows is broken, and torches conquer night with flames. It delights to see one city crowded with many cities and so many swarms driven together by one vow. The Lucanian peoples gather, the youth of Apulia gather, and the Calabrians, and all whom either tide washes, which sounds round Latium with wave on left and right; and joyful Campania, through its sixty cities, rejoices as at its own festival: those whom rich Capua holds in its broad walls, those whom fair Neapolis, or those whom Gaurus feeds, who work the glad Massic slopes, and those who drink the Ufens and the Sarnus, who till the dry fields of the Tanager and the happy farms of the watered Galaesus, those whom mighty Atina, whom mother Aricia sends. ### Translation notes - “Bis ter denas … urbes” is taken as sixty cities; it may mean “twenty or thirty”. ### Citation (SBL) Paulinus of Nola, Carm. 14.36 (CSEL 30:47lines 36–64–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/14-36). ## Poem 14, lines 65–95 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-14-65 - Source: CSEL 30:48lines 65–95–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pilgrims come even from Rome and from Latium and Samnium along the Appian and Latin Ways, and Nola, honoured by Felix as presbyter and martyr, rises in the likeness of Rome. ### Latin text ipsaque caelestum sacris procerum monumentis Roma Petro Pauloque potens rarescere gaudet huius honore diei portaeque ex ore Capenae milia profundens ad amicae moenia Nolae dimittit duodena decem per milia denso agmine; confertis longe latet Appia turbis. nec minus ex alia populis regione profectis aspera montosae carpuntur strata Latinae, quos Praeneste altum, quos fertile pascit Aquinum, quosque suburbanis uetus Ardea mittit ab oris, quique urbem liquere Cales geminamque Teanum, quam grauis Auruncus uel quam colit Apulus asper; huc et oliuifera concurrit turba Venafro, oppida Samnites duri montana relinquunt. uicit iter durum pietas, amor omnia Christi uincit et alma fides animisque locisque rigentes suadet acerba pati, simul aspera ponere corda. una dies cunctos uocat, una et Nola receptat, toto plena sui spatio spatiosaque cunctis, credas innumeris ut moenia dilatari hospitibus. sic, Nola, adsurgis imagine Romae, [tu quoque post urbem titulos sortita secundos; nam prius imperio tantum et uictricibus armis, nunc et apostolicis terrarum est prima sepulchris]. tu quoque perpetuas duplici sub honore coronas, ante sacerdotis, post martyris omne per aeuum Felicis conplexa tui, gemino bene caelum contingis merito diuini mater amici. te prius alma pio celebrans altaria cultu presbyter instituit placido et moderamine rexit. nunc quoque perpetuo decorat te nomine Felix. ### English translation (Claude) And Rome herself, mighty with the sacred monuments of the heavenly chiefs, Peter and Paul, rejoices to be thinned out in honour of this day, and, pouring out thousands from the mouth of the Capena gate, sends them to the walls of friendly Nola over ten times twelve miles in a dense column; far and wide the Appian Way lies hidden by the packed crowds. No less, by peoples setting out from another region, the rough pavements of the mountainous Latin Way are worn, those whom lofty Praeneste, whom fertile Aquinum feeds, and those whom ancient Ardea sends from the suburban coasts, and those who have left the city of Cales and twin Teanum, which the stern Auruncan or the rough Apulian inhabits; hither too runs a crowd from olive-bearing Venafrum, and the hardy Samnites leave their mountain towns. Piety conquered the hard road; the love of Christ conquers all things, and kindly faith persuades those stiff in mind and in place to suffer harsh things and at the same time to lay aside harsh hearts. One day calls all, and one Nola receives them, full of itself through its whole space and spacious enough for all, so that you might believe its walls are widened for the countless guests. So, Nola, you rise up in the likeness of Rome. You also, under a double honour, have embraced everlasting crowns of your Felix, first as priest, then as martyr, through every age; mother of a divine friend, you touch heaven well by twofold merit. As presbyter he first founded you, celebrating the kindly altars with godly worship, and ruled you with gentle governance. Now too Felix adorns you with his everlasting name. ### Scripture references - 2 Cor 5:14: echo, low confidence ### Translation notes - The three lines after “imagine Romae” are in square brackets in Hartel's edition: they repeat Poem 13.28–30, and the editor deletes them; they are left out here. ### Citation (SBL) Paulinus of Nola, Carm. 14.65 (CSEL 30:48lines 65–95–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/14-65). ## Poem 14, lines 96–135 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/10-1/#p-14-96 - Source: CSEL 30:49lines 96–135–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes the lamps and garlands at Felix's tomb and asks Felix to commend his servants to Christ, so that at the judgment they may be placed among the sheep on the right. ### Latin text namque tuo meritum in gremio sacratus honorem ducit odorifero pia conditus ossa sepulchro. aurea nunc niueis ornantur limina uelis, clara coronantur densis altaria lichnis, lumina ceratis adolentur odora papyris, nocte dieque micant. sic nox splendore diei fulget et ipsa dies caelesti inlustris honore plus nitet innumeris lucem geminata lucernis. nos quoque felices, quibus istum cernere coram et celebrare diem datur et spectare patroni praemia praestantique suis tam grandia Christo gratari et laetos inter gaudere tumultus. ferte deo, pueri, laudem, pia soluite uota et pariter castis date carmina festa choreis, spargite flore solum, praetexite limina sertis. purpureum uer spiret hiems, sit floreus annus ante diem, sancto cedat natura diei. martyris ad tumulum debes, et terra, coronas. ast illum superi sacra gloria liminis ambit florentem gemina belli pacisque corona. hunc, precor, aeterna nobis cum pace serenum posce diem, hoc iterum liceat gaudere reuerso annuaque hic et uota tuis et carmina festis reddere placati tranquillo numine Christi. hic amor, hic labor est nobis; haec uota tuorum suscipe commendaque deo, ut cum sedula cura seruitium nostrum longo tibi penderit aeuo, tunc demum placitos pietate laboris alumnos absoluas mittente manu, positasque tuorum ante tuos uultus animas uectare paterno ne renuas gremio domini fulgentis ad ora, quem bonitate pium sed maiestate tremendum exora, ut precibus lenis meritisque redonet debita nostra tuis. cum tu quoque, magna piorum portio, regnantem, Felix, comitaberis agnum, posce ouium grege nos statui, ut sententia summi iudicis hoc quoque nos iterum tibi munere donet, ne male gratatis laeuos adiudicet haedis et potius dextre positos in parte piorum munifico pecori laudatisque adgreget agnis. ### English translation (Claude) For, consecrated in your bosom, he draws honour from his merit, his godly bones laid in a fragrant tomb. Now the golden thresholds are adorned with snow-white curtains, the bright altars are crowned with crowded lamps, fragrant lights burn on waxed papyrus wicks, they glitter night and day. So night shines with the splendour of day, and the day itself, illustrious with heavenly honour, shines more brightly, its light doubled by countless lamps. We too are happy, to whom it is given to see this day in person and to celebrate it, and to behold our patron's rewards, and to congratulate Christ who grants such great things to his own, and to rejoice amid the glad throngs. Bring praise to God, boys, pay your godly vows, and likewise give festal songs with chaste dances; strew the ground with flowers, fringe the thresholds with garlands. Let winter breathe a purple spring, let the year be flowery before its time, let nature yield to the holy day. You too, earth, owe garlands to the martyr's tomb; but the sacred glory of the threshold above surrounds him, flourishing with the double crown of war and of peace. Ask, I pray, that this day be serene for us with eternal peace; may it be granted to rejoice when it returns again, and to pay here at your festivals yearly vows and songs, with Christ's divinity appeased and calm. This is our love, this our labour; receive these vows of your own and commend them to God, so that, when with diligent care our service has been paid to you over a long age, then at last you may release your nurslings, pleasing by their godly labour, sending them on with your hand, and not refuse to carry the souls of your own, placed before your face, in your fatherly bosom to the face of the shining Lord, whom, kind in goodness but dreadful in majesty, entreat, that, gentle to your prayers and merits, he may forgive us our debts. When you also, a great part of the godly, Felix, accompany the reigning Lamb, ask that we be set in the flock of sheep, so that the sentence of the highest Judge may give us to you again as this gift too, and not assign us to the left-hand goats, who have ill thanked him, but rather place us on the right, in the portion of the godly, and gather us to the bountiful flock and the praised lambs. ### Scripture references - Rev 14:4: allusion, medium confidence - Matt 25:32: allusion, high confidence - Matt 25:33: allusion, high confidence - Matt 6:12: echo, low confidence - 2 Tim 4:8: echo, low confidence ### Translation notes - The Lamb: Rev 14:4. Sheep and goats: Matt 25:32–33. Felix's intercession is asked as written. ### Citation (SBL) Paulinus of Nola, Carm. 14.96 (CSEL 30:49lines 96–135–50; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/14-96). ## Poem 15, lines 1–31 (XV) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-1 - Source: CSEL 30:51lines 1–31–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For Felix's feast Paulinus rejoices that Christ has given him to Felix, who has become his father, home and wealth, and under whose care he is reborn; he tunes his lyre without the Muses. ### Latin text Annua uota mihi remeant, simul annua linguae debita, natalis tuus, o clarissime Christo Felix, natali proprio mihi carior, in quo quamlibet innumeris sint gaudia publica turbis, est aliquid speciale tuis, quod nos tibi Christus esse dedit, uiles caro largitus amico, non quia tu dignus famulis tam uilibus esses, aeternis dignante deo comes ire triumphis, sed quia nos inopes aequi indiguosque salutis sic uoluit ditare pater bonus, ut male dites criminibus uersa in melius uice diuitiarum pro cunctis opibus cunctisque affectibus et pro nobilibus titulis et honoribus omnia uanis Felicem caperemus opes patriamque domumque. tu pater et patria et domus et substantia nobis, in gremium translata tuum cunabula nostra, et tuus est nobis nido sinus, hoc bene foti crescimus inque aliam mutantes corpora formam terrena exuimur stirpe et subeuntibus alis uertimur in uolucres diuini semine uerbi. te releuante iugum Christi lene noscimus, in te blandus et indignis et dulcis Christus amaris. ista dies ergo et nobis sollemnis habenda, quae tibi natalis, quia te mala nostra abolente occidimus mundo, nascamur ut in bona Christo. surge igitur, cithara, et totis intendere fibris, excita uis animae; tacito mea uiscera cantu, non tacita cordis testudine dentibus ictis pulset amor, linguae plectro lyra personet oris. non ego Castalidas, natum phantasmata, Musas nec surdum Aonia Phoebum de rupe ciebo; ### English translation (Claude) My yearly vows return, and with them the yearly debts of my tongue: your birthday, O Felix, most illustrious to Christ, dearer to me than my own birthday; on which, however great the public joys of countless crowds, there is something special for your own, because Christ has granted that we be yours, bestowing worthless men on a dear friend; not because you were worthy of such worthless servants, you whom God deems worthy to go as a companion in eternal triumphs, but because the good Father willed so to enrich us, poor in justice and needy of salvation, that we, wrongly rich in crimes, the course of our riches turned to the better, instead of all wealth and all affections, and instead of noble titles and vain honours, might take Felix as all our wealth, fatherland and home. You are father and fatherland and home and substance to us; our cradle has been moved into your bosom, and your breast is our nest; well warmed in it we grow, and, changing our bodies into another form, we are stripped of our earthly stock, and as wings come on we are turned into birds by the seed of the divine Word. As you lighten the yoke, we know Christ's yoke is gentle; in you Christ is kind even to the unworthy and sweet to the bitter. So this day must be held solemn by us too, your birthday, because, as you abolished our evils, we died to the world, that we might be born to good things in Christ. Rise then, lyre, and be tuned with all your strings; awake, strength of my soul; let love strike my inmost being with a silent song, and, on the tortoiseshell of the heart, not silent, with the teeth struck, let the lyre of the mouth sound with the plectrum of the tongue. I shall not call the Castalian Muses, mere phantoms, nor deaf Phoebus from the Aonian rock; ### Scripture references - Matt 11:30: allusion, high confidence - Gal 6:14: echo, medium confidence - Ps 91:4 (90:4 Vulg.): echo, low confidence ### Translation notes - Written for 14 January 398. The Muses as “natum phantasmata”: the phrase is obscure, rendered by sense. Christ's easy yoke: Matt 11:30. ### Citation (SBL) Paulinus of Nola, Carm. 15.1 (CSEL 30:51lines 1–31–52; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-1). ## Poem 15, lines 32–63 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-32 - Source: CSEL 30:52lines 32–63–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus asks Christ, who made a donkey speak and water flow from rock, to inspire his song, and begins Felix's life: his family came from the East, the land of patriarchs and prophets, as Abraham went to Canaan. ### Latin text carminis incentor Christus mihi, munere Christi audeo peccator sanctum et caelestia fari. nec tibi difficile, omnipotens, mea soluere doctis ora modis, qui muta loqui, fluere arida, solui dura iubes. tu namque asinam reboare loquendo perfectamque tibi lactantes condere laudem fecisti et solidam soluisti in flumina rupem et terram sine aqua subitis manare fluentis iussisti, deserta rigans in spem populorum, in quorum arentes animas pia gratia fluxit, quos Christus uiuo manans petra fonte refecit. unde ego, pars hominum minima, isto munere fretus roris, Christe, tui uiuos precor aridus haustus. da uerbum de fonte tuo, tua non queo fari te sine; namque tui laus martyris et tua laus est, qui facis omnipotens homines diuina ualere fortiaque infirmis superas de carne triumphans, aerios proceres uincens in corpore nostro. quare ades, ut duce te repetens ab origine pergam Felicem narrare tuum, cui nobile ductum ex Oriente genus; nec enim magis altera tellus Felicis patriam decuit quam quae patriarchas quaeque pios tulerat, Christi sacra uasa, prophetas, unde et apostolicis fundens sua flumina linguis totum euangelii sonus emanauit in orbem. debitus inde deo Felix, genitore profecto Italiam necdum genitus, tamen in patre uenit, ciuis ut affectu nostris oreretur in oris nec cuiquam natum nisi nobis se meminisset. sic pater Abraham domini praecepta secutus mutauit patrias externo cespite terras deposuitque sacrum Chananaeis semen in aruis; ### English translation (Claude) Christ is the kindler of my song; by Christ's gift I, a sinner, dare to speak of a saint and of heavenly things. Nor is it hard for you, Almighty, to loose my mouth in learned measures, you who bid the dumb speak, the dry flow, the hard dissolve. For you made a she-ass cry out in speech, and sucklings establish perfect praise for you, and you dissolved the solid rock into rivers and ordered the waterless land to stream with sudden floods, watering the deserts in hope of the peoples, into whose parched souls godly grace has flowed, whom Christ, the rock, streaming with a living fountain, has refreshed. So I, the least part of mankind, relying on that gift of your dew, O Christ, dry as I am, pray for living draughts. Give me a word from your fountain; I cannot speak of what is yours without you; for the praise of your martyr is your praise too, you who, almighty, make men strong in divine things and overcome strong things through the weak, triumphing from the flesh, conquering the powers of the air in our body. So be present, that with you as guide I may go back to the origin and tell of your Felix, whose noble stock was drawn from the East; for no other land better befitted as the homeland of Felix than that which bore the patriarchs and the godly prophets, sacred vessels of Christ, and from which, pouring out its rivers through the tongues of the apostles, the sound of the gospel flowed forth into the whole world. So Felix, owed to God from there, his father having set out, came to Italy, not yet born, yet in his father, so that by affection he might be born a citizen of our shores and remember that he was born for none but us. So father Abraham, following the Lord's commands, exchanged his native lands for foreign soil and laid down a sacred seed in Canaanite fields; ### Scripture references - Num 22:28: allusion, high confidence - Ps 8:2 (8:3 Vulg.): allusion, high confidence - Matt 21:16: allusion, medium confidence - Exod 17:6: allusion, high confidence - Isa 43:19: echo, medium confidence - 1 Cor 10:4: allusion, high confidence - John 4:10: echo, medium confidence - 2 Cor 12:9: echo, medium confidence - Eph 2:2: echo, medium confidence - Ps 19:4 (18:5 Vulg.): echo, medium confidence - Gen 12:1: allusion, high confidence ### Translation notes - Balaam's ass: Num 22:28. Sucklings' praise: Ps 8:2 (Matt 21:16). Water from the rock: Exod 17:6; Ps 78:15–16. Christ the rock: 1 Cor 10:4. Strength in weakness: 2 Cor 12:9. Abraham: Gen 12:1–5. The digital text's “cinis” is read “ciuis” (“citizen”). ### Citation (SBL) Paulinus of Nola, Carm. 15.32 (CSEL 30:52lines 32–63–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-32). ## Poem 15, lines 64–94 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-64 - Source: CSEL 30:54lines 64–94–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix, born at Nola of a Syrian father, shared the inheritance with his brother Hermias, who chose the world while Felix chose Christ; Paulinus compares them to Esau and Jacob. ### Latin text unde peregrinas abeunte propagine terras mystica Felicem nobis transmisit origo, quem perfecta fides illa radice profectum prodidit, ut nobis esset pia uena fidei. Felix nunc etiam posita cum carne quiescit, spiritus in Christo uiuens, operantibus altae uirtutis meritis Abrahae semine mutat duritiam lapidum, quos suscitat in bona uitae. hac igitur genitore Syro generatus in urbe dilectam coluit patriae sub imagine Nolam sede beans placita multoque relictus in auro diues opum uiguit quamuis non unicus heres. Hermia cum fratre sui cognomine patris terrenas diuisit opes, caelestia solus obtinuit Felix; geminos sententia discors diuisit fratres: Hermiam mundus abegit, Felicem Christus sibi sustulit; ille caduca maluit, hic solida; praesentibus ille cohaesit, iste solum caelo uertit, patrimonia regnis; ille heres tantum proprii patris, iste coheres Christi. sed quis tam uariam miretur ab uno sanguine progeniem, ueterum inter sancta parentum pignora qui relegat, populorum stirpe duorum fecundam pugnas uteri doluisse Rebeccam conquestamque deo grauidi luctamina uentris ? cum iam tunc fremeret sanctae intra uiscera matris quae nunc intra uterum mundi discordia saeuit, hispida Iudaeis hirti sectantibus Esau perfidiae, addictis populo seruire minori, at nobis lenem per lenia pacis Iacob, qua uia lucis agit, meliore sequentibus ortu. ### English translation (Claude) whence, as the line passed into foreign lands, a mystic origin transmitted Felix to us, whom that perfect faith brought forth, sprung from that root, so that he might be for us a godly vein of faith. Felix, even now, while he rests with his flesh laid aside, a spirit living in Christ, by the working merits of lofty virtue changes into Abraham's seed the hardness of stones, which he raises up to the goods of life. So, born in this city of a Syrian father, he cherished beloved Nola as the image of a homeland, blessing it with his pleasing residence; and, left much gold, he flourished rich in wealth, though not the sole heir. With his brother Hermias, who bore his father's name, he divided the earthly wealth; Felix alone obtained the heavenly; a discordant judgment divided the two brothers: the world drove Hermias away, Christ took Felix up to himself; the one preferred perishing things, the other solid; the one clung to the present, the other turned his soil to heaven, his patrimony to the kingdom; the one was heir only of his own father, the other co-heir of Christ. But who would wonder at offspring so varied from one blood, who rereads, among the holy pledges of the ancient parents, that Rebecca, fruitful with the stock of two peoples, suffered the battles of her womb and complained to God of the struggles in her pregnant belly, since already then there raged within the holy mother's womb the discord that now rages within the womb of the world: rough for the Jews, who follow hairy Esau in faithlessness and are assigned to serve the younger people, but gentle for us, who follow Jacob through the gentle ways of peace, where the way of light leads, by a better birth. ### Scripture references - Matt 3:9: allusion, high confidence - Rom 8:17: allusion, high confidence - Gen 25:22: allusion, high confidence - Gen 25:23: allusion, high confidence - Rom 9:12: allusion, high confidence - Gen 27:11: echo, medium confidence ### Translation notes - Stones made children of Abraham: Matt 3:9. Co-heir of Christ: Rom 8:17. Rebecca's twins: Gen 25:22–23; Rom 9:10–13. The identification of the Jews with Esau and of Christians with Jacob is Paulinus's typology, given as written. ### Citation (SBL) Paulinus of Nola, Carm. 15.64 (CSEL 30:54lines 64–94–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-64). ## Poem 15, lines 95–125 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-95 - Source: CSEL 30:55lines 95–125–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermias chose a soldier's life, while Felix served God as reader, exorcist and presbyter under Bishop Maximus of Nola, who fled into the wilderness when persecution broke out. ### Latin text ergo pari dispar fratrum de sanguine sanguis Hermias uelut asper Edom terrena secutus squaluit in uacua captiuus imagine mundi duraque Idumaei praelegit iura parentis, in gladio uiuens proprio uanaeque laborem militiae sterilem tolerans, qua Caesaris armis succubuit, priuatus agens ad munia Christi. at meus aeterni satus arma capessere regis in patris Israel migrauit nomina Felix seseque a puero pia mens caelestibus edens instituit seruire deo; nec gratia pauper adfuit, et quantum sitiebat corde capaci lucis hians animus, tam largiter influa traxit dona dei. primis lector seruiuit in annis. inde gradum cepit, cui munus uoce fideli adiurare malos et sacris pellere uerbis. quod quia perspicua meriti uirtute gerebat, iure sacerdotis ueneranda insignia nanctus, mente loco digna meritum decorauit honorem. sed ne sola sacrum caput infula comeret illi, extitit et potior geminandae causa coronae, dira profanorum rabies exorta furorum, cum pia sacrilego quateretur eclesia bello praecipueque illos populo deposceret omni inpietas, quorum pietas insignior esset. tunc senior sanctis Nolanam legibus urbem Maximus et placido formabat episcopus ore, presbytero Felice potens, quem mente paterna conplexus ueluti natum sedisque uouebat heredem; subita sed tempestate fugatus non cedente fide petiit deserta locorum. ### English translation (Claude) So, unlike blood from the same blood of brothers, Hermias, like rough Edom, following earthly things, grew squalid, a captive in the empty image of the world, and chose the hard laws of the Idumean ancestor, living by his own sword, and bearing the barren labour of vain military service, in which he submitted to Caesar's arms, living as a private man with no part in the duties of Christ. But my Felix, born to take up the arms of the eternal King, passed over into the names of father Israel, and his godly mind, giving itself from boyhood to heavenly things, resolved to serve God; nor did grace come poor, and as much as his soul thirsted, gaping for light with capacious heart, so lavishly did it draw in the inflowing gifts of God. In his first years he served as reader. Then he took the grade whose duty is with faithful voice to adjure evil spirits and drive them out with sacred words. Because he did this with a clear power of merit, rightly gaining the venerable insignia of a priest, he adorned the honour he had earned with a mind worthy of the rank. But so that the fillet alone should not adorn his sacred head, a stronger cause for a doubled crown arose: the dire madness of profane frenzy broke out, when the godly church was shaken by sacrilegious war, and impiety demanded above all from the whole people those whose piety was more notable. Then the aged Maximus, the bishop, was forming the city of Nola with holy laws and a gentle mouth, strong in Felix his presbyter, whom with a father's mind he embraced as a son and destined as heir of his see; but, driven off by a sudden storm, with his faith not yielding, he sought deserted places. ### Scripture references - Gen 27:40: allusion, high confidence - 2 Tim 2:4: echo, low confidence ### Translation notes - “Living by his own sword”: Esau's blessing, Gen 27:40. The grades of reader and exorcist, then the priesthood, are described as written. The persecution is probably that of Decius (250). ### Citation (SBL) Paulinus of Nola, Carm. 15.95 (CSEL 30:55lines 95–125–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-95). ## Poem 15, lines 126–160 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-126 - Source: CSEL 30:56lines 126–160–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With the bishop gone, the persecutors seek Felix as the people's leader, foolishly thinking to destroy the faith through one man; but God himself fights in his servants. ### Latin text tunc magis atque magis quaesito antistite Felix claruit obpositus gladiis solusque fidei inuidia effectus, nec spectabatur honore; maior honore fides, quia tantum causa fidei. tunc petitur, sua cum draco liuidus excitat arma, proruere id cupiens quo surgimus et cadit ipse. ergo truces poenas fugiente antistite solus uel primus de plebe quasi de corpore uertex conpetitur Felix. hunc omnes uincere certant et quasi praecelsam obsessis in moenibus arcem facta mole petunt, cuius munimine uicto cetera iam facili cadat urbs prostrata ruina. o digna infidis dementia! creditur uno extinguenda fides, totus quam credidit orbis. heu, misera inpietas, infernis caeca tenebris quo ruis? in quem tela moues? an credis in uno mortali constare deum et, si corpora soluas, uim simul et mentem diuinam posse aboleri? quae mundi per membra meat, qua nasceris ipse indignusque aleris, cuius de numine pendet uincere uel uinci, cuius uirtute uel unus fortior innumeris, pietate armatus inermi armatos ferro, sed inermes pectora Christo prosternit superante fide, quae conscia ueri caelestis uitam praesenti morte futuram conparat et uicto uictricem corpore mentem laeta deo referens gaudentibus inuehit astris. quid iuuat ergo pium tanta quod mole furoris Felicem, uesane, petis? manet intus operto, mens inuicta deo; nec iam tibi sola resistit terreni natura hominis; deus ipse repugnat quem petis, atque tuis, serpens antique, uenenis ipse offert se per famulorum corpora Christus teque tuis nectens laqueis in caede suorum sternit, per mortis speciem de morte triumphans. ### English translation (Claude) Then, as the bishop was sought, Felix shone more and more, set against the swords, made alone the object of hatred for the faith; nor was he regarded for his rank: faith was greater than rank, because the cause was faith alone. He is sought then, when the livid dragon stirs up his arms, desiring to overthrow that by which we rise and he falls. So, as the bishop fled the cruel punishments, Felix alone, or first of the people, like the head of the body, is sought. All strive to conquer him, and as though he were a lofty citadel in besieged walls they attack him with siege works, so that, its defence overcome, the rest of the city may fall, laid low in easy ruin. O madness worthy of the faithless! They believe that by one man the faith that the whole world has believed can be extinguished. Alas, wretched impiety, blind with infernal darkness, whither do you rush? Against whom do you move your weapons? Do you believe that God consists in one mortal, and, if you destroy bodies, that the divine strength and mind can be abolished with them? It goes through the members of the world; by it you yourself are born and, though unworthy, are fed; on its divinity depend victory or defeat; by its strength even one man is stronger than countless men; armed with unarmed piety, it lays low those armed with iron but unarmed in heart, Christ conquering through faith, which, aware of the heavenly truth, purchases future life by present death, and, the body conquered, joyfully brings back to God the victorious mind and carries it up to the rejoicing stars. What good then is it, madman, that you attack godly Felix with such a mass of fury? Within, hidden, remains his mind unconquered for God; nor now does the nature of earthly man alone resist you; God himself fights back, whom you attack, and against your poisons, ancient serpent, Christ himself offers himself through the bodies of his servants, and, binding you in your own snares, in the slaughter of his own lays you low, triumphing over death through the appearance of death. ### Scripture references - Rev 12:9: allusion, medium confidence - Heb 2:14: echo, medium confidence - Acts 17:28: echo, medium confidence - 2 Cor 10:4: echo, low confidence ### Translation notes - The dragon and ancient serpent: Rev 12:9. Triumph over death through death: Heb 2:14. ### Citation (SBL) Paulinus of Nola, Carm. 15.126 (CSEL 30:56lines 126–160–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-126). ## Poem 15, lines 161–193 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-161 - Source: CSEL 30:58lines 161–193–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix does not flee but stands like a good shepherd before his flock; he is seized and imprisoned in chains, stocks and on potsherds, yet Christ suffers with him and his spirit is free. ### Latin text sed fera corda suus stimulis furialibus error sanguinea flagrare siti sanctumque cruorem urgebat ueluti sceleris deposcere palmam. ergo ubi sacrilegos excepit Nola furores intentosque piis expauit ciuibus enses, quaeritur excussa Felix uenerandus in urbe. nec refugit celso iam spirans sidera flatu et tacitis acuens stimulis in proelia mentem, inpauidus trepidum seruabat pastor ouile, exemplo domini promptus dare pro grege uitam. ergo alacer saeuos perstat quasi murus in hostes et canis florente fide reuirescit in annis, totus in astra animo, Christi memor, inmemor aeui, corde deum gestans et plenus pectora Christo. nec iam se capit ipse, sacer maiorque uideri sidereumque oculis et honorem fulgere uultu. ilicet arripitur gaudens saeuisque furentum protrahitur manibus, sed, qui mos hostis iniqui, cui potior labor est animas quam corpora nostra perdere, dilatum gladio terroribus ante temptat et in mortem surgit gradibus poenarum. primus supplicii de carcere texitur ordo. ferrea iunguntur tenebrosis uincula claustris; stat manibus colloque chalybs neruoque rigescunt diducente pedes; sternuntur fragmina testae, arceat ut somnum poenalis acumine lectus. nec requie tamen est uacuus nec luminis expers confessor, cui iam sociatus in omnia Christus conpatitur, uirides grauior cui poena coronas multiplicat, spatiante polum qui mente peragrat. seque ipsum, uincto quamuis in corpore, liber spiritus anteuolat summi in penetralia Christi praemeditante anima certis sua praemia uotis. ### English translation (Claude) But their own error, with frenzied goads, urged savage hearts to burn with a bloody thirst and to demand holy blood as if it were the palm of crime. So when Nola received the sacrilegious fury and dreaded the swords aimed at its godly citizens, venerable Felix is sought in the shaken city. Nor did he flee; breathing the stars already with lofty breath, and sharpening his mind for battle with silent goads, the fearless shepherd guarded the trembling fold, ready, by the Lord's example, to give his life for the flock. So, eager, he stands firm like a wall against the savage enemies, and in white-haired years grows green again with flourishing faith, wholly turned to the stars in mind, mindful of Christ, unmindful of his age, bearing God in his heart, his breast full of Christ. Nor can he now contain himself; he seems holy and greater, and his eyes shine with a starry light and his face with honour. Forthwith he is seized, rejoicing, and dragged forth by the savage hands of the raging men; but, as is the way of the wicked enemy, whose greater labour is to destroy our souls rather than our bodies, he puts off the sword and first tries him with terrors, and rises toward death by degrees of punishment. The first stage of torment is woven of prison. Iron chains are joined to the dark cells; steel binds his hands and neck, and he stiffens in the stocks that pull his feet apart; fragments of potsherd are strewn, so that a penal bed may keep off sleep with its sharpness. Yet the confessor is not without rest nor deprived of light, he with whom Christ, now joined to him in everything, suffers, whose heavier punishment multiplies his green crowns, who with ranging mind travels through the heavens. And, though in a bound body, his free spirit flies ahead of itself into the inner sanctuary of the most high Christ, his soul anticipating its rewards with sure vows. ### Scripture references - John 10:11: allusion, high confidence - Matt 10:28: echo, medium confidence - Acts 16:24: echo, medium confidence ### Translation notes - The good shepherd who gives his life: John 10:11. ### Citation (SBL) Paulinus of Nola, Carm. 15.161 (CSEL 30:58lines 161–193–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-161). ## Poem 15, lines 194–224 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-194 - Source: CSEL 30:59lines 194–224–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While Felix suffers in prison, Bishop Maximus, hiding in the mountains, endures another martyrdom of cold, hunger and anxiety for his flock, and is near death. ### Latin text ergo beata sacris Felicem passio poenis urgebat grauibus uinclis et carcere caeco, quantasque ex homine induerat caro subdita poenas, tantas a Christo recipit patientia palmas. Maximus interea solis in montibus aeger, contentus fugisse manus feraliaque ora carnificum, diuersa at non leuiore ferebat martyrium cruce, quam si ferro colla dedisset membraque tormentis aut ignibus; acrior illum cura sui gregis urit et afficit; uritur igne frigoris et gelido caeli de rore rigescit, panis inops tectique simul, noctemque diemque peruigil, intenta iungit prece tempus utrumque, dumosa prostratus humo conpungitur artus sentibus et mentem curis, intusque forisque dimicat et ruris spinas in corpore perfert, tristitiae patitur spinas in pectore maesto. duris dura tegens cruciatu mentis acerbo membrorum tormenta leuat, sensumque doloris corporei excludit mentis dolor. attamen aegra materies terrae, licet inconcussa maneret uis animae spernente fide labentia carnis, uicta hieme atque fame duroque adtrita cubili deficiente suam linquebat corpore mentem, altius et uacuis fessi senis hausta medullis frigora pellebant glaciato sanguine uitam. mota patris summi pietas antistite tanto non tulit obscuro consumi funere corpus. quamquam et ut Elian istum quoque pascere posset, esciferas uolucres ieiuna per auia mittens, posset et ut Mosen secreto operire sepulchro; ### English translation (Claude) So a blessed passion pressed Felix with holy penalties, with heavy chains and a blind prison, and as many penalties as his subjected flesh had put on from men, so many palms did his patience receive from Christ. Meanwhile Maximus, sick in the lonely mountains, content to have fled the hands and deadly faces of the executioners, was bearing a different martyrdom, but with a cross no lighter than if he had given his neck to the sword and his limbs to tortures or flames; a sharper care for his flock burns and afflicts him; he is burned by the fire of cold and stiffens with the icy dew of the sky, without bread and without roof, wakeful night and day, he joins both times in intent prayer; prostrate on the thorny ground he is pricked in his limbs by briars and in his mind by cares; he fights within and without, and bears in his body the thorns of the countryside, and suffers in his sorrowful breast the thorns of sadness. Covering hard with hard, by the bitter torture of the mind he lightens the torments of the limbs, and the mind's pain shuts out the sense of bodily pain. Yet the sick matter of earth, though the strength of the soul remained unshaken, its faith scorning the frailties of the flesh, overcome by winter and hunger and worn by a hard bed, was leaving its mind as the body failed, and the cold, drunk deep into the empty marrow of the weary old man, was driving out life as his blood froze. The kindness of the most high Father, moved for so great a bishop, did not bear that his body be consumed in an obscure death. He could indeed have fed him also as he fed Elijah, sending food-bearing birds through the hungry wilderness, and could have covered him in a secret grave like Moses; ### Scripture references - 1 Kgs 17:6: allusion, high confidence - Deut 34:6: allusion, high confidence - 2 Cor 11:27: echo, medium confidence - 2 Cor 11:28: echo, medium confidence ### Translation notes - Elijah fed by ravens: 1 Kgs 17:6. Moses' unknown grave: Deut 34:6. ### Citation (SBL) Paulinus of Nola, Carm. 15.194 (CSEL 30:59lines 194–224–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-194). ## Poem 15, lines 225–256 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-225 - Source: CSEL 30:61lines 225–256–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sends an angel at night to free Felix from prison; his chains fall off and he walks out past the sleeping guard to rescue Maximus. ### Latin text sed soli hoc dederat deus uni munus amico arcana tellure tegi, quia iure decebat tantus honos illud corpus, quod comminus ore fulserat et sermone dei, ut mortalia functus iura deo tantum frueretur teste sepulchri. ergo sacerdotem confessoremque sereno lumine respiciens tacitis tabescere siluis non tulit ulterius mitis pater, et quia digno condignum comitem meritis sociare parabat, Felicem numero de carceris eligit omni, cuius id adponat meritis opus, ut senis almi membra leuet reuocetque animam reuehatque refotum adtonitisque ouibus cari solacia reddat pastoris. uenit ergo micans iam nocte silenti angelus et tota uinctorum in plebe reorum Felicem solum, pietas cui sancta reatum fecerat, adloquitur; fugit atri carceris horror. uoce simul sacri Felix et luce ministri excussus tremit et uerbum trahit aure fideli. ac primum, ueluti ludentis imagine somni accipiat mandata dei, stupet anxius et se causatur non posse sequi prohibente catena. insuper et claustro simul et custode teneri carceris obsessi. sed uox diuina morantem increpitans iubet excussis adsurgere uinclis. et subito ut molles manibus fluxere catenae, sponte iugo ceruix ferrato exuta leuatur prosiliuntque pedes laxato caudice nerui. mira fides! saluis reserato carcere claustris sopito custode fores interritus exit, perque ipsos uia fit, per quos uia clauditur; ibat angelus et tacitae per amica silentia noctis. ### English translation (Claude) but God had given this gift to one friend only, to be covered in hidden earth, because so great an honour rightly befitted that body which had shone face to face with God's mouth and speech, so that, having fulfilled the laws of mortality, he should have God alone as witness of his grave. So the gentle Father, looking with serene light on the priest and confessor, did not bear any longer that he waste away in the silent woods; and since he was preparing to join to his merits a fully worthy companion, he chose Felix from the whole number in the prison, to whose merits he would add this work: to lift the limbs of the kindly old man, call back his soul, bring him back revived, and restore to the astonished sheep the comfort of their dear shepherd. So there came, shining in the silent night, an angel, and among the whole crowd of bound prisoners he speaks to Felix alone, whom holy piety had made a prisoner; the horror of the black prison fled. Felix, roused at once by the voice and light of the sacred minister, trembles and drinks in the word with faithful ear. And at first, as if he were receiving God's commands in the image of a mocking dream, he is dazed and anxious, and pleads that he cannot follow, since the chain prevents him, and that he is held besides by the bar and the guard of the watched prison. But the divine voice, rebuking him as he delayed, bids him rise, his chains shaken off. And suddenly the chains flowed off his hands like soft things, his neck, freed of its own accord from the iron yoke, is lifted, and his feet spring out, the block of the stocks loosened. Wondrous faith! The prison unlocked, its bars intact, the guard asleep, he goes out of the doors unafraid, and a way is made through the very men by whom the way is shut; the angel went before, through the friendly silence of the quiet night. ### Scripture references - Exod 33:11: allusion, high confidence - Num 12:8: allusion, medium confidence - Acts 12:7: allusion, high confidence - Acts 12:9: allusion, high confidence - Acts 12:10: allusion, high confidence ### Translation notes - Moses face to face with God: Exod 33:11; Num 12:8. The release follows the pattern of Peter's release in Acts 12:6–10. ### Citation (SBL) Paulinus of Nola, Carm. 15.225 (CSEL 30:61lines 225–256–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-225). ## Poem 15, lines 257–286 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-257 - Source: CSEL 30:62lines 257–286–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Peter freed by an angel, Felix is led through the darkness and finds Maximus near death, but has neither food nor fire to revive him. ### Latin text lux et iter Felicis erat. nonne unus in omni Christus adest sancto? sicut uiget omnibus idem spiritus in Christo genitis, sic ipsa piorum gratia concordat. ueterem remeare recenti historia uideo speciem, qua iussus abire bisseno sublimis in agmine discipulorum Petrus sponte sua uinclis labentibus eque carcere processit clauso, qua praeuius illum angelus Herodi praedam furatus agebat. sic meus educente deo geminata per atra carceris et noctis reliquis obscura sed uni inlustrata sibi Felix inpune per ipsos custodes constante premens uestigia passu callibus ignotis directus iussa petebat. et postquam emensus secretos auia saltus rura locum fessi senis inuenit, aegra trahentem iam tenui cernit maestus suspiria flatu. et primo ut cari cognouit membra parentis, fusus in amplexum dat uultibus oscula notis et temptat gelidis reuocare fouendo calorem artubus et crebris adflatibus oris anheli reddere uiuentes tepefacto corpore sensus. sed neque clamatu est neque pulsu mobile corpus iam simile exanimo, modicus tamen ultima uitae flatus et internae prodit trepidatio fibrae. anxius intuitu tali pia pectora Felix, distrahit exsangues artus et lurida cernens ora fame nec habens quicquam, quo rebus egenis ferret opem, non igne procul neque comminus esca, ut dape tabentem recrearet et igne rigentem. ### English translation (Claude) He was light and road for Felix. Is not the one Christ present in every saint? As the same Spirit flourishes in all who are born in Christ, so the grace itself of the godly agrees. I see the ancient pattern return in a recent history, in which Peter, bidden to depart, exalted in the band of twice six disciples, came out, his chains slipping off of their own accord, and likewise out of the closed prison, where an angel, going before, led him, stealing Herod's prey. So, God leading him out, my Felix, through the doubled darkness of prison and night, dark to the others but lit up for him alone, with impunity through the very guards, pressing on his steps with steady pace, directed along unknown paths, sought what he was bidden. And after crossing the secret, pathless woods he found the country place of the weary old man, and sorrowfully sees him drawing sick sighs, now with a feeble breath. And as soon as he recognized the limbs of his dear father, he threw himself into his embrace, gave kisses to the familiar face, and tried by cherishing to call back warmth to the cold limbs, and with frequent breaths of his panting mouth to restore living senses to the warmed body. But the body was moved neither by calling nor by shaking, now like one lifeless; yet a slight breath, the last of life, and a trembling of the inner fibres betrayed it. Felix, anxious at such a sight, is torn in his godly breast, seeing the bloodless limbs and the face pale with hunger, and having nothing with which to bring help in their need, no fire far or food near, to revive the wasting man with food and the stiffened man with fire. ### Scripture references - Acts 12:6: allusion, high confidence - Acts 12:7: allusion, high confidence - Acts 12:11: allusion, high confidence - 1 Cor 12:11: echo, medium confidence ### Translation notes - Peter's release from Herod's prison: Acts 12:6–11. The one Spirit in all: 1 Cor 12:4–11. ### Citation (SBL) Paulinus of Nola, Carm. 15.257 (CSEL 30:62lines 257–286–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-257). ## Poem 15, lines 287–320 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-287 - Source: CSEL 30:64lines 287–320–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In answer to Felix's prayer, a bunch of grapes appears on a briar; Felix revives Maximus with its juice, and the bishop explains that he fled not from fear of death but from the weakness of his body. ### Latin text quaerenti et multa Christum prece conuenienti, quanam ope quaue uia iussum conplere ualeret seruitium, subitam omnipotens de sentibus uuam edidit et capiti iussit pendere propinquam, ut facile adtiguo posset decerpere ramo natum sponte cibum. diuinitus ergo refectus mente pia oblato laetatur munere Felix demessumque manu morientis ad ora racemum admouet, et quoniam strictis iam dentibus ille et sentire negat dulces et sumere uictus, exprimit umentes acinos sucumque liquentem instillat, digito diducens arida labra, donec et adspirante deo conatibus aegris et luctante manu rigidos paulisper hiatus laxauit tenuemque aditum dedit oris aperti, quo rorem exiguum resoluta infunderet uua. hinc animae sensus, calor ossibus atque oculis lux uitaque tota redit, quaeque haeserat obsita siccis faucibus exercet solitas iam lingua loquellas, postquam uocis iter patefecit lubricus umor. ergo reuiuiscens notissima comminus ora, Felicis uidet ora sui amplexusque uicissim conqueritur tardum: nam te promiserat, inquit, adfore iamdudum dominus mihi, pars mea Felix; praecipuum, Felix, pignus mihi, quae rogo tantae aut ubi te tenuere morae? si corpore cessi ad tempus fragili, solido tamen esse fidelis pectore duraui. docet et locus et status ipse, in quo me cernis uitae istius ima trahentem, non mortis fugisse metu Christoque meam me praeposuisse animam; fugi non lucis amore, sed fragile hoc metuens infirmi corporis; atquin tecta petens alia uixissem tutus in urbe, si mihi uile fides et carum haec uita fuisset. ### English translation (Claude) As he searched and approached Christ with much prayer, asking by what help or what way he could fulfil the service bidden, the Almighty produced a sudden cluster of grapes from the briars and bade it hang close to his head, so that from the neighbouring branch he could easily pluck food grown of its own accord. So, divinely refreshed, Felix rejoices with godly mind in the gift offered, and, plucking the cluster with his hand, brings it to the dying man's lips, and since he, his teeth now clenched, cannot taste or take sweet food, he squeezes the juicy grapes and drips in the flowing juice, parting the dry lips with his finger, until, God breathing on the feeble efforts and the struggling hand, he loosened a little the stiff jaws and gave a narrow entry to the opened mouth, by which the pressed grape might pour in a little dew. Then sense returns to the soul, warmth to the bones, light to the eyes, and the whole of life, and the tongue, which had clung, crusted, to the dry throat, now exercises its usual speech, after the slippery moisture has opened the voice's path. So, reviving, he sees close by that most familiar face, the face of his Felix, and embracing him in turn complains that he is late: “For the Lord had long since promised,” he says, “that you would be with me, Felix, my portion; Felix, my chief pledge, what delays, I ask, held you so long, or where? If I gave way in my frail body for a time, yet I have endured to be faithful with a solid heart. The place and the very state in which you see me dragging out the last of this life teach that I did not flee from fear of death and that I put Christ before my own life; I fled, not from love of the light, but fearing this frailty of a weak body; and yet, seeking shelter, I could have lived safe in another city, if faith had been cheap to me and this life dear. ### Scripture references - Matt 7:16: echo, low confidence - Phil 1:21: echo, low confidence ### Translation notes - The grapes on the briar are Paulinus's account of the miracle, given as written. ### Citation (SBL) Paulinus of Nola, Carm. 15.287 (CSEL 30:64lines 287–320–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-287). ## Poem 15, lines 321–361 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/15-1/#p-15-321 - Source: CSEL 30:65lines 321–361–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix carries Maximus on his shoulders back to his house and entrusts him to an old woman; Maximus blesses Felix with the laying on of his hand. ### Latin text ignotos montes desertaque nuda petiui, in gremio domini dulcis mea colla reponens, ipso ut deficerem teste aut ut pascerer ipso. nec frustra, ecce uides, fuit haec fiducia nobis; adfuit omnipotens et te mihi mittere legit, per quem dona mihi sua redderet; utere, fili, praeceptis pietatis opus mandantibus et me suscipiens humeris commune ad ouile reporta. inpiger optato gauisus munere Felix carum onus ut Christi pondus leue sumit et adfert tam uolucer cursu, tamquam magis ipse feratur nec ferat, et uere Christus fert ipse ferentem et pedibus pietate citis deus addidit alas. nocte eadem pariter tot munera percipit unus et simul exequitur Felix; sua rumpere iussus uincla sacerdotem reficit reuehitque refectum deponitque sui tutum sub culmine tecti, unica quod seruabat anus; tam celsus et isto Maximus extabat merito confessor, ut illi orba domus summa et census anus una maneret. pulsatis foribus Felix hanc excitat; illa ad primos stupefacta sonos, uix nota renoscit adloquia et dominum tectis adsumit apertis, uoce graduque tremens quatiente timore senectam. cui Felix: cape depositum hoc quod conscia mecum sidera noctis et angelicae sub principe Christo me tradente manus tradunt tibi; sume fideli hanc domini gemmam gremio, quam tempore summo incolumem nobis domino sub iudice reddas, quo nunc teste capis. subit istis Maximus orsis Felicemque suum reuocans: cape tu quoque, dixit, muneris, o mi nate, uicem, quam me tibi iussit reddere conpositum, qui te mihi iussit adesse deposito. tum deinde sacram Felicis amati inponit capiti dextram, simul omnia Christi dona petens, uelut ille patrum uenerabilis Isac rore poli natum et terrae benedixit opimo; Felicem Christo sic Maximus ore paterno ore et apostolico benedicens et locupletans, inmarcescibilis redimiuit honore coronae perpetuisque opibus, quas et modo cernimus, auxit. ### English translation (Claude) I sought unknown mountains and bare deserts, laying my neck in the bosom of the sweet Lord, to die with him as witness or to be fed by him. And not in vain, see, was this our trust; the Almighty was present and chose you to send to me, through whom he might give me back his gifts; use, my son, the precepts of piety that command the work, and, taking me up on your shoulders, carry me back to our common fold.” Tireless Felix, glad at the longed-for task, takes up the dear burden as the light weight of Christ and carries it so swift in running that he seemed rather to be carried himself than to carry; and truly Christ himself carries the carrier, and God added wings to feet swift with piety. In the same night Felix alone receives so many gifts and carries them out together; bidden to break his own chains, he restores the priest and carries him back restored, and sets him down safe under the roof of his house, which one old woman alone was keeping; so lofty, and by this merit, was Maximus a confessor, that of his bereft house and property one old woman alone remained to him. Knocking at the doors, Felix wakes her; she, astonished at the first sounds, barely recognizes the familiar voice, and receives her master, opening the house, trembling in voice and step, fear shaking her old age. Felix said to her: “Take this deposit, which the stars of the night, witnesses with me, and the angelic hands under Christ as prince hand over to you as I hand it over; take with faithful bosom this jewel of the Lord, which at the last time you are to return to us unharmed before the Lord as judge, with whom as witness you receive it now.” Maximus follows these words, and calling back his Felix said: “You too take, my son, a return for the gift, which he who bade you be present for the deposit bade me, once restored, to give to you.” Then he places his sacred right hand on the head of his beloved Felix, asking at the same time all the gifts of Christ, as Isaac, venerable among the patriarchs, blessed his son with the dew of heaven and the richness of the earth; so Maximus, blessing Felix for Christ with a father's mouth and with an apostolic mouth, and enriching him, crowned him with the honour of an unfading crown and increased him with everlasting riches, which we see even now. ### Scripture references - Luke 15:5: allusion, medium confidence - Matt 11:30: echo, medium confidence - Gen 27:28: allusion, high confidence - 1 Pet 5:4: allusion, high confidence - 1 Tim 6:20: echo, low confidence ### Translation notes - The shepherd carrying the sheep on his shoulders: Luke 15:5. Isaac's blessing: Gen 27:28. The unfading crown: 1 Pet 5:4. ### Citation (SBL) Paulinus of Nola, Carm. 15.321 (CSEL 30:65lines 321–361–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/15-321). ## Poem 16, lines 1–31 (XVI) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-1 - Source: CSEL 30:67lines 1–31–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 399 Paulinus resumes Felix's story, recalling his origins, imprisonment, release and rescue of Bishop Maximus told in the previous poem. ### Latin text Tempora temporibus subeunt, abit et uenit aetas; cuncta dies trudendo diem fugit et rotat orbem; omnia praetereunt, sanctorum gloria durat in Christo, qui cuncta nouat, dum permanet ipse. tandem igitur, reuoluta dies, mihi nascere, toto exoptata dies anno, quae dulcia festa et mea uota nouas, quae me sollemnia poscis munera natalem referens, quo milia gaudent innumeri populi, quo me specialia tangunt gaudia, quo famulae rata debeo munera linguae Felici libare meo, cui mente dicata in domino Christo sum deditus; hunc etiam oris obsequio celebrare per annua carmina sanctum fas mihi. dicam igitur merita et causas meritorum, e quibus obtinuit caelestum praemia laudum aeternosque dies et magni nomen honoris. iam prior hoc primos uobis liber edidit actus martyris, unde domum uel qui genus et quibus altus in studiis, quo deinde gradu per sancta uocatus munia maluerit Christo seruire perenni quam patrias errare uias per deuia mundi; nam pater emeritis sub Caesare uixerat armis. diximus et taetro toleratas carcere poenas, quas confessor obit, mortem quoque ferre paratus, ni deus anticipans gladios soluisset iniquis emissum uinclis aliosque uocasset ad actus, ut prius ad sacram remearet episcopus aulam Maximus, in solis qui saltibus ultima uitae aeger anhelabat grassante fugatus ab hoste, quem iussus proprio subuexit corpore Felix pauperis et tecti delatum in sede locauit; ### English translation (Claude) Times follow times; age goes and comes; each day flees by pushing on the next and turns the world round; all things pass by; the glory of the saints endures in Christ, who makes all things new while he himself abides. At last then, returning day, be born for me, day longed for the whole year, which renews sweet festivities and my vows, which demand of me solemn gifts, bringing back the birthday in which thousands of countless peoples rejoice, in which special joys touch me, in which I owe the ratified gifts of a servant tongue to be offered to my Felix, to whom, with dedicated mind, I am devoted in Christ the Lord; it is right for me to celebrate this saint also with the service of my mouth in yearly songs. I will tell, then, his merits and the causes of his merits, by which he obtained the rewards of heavenly praises, eternal days, and the name of great honour. Already the former book has told you the first acts of the martyr: whence his home, what his family, in what studies he was raised, by what grade then, called through holy duties, he preferred to serve the everlasting Christ rather than wander along his father's ways through the byways of the world; for his father had lived under Caesar, his military service completed. We have told also the punishments he endured in a foul prison, which the confessor underwent, ready to bear death too, had not God, forestalling the swords, released him from his chains and called him to other deeds, so that first Maximus the bishop might return to the sacred hall, who in lonely woods was gasping out the last of his life, sick, driven out by the raging enemy, whom Felix, as bidden, carried on his own body and set down in the dwelling of a poor house; ### Scripture references - Rev 21:5: allusion, medium confidence - Eccl 1:4: echo, medium confidence - 1 Pet 1:24: echo, low confidence ### Translation notes - Christ makes all things new: Rev 21:5. ### Citation (SBL) Paulinus of Nola, Carm. 16.1 (CSEL 30:67lines 1–31–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-1). ## Poem 16, lines 32–62 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-32 - Source: CSEL 30:69lines 32–62–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When peace seemed to return, Felix resumed teaching his flock to scorn danger, until the devil stirred up new persecution against him. ### Latin text pensatisque sibi sancto senis ore beati officiis benedictus abit paucisque diebus delituit proprii tacitus sub culmine tecti, non tacita dominum caelestem mente fatigans, quem prece directa penetrans super astra propinquo pulsabat merito, pacem procedere poscens. interea fluxere dies, pax uisa reuerti. deseruit latebram Felix tandemque sereno confisus caelo laetis se reddere laetum fratribus et placidae committere coeperat urbi. gratabantur oues Christi pastore recepto. ille gregem pauidum de tempestate recenti mulcebat monitis caelestibus et duce uerbo anxia corda regens firmabat amore fidei, contemnenda docens et amara et dulcia mundo; nec concedendum terroribus obuiaque ipsis ignibus aut gladiis promptos inferre monebat pectora; et ipse suis addebat pondera uerbis, confessor passus quae perpetienda docebat, omnibus eloquio simul exemploque magister. non tulit haec malus ille diu; sed inhorruit atris crinibus et rabidis inflauit colla uenenis inmisitque suum scelerata in pectora uirus, ureret ut nigras Felicis gratia mentes. inseruit stimulos, et mentibus arsit iniquis uipereae furor inuidiae; petit inproba primum ira domum; cunctis amor inpius in scelus ardet. Felicem sitit inpietas; sed ab aedibus absens forte suis media steterat securus in urbe, fraternis de more suo uallatus amicis et pia uerba serens populi credentis in aures. ### English translation (Claude) and, blessed by the holy mouth of the blessed old man in return for his services, he departed, and for a few days hid in silence under the roof of his own house, wearying the heavenly Lord with a mind not silent; piercing above the stars with direct prayer, he knocked on him with his near merit, asking that peace might come forth. Meanwhile the days flowed by; peace seemed to return. Felix left his hiding place, and at last, trusting a serene sky, began to give himself back, glad, to the glad brothers and to entrust himself to the calm city. The sheep of Christ rejoiced that their shepherd was restored. He soothed the flock, frightened by the recent storm, with heavenly admonitions, and, guiding anxious hearts with the Word as leader, strengthened them with the love of faith, teaching that the bitter and the sweet of the world are to be scorned; he warned them not to give way to terrors, but readily to offer their breasts to fires or swords themselves; and he himself added weight to his words, a confessor who had suffered what he taught must be endured, a teacher to all by word and example alike. That evil one did not bear this long; but he bristled his black locks and puffed up his neck with rabid poisons, and sent his venom into wicked breasts, so that the grace of Felix might burn black minds. He planted goads, and the fury of viperous envy blazed in wicked minds; their shameless anger seeks first his house; impious desire for crime burns in all. Impiety thirsts for Felix; but, absent from his house, he happened to be standing, unconcerned, in the middle of the city, surrounded, as was his custom, by brotherly friends, sowing godly words in the ears of the believing people. ### Scripture references - Matt 10:28: echo, low confidence ### Citation (SBL) Paulinus of Nola, Carm. 16.32 (CSEL 30:69lines 32–62–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-32). ## Poem 16, lines 63–94 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-63 - Source: CSEL 30:70lines 63–94–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecutors, failing to recognize Felix, ask him where Felix is and he says he does not know; told their mistake, they pursue him, and he hides in a doorless ruin. ### Latin text ecce et eum strictis quaerentes ensibus adsunt, cum subito aut illis corda hostibus aut huic ora uertuntur; notum non agnouere furentes Felicemque rogant. Felix ubi cernitur, et non cernitur; ipse nec ipse uir est; cum sit prope, longe est. ignotus notusque suis fit ciuibus idem, discernente fide uultum credentibus ipse, hostibus alter erat. persensit et ipse fauentis consilium Christi ridensque rogantibus infit: nescio Felicem quem quaeritis. ilicet illi praetereunt ipsum; discedit at ille platea inludente canes domino frustratus hiantes. nec longum emensis spatium et scitantibus omnes, qua Felix regione foret, quidam increpat et dat indicium, ignarus causae credensque furore dementes, qui non uidissent comminus ipsum, ad quem contiguis fecissent uerba loquellis. perculsi nouitate doli grauiusque furentes mox redeunt perque ipsa uiri uestigia currunt. iamque propinquabant, sed praecurrente tumultu urbis et adtoniti clamoribus undique uulgi admonitus Felix instantia uulnera flexu declinat medioque procul se deuius aufert e spatio nanctusque locum, qui forte pauenti panditur effugium, celebri seductus ab urbe sic quoque non longinquus erat sectoribus atris, qui prope conspicuo subductus ab ore sequentum infestos utcumque timens uitauerat enses; et capiendus erat, quia nullius obice claustri ille repellendis locus obsistebat iniquis. nam foribus nullis in publica rostra patebat semiruti paries male fidus fragmine muri. ### English translation (Claude) Behold, seeking him with drawn swords, they arrive, when suddenly either the hearts of the enemies or his face are changed; raging, they did not recognize the man they knew, and they ask him for Felix. Felix, where he is seen, is not seen; he is himself and not himself; though near, he is far. The same man becomes unknown and known to his fellow citizens, faith distinguishing his face: to believers he was himself, to the enemies another. He himself perceived the plan of a favouring Christ and, smiling, said to those asking: “I do not know the Felix you seek.” Straightway they pass him by; and he leaves the square, having baffled the gaping dogs as the Lord mocked them. They had not gone far, and were asking everyone in what quarter Felix was, when someone rebuked them and gave information, not knowing the reason, and believing them out of their minds with fury, since they had not seen the man himself close by, to whom they had spoken face to face. Struck by the strangeness of the trick and raging more fiercely, they soon return and run along the very tracks of the man. And now they were drawing near, but, warned by the uproar of the city running before them and the shouts of the astonished crowd on every side, Felix by a turn avoids the threatening wounds, and, leaving the way, takes himself far off from the open space, and, finding a place which happened to open as an escape to the frightened man, withdrawn from the crowded city; even so he was not far from the black pursuers, he who, barely withdrawn from the sight of those following, had somehow, fearing them, avoided the hostile swords; and he was about to be caught, because the place, with no barrier of a bolt, could not keep off the wicked men; for with no doors it lay open to the public street, the untrustworthy wall of a half-ruined building, broken. ### Scripture references - Luke 24:16: echo, low confidence - John 18:5: echo, low confidence ### Citation (SBL) Paulinus of Nola, Carm. 16.63 (CSEL 30:70lines 63–94–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-63). ## Poem 16, lines 95–126 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-95 - Source: CSEL 30:72lines 95–126–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God shields Felix's hiding place with rubble and a spider's web, and the persecutors, judging no one could have entered, go away. ### Latin text sed diuina manus sese sanctum inter et hostes obposuit miroque locum munimine saepsit, non strue saxorum, neque ferratis data ualuis claustra, per humanas quibus atria claudimus artes, rudere sed subito concreuit sordidus agger, iussaque nutantes intendit aranea telas et sinibus tremulis intutum struxit apertum desertaeque dedit faciem sordere ruinae. quae simul occurrit minitantibus, obstipuerunt defixoque gradu sibimet dixere uicissim: nonne furor temptare aditus aut credere quemquam hac intrasse hominem, minimi qua signa dedissent uermiculi? modicae rumpunt haec retia muscae, nos penetrasse uirum per clausa putamus inepti et tenerum tanto non ruptum corpore textum? ille magis nostris manibus modo debitus index, qui nos in deserta doloso callidus astu induxit uersumque alio mentitus in isto Felicem latitare situ, quo nostra maligno uerteret arma dolo, capiti fugientis amicus. ergo recedamus, nam stare diutius istic risus erit uulgi demensque notabitur error scrutatum hac hominis latebras contendere gressum, qua uel mole putri uel araneolis obductis monstrat inaccessos humus incalcata recessus. nec mora, discedunt propere in diuersa frementes; sed deus, ut scriptura canit, uesana minantes inridebat eos caelesti Christus ab arce Felicemque suum sacris uelauerat alis. qui domini tutus gremio candentia tela discutiebat ouans galea scutoque fidei et gladium uerbi confessor in ore gerebat. ### English translation (Claude) But the divine hand placed itself between the saint and the enemies and fenced the place with a wondrous defence, not with a pile of stones, nor bars put on iron-bound doors, by which, through human arts, we close our halls, but suddenly a filthy mound of rubble grew together, and a spider, at command, stretched its swaying webs and with trembling folds built a barrier across the unprotected opening, and gave it the squalid look of a deserted ruin. As soon as this met the threatening men, they were amazed, and, stopping in their tracks, said to one another in turn: “Is it not madness to try an entrance here, or to believe that any man has entered where tiny worms have left their signs? Small flies break these nets; do we foolishly think that a man has got in through what is closed and that the delicate web was not broken by so great a body? Rather, that informer now deserves our hands, who cunningly with crafty guile led us into deserted places, and, turned elsewhere, falsely said that Felix lay hidden in this spot, to divert our arms by malicious deceit, a friend to the life of the fugitive. So let us withdraw, for to stand here longer will be the laughter of the crowd, and it will be marked as a mad error to strive to step here searching for a man's hiding place, where, with rotten rubble or spiders' veils drawn over it, the untrodden ground shows its recesses to be unentered.” Without delay they go away hastily in different directions, raging; but God, as Scripture sings, laughed at them in their mad threats, Christ from his heavenly citadel, and had veiled his Felix with sacred wings. He, safe in the bosom of the Lord, struck away the glowing darts, triumphant, with the helmet and shield of faith, and the confessor carried the sword of the Word in his mouth. ### Scripture references - Ps 2:4: allusion, high confidence - Ps 91:4 (90:4 Vulg.): allusion, medium confidence - Eph 6:16: allusion, high confidence - Eph 6:17: allusion, high confidence ### Translation notes - God laughing at his enemies: Ps 2:4. The shelter of his wings: Ps 91:4. The armour of faith and the sword of the Word: Eph 6:16–17. ### Citation (SBL) Paulinus of Nola, Carm. 16.95 (CSEL 30:72lines 95–126–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-95). ## Poem 16, lines 127–157 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-127 - Source: CSEL 30:73lines 127–157–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus marvels that God protected Felix with a spider's web, as he brought down Goliath, Pharaoh and Jericho by weak means; that night Felix moves to a new hiding place by an old cistern. ### Latin text armatus pietate manus et pectora plenus casta deo insignis meriti thorace tegebat. o multis diuina modis sapientia diues, semper ab infirmis confundens fortia mundi! uix populos altis defendunt moenia muris, et fretos ualido munimine saepius hostis obprimit euersaeque obponunt mortibus urbes. nunc et ab armatis protexit aranea sanctum defensante deo; teneris stetit hostis abactus cassibus; aerio cessit uis ferrea filo. uana salus hominum, uirtus mea non mihi uirtus, si caream uirtute dei. quo uasta gigantum robora? quo Pharii reges? ubi magna Hierico? omnibus exitii sua gloria, qua tumuerunt, causa fuit, neque herois uirtutibus ista, sed magis infirmis diuina potentia fregit. ille gigans pueri funda pastoris obiuit ut canis; illam urbem sonitus soluere tubarum; litorea iacuit rex ille superbus harena, diuitias regni pendens in funere nudo. sic ubi Christus adest nobis, et aranea muro est; at cui Christus abest, et murus aranea fiet. digressis igitur cum facta silentia turbis secretoque fugae fidas nox alta tenebras praebuit, egreditur Felix mutatque latebras, illa canens domino: media si noctis in umbra ingrediar, mala non metuam, quoniam tua mecum dextra; per infernum non expers luminis ibo. ergo dei ductu capit in regione remota conpluuium angusto breuia inter tecta cubili, quo uetus arebat tecto cisterna profundo. ### English translation (Claude) Armed in his hands with piety and full in his chaste breast of God, he covered it with the breastplate of distinguished merit. O divine wisdom, rich in many ways, always confounding the strong things of the world by the weak! Walls with high ramparts scarcely defend peoples, and the enemy often overwhelms those who trust in strong defences, and overthrown cities expose them to death. Now a spider protected the saint from armed men, with God defending; the enemy stood, driven back by tender nets; iron force gave way to an airy thread. Vain is the safety of men; my strength is no strength to me, if I lack the strength of God. Where is the vast strength of the giants? Where the kings of Pharos? Where great Jericho? For all of them their own glory, by which they swelled, was the cause of their destruction; nor did the virtues of heroes break them, but rather the divine power broke them by weak things. That giant fell like a dog by the sling of a shepherd boy; the sound of trumpets broke down that city; that proud king lay on the sand of the shore, weighing the riches of his kingdom in a naked death. So when Christ is with us, even a spider is a wall; but for him from whom Christ is absent, even a wall will become a spider's web. So when the crowds had gone away and silence had fallen, and deep night gave darkness trustworthy for secret flight, Felix comes out and changes his hiding place, singing this to the Lord: “If I walk in the midst of the shadow of night, I will fear no evil, since your right hand is with me; through hell I shall go, not without light.” So, with God as guide, he takes, in a remote quarter, a small room among low roofs around an open court, where an old cistern lay dry under a deep shelter. ### Scripture references - 1 Cor 1:27: allusion, high confidence - Rom 11:33: echo, medium confidence - Eph 6:14: echo, medium confidence - 1 Sam 17:49: allusion, high confidence - Josh 6:20: allusion, high confidence - Exod 14:30: allusion, high confidence - Ps 23:4 (22:4 Vulg.): quotation, high confidence - Ps 139:11 (138:11 Vulg.): echo, low confidence ### Translation notes - God's wisdom confounding the strong by the weak: 1 Cor 1:27; Rom 11:33. Goliath: 1 Sam 17:43–50. Jericho: Josh 6:20. Pharaoh's army on the shore: Exod 14:30. Paulinus's version of Ps 23:4. ### Citation (SBL) Paulinus of Nola, Carm. 16.127 (CSEL 30:73lines 127–157–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-127). ## Poem 16, lines 158–189 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-158 - Source: CSEL 30:75lines 158–189–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A devout neighbour, without knowing it, brings food to Felix's hiding place day after day, like the ravens that fed Elijah or Habakkuk carried to Daniel. ### Latin text propter in adtiguis habitabat femina tignis sancta deo mulier, quae confessoris operti nescia Felicem Christo quasi conscia pauit. mira canam, ingenium domini pascentis alumnum ignara pascente suum. nunc sedula panes, nunc alias de more, sibi quas coxerat escas, mentis in excessu diuino facta paratu inportabat eo, Felix ubi teste latebat uelatus domino; sed nec cum tenderet illo, nouerat ingressum nec cum discesserat inde, introitus erat illa sui memor; utque paratus intulerat satagens, propriis licet illa cibando seruiret manibus sancto, tamen inscia tanti muneris hoc de corde suo nouisse nequibat, quod non mente sua sed Christi numine agebat, proque loco latebrae et structae super ora lacunae adpositos ingressa cibos linquebat, eosque se posuisse domi credens, ita semper abibat, ponendae memor et positae mox inmemor escae. o mulier benedicta deo, uelut una uolucrum, quae quondam mundo abductum pauere prophetam, tu quoque secreto pauisti martyra tecto, sicut auis domino parens, et nescia sancti conscia seruitii, quid gesseris et cui tandem seruieris, illo gaudens sub tempore nosces, cum deus ipse suo pro confessore coronam iustitiae Christus reddet tibi; tunc tua Felix ipse tibi referet sub iudice prandia Christo, quae deus ad dulces sacrati martyris usus transtulit, ut quondam coctas messoribus escas angelica per inane manu pendente propheta misit ieiuno rabida inter monstra prophetae; ### English translation (Claude) Nearby, in the adjoining building, lived a woman holy to God, who, not knowing of the hidden confessor, fed Felix for Christ as if she knew. I will sing wonders, the device of the Lord, who fed his nursling through one who unknowingly fed her own. Now diligently loaves, now other food which, as was her custom, she had cooked for herself, in a rapture of mind, by divine arrangement, she would carry there, where Felix lay hidden, with the Lord as witness, veiled by the Lord; but neither when she went there did she know she had gone in, nor when she had left that place was she mindful of her entrance; and though she had busily brought in what she had prepared, though she served the saint with her own hands in feeding him, yet, unaware of so great a service, she could not know this from her own heart, since she did it not by her own mind but by the power of Christ; and, entering the place of the hiding and the pit built above its mouth, she would leave the food set out, and, believing she had put it down at home, so she always went away, mindful of setting the food down and soon unmindful of having set it. O woman blessed by God, like one of those birds which once fed the prophet withdrawn from the world, you too fed a martyr under a secret roof, like a bird obeying the Lord, and, unaware of your holy service yet sharing in it, what you did, and whom you served, you will at last learn with joy in that time, when God himself, Christ, will give you for his confessor's sake the crown of justice; then Felix himself will repay you your meals, with Christ as judge, which God transferred to the sweet use of the consecrated martyr, as once he sent food cooked for the reapers, the prophet hanging in the air by an angel's hand, to a fasting prophet among raging monsters; ### Scripture references - 1 Kgs 17:6: allusion, high confidence - 2 Tim 4:8: allusion, high confidence - Matt 25:40: echo, medium confidence ### Extrabiblical texts - Bel 33–39 (Bel and the Dragon): allusion, high confidence ### Translation notes - The ravens: 1 Kgs 17:6. The crown of justice: 2 Tim 4:8. Habakkuk carried by an angel to bring the reapers' food to Daniel in the lions' den: Bel and the Dragon 33–39 (outside the 66 books). The neighbour's unknowing service is given as Paulinus tells it. ### Citation (SBL) Paulinus of Nola, Carm. 16.158 (CSEL 30:75lines 158–189–76; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-158). ## Poem 16, lines 190–223 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-190 - Source: CSEL 30:76lines 190–223–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix lives hidden for six months, fed by Christ and given water by a cloud during a drought; when peace returns he comes out and is greeted as one returned from the dead. ### Latin text non fera iam feritas, saeuos quia praeda leones sanctaque frenabant auidos ieiunia rictus. sex illum totos perhibent ex ordine menses expertem coetus hominum uixisse sub illa culminis obscuri simul angustique latebra, nil opis humanae indiguum, solamine Christi semper abundantem; qui tempore fertur in illo saepe illum sermone suo dignatus adisse, saepe sua pauisse manu caeloque dedisse pocula non pluuialis aquae, quam nubila passim omnibus effundunt, sed quem specialiter uni gratia Felici defudit ab aethere rorem; nam nimiis, ut fit, tunc torrida solibus aestas et puteum quoque siccarat, qui parca latenti pocula praebuerat. sed ne sitis ureret illum carnea, qui Christum sitiendo ferebat et istam corporis adflicti poenam, delata sereno inque globum tenuem nubes collecta per artum conpluuii dulcem sitientis in ora liquorem infudit quasi pressa manu, caeloque uocandum uelleris aetherii suco lactante refecit. quid mirum, si nunc terrena labe solutum Christus alat, positum quem in corpore sanctus alebat spiritus et cui panis erat uerbum deus ipse, caelestum panis, quo uescitur angelus omnis? tempus ut hoc abiit, pax reddita condidit enses, Felicemque deus monuit prodire latebra, qui dudum placidas mundi clamoribus aures struxerat, humanis ducens obliuia rebus. ut nouus in lucem iam desperantibus exit et patria tamquam rediuiuus in urbe uidetur et multi dubitant agnoscere et ante rogantes, uerane, te, facies? aiunt, tunc ille beatus, redderis qui tanto nobis post tempore, Felix? ### English translation (Claude) no longer a wild ferocity, because their prey and holy fasting reined in the savage lions' greedy jaws. They say that for six whole months on end he lived without the company of men under that hiding place of dark and narrow roof alike, needing no human help, always abounding in the comfort of Christ; who at that time, it is said, often deigned to come to him with his speech, often fed him with his own hand and gave him from heaven drinks, not of rainwater, which the clouds pour out everywhere for all, but a dew which grace poured out from the sky for Felix alone; for at that time, as happens, summer was parched with too many suns and had dried up the well too, which had supplied sparing drinks to the hidden man. But lest bodily thirst should burn him, who, thirsting for Christ, was bearing this penalty of an afflicted body as well, a cloud, brought from a clear sky and gathered into a small ball, through the narrow opening of the roof poured sweet liquid into the mouth of the thirsting man, as if squeezed by a hand, and refreshed him, intent on heaven, with the milky juice of a heavenly fleece. What wonder if Christ feeds now one freed from earthly stain, whom, while he was set in the body, the Holy Spirit fed, and for whom the bread was the Word, God himself, the bread of heaven, on which every angel feeds? When this time had passed, restored peace sheathed the swords, and God warned Felix to come out of his hiding place, he who had long since closed his calm ears to the clamour of the world, drawing forgetfulness over human affairs. As he comes out into the light, new to those already despairing, and is seen as if come back to life in his native city, many hesitate to recognize him and first ask: “Is it truly your face? Are you that blessed one,” they say, “restored to us after so long a time, Felix? ### Scripture references - Judg 6:38: echo, medium confidence - Ps 78:25 (77:25 Vulg.): allusion, medium confidence - John 6:33: allusion, medium confidence - 2 Cor 1:5: echo, low confidence ### Translation notes - Gideon's fleece wet with dew: Judg 6:38. The bread of angels: Ps 78:25; John 6:33. “Caeloque uocandum” is obscure and is rendered by sense (“intent on heaven”); “struxerat” is taken in the sense “had closed”. ### Citation (SBL) Paulinus of Nola, Carm. 16.190 (CSEL 30:76lines 190–223–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-190). ## Poem 16, lines 224–255 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-224 - Source: CSEL 30:78lines 224–255–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After Maximus's death the people want Felix as bishop, but he humbly defers to Quintus, ordained presbyter seven days before him, and serves under him as his voice. ### Latin text qua regione uenis? caelo datus an paradiso redditus in terras habitacula nostra reuisis? ille fidem firmat coram se corpore adesse, seruatum uixisse deo; data gaudia cunctis, laudibus et meritis populo celebratur ab omni. functus erat longum perfunctus episcopus aeuum Maximus, et pecudes ductu pastoris egebant. Felicis nomen totum balabat ouile, quem confessoris redimibat adorea Christo quemque salutiferum spondebat lingua magistrum uitaque doctrinae concors; sed ut hoc quoque palmam iustitiae ferret, meritum sublime quieto corde premens uelut indignus non audet honore crescere testaturque seni mage debita Quinto, quod prior ille gradum socii meruisset honoris presbyter. haec septem distabat summa diebus. ergo sub hoc etiam Felix antistite uixit presbyter et creuit meritis, quia crescere sede noluit; ipse illum tamquam minor omnia Quintus obseruabat, et os linguam Felicis habebat. ille gregem officiis, Felix sermone regebat. multa aliis sanctum Christi uirtutibus auxit gratia Felicem, nec pace minora subegit proelia, quam ualidis confessor gesserat armis. corpoream tristi sub tempestate salutem spreuerat, idem et opum simul et contemptor honorum secura sub pace fuit. non ille tenendi securus meriti, sed cautior, ut bona uitae parta tueretur, postquam discrimina mortis uicerat, et scopulos inter tranquilla timebat. diximus ut mortem calcarit et ambitionem; nunc aliam confessoris cognoscite palmam. ### English translation (Claude) From what region do you come? Were you given to heaven, or, returned from paradise to earth, do you revisit our dwellings?” He confirms their belief that he is present before them in body, that he has lived preserved by God; joy is given to all, and he is celebrated by all the people with praises and for his merits. Maximus the bishop had died, having lived out a long age, and the flock lacked the guidance of a shepherd. The whole fold bleated the name of Felix, whom the confessor's glory crowned for Christ, and whom his tongue and his life in harmony with his teaching promised as a saving teacher; but so that in this also he might bear the palm of justice, pressing down his lofty merit with quiet heart, as if unworthy, he does not dare to grow in honour, and testifies that it is rather due to the old man Quintus, because he had earlier earned the grade of the shared honour as presbyter. The difference amounted to seven days. So under this bishop too Felix lived as presbyter and grew in merits, because he would not grow in see; Quintus himself, as if the lesser, deferred to him in everything, and had Felix as his mouth and tongue. He ruled the flock with his offices, Felix with his speech. The grace of Christ increased holy Felix with many other virtues, nor did he fight lesser battles in peace than the confessor had waged with strong arms. In the sad storm he had scorned bodily safety; likewise he was a scorner of wealth and honours in secure peace. He was not secure in keeping his merit, but more cautious, so as to guard the goods of life won after he had overcome the dangers of death, and among the rocks he feared the calm waters. We have told how he trampled on death and ambition; now learn another palm of the confessor. ### Citation (SBL) Paulinus of Nola, Carm. 16.224 (CSEL 30:78lines 224–255–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-224). ## Poem 16, lines 256–299 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-16-256 - Source: CSEL 30:79lines 256–299–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix refused to reclaim his confiscated estates despite the urging of the widow Archelais, rented three acres, worked them himself, shared everything with the poor, and died full of days. ### Latin text uicit auaritiam; nam praedia multa domusque diuitiis locuples patriis possederat heres. confessor proscriptus erat, sed pace reducta et sua, si uellet, deposcere iura licebat; maluit ille tamen uerbum curare magistri: cuncta licent, non cuncta iuuant. licito utile praefert et quasi terrenae contagia ducere labis horruit amissos in iura reposcere fundos. multi obtundebant, prae cunctis nomine prisco Archelais, tam sancta fide quam nomine clara, diues opum uidua et sanctum pietate fideli Felicem uenerans atque illi cara uicissim. haec illum iuxta meritum uenerata colebat, utque ferunt, iunctum sibimet pro iure sodali usurpans animum, crebris pia corda querellis saepe fatigabat, cur debita promptaque reddi iura recusaret, quae dispensare recepta mercedis magnae cum fenore posset egenis. plurima de propriis quoque rebus munera saepe obtulit. ille pio contentus ad omnia sensu femineam placido ridebat pectore curam, caelestum sibimet sat conscius ipse bonorum, quae pro terrenis sibi conpensata tenebat. unde potens caris instantibus haec referebat: cogitis ut repetam terrena, perennia perdam? praestat, opes saluo desint quam uita opulento; diues egebo deo, nam Christum pauper habebo. diuitiis inopem ditabit gratia Christi. hunc retinens animum modici tria iugera ruris nec proprio sub iure tenens conducta colonus ipse manu coluit famulo sine pauperis horti possessor; sed et has de cespite diues egeno in dominum confudit opes, cum paupere semper collectum diuisit holus, cum paupere mensam. una dies illi curam consumpsit habendi, unica uestis eum, saepe et uix unica texit. si geminas habuit, nudum meliore refouit. saepe nouo miseros uertit uelamine pannos, Felicisque habitu pauper mutatus ab atro enituit; contra mendici tegmine Felix sorduit, exornans inculto corpore mentem. hac uiuens pietate deo maturus et aeui et meriti plenis clausit sua saecla diebus mutauitque piae, non clausit saecula uitae. ### English translation (Claude) He conquered avarice; for as heir he had possessed many estates and houses, rich with his father's wealth. The confessor had been proscribed, but when peace was restored it was allowed him to claim back his rights, if he wished; yet he preferred to heed the word of the master: “All things are lawful, not all things help.” He prefers the useful to the lawful, and shuddered at reclaiming as his rights the lost farms, as though he would contract the contagion of earthly stain. Many pressed him, above all Archelais, of an ancient name, as illustrious in holy faith as in name, a widow rich in wealth, revering holy Felix with faithful piety and dear to him in turn. She honoured him in reverence according to his merit, and, as they say, claiming a companion's right over a mind joined to her own, she often wearied his godly heart with frequent complaints: why did he refuse rights owed and ready to be returned, which, once recovered, he could distribute to the needy with the interest of a great reward? She also often offered very many gifts from her own property. He, content with a godly mind toward all things, smiled with a calm breast at the woman's concern, well aware himself of the heavenly goods that he held as compensation for the earthly. So, firmly, he answered his dear friends as they pressed: “Do you force me to seek earthly things again and lose the everlasting? It is better that wealth be lacking to one saved than life to one rich; rich, I shall lack God; poor, I shall have Christ. The grace of Christ will enrich one poor in riches.” Keeping this mind, he cultivated three acres of modest land, not holding them as his own but renting them as a tenant, with his own hand, without a servant, the occupier of a poor man's garden; but even these riches from the soil he, rich, poured out on the needy for the Lord, always dividing his gathered vegetables with the poor, and his table with the poor. One day used up his care of possessing; one garment covered him, often scarcely even one. If he had two, he clothed a naked man with the better. Often he changed the wretched rags of the poor for a new covering, and the poor man, changed by Felix's clothing, shone out from his black; whereas Felix, in a beggar's covering, was shabby, adorning his mind with an unkempt body. Living with this piety, ripe for God both in age and merit, he closed his age with full days, and changed, not closed, the ages of his godly life. ### Scripture references - 1 Cor 6:12: quotation, high confidence - 1 Cor 10:23: quotation, high confidence - Luke 3:11: allusion, high confidence - Matt 6:34: echo, medium confidence - 2 Cor 8:9: echo, medium confidence - Matt 16:26: echo, medium confidence ### Translation notes - “All things are lawful, not all things help”: 1 Cor 6:12; 10:23. Two tunics: Luke 3:11. Care for one day: Matt 6:34. ### Citation (SBL) Paulinus of Nola, Carm. 16.256 (CSEL 30:79lines 256–299–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/16-256). ## Poem 17, lines 1–28 (XVII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-1 - Source: CSEL 30:81lines 1–28–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A farewell poem in Sapphic stanzas for Bishop Niceta, returning from Nola to Dacia: Paulinus says he remains present in their hearts and prays for his journey through Apulia and Calabria. ### Latin text Iamne abis et nos properans relinquis, quos tamen sola regione linquis semper adnexa sine fine tecum mente futuros? iamne discedis reuocante longe quam colis terra? sed et hic resistis, sancte Niceta, quoniam et profectum corde tenemus. i memor nostri remaneque uadens spiritu praesens, animis uicissim insitus nostris, trahe ferque tecum quos geris in o nimis terra et populi beati, quos modo a nobis remeans adibis, quos tuo accedens pede uisitabit Christus et ore. ibis Arctoos procul usque Dacos, ibis Epiro gemina uidendus, et per Aegeos penetrabis aestus Thessalonicen. Apulis sed nunc uia prima terris te uehet longo spatiosa plano, qua Canusino medicata flagrant uellera fuco. ast ubi paulum uia proferetur, det, precor, mites tibi Christus aestus et leuis spiret sine nube siccis aura Calabris. ### English translation (Claude) Are you leaving already, and in haste do you leave us, whom yet you leave only in place, since we shall always be bound to you in mind without end? Are you departing already, as the land where you dwell calls you back far away? But you remain here too, holy Niceta, since even when you have set out we hold you in our heart. Go, mindful of us, and, as you go, remain present in spirit, planted in turn in our souls; draw and carry with you those you bear in … O land and peoples, too blessed, whom, returning from us, you will now visit, whom Christ will visit, coming with your foot and your mouth. You will go far, to the northern Dacians, you will go to be seen by twin Epirus, and through the Aegean tides you will make your way to Thessalonica. But now the first road will carry you through Apulian lands, spacious on a long plain, where the fleeces dyed with Canusian dye glow. But when the road has gone on a little, may Christ, I pray, give you mild heat, and may a light breeze without cloud breathe on the dry Calabrians. ### Translation notes - Poem 17 is a propempticon (send-off poem) for Niceta, bishop of Remesiana in Dacia, who visited Nola in 398 or 400. The last line of the third stanza is incomplete in the digital text (“quos geris in …”); the missing word is marked “…”. ### Citation (SBL) Paulinus of Nola, Carm. 17.1 (CSEL 30:81lines 1–28–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-1). ## Poem 17, lines 29–56 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-29 - Source: CSEL 30:83lines 29–56–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus prays that, as Moses sweetened the waters of Marah with wood and as Israel had light amid Egypt's darkness, God will give Niceta healthy air and prosper his journey. ### Latin text sicut antiqui manibus prophetae per sacramentum crucis unda misso dulcuit ligno posuitque tristes merra liquores, sic tibi caelum modo temperetur, et leui sudo tenuatus aer flatibus puris placide salubres spiret in auras, qui solet flatu grauis e palustri anguium tetros referens odores soluere in morbos tumefacta crasso corpora uento, quem potens rerum dominus fugari siue mutari iubeat suoque nunc sacerdoti bona sanitatis flabra ministret. sicut Aegypto pereunte quondam noctis et densae tenebris operta, qua dei uiui sacra gens agebat, lux erat orbi, quae modo in toto species probatur orbe, cum sanctae pia pars fidei fulgeat Christo, reliquos tenebris obruat error: sic meo, qua se feret actus ora, cuncta Nicetae dominus secundet, donec optato patriam uehatur laetus ad urbem. ### English translation (Claude) As at the hands of the ancient prophet, by the sacrament of the cross, the water grew sweet when the wood was cast in, and Marah put away its bitter waters, so may the sky now be tempered for you, and the air, thinned by light fair weather, breathe with pure breaths gently into healthful breezes, the air which, heavy with breath from the marshes, bringing back the foul smells of snakes, is wont to dissolve into diseases bodies swollen by the thick wind; may the mighty Lord of things command it to be put to flight or changed, and now supply to his priest good breezes of health. As once, when Egypt was perishing, covered with the darkness of dense night, where the sacred people of the living God dwelt there was light for the world, a pattern now proved in the whole world, when the godly part of the holy faith shines with Christ, and error buries the rest in darkness: so on my Niceta, along whatever shore his journey carries him, may the Lord prosper all things, until he is carried, glad, to his longed-for native city. ### Scripture references - Exod 15:25: allusion, high confidence - Exod 10:23: allusion, high confidence ### Translation notes - The bitter water of Marah made sweet by wood, read as a figure of the cross: Exod 15:23–25. Light in the dwellings of Israel during the plague of darkness: Exod 10:22–23. ### Citation (SBL) Paulinus of Nola, Carm. 17.29 (CSEL 30:83lines 29–56–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-29). ## Poem 17, lines 57–88 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-57 - Source: CSEL 30:84lines 57–88–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus yields to the prayers of Niceta's people for his return, both hating and loving the roads that take him away, and prays that Christ make his way smooth. ### Latin text perge, Niceta, bene qua recurris prosperos Christo comitante cursus, quem tui dudum populi fatigant nocte dieque te reposcentes, ut ager leuandis cum satis imbrem sitit utque molles cum suas matres uituli represso lacte requirunt. unde nos iustis precibus tuorum, qui suum recte repetunt parentem, cogimur uicto, licet inrepleti, cedere uoto. et quia spes iam rapitur tenendi, urget affectus placitis fauere; iam uias illas licet oderimus quae rapiunt te, odimus quamuis, sed easdem amamus. odimus quod te retrahunt, amamus quod tuum nobis procul adtulerunt cernere uultum. quas peradstricti superante amore nunc tibi sterni faciles precamur praeuio terris pelagoque summi nomine Christi. qui tibi factis iter omne campis arduos montes reprimat cauasque inpleat ualles, salebras adaequet, iungat hiatus. te per Hydruntum Lupiasque uectum innubae fratrum simul et sororum ambient uno dominum canentes ore cateruae. ### English translation (Claude) Go on, Niceta, along the way you return well, with Christ accompanying your prosperous course, Christ whom your peoples have long been wearying night and day, demanding you back, as a field thirsts for rain to relieve its crops, and as tender calves seek their mothers when their milk has been held back. So we, by the just prayers of your people, who rightly seek back their own parent, are compelled, though unsatisfied, to yield, our wish overcome. And since the hope of keeping you is now snatched away, affection urges us to favour what pleases you; now, though we may hate those roads which snatch you away, we hate them, yet we love the same roads. We hate them because they draw you back, we love them because they brought your face to us from afar to see. For these, bound fast by overwhelming love, we now pray that they may be laid easy for you, by land and sea, with the name of the most high Christ going before. May he, making every road a plain for you, press down the steep mountains and fill the hollow valleys, level the rough places, join the gaps. As you are carried through Hydruntum and Lupiae, unmarried troops of brothers and sisters together will surround you, singing the Lord with one mouth. ### Scripture references - Isa 40:4: allusion, high confidence - Luke 3:5: allusion, medium confidence ### Translation notes - Making the way level: Isa 40:4. Hydruntum (Otranto) and Lupiae (Lecce) in Calabria (the Salento). “Unmarried troops of brothers and sisters”: communities of ascetics. ### Citation (SBL) Paulinus of Nola, Carm. 17.57 (CSEL 30:84lines 57–88–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-57). ## Poem 17, lines 89–120 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-89 - Source: CSEL 30:85lines 89–120–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus wishes he had a dove's wings to join the singing; he foresees Niceta crossing the Adriatic in a ship whose yard makes a cross, the sailors singing hymns and the sea creatures listening. ### Latin text quis mihi pennas daret ut columbae, ut choris illis citus interessem, qui deum Christum duce te canentes sidera pulsant? sed licet pigro teneamur aegri corporis nexu, tamen euolamus mentibus post te dominoque tecum dicimus hymnos. nam tuis intus simul inplicati sensibus, uel cum canis ac precaris, cum tua de te prece cumque uoce promimur et nos. inde iam terris subeunte ponto stratus Hadriae sinus obsequetur, unda procumbet zephyroque leni uela tumescent. ibis inlabens pelago iacenti et rate armata titulo salutis uictor antemna crucis ibis, undis tutus et austris. nauitae laeti solitum celeuma concinent uersis modulis in hymnos et piis ducent comites in aequor uocibus auras. praecinet cunctis tuba ceu resultans lingua Nicetae modulata Christum, psallet aeternus citharista toto aequore Dauid. audient Amen tremefacta cete et sacerdotem domino canentem laeta lasciuo procul admeabunt monstra natatu. ### English translation (Claude) Who would give me wings like a dove, that I might swiftly be among those choirs which, singing Christ God with you as leader, strike the stars? But though we are held by the sluggish bond of a sick body, yet we fly out after you in mind, and with you we sing hymns to the Lord. For, entwined within your feelings, whether you sing or pray, we too are brought forth with your prayer and with your voice. Then, as the sea takes the place of land, the smooth gulf of the Adriatic will obey you, the wave will lie down, and with the gentle west wind the sails will swell. You will go gliding over the lying sea, and in a ship armed with the sign of salvation you will go victorious with the yard of the cross, safe from waves and south winds. The glad sailors will sing their usual chant, its measures turned into hymns, and with godly voices will lead the breezes as companions over the sea. Before all, like a resounding trumpet, the tongue of Niceta will lead the singing, setting Christ to music; David, the eternal harper, will sing psalms over the whole sea. The whales, trembling, will hear the Amen, and the glad monsters will swim up from afar with playful swimming to the priest singing to the Lord. ### Scripture references - Ps 55:6 (54:7 Vulg.): quotation, high confidence - Ps 148:7: echo, medium confidence ### Translation notes - “Who would give me wings like a dove”: Ps 55:6 (54:7 Vulgate). The ship's mast and yard as the cross is a common early Christian image. ### Citation (SBL) Paulinus of Nola, Carm. 17.89 (CSEL 30:85lines 89–120–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-89). ## Poem 17, lines 121–152 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-121 - Source: CSEL 30:87lines 121–152–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even sea monsters will praise God, and the beast that swallowed Jonah will now feed only on Niceta's songs; Paulinus prays that an angel guide him as Raphael guided Tobias and God guided Jacob. ### Latin text undique adludent patulo uirentes ore delphines, sine uoce quamquam aemula humanis tamen eloquentur gaudia linguis. nam deo quid non sapit atque uiuit, cuius et uerbo sata cuncta rerum? hinc dei laudem maris ima noscunt mutaque clamant. testis est nobis ueteris prophetae belua ad nutum domini profundo excita, ut mersum caperet deinque redderet haustum. sed modo ad nostrum ferus ipse uatem auribus tantum pia deuorabit cantica; inpastam saturabit aluum, carmine pastus. qua libet pergas iter, et per undas perque tellurem licet et per hostes, ibis armatus galea salutis, uertice Christo. aduolet missus Raphael; ut olim Tobiae Medis, ita prosequendo ipse Nicetae comes usque Dacos angelus adsit. ducat hunc aeque famulum suum dux ille, qui quondam profugum superbi fratris a uultu deus in salutem duxit Iacob. namque Niceta fugitiuus aeque est; quod semel fecit patriarcha, semper hic facit, mundo fugiens ad alti moenia caeli; ### English translation (Claude) On all sides the dolphins will sport, glistening, with open mouths, and though without voice, they will express joys that rival human tongues. For what does not know and live for God, by whose word all things were sown? Hence the depths of the sea know the praise of God, and the dumb cry out. Witness to us is the beast of the old prophet, roused from the deep at the Lord's nod, to swallow the sunken man and then give back what it had swallowed. But now that wild beast itself, toward our seer, will devour with its ears only godly songs; it will satisfy an unfed belly, fed by song. Wherever you please to go your way, through the waves, through the land, even through enemies, you will go armed with the helmet of salvation, Christ your head. Let Raphael fly to you, sent, as once to Tobias among the Medes; so let the angel himself be present as Niceta's companion, escorting him all the way to the Dacians. Let that leader lead his servant likewise, God, who once led Jacob in safety, a fugitive from the face of his proud brother. For Niceta is likewise a fugitive; what the patriarch did once, this man always does, fleeing the world for the walls of high heaven; ### Scripture references - Ps 148:7: echo, medium confidence - Jonah 1:17: allusion, high confidence - Jonah 2:10: allusion, high confidence - Eph 6:17: allusion, high confidence - Gen 28:15: allusion, medium confidence - Gen 27:43: allusion, medium confidence ### Extrabiblical texts - Tob 5:4 (Tobit): allusion, high confidence ### Translation notes - Jonah's sea creature: Jonah 1:17; 2:10. The helmet of salvation: Eph 6:17. Raphael and Tobias: Tob 5 (outside the 66 books). Jacob fleeing Esau: Gen 27:43–28:15. ### Citation (SBL) Paulinus of Nola, Carm. 17.121 (CSEL 30:87lines 121–152–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-121). ## Poem 17, lines 153–184 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-153 - Source: CSEL 30:88lines 153–184–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Jacob, Niceta climbs a ladder to heaven, the cross; his name means victor, as Jacob was named Israel; Paulinus prays that Christ, the way and the light, steer their voyage through life. ### Latin text et gradus illos, quibus ille uidit angelos uersa uice commeantes, iste contendit superante nubes scandere uita, per crucis scalas properans in astra, qua deus nitens ad humum coruscis e thronis spectat uarios labores bellaque mentis. tuque, Niceta, bene nominatus corporis uictor, uelut ille dictus Israel, summum quia uidit alto corde satorem, unde Nicetes meus adprobatur Israelites sine fraude uerus, qui deum cernit solidae fidei lumine Christum. hic deus noster, uia nostra semper, sit comes nobis, sit et antecessor, semitis lumen pedibusque nostris sermo lucerna, qua per obscuri uada caeca saecli luminis ueri face dirigamur, donec optatos liceat salutis tangere portus, quos modo undosum petimus per aequor, dum uagae mentis fluitamus aestu, terreo tamquam fragili carina corpore uecti. sed gubernaclo crucis hanc regente nunc ratem in nobis pia uela cordis pandimus Christo referente laetos flamine dextro. ### English translation (Claude) and those steps, on which he saw angels passing up and down in turn, this man strives, with a life that rises above the clouds, to climb, hastening to the stars by the ladder of the cross, from where God, leaning to the ground from flashing thrones, watches the varied labours and wars of the mind. And you, Niceta, well named victor over the body, like him who was called Israel, because he saw the highest Begetter with lofty heart: hence my Niceta is approved a true Israelite without guile, who sees God, Christ, with the light of solid faith. May he, our God, our way always, be our companion and go before us, light for our paths, and for our feet the word a lamp, by which through the blind shallows of this dark age we may be guided by the torch of the true light, until we may touch the longed-for harbours of salvation, which we now seek over the wavy sea, while we float on the tide of a wandering mind, carried as in a fragile hull, the earthly body. But with the cross's helm steering this ship within us, we now spread to Christ the godly sails of the heart, as he brings us back glad with a favourable wind. ### Scripture references - Gen 28:12: allusion, high confidence - Gen 32:28: allusion, high confidence - Gen 32:30: allusion, medium confidence - John 1:47: allusion, high confidence - John 1:51: echo, medium confidence - John 14:6: allusion, medium confidence - Ps 119:105 (118:105 Vulg.): quotation, high confidence - John 1:9: echo, medium confidence ### Translation notes - Jacob's ladder: Gen 28:12. Jacob named Israel, read as “one who sees God”: Gen 32:28–30. Niceta's name is Greek for “victor”. A true Israelite without guile: John 1:47. Way: John 14:6. Lamp to the feet: Ps 119:105 (118:105 Vulgate). ### Citation (SBL) Paulinus of Nola, Carm. 17.153 (CSEL 30:88lines 153–184–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-153). ## Poem 17, lines 185–216 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-185 - Source: CSEL 30:90lines 185–216–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus follows Niceta's route through Macedonia to his see and praises his mission among the northern peoples, especially the once-savage Bessi, now gathered into Christ's flock. ### Latin text ergo dux idem modo prosequatur te uia, qua nunc properas reuertens ire, Niceta, patrioque reddat limine tutum. sed freto emenso superest uiarum rursus in terra labor, ut ueharis usque felices quibus es sacerdos praestitus oras. tu Philippeos Macetum per agros, per Tomitanam gradieris urbem, ibis et Scupos patriae propinquos Dardanus hospes. o quibus iam tunc resonabit illa gaudiis tellus, ubi tu rigentes edoces Christo fera colla miti subdere gentes! quaque Riphaeis Boreas in oris adligat densis fluuios pruinis, hic gelu mentes rigidas superno igne resoluis. nam simul terris animisque duri et sua Bessi niue duriores nunc oues facti duce te gregantur pacis in aulam. quasque ceruices dare seruituti semper a bello indomiti negarunt, nunc iugo ueri domini subactas sternere gaudent. nunc magis diues pretio laboris Bessus exultat; quod humi manuque ante quaerebat, modo mente caelo conligit aurum. ### English translation (Claude) So may the same leader now accompany you on the way by which you now hasten back, Niceta, and restore you safe to your native threshold. But when the sea is crossed, there remains again the labour of roads on land, as you are carried all the way to the happy shores for which you have been given as priest. You will walk through the Philippian fields of the Macedonians, through the city of Tomi, and you will go to Scupi, near your homeland, a Dardanian guest. O with what joys that land will then resound, where you teach stiff peoples to bow their wild necks to gentle Christ! And where, in the Riphaean regions, Boreas binds the rivers with thick frosts, here you melt minds stiff with frost with fire from above. For the Bessi, hard both in land and in mind, and harder than their own snow, now made sheep, are gathered, with you as leader, into the hall of peace. And the necks which, always untamed in war, they refused to give to slavery, now they rejoice to bow, subdued to the yoke of the true Lord. Now the Bessian exults, richer for the price of his labour; the gold that before he sought in the earth and with his hand, now he gathers with the mind in heaven. ### Scripture references - Matt 11:29: echo, medium confidence - Matt 6:20: echo, low confidence ### Translation notes - Philippi, Tomi (Constanța) and Scupi (Skopje). The Bessi were a Thracian people, known as gold miners. The Riphaean mountains were the legendary northern edge of the world. ### Citation (SBL) Paulinus of Nola, Carm. 17.185 (CSEL 30:90lines 185–216–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-185). ## Poem 17, lines 217–248 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-217 - Source: CSEL 30:91lines 217–248–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Niceta's preaching, robbers have become monks, and the wild peoples of the north call him father. ### Latin text o uices rerum! bene uersa forma! inuii montes prius et cruenti nunc tegunt uersos monachis latrones pacis alumnos. sanguinis quondam, modo terra uitae est, uertitur caelo pia uis latronum, et fauet Christus supera occupanti regna rapinae. mos ubi quondam fuerat ferarum, nunc ibi ritus uiget angelorum, et latet iustus quibus ipse latro uixit in antris. praeda fit sanctis uetus ille praedo, et gemit uersis homicida damnis, iure nudatus spoliante Christo criminis armis. interit casu satanae uicissim inuidus Cain, rediuiuus Abel pascit effusi pretio redemptos sanguinis agnos. euge, Niceta, bone serue Christi, qui tibi donat lapides in astra uertere et uiuis sacra templa saxis aedificare. auios saltus, iuga uasta lustras, dum uiam quaeris, sterilemque siluam mentis incultae superans in agros uertis opimos. te patrem dicit plaga tota Borrae, ad tuos fatus Scytha mitigatur et sui discors fera te magistro pectora ponit. ### English translation (Claude) O changes of things! Form well turned! The mountains, once pathless and bloody, now shelter robbers turned into monks, nurslings of peace. Once a land of blood, now it is a land of life; the godly violence of robbers is turned toward heaven, and Christ favours the plunder that seizes the kingdom above. Where once there had been the way of wild beasts, there now the rite of angels flourishes, and the just man lies hidden in the caves in which the robber himself lived. That old plunderer becomes plunder for the saints, and the murderer groans at his losses turned against him, stripped by right, as Christ despoils him of the weapons of crime. By Satan's fall in turn envious Cain perishes; Abel, alive again, feeds lambs redeemed by the price of blood poured out. Well done, Niceta, good servant of Christ, who grants you to turn stones into stars and to build sacred temples with living stones. You range through pathless forests, vast ridges, while you seek the way, and, overcoming the barren forest of the untilled mind, you turn it into rich fields. The whole region of the North calls you father; at your words the Scythian grows gentle, and, at odds with himself, with you as teacher lays aside his wild heart. ### Scripture references - Matt 11:12: allusion, high confidence - Gen 4:8: allusion, medium confidence - Heb 12:24: echo, medium confidence - 1 Pet 1:19: echo, medium confidence - Matt 25:21: allusion, high confidence - 1 Pet 2:5: allusion, high confidence - Matt 12:29: echo, low confidence ### Translation notes - Seizing the kingdom by violence: Matt 11:12. Abel and Cain: Gen 4. “Well done, good servant”: Matt 25:21. Living stones: 1 Pet 2:5. Stones made children: Matt 3:9. ### Citation (SBL) Paulinus of Nola, Carm. 17.217 (CSEL 30:91lines 217–248–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-217). ## Poem 17, lines 249–280 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-249 - Source: CSEL 30:92lines 249–280–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Niceta's converts fulfil Isaiah's prophecy of wolf and lamb living together; he turns gold miners into gold and will hear his Lord's welcome. ### Latin text et Getae currunt et uterque Dacus, qui colit terrae medio uel ille diuitis multo boue pilleatus accola ripae. de lupis hoc est uitulos creare et boui iunctum palea leonem pascere et tutis caua uiperarum pandere paruis. namque mansueto pecori coire bestias pulsa feritate suades, qui feras mentes hominum polito inbuis ore. orbis in muta regione per te barbari discunt resonare Christum corde Romano placidamque casti uiuere pacem. sic tuo mitis lupus est ouili, pascitur concors uitulus leoni, paruus extracto trucibus cauernis aspide ludit. callidos auri legulos in aurum uertis inque ipsis imitaris ipsos, e quibus uiuum fodiente uerbo eruis aurum: has opes condens domino perenni, his sacrum lucris cumulans talentum, audies: intra domini perennis gaudia laetus. his, precor, cum te domus alma sancto ceperit fratrum numerosa coetu in choris, et nos pietate cari pectoris adde. ### English translation (Claude) And the Getae run, and both Dacians, the one who lives in the middle of the land, and he, capped, a dweller on the bank rich in many cattle. This is to produce calves from wolves, and to feed the lion with straw, yoked to the ox, and to open the holes of vipers safely to children. For you persuade beasts, their wildness driven out, to join the gentle flock, you who imbue the wild minds of men with polished speech. In the dumb regions of the world, through you, barbarians learn to sound out Christ with a Roman heart, and to live a chaste and peaceful life. So the wolf is gentle in your fold, the calf feeds in harmony with the lion, the little child plays with the asp drawn out of its savage holes. The cunning gold-gatherers you turn into gold, and in them you imitate them, digging out from them living gold with the Word for spade: storing up these riches for the everlasting Lord, heaping up the sacred talent with these gains, you will hear: “Enter, glad, into the joys of your everlasting Lord.” With these, I pray, when the kindly house with its numerous holy company of brothers receives you in its choirs, add us too with the piety of your dear heart. ### Scripture references - Isa 11:6: allusion, high confidence - Isa 11:7: allusion, high confidence - Isa 11:8: allusion, high confidence - Isa 65:25: allusion, medium confidence - Matt 25:21: quotation, high confidence - Matt 25:23: allusion, medium confidence ### Translation notes - The peaceable kingdom: Isa 11:6–8; 65:25. The talents and “Enter into the joy of your lord”: Matt 25:21–23. ### Citation (SBL) Paulinus of Nola, Carm. 17.249 (CSEL 30:92lines 249–280–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-249). ## Poem 17, lines 281–312 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-281 - Source: CSEL 30:94lines 281–312–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has bound Paulinus to Niceta by a love that no distance or death can break; Paulinus hopes to stand near him in heaven. ### Latin text nam deo grates, quod amore tanto nos tibi adstrinxit per operta uincla, uis ut internam ualeat catenam rumpere nulla. unde conplexi sine fine carum pectus haeremus laqueo fideli, quaque contendas comites erimus mente sequaci. caritas Christi bene fusa caelo cordibus nostris ita nectit intus, ut nec abiuncto procul auferamur orbe remoti. nulla nos aetas tibi, (nulla) labes orbis aut alter neque mors reuellet; corporis uita moriente uita uiuet amoris. dum graues istos habitamus artus, mente te semper memori colemus; tu, petes, simus simul in perenni tempore tecum. namque te celsum meritis in altum culmen inponet pretiosa uirtus inque uiuentum super urbe magnis turribus addet. nos locis quantum meritis dirempti eminus celsis humiles patronis te procul sacris socium cateruis suspiciemus. quis die nobis dabit hoc in illa, ut tui stemus lateris sub umbra et tuae nobis requietis aura temperet ignem? ### English translation (Claude) For thanks be to God, that with so great a love he has bound us to you by hidden bonds, so that no force can avail to break the inner chain. So, embracing your dear heart without end, we cling with a faithful noose, and wherever you go we shall be companions with following mind. The love of Christ, well poured from heaven into our hearts, so knits us within, that we are not carried far off, even when separated in a world apart. No age, no fall of the world, no other world, no death will tear us from you; when the life of the body dies, the life of love will live. While we dwell in these heavy limbs, we shall always cherish you with a remembering mind; you will ask that we may be with you together in everlasting time. For precious virtue will set you, lofty in merits, on the high summit, and will add you to the great towers in the city of the living above. We, as far separated in place as in merits, humble, from afar, toward lofty patrons, shall look up to you far off, a companion of the sacred companies. Who will give us this on that day, that we may stand in the shade of your side, and that the breeze of your rest may temper the fire for us? ### Scripture references - Rom 5:5: allusion, high confidence - Rom 8:38: allusion, high confidence - Rom 8:39: allusion, high confidence - Heb 12:22: echo, low confidence ### Translation notes - The love of God poured into our hearts: Rom 5:5. Nothing separates: Rom 8:38–39. “(nulla)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 17.281 (CSEL 30:94lines 281–312–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-281). ## Poem 17, lines 313–340 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/16-1/#p-17-313 - Source: CSEL 30:95lines 313–340–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus asks Niceta, in Abraham's bosom, to cool the flames for him at the judgment, bids him remain present in spirit, and wishes him the crown of the just. ### Latin text tunc, precor, nostri nimium memento et patris sancti gremio recumbens roscido nobis digito furentem discute flammam. nunc abi felix, tamen et recedens semper huc ad nos animo recurre; esto nobiscum, licet ad paternam ueneris urbem. non enim unius populi magistrum, sed nec unius dedit esse ciuem te deus terrae; patria ecce nostra te sibi sumit. nunc tuos aequa pietate utrisque diuide affectus et amore nobis, ciuibus uultu, gemina morare ciuis in ora. forsan et maior patria haec habenda, non manufactis ubi contineris pectorum tectis hominesque uiuam incolis urbem. sicut antistes, ita dignus almi hospes es Christi, quia Christianis mentibus consors habitas erile accola templum. iam uale nobis et in omne nostri diligens aeuum bonus usque finem duc bonum cursum positamque iustis sume coronam. ### English translation (Claude) Then, I pray, remember us greatly, and, reclining in the bosom of the holy father, with dewy finger scatter for us the raging flame. Now go happily, yet, though departing, always run back here to us in spirit; be with us, though you have come to your father's city. For God has given you to be teacher not of one people, nor yet citizen of one land; see, our homeland takes you to itself. Now divide your affections with equal piety between both: with your love to us, with your face to your citizens; abide, a citizen, on twin shores. Perhaps this homeland is to be held the greater, where you are held in the dwellings of hearts, not made with hands, and you inhabit a living city of men. As you are a bishop, so you are a worthy guest of kindly Christ, because, sharing in Christian minds, you dwell as an inhabitant in the Master's temple. Now farewell to us, and, loving us for all time, good to the end, run the good course and take the crown laid up for the just. ### Scripture references - Luke 16:22: allusion, high confidence - Luke 16:24: allusion, high confidence - 2 Cor 5:1: echo, medium confidence - 1 Cor 3:16: echo, medium confidence - 2 Tim 4:7: allusion, high confidence - 2 Tim 4:8: allusion, high confidence ### Translation notes - The rich man asks that Lazarus, in Abraham's bosom, cool his tongue with his finger: Luke 16:22–24; Paulinus applies the image to Niceta and himself. Not made with hands: 2 Cor 5:1. The good course and the crown laid up: 2 Tim 4:7–8. The digital text's “cinis” is read “ciuis” (“citizen”). ### Citation (SBL) Paulinus of Nola, Carm. 17.313 (CSEL 30:95lines 313–340–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/17-313). ## Poem 18, lines 1–32 (XVIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-1 - Source: CSEL 30:96lines 1–32–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 400 Paulinus calls the brothers to rejoice, sees the snow as a sign of Felix's glory, asks Christ for words, and grants that others bring costlier gifts. ### Latin text Lex mihi iure pio posita hunc celebrare quotannis eloquio famulante diem, sollemne reposcit munus ab ore meo, Felicem dicere uersu, laetitiamque meam modulari carmine uoto et magnum cari meritum cantare patroni, quod per iter durum, qua fert uia peruia paucis, alta per arta petens superas penetrauit ad arces. concordate meis, precor, et conplaudite, fratres, carminibus castoque animos effundite luxu. gaudia sancta decent et carmina casta fideles; nam cui fas hominum, cui Christus amorque timorque est, non gaudere hodie et uacuum procedere uoti, qua quis possit ope ingenii linguaeque reique, caelicolas Christo quando adgaudere ministros ipsa etiam festo produnt elementa colore? cernite laetitiam mundi in splendore diei elucere sacris insignibus; omnia laetus candor habet, siccus cineris a nubibus imber ponitur et niueo tellus uelatur amictu, quae niue tecta, solum niue siluas culmina colles compta senis sancti canos testatur honores; angelicaque docent et luce et pace potiri Felicem placida clarum in regione piorum, * lactea qua tacito labuntur uellera caelo. Christe deus Felicis, ades, da nunc mihi uerbum, sermo deus, da perspicuam, sapientia, mentem. non opis humanae facundia dicere laudes posse tuas; tua namque tui sunt gloria sancti. cedo, alii pretiosa ferant donaria meque officii sumptu superent, qui pulchra tegendis uela ferant foribus, seu puro splendida lino siue coloratis textum fucata figuris. ### English translation (Claude) A law laid down for me by godly right, to celebrate this day every year with the service of eloquence, demands a solemn gift from my mouth: to tell of Felix in verse, to set my joy to a vowed song, and to sing the great merit of my dear patron, who, by the hard road, where the way is passable for few, seeking the heights through narrow places, made his way into the citadels above. Join in harmony with my songs, I pray, brothers, and applaud, and pour out your hearts in chaste festivity. Holy joys and chaste songs befit the faithful; for what man, to whom Christ is love and fear, may rightly not rejoice today, and come forth empty of his vow, with whatever resource of wit and tongue and means he can, when even the elements with festal colour reveal that the heavenly ministers rejoice with Christ? See the gladness of the world shine out in the splendour of the day with sacred insignia; glad whiteness holds all things; a dry rain is laid down from ash-grey clouds, and the earth is veiled with a snowy mantle; covered with snow, adorned with snow, the ground, the woods, the roofs, the hills bear witness to the white-haired honours of the holy old man, and they teach, as the angels do, that Felix, shining, possesses light and peace in the calm region of the godly, where milky fleeces glide in the silent sky. Christ, God of Felix, be present, give me now a word, O Word who is God; O Wisdom, give me a clear mind. It is not in the power of human eloquence to tell your praises; for your saints are your glory. I yield: let others bring precious gifts and surpass me in the expense of their service, who bring beautiful curtains to cover the doors, whether shining with pure linen or woven and dyed with coloured figures. ### Scripture references - Matt 7:14: allusion, medium confidence - John 1:1: echo, medium confidence - 1 Cor 1:24: echo, medium confidence - Ps 149:9 (149:9 Vulg.): echo, low confidence ### Translation notes - The narrow way: Matt 7:14. An asterisk in the digital text after “piorum” (line 23) has no evident lacuna; the sense runs on and is translated continuously. ### Citation (SBL) Paulinus of Nola, Carm. 18.1 (CSEL 30:96lines 1–32–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-1). ## Poem 18, lines 33–64 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-33 - Source: CSEL 30:98lines 33–64–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others adorn Felix's shrine with silver, lamps, ointment and alms; Paulinus, poor, offers himself and his verse, like the widow's two coins that Christ praised. ### Latin text hi leues titulos lento poliant argento sanctaque praefixis obducant limina lamnis. ast alii pictis accendant lumina ceris multiforesque cauis lychnos laquearibus aptent, ut uibrent tremulas funalia pendula flammas. martyris hi tumulum studeant perfundere nardo, ut medicata pio referant unguenta sepulchro. cedo equidem et uacuo multis potioribus auro, quis grauis aere sinus releuatur egente repleto, qui locuplete manu promptaria ditia laxant et uariis animam sponsantes dotibus adstant, mente pares, ope diuersi; nec segnius illi fercula opima cibis, ceras aulaea lucernas, larga quidem sed muta dicant: ego munere linguae, nullus opum, famulor de me mea debita soluens meque ipsum pro me, uilis licet hostia, pendo. nec metuam sperni, quoniam non uilia Christo pauperis obsequii libamina, qui duo laetus aera, piae censum uiduae, laudata recepit. tunc quoque multa deo locupletes dona ferebant, inplentes magnis aeraria sancta talentis; sed Christus spectator erat, qui corda ferentum inspiciens uiduae palmam dedit; illa diurni rem uictus, geminos, quod ei substantia, nummos miserat in sacram nil anxia corporis arcam. propterea ex ipso uenturi iudicis ore ante diem meruit facti praecerpere laudem praeferrique illis, quorum stipe uicerat aurum, munere pauper anus, sed prodiga corda fideli. ergo, boni fratres, quibus hic dignatio et istic concessa est, placidis aduertite mentibus aures, nec qui, sed de quo loquar, exaudite libenter. ### English translation (Claude) Let these polish smooth inscriptions with pliant silver and cover the holy thresholds with plates fixed on them. And let others kindle lights in painted wax and fit many-holed lamps to the hollow ceilings, so that the hanging tapers may flicker with trembling flames. Let these be eager to drench the martyr's tomb with nard, so that they may carry back healing ointments from the godly tomb. I yield indeed, empty of gold, to many more powerful, whose pockets, heavy with money, are lightened as the needy are filled, who with rich hand open their wealthy storerooms and stand by, pledging their souls with various dowries, equal in mind, different in means; and not less zealously let them dedicate dishes rich with food, wax candles, hangings, lamps, generous indeed but dumb: I, with the gift of my tongue, possessing no wealth, serve, paying what I owe from myself, and weigh out myself for myself, though a cheap victim. Nor shall I fear being scorned, since the libations of a poor man's service are not cheap to Christ, who gladly received with praise the two coins, the fortune of the godly widow. Then too rich men were bringing many gifts to God, filling the holy treasury with great talents; but Christ was the spectator, who, looking into the hearts of the givers, gave the palm to the widow; she had put the means of her daily food, two coins, all her substance, into the sacred chest, with no anxiety for the body. Therefore, from the very mouth of the Judge who is to come, she earned before the day to receive in advance the praise of her deed, and to be preferred to those whose gold her small coin had conquered, a poor old woman in her gift, but with a heart lavish in faith. So, good brothers, to whom favour has been granted here and there, turn your ears to me with calm minds, and hear gladly not who speaks, but of whom I speak. ### Scripture references - Mark 12:41: allusion, high confidence - Mark 12:42: allusion, high confidence - Mark 12:43: allusion, high confidence - Mark 12:44: allusion, high confidence - Luke 21:1: allusion, medium confidence - Rom 12:1: echo, medium confidence ### Translation notes - The widow's mite: Mark 12:41–44; Luke 21:1–4. Ointment taken from the tomb as a remedy is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 18.33 (CSEL 30:98lines 33–64–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-33). ## Poem 18, lines 65–96 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-65 - Source: CSEL 30:100lines 65–96–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having told Felix's life in earlier poems, Paulinus explains that souls live on after death and will be reunited with their bodies, and that Christ shows Felix alive through the wonders done at his tomb. ### Latin text despicienda quidem, tamen et miranda profabor, despicienda meo ingenio, miranda beati Felicis merito, quod dicere non sine Christi laude licet, quia quicquid in hoc miramur ab illo est, unde piis uirtus et per quem uita sepultis. praeteritis cecini patriam genus acta libellis et tota sanctum repetens ab origine dixi Felicem, donec perfectae tempora uitae clauderet et posito desertis corpore terris tenderet aeterni merita ad consortia regni. sed quia non idem tumuli qui membra piorum et merita occultant, animarum uita superstes corporibus functis quaesitos corpore fructus et post corporeos obitus non mortua sentit laeta bonos, cruciata malos, quos rursus in ipsum tempore uenturo corpus reuocata remixto corpore communi metet indiscreta receptu. longa igitur mihi materies; quantumque erit aeui, tantum erit et uerbi super hoc, cui dicere gesta Felicis pateat, si copia tanta sit oris, quanta operum meritique manet. nam tempore ab illo, quo primum ista dies Felicem fine beato condidit et carnem terris, animam dedit astris, ex illo prope cuncta dies operante uidetur confessore dei, probat et sine corpore uiuum Christus, ut ostendat maiorem in morte piorum uirtutem quam uim in uita superesse malorum. ecce uides tumulum sacra martyris ossa tegentem et tacitum obtento seruari marmore corpus; nemo oculis hominum qua corpore cernimus extat, membra latent positi, placida caro morte quiescit, in spem non uacuam rediuiuae condita uitae. ### English translation (Claude) I shall speak of things to be despised and yet to be wondered at: to be despised for my talent, to be wondered at for the merit of blessed Felix, which may not be told without the praise of Christ, since whatever we wonder at in him is from Christ, from whom the godly have their power, and through whom the buried have life. In past little books I have sung his homeland, family and deeds, and, going back to the very origin, I told of holy Felix, until he closed the times of his perfect life and, laying down his body on the deserted earth, went on to the merits of fellowship in the eternal kingdom. But since tombs do not hide the merits of the godly as they do their limbs, the life of souls, surviving when their bodies are done, experiences the fruits sought in the body, and after bodily death, not dead, it feels the good with joy and the evil with torment; and, recalled in time to come into the same body, mingled again with it, it will reap them in common with the body, received back undivided. So my material is long; as much as there will be of time, so much will there be to say on this, for anyone free to tell the deeds of Felix, if his speech were as abundant as his works and merit remain. For from that time when this day first laid Felix to rest with a blessed end and gave his flesh to the earth, his soul to the stars, from that day almost everything is seen to be done by the working of God's confessor, and Christ proves him alive even without the body, to show that there is greater power in the death of the godly than the force remaining in the life of the wicked. Behold, you see the tomb covering the martyr's sacred bones and the silent body kept under the marble drawn over it; no one appears to human eyes in the way we see with the body; the limbs of the one laid to rest are hidden; the flesh rests in a calm death, buried in a hope not empty of life restored. ### Scripture references - Luke 16:23: echo, low confidence - 1 Cor 15:42: echo, medium confidence - 2 Cor 5:10: echo, medium confidence ### Translation notes - The survival of the soul after death, its joy or torment, and its reunion with the body at the resurrection are stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 18.65 (CSEL 30:100lines 65–96–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-65). ## Poem 18, lines 97–126 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-97 - Source: CSEL 30:101lines 97–126–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus recalls Felix's death and funeral, when all Nola, grieving but hopeful, crowded around his body to touch it. ### Latin text unde igitur tantus circumstat limina terror? quis tantos agit huc populos? quaenam manus urget daemonas inuitosque rapit frustraque rebelli uoce reclamantes conpellit adusque sepulchrum martyris et sancto quasi fixos limite sistit? respicio hanc aliquando diem, quam maesta relicto orbe fuit, quam laeta polo, cum Christus amicam adsumens animam casto deus hausit ab ore. addidit ornatum caelis nec pignore terras orbauit; superi Felicis mente fruuntur, corpore nos; animaeque potentis spiritus illic uiuit et hic meritum. sed totum funeris almi praesentare iuuat quem Nola inpendit honorem. namque sacerdotem sacris annisque parentem perdiderat, sed eum caelis habitura patronum urbs deuota pium; spe solabatur amorem. totis ergo quibus stipatur conflua turbis currit in obsequium populos effusa fideles. tunc dolor et pietas coeunt in pectora cunctis; admixta pietate fides gaudetque doletque. et licet accitum Christo super aethera tolli Felicem credat, tanto tamen ipsa relinqui praeceptore dolet; quodque unum in funere sancto inter et exequias restat solamen amoris, postquam depositum tumulandi in sede feretrum, certatim populus pietatis circumfusus undique denseto coetu sita membra coronat, religiosa pie pugna exercetur amantum. quisque alium praestans propior consistere certat reliquiis corpusque manu contingere gaudet. ### English translation (Claude) Whence, then, does such great awe surround the threshold? Who drives such great peoples here? What hand presses the demons and seizes them against their will, and, as they cry out in vain with rebellious voice, drives them all the way to the martyr's tomb, and halts them as if fixed at the holy boundary? I look back to this day long ago, how sorrowful it was for the world left behind, how glad for heaven, when Christ, God, taking up the friendly soul, drew it from his chaste mouth. He added an ornament to the heavens, nor did he bereave the earth of its pledge; those above enjoy the mind of Felix, we his body; the spirit of his mighty soul lives there, and here his merit. But it delights to present the whole honour that Nola spent on the kindly funeral. For the city had lost a priest in sacred things and a parent in years, but, devoted, it would have him as a godly patron in heaven; it consoled its love with hope. So with all the crowds that pack it, flowing together, it runs, pouring out its faithful peoples in service. Then grief and piety come together in all hearts; faith, mixed with piety, rejoices and grieves. And though it believes that Felix, summoned by Christ, is raised above the heavens, yet it grieves to be left by so great a teacher; and what alone remains in a holy funeral and its rites as a consolation of love: after the bier had been set down at the place of burial, the people, pouring around in a rivalry of piety, from every side crown the laid-out limbs with a dense gathering, and a religious fight of lovers is fought in godliness. Each strives, outdoing another, to stand nearer the relics, and rejoices to touch the body with his hand. ### Translation notes - Honour paid to the saint's body and relics is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 18.97 (CSEL 30:101lines 97–126–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-97). ## Poem 18, lines 127–159 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-127 - Source: CSEL 30:103lines 127–159–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix is buried in a flowering field outside the city, while angels bring his soul to God, who gives him both the white crown of peace and the red crown of martyrdom; healings begin at his tomb. ### Latin text nec satis est uidisse semel, iuuat usque morari luminaque expositis et qua datur oscula membris figere; dat meritam Christo plebs consona laudem moliturque sacrum solii Felicis honorem. qua muris regio et tectis longinqua uacabat, fusus ibi laeto ridebat caespite campus uberius florente loco, quasi praescia iam tunc semper honorandi mundo uenerante sepulchri gaudebat sacro benedici corpore seque ueris amoena habitu, quo dignior esset humando martyre, graminibus tellus sternebat odoris. ast illum placido scandentem celsa uolatu et casto adsumptum de corpore laeta piorum turba per aetherias susceperat obuia nubes; angelicique chori, septemplicis agmina caeli, totis, qua caelum patet, occurrentia portis regis in aspectum summique parentis ad ora sidereo uolucrem laeti uexere triumpho. tum niuea sacrum caput ornauere corona sed tamen et roseam pater addidit iudice Christo purpureoque habitu niueos duplicauit amictus, quod meritis utrumque decus. nam lucida sumpsit serta quasi placido translatus in aethera leto, sed meruit pariter quasi caesi martyris ostrum qui confessor obit. tenet ergo et praemia passi, quod prompta uirtute fuit, nec pacis honore ornatuque caret, quia non congressus obiuit. facta igitur rata iusta, pium texere sepulchro funus; at in sanctis diuinitus insita membris gratia non potuit cum carne morique tegique, ilico sed positis ex ossibus emicuit lux, quae medicis opibus meriti dare signa potentis hactenus ex illo non umquam tempore parcit. ### English translation (Claude) Nor is it enough to have seen once; it delights to linger on and fix their eyes, and, where it is allowed, kisses on the exposed limbs; the people in harmony give Christ deserved praise and build the sacred honour of the resting place of Felix. Where a region far from walls and houses lay empty, a field spread out smiled with glad turf, flowering more richly in that place, as if already then, foreknowing the tomb always to be honoured by a venerating world, it rejoiced to be blessed by the sacred body, and the earth, lovely in spring's attire, so as to be more worthy of burying the martyr, strewed itself with fragrant grasses. But him, as he climbed the heights with calm flight, taken up from his chaste body, the glad crowd of the godly had come to meet and received through the heavenly clouds; and the angelic choirs, the ranks of the sevenfold heaven, running to meet him from all the gates where heaven opens, gladly carried the winged soul in starry triumph into the sight of the King and before the face of the highest Father. Then they adorned his sacred head with a snow-white crown, but the Father, with Christ as judge, added a rosy one too, and doubled the snowy robes with a purple garment, because each honour was his by merit. For he took the bright garlands as one carried to heaven by a calm death, but he earned equally the purple of a slain martyr, he who died a confessor. So he holds the rewards of one who suffered, because he was ready in virtue, nor does he lack the honour and adornment of peace, because he did not die in combat. So, the due rites performed, they covered the godly body in the tomb; but the grace divinely planted in the holy limbs could not die or be covered with the flesh, but at once from the laid bones a light flashed out, which from that time has never ceased until now to give signs of his mighty merit by healing powers. ### Scripture references - Rev 6:11: echo, low confidence - 2 Tim 4:8: echo, low confidence ### Translation notes - The two crowns, white for those who die in peace and red for martyrs, are Paulinus's image. ### Citation (SBL) Paulinus of Nola, Carm. 18.127 (CSEL 30:103lines 127–159–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-127). ## Poem 18, lines 160–189 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-160 - Source: CSEL 30:104lines 160–189–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The small tomb built in persecution has grown into a complex of five basilicas like a city, crowded with pilgrims, where healing is given through Felix's relics. ### Latin text et toto quo mundus erit fulgebit in aeuo lux eadem, sancti cineris per saecula custos. martyris haec functi uitam probat, et bona Christi ad tumulum Felicis agens diffundit in omnes Felicis late terras mirabile nomen, dignatam et tanto prae cunctis urbibus unam hospite nobilitat Nolam, quam gratia Christi Felicis meritis ita dilatauit, ut aucta ciuibus ecce nouis et moenibus hic etiam urbs sit, pauper ubi primum tumulus, quem tempore saeuo, religio quo crimen erat minitante profano, struxerat anguste gladios trepida inter et ignes plebs domini, ut seris antiqua minoribus aetas tradidit. ingentem paruo sub culmine lucem clauserat et tanti tantum sacer angulus olim depositi possessor erat, qui lucis opertae conscius ut quidam fons aedibus extitit amplis et manet in mediis quasi gemma intersita tectis, basilicas per quinque sacri spatiosa sepulchri atria diffundens, quarum fastigia longe adspectata instar magnae dant uisibus urbis. quae tamen, ampla licet, uincuntur culmina turbis, quod crescente fide superundat gratia Christi, quae populis medico Felicem munere praestat uiuere. qui perstans etiam post corporis aeuum praesidet ipse suis sacer ossibus; ossaque sancti corporis e tumulo, non obsita puluere mortis, arcano aeternae sed praedita semine uitae, uiuificum spirant animae uictricis odorem, quo medicina potens datur exorantibus aegris. ### English translation (Claude) And through all the age the world will last the same light will shine, guardian of the holy ashes through the ages. This proves the life of the dead martyr, and the good gifts of Christ, working at the tomb of Felix, spread over all lands far and wide the wondrous name of Felix, and ennoble Nola, alone above all cities deemed worthy of so great a guest, which the grace of Christ has so enlarged by Felix's merits that, increased, see, with new citizens and walls, here too there is a city, where at first there was a poor tomb, which, in a savage time, when religion was a crime under the threats of the profane, the Lord's people had built cramped, trembling amid swords and fires, as the ancient age has handed down to later generations. A small roof had shut in an immense light, and once a sacred corner was the possessor of so great a deposit; it, conscious of the hidden light, stood out like a fountain for ample buildings and remains in their midst like a jewel set among the roofs, spreading the spacious courts of the sacred tomb through five basilicas, whose summits, seen from afar, offer the eye the likeness of a great city. Yet these roofs, ample as they are, are outdone by the crowds, because, as faith grows, the grace of Christ overflows, which grants the peoples to have Felix alive by his gift of healing. He, enduring even after his bodily life, himself presides over his own, holy in his bones; and the bones of his holy body in the tomb, not covered with the dust of death, but endowed with the secret seed of eternal life, breathe the life-giving fragrance of a victorious soul, by which mighty healing is given to the sick who pray. ### Translation notes - The healing power of the saint's bones is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 18.160 (CSEL 30:104lines 160–189–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-160). ## Poem 18, lines 190–218 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-190 - Source: CSEL 30:106lines 190–218–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the saints' ashes do so much, their risen bodies will shine gloriously; farmers bring even sick cattle to Felix; Paulinus will tell one of his many miracles. ### Latin text quanta resurgentes uirtus et gloria cinget coniectare licet, cum gratia tanta sepultos ambiat, et quanto rediuiua decore micabunt corpora, in obscuris cum sit lux tanta fauillis! quid nobis minimis horum praestare coronae sufficient, quorum et cineres dant commoda uiuis? cernere saepe iuuat uariis spectacula formis mira salutantum et sibi quaeque adcommoda uotis poscentum; uideas etiam de rure colonos non solum gremio sua pignora ferre paterno, sed pecora aegra manu saepe introducere secum et sancto quasi conspicuo mandare licenter, moxque datam sua confisos ad uota medellam experto gaudere deo et iam credere sana et uere plerumque breui sanata sub ipso limine laeta suis iumenta reducere tectis. sed quia prolixum et uacuum percurrere cuncta, quanta gerit Felix miracula numine Christi, unum de multis opus admirabile promam innumeris paribus, sed ab uno pende relicta, quae uirtus eadem gessit distantia causis. pandite corda, precor, breuis est iniuria uobis, dum paucis magnum exiguisque opus eloquor orsis. et memores uiduae primo sermone relatae, quam deus e pretio mentis, non munere cernens, antetulit multum mittentibus, omnia dantem, me quoque ferte leui dicentem magna relatu. et mea namque illis sunt aemula uerba minutis, quis pretium pietas et uilibus aurea fecit. ### English translation (Claude) How great the power and glory that will surround the risen one may guess, when so great a grace surrounds the buried, and with what beauty the bodies restored to life will shine, when there is so great a light in their dark ashes! What will the crowns of these not suffice to grant to us, the least, whose very ashes give benefits to the living? It often delights to see the wonderful spectacles, in varied forms, of those who greet him, each asking for what suits his prayers; you might see even farmers from the countryside not only bringing their children in their fatherly bosom, but often leading in sick cattle with them by hand and freely commending them to the saint as if he were visible, and soon, trusting that healing has been given to their prayers, rejoicing in God's help experienced, and now believing them well, and indeed often, healed quickly under the very threshold, leading their animals back glad to their homes. But since it is long and pointless to run through all the miracles that Felix does by the power of Christ, I shall bring out one wonderful work of many, like countless others; but judge from the one those left aside, which the same power did, differing in their occasions. Open your hearts, I pray; the wrong to you is short while I tell a great work in few and slight words. And, remembering the widow told of at the start of my discourse, whom God, judging by the value of the mind, not of the gift, preferred to those who sent much, since she gave all, bear with me too as I tell great things in a light account. For my words also rival those mites, to which piety gave a golden value though they were cheap. ### Scripture references - 1 Cor 15:43: echo, medium confidence - Mark 12:42: allusion, medium confidence ### Translation notes - The widow's coins: Mark 12:41–44. ### Citation (SBL) Paulinus of Nola, Carm. 18.190 (CSEL 30:106lines 190–218–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-190). ## Poem 18, lines 219–253 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-219 - Source: CSEL 30:107lines 219–253–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A poor peasant, whose living depended on his two oxen, finds them stolen in the night, and, despairing of human help, runs to Felix's shrine to demand them back. ### Latin text quidam homo re tenuis, plebeius origine, cultu rusticus, e geminis angustam bubus alebat pauperiem mercede iugi, nunc subdere plaustris suetus eos oneri pacta regione uehendo, nunc operae pretium sub aratra aliena locatis paupertatis habens reditum; spes anxia resque tota inopi par illud erat. non carior illi progenies aut ipse sibi; sed pignora et ipsos ducebat; neque cura minor saturare iuuencos quam dulces natos educere, parcior immo natis quam pecori caro; non gramine uili illos aut sterili palea, sed tegmine aprico algidus et de farre sibi natisque negato esuriens pascebat, egens sibi, diues in illis, quorum fecundus labor exsaturabat egentem. hos igitur, tam cara suae solamina uitae, nocte miser quadam somno grauiore sepultus, amisit taciti furto praedonis abactos; exurgensque die reduci de more iugandos infelix primo in uacuis praesepibus intus moxque foris frustra notis quaesiuit in agris; ilico sed fessus cassis erroribus ultro atque citro, postquam nullis uestigia signis certa uidet, spebus frustrata indage peremptis, humanam desperat opem et pietate repletus adspirante deo depressam in pectore fracto erigit in caelum mentem; et mox corde refecto praesumente fide spem uotis conpotis haurit sanctaque Felicis rapido petit atria cursu ingressusque sacram magnis cum fletibus aulam sternitur ante fores et postibus oscula figit et lacrimis rigat omne solum, pro limine sancto fusus humi, et raptos nocturna fraude iuuencos a Felice pio uelut a custode reposcit increpitans miscetque precantia uerba querellis: ### English translation (Claude) A certain man of slender means, plebeian by origin, rustic in way of life, was supporting his narrow poverty from a pair of oxen by hiring out their yoke, now accustomed to put them under wagons to carry loads over an agreed route, now having the return of his poverty from hiring them out for work under others' ploughs; his anxious hope and his whole property, poor man, was that pair. His children were not dearer to him, nor he himself; but he counted them as his children and as himself; nor was his care less to fill his steers than to bring up his sweet children; he was rather more sparing with his children than with his dear cattle; not with cheap grass or barren chaff, but in a sunny shelter, himself cold, and with the grain denied to himself and his children, himself hungry, he fed them, needy for himself, rich in them, whose fruitful labour fed the needy man to the full. These, then, so dear a comfort of his life, the wretched man, buried one night in heavier sleep, lost, driven off by the theft of a silent robber; and rising at the return of day to yoke them as usual, the unhappy man first sought them in the empty stalls within, and then outside, in vain, in the familiar fields; but soon, weary of fruitless wanderings to and fro, after he sees that the tracks give no sure signs, his hopes frustrated and his search come to nothing, he despairs of human help, and, filled with piety, as God breathed on him, he lifted to heaven the mind cast down in his broken breast; and soon, his heart restored, with faith anticipating, he drinks in hope that his prayers will be granted, and seeks the holy courts of Felix in a swift run, and, entering the sacred hall with great weeping, lies prostrate before the doors and fixes kisses on the doorposts and waters all the ground with tears, poured out on the ground before the holy threshold, and demands back the steers stolen by night's fraud from godly Felix as from their guardian, reproaching him, and mixes praying words with complaints: ### Citation (SBL) Paulinus of Nola, Carm. 18.219 (CSEL 30:107lines 219–253–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-219). ## Poem 18, lines 254–288 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-254 - Source: CSEL 30:108lines 254–288–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The peasant complains to Felix, his patron, that he let the oxen be stolen, and demands those very oxen back from him. ### Latin text sancte deo Felix, inopum substantia, semper pro miseris felix et semper diues egenis, te requiem fessis deus adflictisque leuamen, te posuit maestis ad saucia corda medellam; propterea tamquam gremio confisa paterno in te paupertas caput adclinata recumbit. Felix sancte meos semper miserate labores, nunc oblite mei, cur me rogo uel cute nudum deseris? amisi caros, tua dona, iuuencos, saepe tibi supplex quos commendare solebam, quos tua perpetuo seruabat cura fauore pascebatque mihi. tua nam custodia saluos dextraque sufficiens illos praestabat opimos, quos misero mihi nox haec abstulit. heu quid agam nunc? quo deceptus eam? quem criminer? an tibi de te conquerar inmemoremque mei accusabo patronum, qui mihi sopito tam densum inrepere somnum, ne mea sentirem perfringere claustra latrones, passus es et nullo fregisti dura pauore pectora nec lucem tenebris furtoque dedisti? aut ullis profugos curasti prodere signis? qua modo discurram? quo deferar? omnia caecis structa mihi latebris; nunc et mea tecta uidentur clausa mihi, abductis ubi desolatus alumnis nil habeo, quod habere uelim, quod dulce uidenti, dulce laboranti non inrita gratia praestet, oblectans inopem sensu fructuque peculi. hos ubi nunc quaeram miserandus ego? aut ubi quando inueniam tales aut unde parabo, repertos qui solos habui contentae rusticus illos paupertatis opes? ipsos igitur mihi redde, nolo alios. nec eos ulla regione requiram, hic mihi debentur; haec illos limina reddent, in quibus ipsum te subplex adstringo tibique haereo. cur quaeram aut ubi quos ignoro latrones? ### English translation (Claude) “Felix, holy to God, substance of the needy, always fortunate for the wretched and always rich for the poor, God has set you as rest for the weary and relief for the afflicted, as healing for the sorrowful, for wounded hearts; therefore, as if trusting in a father's bosom, poverty lays its head on you and rests. Holy Felix, who have always pitied my labours, now forgetful of me, why, I ask, do you desert me, stripped to the skin? I have lost my dear steers, your gifts, which as a suppliant I used often to commend to you, which your care kept with constant favour and fed for me. For your guardianship kept them safe, and your sufficient right hand made them fat, the ones this night has taken from wretched me. Alas, what shall I do now? Where shall I go, deceived? Whom shall I accuse? Or shall I complain to you about you and accuse my patron of forgetting me, you who allowed so dense a sleep to creep over me in my slumber that I should not feel robbers breaking my bolts, and did not break my hard heart with any fear, nor give light to the darkness and the theft? Or did you take care to betray the fugitives by any signs? Where shall I run now? Whither shall I be carried? All things are built against me in blind hiding places; now even my own house seems closed to me, where, desolate, my nurslings led away, I have nothing that I would wish to have, nothing that a grace not vain might offer, sweet to see and sweet as I labour, delighting a poor man with the sense and fruit of his little property. Where shall I seek these now, pitiable as I am? Or where, or when shall I find such, or whence shall I procure them, if found, I, a rustic, who had them as the only riches of a contented poverty? So give me back those same ones; I want no others. Nor shall I seek them in any region; here they are owed to me; these thresholds will give them back, in which as a suppliant I bind you yourself, and cling to you. Why should I seek robbers I do not know, or where? ### Scripture references - Matt 11:28: echo, low confidence ### Citation (SBL) Paulinus of Nola, Carm. 18.254 (CSEL 30:108lines 254–288–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-254). ## Poem 18, lines 289–321 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-289 - Source: CSEL 30:110lines 289–321–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The peasant proposes a bargain: Felix may pardon the thieves if he returns the oxen; he refuses to leave the shrine, and Felix, amused and moved by his faith, prepares to help. ### Latin text debitor hic meus est; ipsum pro fure tenebo custodem. tu, sancte, reus mihi, conscius illis. teneo; tu scis ubi sint, qui lumine Christi cuncta et operta uides longeque absentia cernis et capis includente deo, quo cuncta tenentur. atque ideo occulti fures quacumque latebra non tibi celantur nec de te euadere possunt, quos licet et manus una tenet. deus unus ubique, Christi blanda piis, sed iniquis dextera uindex. redde igitur mihi, redde boues et corripe furem. sed non quaero reos; abeant, non nescio mores, sancte, tuos; nescis male facta rependere, malis emendare malos uenia quam perdere poena. conueniat nobis igitur: sic diuide mecum quae tua, quae mea sunt; indemnis stet mea per te utilitas iuxtaque tuas clementia partes uindicet aequatoque tuum libramine constet iudicium; tibi solue reos, mihi redde iuuencos. ecce tenes pactum, famuli iam nulla morandi causa tibi; adcelera tantis me soluere curis. nam mihi certa manet sententia cedere nusquam, donec subuenias, nec ab isto poste refigi; ni properas, isto deponam in limine uitam, nec iam repperies cui reddas sero reductos. talia uoce quidem querula sed mente fideli plorantem totoque die sine fine precantem audiuit laetus non blando subplice martyr et sua cum domino ludens conuitia risit; poscentisque fide, non libertate dolentis motus opem properat; paucis mora ducitur horis. interea labente die iam uespere ducto nec precibus dabat ille modum nec fletibus; una uox erat adfixi foribus: non eruar istinc; ### English translation (Claude) My debtor is here; I shall hold the guardian himself in place of the thief. You, saint, are answerable to me, an accomplice of theirs. I hold you; you know where they are, you who by the light of Christ see all things, even hidden ones, and see far-off absent ones, and grasp them, since God encloses all, by whom all things are held. And therefore the hidden thieves, in whatever hiding place, are not concealed from you, nor can they escape you, though they be anywhere, since one hand holds them. God is one everywhere, the right hand of Christ gentle to the godly, but an avenger to the wicked. So give back to me, give back my oxen, and seize the thief. But I do not seek the guilty; let them go; I am not ignorant of your ways, saint; you do not know how to repay evil deeds; you prefer to amend the wicked by pardon rather than destroy them by punishment. So let us agree: divide with me thus what is yours and what is mine; let my interest stand unharmed through you, and let mercy claim your share alongside, and let your judgment stand with balanced scale: release the guilty for yourself, give me back my steers. See, you have the bargain; there is no longer any cause for you to delay your servant; hasten to release me from such great cares. For my resolve stands sure never to give way until you help me, nor to be unfastened from this doorpost; unless you hasten, I will lay down my life on this threshold, and you will no longer find anyone to whom to return them, brought back too late.” Such things he said with a complaining voice but faithful mind, weeping and praying all day without end; the martyr heard him gladly, for the suppliant was not flattering, and, sporting with his Lord, laughed at his reproaches; and, moved by the faith of the one asking, not by the boldness of the one grieving, he hastens help; the delay is drawn out a few hours. Meanwhile, as the day slipped away and evening came on, he set no limit to prayers nor to tears; his one cry, fixed to the doors, was: “I will not be torn from here; ### Scripture references - Ps 139:7 (138:7 Vulg.): echo, low confidence ### Translation notes - The playful bargaining with the saint is Paulinus's own narrative, given as written. The digital text's “hic mens est” is read “hic meus est” (“mine is here”). ### Citation (SBL) Paulinus of Nola, Carm. 18.289 (CSEL 30:110lines 289–321–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-289). ## Poem 18, lines 322–354 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-322 - Source: CSEL 30:111lines 322–354–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dragged from the shrine at nightfall, the peasant goes home weeping, lies down in the empty stall among his oxen's tracks, and keeps calling on Felix. ### Latin text hic moriar, uitae nisi causam protinus istic accipiam. tandem tamen, ut iam plurima tutum nox secretum adytis fieri cogebat, et ille temporis oblitus, damni memor, ostia prono ore premens, toto prohibebat corpore claustra. sed multis frustra pulsantum uocibus aures adgreditur uiolenta manus tandemque reuellit turba reluctantem et sancta procul exigit aula. pulsus ab aedituis flet amarius et sua lugens tecta petit, resonant plangore silentia noctis questibus et magnis late loca sola resultant, donec et inuitus peruenit. et atra silentis ingrediens tuguri penetralia rursus ab ipso culminis introitu taciti, ut praesepia uidit nuda boum et nullos dare tintinnabula pulsus, excussa ut ceruice boum crepitare solebant mollius aut lentis caua linguis aera ferire, armentum reduces dum gutture ruminat escas: his grauius tamquam rescisso uulnere planctum integrat, et quamquam neget aegro cura quietem, et uigili tamen haec dat solamenta dolori, ut bubus stabulata suis loca corpore fuso pressa superiaceat; nec duro fracta cubili membra dolent, iuuat ipsa iniuria; nec situs horret sordentis stabuli, quia notum reddit odorem dilecti pecoris, nec fetor fetet amanti. si qua illi extremo tulerant uestigia gressu aspicit et palpante manu calcata retractans ingemit et refricat totis iam frigida membris signa pedum; mentemque suam, licet eminus absit corpore, sacratam Felicis mittit ad aulam, Felicem fletu, Felicem nomine clamans, nec desperat opem nec parcit fundere uota. ### English translation (Claude) here I will die, unless I receive at once, here, a reason to live.” At last, however, when the deepening night was now compelling the shrine to be made secure, and he, forgetful of time, mindful of his loss, pressing the doors with his face down, was blocking the bars with his whole body, the violent hands of those who had knocked at his ears in vain with many words set upon him, and at last the crowd tore him away struggling and drove him far from the holy hall. Pushed out by the sacristans, he weeps more bitterly and, mourning, makes for his house; the silences of the night resound with his lament, and the lonely places echo far and wide with great complaints, until, unwilling, he arrived. And entering the black inner room of his silent hut, again, from the very entrance under the roof, when he saw the bare stalls of the oxen and no bells giving their sound, as they used to rattle softly when the oxen shook their necks or struck the hollow bronze with slow tongues, while the herd chewed the cud in the throat, he renews his lamentation more heavily, as if a wound had been reopened; and although care denies the sick man rest, yet it gives this comfort to his wakeful grief, that he lies with his body stretched over the places where his oxen had been stalled, pressing them; nor do his limbs ache, broken by the hard bed; the very injury delights him; nor does he shudder at the filth of the dirty stall, because it gives back the familiar smell of his beloved cattle, and the stench does not stink to a lover. If there were any footprints they had left with their last steps, he looks at them, and with groping hand going over the trodden places he groans and rubs with all his limbs the now cold tracks of their feet; and his mind, though he is absent in body far away, he sends to the consecrated hall of Felix, calling Felix with weeping, Felix by name, nor does he despair of help or cease to pour out prayers. ### Citation (SBL) Paulinus of Nola, Carm. 18.322 (CSEL 30:111lines 322–354–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-322). ## Poem 18, lines 355–385 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-355 - Source: CSEL 30:113lines 355–385–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At midnight the peasant hears knocking and fears the thieves have returned, but it is his oxen, led home by Felix through the night without a driver. ### Latin text nox medium iam uecta polum perfuderat orbem pace soporifera, reticebant omnia terris; solum illum sua peruigilem spes curaque habebat. ecce repente suis strepitum pro postibus audit et pulsas resonare fores, quo territus amens exclamat, rursum sibi fures adfore credens: quid uacua incassum crudeles ostia uultis frangere? iam nullus mihi bos; quid quaeritis ultra? praeuenere alii, mea tantum uita superstes, quae sociis uestris ut praedae cassa remansit. dixerat haec metuens; sed nullo fine manebat liminibus sonitus. quo crebrescente nec ulla respondente sibi pulsantum uoce propinquat suspensus cunctante gradu et dat postibus aurem sollicitam et rimis aciem per hiantia claustra, qua tenebris albus caeli color interlucet, inserit exploratque diu, nec adhuc sibi credit quid uideat; nec enim sublustri lumine noctis pura fides oculis, dubio tamen ipsa per umbras corpora pulsantum trepidos auferre pauores spemque boni coepere nouis promittere formis. non homines pulsare uidet; sed quod uidet esse uerum, non audet sibi credere. magna profabor, quamquam parua deo miracula, cui sapit omne rerum animal sensu, quo iusserit ipse creator omnigenum pecus. ecce gerens duce numine mentem par insigne boum non nota per auia nocte uenerat ad notas nullis rectoribus aedes, sponte quasi, non sponte tamen, quia numinis actu ereptos potiore manu praedonibus illos egerat occultis Felix moderatus habenis. ### English translation (Claude) Night, having now passed the middle of the sky, had flooded the world with sleep-bringing peace; all things were silent on the earth; only his hope and care kept him wakeful. Behold, suddenly he hears a noise before his doorposts and the doors resound with knocking, at which, terrified, out of his mind, he cries out, believing that thieves were at hand again: “Why do you cruelly wish to break empty doors in vain? I have no ox now; what more do you seek? Others got here first; only my life survives, which has remained, worthless as booty, for your companions.” He said this in fear; but the sound at the threshold continued without end. As it grew more frequent, and no voice of the knockers answered him, he draws near in suspense with hesitant step, and puts an anxious ear to the doorposts, and his eye to the cracks through the gaping bars, where the white colour of the sky shines in amid the darkness, and he looks long and explores, and still does not trust himself as to what he sees; for in the dim light of night there is no clear faith for the eyes; yet through the shadows the very bodies of the knockers, though doubtful, began to take away his trembling fears and to promise hope of good by their shapes. He does not see men knocking; but what he sees to be true he does not dare to believe. I will tell great things, though small miracles for God, for whom every living creature has sense, by which the Creator himself has ordered cattle of every kind. Behold, bearing a mind led by divine power, the notable pair of oxen, through pathless places unknown at night, had come to the known house with no drivers, as if of their own accord, yet not of their own accord, because Felix, guiding them with hidden reins, had driven them by divine action, snatched by a stronger hand from the robbers. ### Citation (SBL) Paulinus of Nola, Carm. 18.355 (CSEL 30:113lines 355–385–114; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-355). ## Poem 18, lines 386–414 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-386 - Source: CSEL 30:114lines 386–414–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oxen butt the door and low until the peasant, scarcely believing, recognizes them at dawn and opens to them. ### Latin text et postquam adtigerant adsueti culmea tecti culmina gaudentes reditu expertasque timentes sat memori terrore manus, quasi pone timerent instantem sibi raptorem, quatere ostia iunctis frontibus et tamquam manibus sic cornibus uti, ut dominum excirent sonitu. sed territus ille rursus ut hostili circum sua claustra tumultu tuta etiam timuit; rursus sapientia bruto adspirat pecori causam sentire morantis atque intellectum domini reserare timentis. edere mugitum, de quo formidine pulsa panderet exclusis aditum securus alumnis. ille inopina uidens diuini insignia doni haeret adhuc, trepidumque etiam sua gaudia turbant. credere non audet, metuit non credere; cernit comminus et caligare putat; dum respicit ad se, diffidit tantum sese potuisse mereri; sed contra reputans a quo sperauerit, audet credere, cognoscens Felicis gesta patroni. iamque rubescebant rumpente crepuscula mane noctis et extremae fuga rarescentibus astris luce subobscura uel sublucentibus umbris coeperat ambiguos rerum reserare colores. tunc demum nota specie sibi bubus apertis, ut primum coepere oculis clarescere setae, certior exultat remouens et pessula claustris ostia laxato stridentia cardine soluit. dum facit hoc, iuncti simul inrupere iuuenci et reserantis adhuc molimina praeuenerunt. ### English translation (Claude) And after they had reached the familiar straw roof of their house, rejoicing at their return and fearing the hands they had experienced with lively remembering terror, as though they feared the robber pressing on behind them, they began to shake the doors with their joined foreheads, and to use their horns as hands, to rouse their master by the sound. But he, terrified again, as at a hostile uproar around his bolts, feared even what was safe; again wisdom breathes on the brute cattle to sense the reason for his delay and to open the understanding of their fearful master: they give a lowing, by which, his fear driven off, he might securely open the way to his shut-out nurslings. He, seeing the unexpected tokens of the divine gift, still hesitates, and even his joys trouble the trembling man. He does not dare to believe, he fears not to believe; he sees them close by and thinks his eyes are dim; while he looks at himself, he distrusts that he could have deserved so much; but, reflecting on the other hand on him from whom he had hoped, he dares to believe, recognizing the deeds of Felix his patron. And now the twilight was reddening as morning broke the night, and with the flight of its last part, the stars thinning, in a half-dark light or with shadows glimmering, it had begun to unlock the doubtful colours of things. Then at last, the oxen plainly shown to him in their familiar look, as soon as their bristles began to grow clear to his eyes, now more certain, he exults, and removing the bolts from the bars he opens the doors, creaking on their loosened hinge. While he does this, the yoked steers burst in together and forestalled the efforts of the one still unbolting. ### Citation (SBL) Paulinus of Nola, Carm. 18.386 (CSEL 30:114lines 386–414–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-386). ## Poem 18, lines 415–447 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-415 - Source: CSEL 30:116lines 415–447–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The peasant joyfully greets his oxen and leads them straight to Felix's shrine, where the crowd marvels and he gives thanks with words of praise. ### Latin text dimoto faciles cesserunt obice postes, oblatumque sibi mox ipso in limine regem cognoscunt hilares laetum lambuntque uicissim mulcentem labrisque manus palpantis inudant atque habitum totum spumosa per oscula foedant, dum conplectentis domini iuga cara benignum molliter obnixi blanda uice pectus adulant. illum dilecti pecoris nec cornua laedunt et conlata quasi molles ad pectora frontes admouet, et manibus non aspera lingua uidetur, quae lambens etiam siluestria pabula radit. sed tamen haec inter non uano corde fidelis rusticus officii meminit, neque curat anhelos ante boues stabulis inducere postque laborem atque famem recreare cibo, quam ducere secum illuc, unde suos meruit. uenit ergo reductos ducens nec tacitis celat sua gaudia uotis et referens densas trahit ad sua uerba cateruas ingrediturque sacras cunctis mirantibus aedes. quos miser hesterno amissos deflerat, eosdem praesentes hodie ducit sanctique triumphum martyris ostentat populis; ducuntur et ipsi per medios coetus, modo furum praeda, iuuenci, et modo Felicis spolium; dat euntibus ingens turba locum et muto celebratur gloria Christi in pecore. ille autem, qui tanti muneris alto causa fuit domino, mediis in milibus extans flensque iterum sed laetitia modo debita sancto uota refert, non aere graui nec munere surdo, munere sed uiuo linguae mentisque profusus, uoce pia largum testatur pauper amorem debitor et Christo satis isto pignore soluit, inmaculata suae cui sufficit hostia laudis: ### English translation (Claude) The doorposts yielded easily as the barrier was moved, and the oxen, glad, recognize their master, presented to them on the very threshold, and lick him in turn as he strokes them, and wet his feeling hands with their lips, and befoul his whole clothing with foamy kisses, while, pushing softly against the kindly breast of their master who embraces their dear yoke, they caress it in turn. Nor do the horns of his beloved cattle hurt him, and he draws their foreheads to his breast as if they were soft, and the tongue that scrapes even wild fodder as it licks does not seem rough to his hands. But even amid these things the faithful rustic, with no vain heart, remembered his duty, and does not care to lead his panting oxen first into the stalls, and, after their labour and hunger, refresh them with food, before leading them with him to the place from which he had earned them back. So he came, leading them back, and does not hide his joys in silent vows, and as he tells it he draws dense crowds to his words and enters the sacred house as all marvel. Those whom the wretched man had wept as lost yesterday, the same he now leads present today and shows the people the triumph of the holy martyr; and the steers themselves are led through the midst of the gatherings, lately the thieves' plunder and now Felix's spoil; the huge crowd makes way for them as they go, and the glory of Christ is celebrated in dumb cattle. But he, who had been the cause of so great a gift from the high Lord, standing out among thousands and weeping again, but now with joy, pays the vows due to the saint, not with heavy money nor with a dumb gift, but pouring out the living gift of tongue and mind; the poor debtor testifies with godly voice his abundant love, and pays Christ enough with this pledge, for whom the spotless sacrifice of his praise suffices: ### Scripture references - Heb 13:15: allusion, medium confidence - Ps 50:14 (49:14 Vulg.): echo, medium confidence ### Translation notes - The sacrifice of praise: Heb 13:15; Ps 50:14. ### Citation (SBL) Paulinus of Nola, Carm. 18.415 (CSEL 30:116lines 415–447–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-415). ## Poem 18, lines 448–468 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-18-448 - Source: CSEL 30:117lines 448–468–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The peasant asks Felix to heal his eyes, damaged by weeping, so that he can see his oxen; the people laugh, but his sight is restored. ### Latin text captiuos en, sancte, tuos tibi plebe sub omni uictor ago et uictos iterum tibi mando tuendos; conserua reduces dignatus reddere raptos. sed tamen in me nunc ipsum, bone, respice, martyr; namque uides quod agas tibi adhuc superesse, sed in me, qui prope caecatis oculis tua comminus adsto limina; nam multo mersi mea lumina fletu, non solum damno sed et inter gaudia plorans. dempsisti causam lacrimarum, tolle modo orta uulnera de lacrimis; miseratus, sancte, meorum damna boum, miserare itidem modo damna oculorum. donasti reduces pecudes mihi, rursus et illis redde meos oculos. nam quid iuuat esse reductos, si languente acie praesens praesentibus absim? talia praesentes populi risere querentem. sed procul admotae secreti martyris aures suscepere pias ab inepto subplice uoces, moxque refecta sacram senserunt lumina dextram. inde domum gaudens oculis bubusque receptis conlaudante deum populo remeabat, et illum laeta sequebatur gemini uictoria uoti. ### English translation (Claude) “See, saint, your captives, before all the people, I lead as victor to you, and again entrust the conquered to you to guard; preserve those brought back, you who have deigned to return the stolen. But now look upon me myself, good martyr; for you see that something still remains for you to do, but in me, who stand close at your threshold with eyes almost blinded; for I have drowned my eyes in much weeping, lamenting not only in loss but also amid joys. You have removed the cause of tears; remove now the wounds born of the tears; having pitied, saint, the loss of my oxen, pity likewise now the loss of my eyes. You have given me back my cattle; in turn, for them, give back my eyes. For what good is it that they are brought back, if, with my sight failing, though present I am absent from them present?” The people present laughed at him complaining so. But the ears of the hidden martyr, turned to him from afar, received the godly words of the simple suppliant, and soon his restored eyes felt the sacred right hand. Then, rejoicing, with his eyes and his oxen recovered, he went home as the people praised God, and the glad victory of a twofold prayer followed him. ### Citation (SBL) Paulinus of Nola, Carm. 18.448 (CSEL 30:117lines 448–468–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/18-448). ## Poem 19, lines 1–33 (XVIIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-19-1 - Source: CSEL 30:118lines 1–33–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 405 Paulinus says the praise of the martyrs can never cease; God has scattered their tombs over the earth like stars, giving greater signs where unbelief is darker. ### Latin text Sidera si caelo possunt, si gramina terris defore, mella fauis, aqua fontibus, uberibus lac, sic poterunt linguis laudes cessare piorum, in quibus et uitae uirtus et gloria mortis ipse deus, pro quo uitam uoluere pacisci et moriendo piam sancire fidem populorum mercarique sacrum pretioso sanguine regnum, sanguine quo totum spargentes martyres orbem gentibus innumeris semen caeleste fuerunt. horum de numero procerum confessor in ista urbe datus Felix longe lateque per orbem nominis emicuit titulo. sed Nola sepulti facta domus tamquam proprio sibi sidere plaudit. omnis enim quacumque iacet mandatus in ora martyr stella loci simul et medicina colentum est. namque tenebrosum ueteri caligine mundum languentesque animas miseratus in orbe creator sic sacra disposuit terris monumenta piorum, sparsit ut astrorum nocturno lumina caelo. et licet una fides, par gratia et aemula uirtus martyribus cunctis maneat, tamen omnibus isdem dissimiles operum formas extare uidemus. atque alibi tacitis meritum sublime sepulchris excolimus memores, alibi clamantia signa, conspicuas miramur opes. ubi, credo, mali plus durior inpietas retinet, maiorem ibi morbus poscit opem grauior, uel adhuc ubi caecior altam perfidiae noctem trahit error et aegra laborat in populo titubante fides, ibi lumina prorsus accendi maiora decet mundique tenebras inlustrante deo perimi mentesque retusis adtonitas oculis trepidasque intendere ad ipsos diuini ueri radios, caligine taetra ### English translation (Claude) If the stars can be absent from heaven, if grass from the earth, honey from the combs, water from the springs, milk from the udders, so will the praises of the godly be able to cease from tongues; in them the strength of life and the glory of death is God himself, for whom they willed to pledge their lives, and by dying to ratify the godly faith of peoples, and to purchase the sacred kingdom with precious blood, the blood with which the martyrs, sprinkling the whole world, became heavenly seed for countless nations. From the number of these chiefs, Felix, the confessor given to this city, shone far and wide through the world by the renown of his name. But Nola, made the home of the buried saint, applauds herself as for her own star. For every martyr, on whatever shore he lies entrusted, is at once the star of the place and the medicine of its worshippers. For the Creator, pitying the world dark with ancient gloom and the languishing souls in it, so arranged the sacred monuments of the godly on earth as he scattered the lights of the stars in the night sky. And though one faith, equal grace, and rival virtue remain for all the martyrs, yet in all of them we see unlike forms of works stand out. In some places we remember and honour lofty merit in silent tombs, in others we marvel at crying signs, conspicuous powers. Where, I believe, a harder impiety holds more evil, there a graver disease demands greater help; or where a blinder error still draws out the deep night of faithlessness, and faith labours, sick, in a wavering people, there it is altogether fitting that greater lights be kindled, and that the darkness of the world be destroyed as God illumines it, and that minds, astonished, with their eyes dazzled, and trembling, should turn toward the very rays of divine truth, from the foul gloom ### Scripture references - Rev 12:11: echo, low confidence - Phil 2:15: echo, low confidence ### Extrabiblical texts - Tertullian, Apol. 50.13 (Apology): echo, low confidence ### Translation notes - The blood of the martyrs as seed: cf. Tertullian, Apol. 50.13. The digital text's “mella fanis” is read “mella fauis” (“honey from the combs”). ### Citation (SBL) Paulinus of Nola, Carm. 19.1 (CSEL 30:118lines 1–33–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-1). ## Poem 19, lines 34–64 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-19-34 - Source: CSEL 30:119lines 34–64–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has distributed the saints as physicians among the nations, placing the chief martyrs in great cities, Peter and Paul in Rome, which is now almost wholly Christian. ### Latin text soluere collyrioque medentis inungere Christi. quod per apostolicas curandis sensibus artes cote pia teritur, quia lene iugum et leue Christi est onus ad Christum puro iam lumine uersis atque euangelico suffusis pectora suco, quo bene purgantur nebulae, quibus interiorem obducunt aciem mundi fallentis amores, qui magnum per inane uagos sine remige sensus circumagunt hebetantque graui caligine captos mollibus inlecebris, ut frangant robora uitae sectenturque cauas per gaudia lubrica pompas. hos igitur nobis cupiens auertere morbos omnimedens dominus, sanctos mortalibus aegris per uarias gentes medicos pietate salubri edidit; utque suam diuina potentia curam clarius exereret, potioribus intulit illos urbibus, et quosdam licet oppida parua retentent martyras, at proceres deus ipsos moenibus amplis intulit et paucas functos diuisit in oras, quos tamen ante obitum toto dedit orbe magistros. inde Petrum et Paulum Romana fixit in urbe, principibus quoniam medicis caput orbis egebat multis insanum uitiis caecumque tenebris. sed potiore deo nostram reparare salutem quam Satana captos etiam nunc fraude tenere rarescunt tenebrae mundi, et iam paene per omnes praeualuit pietas et mortem uita subegit. crebrescente fide uictus dilabitur error, et prope iam nullis sceleri mortique relictis tota pio Christi censetur nomine Roma, inridens figmenta Numae uel fata Sibyllae. ### English translation (Claude) to loose them and anoint them with the eye-salve of Christ the healer. This salve is ground on a godly whetstone by apostolic arts for healing the senses, because Christ's yoke is gentle and his burden light for those turned to Christ with a now pure light and with their breasts suffused with the gospel's juice, by which the mists are well purged with which the loves of the deceiving world cover the inner sight, loves that drive the wandering senses round through the great void without an oarsman, and dull them, captured by heavy fog, with soft enticements, so that they break the strength of life and follow hollow pomps through slippery pleasures. So, desiring to turn these diseases away from us, the all-healing Lord, with saving kindness, gave forth saints as physicians to sick mortals through various nations; and so that divine power might show its care more clearly, he brought them into the more powerful cities; and though small towns keep some martyrs, yet God brought the chief ones themselves into ample walls and distributed them, when dead, in a few regions, the very ones whom before their death he had given as teachers to the whole world. Hence he fixed Peter and Paul in the Roman city, since the head of the world needed chief physicians, mad as it was with many vices and blind with darkness. But since God is more powerful to restore our salvation than Satan is to keep his captives even now by deceit, the darkness of the world grows thin, and now piety has prevailed through almost all, and life has subdued death. As faith grows thicker, error, defeated, slips away, and with almost none now left to crime and death, all Rome is enrolled under the godly name of Christ, laughing at the fictions of Numa and the fates of the Sibyl. ### Scripture references - Rev 3:18: allusion, medium confidence - Matt 11:30: allusion, high confidence - 1 Cor 15:54: echo, low confidence ### Translation notes - Eye-salve: Rev 3:18. The light yoke: Matt 11:30. Numa was the legendary founder of Roman religion; the Sibylline books were Rome's oracles. ### Citation (SBL) Paulinus of Nola, Carm. 19.34 (CSEL 30:119lines 34–64–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-34). ## Poem 19, lines 65–97 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-19-65 - Source: CSEL 30:120lines 65–97–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As pagan temples empty, God has placed the apostles' relics across the world: Andrew at Patrae, John at Ephesus, Mark at Alexandria and others, overthrowing the cults of Egypt, Crete, Phrygia and Greece. ### Latin text cumque sacris pia turba refert pastoribus Amen per numerosa dei regnantis ouilia laetum. laudibus aeterni domini ferit aethera clamor sanctus et incusso Capitolia culmine nutant. in uacuis simulacra tremunt squalentia templis uocibus icta piis inpulsaque nomine Christi. diffugiunt trepidi desertas daemones aedes. liuidus incassum serpens fremit ore cruento lugens humanam ieiuna fauce salutem seque simul pecudum iam sanguine defraudatum; praedo gemens frustra siccas circumuolat aras. sic deus et reliquis tribuens pia munera terris sparsit ubique loci magnas sua membra per urbes. sic dedit Andream Patris Ephesoque Iohannem, ut simul Europam atque Asiam curaret in illis discuteretque graues per lumina tanta tenebras. Parthia Matthaeum conplectitur, India Thomam, Lebbaeum Libyes, Phryges accepere Philippum, Creta Titum sumpsit, medicum Boeotia Lucam. Marcus, Alexandria, tibi datus, ut boue pulso cum Ioue nec pecudes Aegyptus in Apide demens in Ioue nec ciuem coleret male Creta sepultum, nec Phryges exsectis agerent Cybeleia Gallis inpuram foedo solantes uulnere matrem, et tandem castis fronderet montibus Ida intactas referens securo uertice pinus, uana nec ulterius mutos iam Graecia Delphos consuleret spernensque suum calcaret Olympum altius in Sion gradiens, ubi collis alumni lene iugum celso fastigat uertice Christus. fugit et ex Epheso trudente Diana Iohanne germanum comitata suum, quem nomine Christi inperitans Paulus pulso Pythone fugauit. ### English translation (Claude) And when the godly crowd answers its holy shepherds with a glad Amen throughout the numerous folds of the reigning God, a holy shout strikes the sky with praises of the eternal Lord, and the Capitol nods, its summit shaken. The squalid images tremble in the empty temples, struck by godly voices and driven by the name of Christ. The demons flee trembling from their deserted shrines. The livid serpent rages in vain with bloody mouth, mourning human salvation with hungry jaw, and himself cheated now also of the blood of cattle; the plunderer, groaning, flies in vain around the dry altars. So God, granting godly gifts to the other lands also, scattered his members everywhere through great cities. So he gave Andrew to Patrae and John to Ephesus, that he might heal Europe and Asia together in them and dispel heavy darkness through such great lights. Parthia embraces Matthew, India Thomas, Libya Lebbaeus, the Phrygians received Philip, Crete took Titus, Boeotia Luke the physician. Mark, Alexandria, was given to you, so that, the ox driven out, mad Egypt might no longer worship cattle in Apis together with Jupiter, nor Crete wrongly worship in Jupiter a citizen buried there, nor the Phrygians perform the rites of Cybele with their gelded Galli, consoling the impure mother with a foul wound; and so that at last Ida might bloom with chaste mountains, bringing back untouched pines on a carefree summit, and vain Greece might no longer consult dumb Delphi and, scorning it, might trample its Olympus, walking higher on Zion, where Christ, the gentle yoke, crowns the hill of his nurslings with a lofty summit. Diana too fled from Ephesus, as John drove her out, accompanying her brother, whom Paul, commanding in the name of Christ, put to flight when he drove out the Python. ### Scripture references - Acts 16:16: allusion, high confidence - Acts 16:18: allusion, high confidence - Acts 19:27: allusion, medium confidence - Col 4:14: echo, medium confidence - Matt 11:29: echo, medium confidence ### Translation notes - The places assigned to the apostles follow the traditions of Paulinus's day. Paul's expulsion of the spirit of divination (a “python”): Acts 16:16–18; Diana (Artemis) of Ephesus: Acts 19. The phrase about Zion and the gentle yoke is obscure; the rendering is uncertain. ### Citation (SBL) Paulinus of Nola, Carm. 19.65 (CSEL 30:120lines 65–97–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-65). ## Poem 19, lines 98–128 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/18-1/#p-19-98 - Source: CSEL 30:122lines 98–128–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan fled Egypt, where he had disguised Joseph as Serapis, whose statue was destroyed; the rites of Isis mourning Osiris are shown to be absurd. ### Latin text fugit et Aegypto Satanas, ubi mille figuras, nomina mille sibi uariis adcommoda monstris sumpserat, ut Serapi sanctum formaret Ioseph, nomine ferali abscondens uenerabile nomen, cum tamen ipsa fidem simulacri forma doceret, qua modius capiti superest, quia frugibus olim ante famem domino sic inspirante coactis innumeras gentes Aegypti ex ubere pauit et steriles annos annis saturauit opimis. sed ne ultra sanctus coleretur honore profano, mens arcana dei deuotae pectora plebis inmissis acuit stimulis cultumque nefandi daemonis euerso fractoque Serapide clausit. non Pelusiacis uaga saltibus Isis Osirim quaerit aruspicibus caluis, qui pectore tunso deplorant aliena suo lamenta dolore, moxque itidem insani sopito gaudia planctu uana gerunt eadem mentiti fraude repertum, qua non amissum sibi quaesiuere uagantes. heu quo stultitiae merguntur gurgite mentes luce dei uacuae! nam quid, rogo, caecius illis, qui non amissum quaerunt nusquamque manentem inueniunt, planguntque alii quod non dolet ipsis? elige quid facias, miser error. quid colis aut quid plangis? non coeunt quae iungis; luctus honorem non sequitur, lamenta colis lugendaque credis quae diuina putas. si di sunt, nec miseri sunt; aut si sunt miseri, di non sunt atque homines sunt et miseri. miserare igitur mortalia passos aut laetos uenerare deos; nam caecus aperte est hic furor aut miseros colere aut lugere beatos. ### English translation (Claude) Satan fled from Egypt too, where he had taken a thousand shapes, a thousand names fitted to his various monsters, so that he shaped holy Joseph into Serapis, hiding a venerable name under a deadly name, when yet the very form of the image taught the truth, in that a measure sits on its head, because once, when grain had been gathered before the famine as the Lord inspired, he fed countless nations from the breast of Egypt and filled the barren years from the fat years. But so that the saint might no longer be worshipped with profane honour, the secret mind of God sharpened the breasts of the devout people with goads sent in, and closed the worship of the unspeakable demon by overturning and breaking Serapis. No longer does wandering Isis seek Osiris in the Pelusian forests with bald soothsayers, who, beating their breasts, lament others' laments with their own grief, and then likewise, mad, their lament put to rest, carry on vain rejoicings, pretending with the same fraud that he is found whom, wandering, they sought though he was not lost to them. Alas, into what a whirlpool of folly minds sink that are empty of God's light! For what, I ask, is blinder than those who seek one not lost, and find one who remains nowhere, and some lament what does not grieve themselves? Choose what you are doing, wretched error. What do you worship, or what do you lament? The things you join do not go together; grief does not follow honour; you worship laments and believe things to be mourned which you think divine. If they are gods, they are not wretched; or if they are wretched, they are not gods, but are men, and wretched. So pity those who suffered mortal things, or worship glad gods; for this madness is plainly blind, either to worship the wretched or to mourn the blessed. ### Scripture references - Gen 41:47: allusion, high confidence - Gen 41:54: allusion, high confidence - Gen 41:57: allusion, medium confidence ### Translation notes - The identification of Serapis with Joseph (because of the grain measure on the god's head) was current among Christian writers; Joseph and the famine: Gen 41. The Serapeum at Alexandria was destroyed in 391. ### Citation (SBL) Paulinus of Nola, Carm. 19.98 (CSEL 30:122lines 98–128–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-98). ## Poem 19, lines 129–163 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-129 - Source: CSEL 30:123lines 129–163–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis cannot be a goddess, for the one God is Father, Son and Spirit; Paulinus then lists saints of Africa and the West, Cyprian, the martyrs of Utica, Ambrose, Vincent, Martin and Delphinus, who drive out the ancient dragon. ### Latin text ergo dea est Isis? mulier dea? si dea, corpus non habet, et sexus sine corpore uel sine sexu partus abest. unde ergo illi quem quaerit Osirim? atque ubi quaerat eum nescit dea? sed dea numquam esse potest mater nec femina. nam deus unus, uirtus trina, deus pater unus et unus in ipso filius, ex ipso simul unus cum patre uerbi spiritus; haec tria sunt deus unus nomina semper. sola dei natura deus, quod filius et quod spiritus et pater est; sed filius ex patre natus, spiritus ex patre procedens. nihil hic habet ulla commune aut simile in rebus natura creatis. at Carthago potens Cypriano martyre floret, cuius et ore simul profusi et sanguine fontes fecundauerunt Libyae sitientis harenas. nec procul inde Vticam conlatis candida massa martyribus magno uenerandae caedis aceruo extulit; unus enim benedicti caespitis agger corpora multa tegens alte caput extulit aruis et meritis altos testatur monte sepulchri. inde deo dudum iam fertilis Africa Christo multiplicat largas tanto de semine fruges et parit egregios uerboque fideque magistros. nec minor occiduis effulsit gratia terris. Ambrosius Latio, Vincentius extat Hiberis. Gallia Martinum, Delphinum Aquitania sumpsit. multaque praeterea per easdem largiter oras semina sanctorum positis diffusa sepulchris inlustrant totum superis uirtutibus orbem et toto antiquum detrudunt orbe draconem, qui genus humanum per nomina mille deorum, quae tamen ex obitis mortalibus et sibi sumpsit ipse suisque dedit coluber, quatit arte nocendi, princeps in uacuo taetrum gerit aere regnum daemonibusque caput nobis inimicus oberrat. ### English translation (Claude) So is Isis a goddess? A woman a goddess? If a goddess, she has no body, and without a body there is no sex, or without sex no childbirth. Whence then does she have the Osiris she seeks? And does a goddess not know where to seek him? But a goddess can never be a mother nor a woman. For God is one, threefold power: God the Father one, and one in him the Son, and from him at the same time, one with the Father, the Spirit of the Word; these three names are always one God. The nature of God alone is God, which the Son and the Spirit and the Father are; but the Son is born of the Father, the Spirit proceeds from the Father. Nothing here has any nature among created things in common or like it. But mighty Carthage flourishes with Cyprian the martyr, whose fountains, poured out at once from his mouth and his blood, made fruitful the sands of thirsty Libya. Not far from there the White Mass raised Utica up with martyrs gathered in a great heap of venerable slaughter; for one mound of blessed turf, covering many bodies, has raised its head high over the fields, and testifies to lofty merits by the mountain of its tomb. Hence Africa, long since fruitful for God and Christ, multiplies abundant harvests from so great a seed and bears excellent teachers in word and faith. Nor did less grace shine out in the western lands. Ambrose stands out for Latium, Vincent for the Iberians. Gaul took Martin, Aquitaine Delphinus. And many other seeds of saints besides, abundantly spread through the same regions in the tombs laid there, illuminate the whole world with heavenly powers and thrust the ancient dragon out of the whole world, who shakes the human race with the art of harming through the thousand names of gods, which he, the snake, took from dead mortals for himself and gave to his own; a prince, he holds his foul kingdom in the empty air, and wanders about as head of the demons, our enemy. ### Scripture references - John 15:26: allusion, medium confidence - Matt 28:19: echo, medium confidence - Rev 12:9: allusion, high confidence - Eph 2:2: allusion, high confidence ### Translation notes - The statement of the Trinity, with the Spirit proceeding from the Father, is given as written (cf. John 15:26). The “White Mass” (Massa Candida) were martyrs of Utica under Valerian. Delphinus was bishop of Bordeaux, who baptized Paulinus. The ancient dragon: Rev 12:9; prince of the air: Eph 2:2. ### Citation (SBL) Paulinus of Nola, Carm. 19.129 (CSEL 30:123lines 129–163–124; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-129). ## Poem 19, lines 164–191 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-164 - Source: CSEL 30:124lines 164–191–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nola too was purified by Felix's tomb from its former worship of Venus, Bacchus and Cybele, whose rites Paulinus describes as frenzy and lust. ### Latin text sic itaque et nostra haec Christi miserantis amore Felicis meruit muniri Nola sepulchro purgarique simul, quia caecis mixta ruinis orbis et ipsa etiam moriens in nocte iacebat saxicolis polluta diu cultoribus, in qua prostibulum Veneris simul et dementia Bacchi numina erant miseris, foedoque nefaria ritu sacra celebrabat sociata libido furori. et quis erat uitae locus hic, ubi nec pudor usquam nec metus ullus erat? quis enim peccare timeret hic, ubi sanguineus furor atque incesta libido religionis erant? et erat pro numine crimen his, qui crediderant esse ullum in crimine numen, atque erat in toto quasi sanctior agmine cultor, qui Veneris sacris pollutius incaluisset, plenus ut ille deo reliquisque beatior esset, qui magis infuso sibi daemone saeuius in se desipiens propriisque litans furialia sacra uulneribus sanam meruisset perdere mentem. o caecis mens digna animis et numina digna! auersis seruire deo Venus et nemus illis sint deus; ebrietas demens, amor inpius illos sanctificent; abscisa colant miserumque pudorem erroris foedi matris mysteria dicant. digna fides illis, quibus almo in lumine ueri legibus et castis et magno nomine Christi nulla fides et nullus amor, ideoque nec ullum indignae pretium uitae est in sanguine Christi. ### English translation (Claude) So therefore this our Nola too, by the love of merciful Christ, deserved to be fortified and at the same time purified by the tomb of Felix, because, mingled with the blind ruins of the world, it also lay dying in the night, long polluted by worshippers of stones, in which the brothel of Venus and the madness of Bacchus were deities to the wretched, and lust, joined to frenzy, celebrated wicked rites with a foul ceremony. And what place was there here for life, where there was no shame anywhere nor any fear? For who would fear to sin here, where bloody frenzy and incestuous lust were religion? And crime was in place of a deity for those who had believed that there was any deity in crime, and in the whole throng the worshipper was held as it were holier who had grown hot more pollutedly in the rites of Venus, so that he was full of the god and more blessed than the rest, he who, with the demon poured more into him, raving more savagely against himself and offering frenzied rites with his own wounds, had deserved to lose a sound mind. O mind worthy of blind souls, and deities worthy of them! Let those who turn away from serving God have Venus and the grove as god; let mad drunkenness and impious love sanctify them; let them worship what is cut off and call the wretched shame of foul error the mysteries of the Mother. Fitting faith for those who, in the kindly light of truth, have no faith and no love for chaste laws and the great name of Christ, and therefore there is no value in the blood of Christ for an unworthy life. ### Scripture references - Rom 1:24: echo, low confidence ### Translation notes - Paulinus's polemic against pagan cults is translated as written. ### Citation (SBL) Paulinus of Nola, Carm. 19.164 (CSEL 30:124lines 164–191–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-164). ## Poem 19, lines 192–224 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-192 - Source: CSEL 30:125lines 192–224–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix was sent to Nola as a physician to heal its long corruption through faith in the cross, shining like the morning star before the day. ### Latin text sit deus his uenter uel cetera gaudia carnis, quis deus ipse deus non est, quibus in cruce Christi gloria nulla subest, quia non dignatur adire degeneres animos uirtus crucis. inde beatus Felix, ut reliqui diuerso martyres orbe Nolanis medicus fuit, estque perennis ope ista, nec modo Nolanis sed et omnibus, a quibus idem inploratus erit, dabit isto iure salutem, si crucis alma fides in pectore supplicis adsit. ista fides genus humanum curatque piatque; haec ubi defuerit medicina, morabitur illic omne mali regnum, nec in illo desinet umquam Cypris adulteriis, furiis regnare Lyaeus, in quo defuerit Christi pudor et crucis ardor. ignis enim diuinus inest, ubi uis crucis intus ardescente fide cruciat male conscia corda uiuificatque animam uitiis in carne peremptis. hostibus his obtrita diu corruptaque tantis pestibus ingentem poscebat Nola medellam, atque ideo pensante deo discrimen opemque Felicem accepit medicum, qui uinceret omnem quamlibet antiquam miserorum in cordibus atris perniciem et meriti uirtute potentior altis uulneribus ductum super ulcera putria callum scinderet, ut saniem suffusa labe coactam exprimeret sinibus ruptis ac deinde lacunam uulneris expleret plana cute ducta cicatrix. ergo ubi Nolanis Felix ut stella tenebris fulsit ab ore dei ueniens uerbumque medendi ore gerens, tamquam uenturo sole serenus in matutino laetum iubar exserit ortu Phosphorus occiduisque nouus praefulget in astris nuntius instantis cessura nocte diei: ### English translation (Claude) Let their belly be god to them, or the other joys of the flesh, those for whom God himself is not God, for whom there is no glory in the cross of Christ, because the power of the cross does not deign to approach degenerate souls. Hence blessed Felix, like other martyrs in different parts of the world, was a physician to the people of Nola, and is so for ever with that help, and not only to the people of Nola but to all by whom he is implored, he will give health by this right, if the kindly faith of the cross be present in the suppliant's breast. That faith heals and expiates the human race; where this medicine is lacking, there will linger the whole kingdom of evil, nor will the Cyprian goddess ever cease to reign in him with adulteries, nor Lyaeus with frenzies, in whom the shame of Christ and the ardour of the cross are lacking. For a divine fire is present where the power of the cross within, as faith burns up, torments guilty hearts and gives life to the soul, the vices in the flesh being killed. Long crushed by these enemies and corrupted by such great pests, Nola needed a huge remedy, and therefore, God weighing the danger and the help, she received Felix as physician, to overcome every ruin, however ancient, in the black hearts of the wretched, and, more powerful by the strength of his merit, to cut open the callus drawn over the rotten ulcers in deep wounds, so as to squeeze out from the opened folds the pus gathered by the spreading corruption, and then a scar drawn with smooth skin might fill the hollow of the wound. So when Felix shone for the people of Nola like a star in the darkness, coming from the mouth of God and bearing the word of healing in his mouth, as serene Phosphorus, before the sun's coming, puts forth his glad radiance at the morning rising, and, new among the setting stars, shines forth as herald of the approaching day, as night gives way: ### Scripture references - Phil 3:19: allusion, high confidence - Gal 6:14: allusion, high confidence - 1 Cor 1:18: echo, medium confidence - Rom 8:13: echo, medium confidence - 2 Pet 1:19: echo, medium confidence ### Translation notes - “Whose god is the belly”: Phil 3:19. Glory in the cross: Gal 6:14. The Cyprian goddess is Venus; Lyaeus is Bacchus. The morning star: 2 Pet 1:19. ### Citation (SBL) Paulinus of Nola, Carm. 19.192 (CSEL 30:125lines 192–224–126; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-192). ## Poem 19, lines 225–255 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-225 - Source: CSEL 30:126lines 225–255–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ chose Felix as his herald at Nola to drive out its demons, who are now bound and tormented at the saints' shrines while believers are released from sin through the saints' prayers. ### Latin text sic iam euangelio totum radiante per orbem et propiante deo cunctis mox iudice terris aduentus uexilla sui praetendit ubique perque suos Christus sua signa coruscat amicos. ex quibus hac uoluit sibi praelucere sub ora? Felicem, ut nostras isto decerperet umbras sidere et antiquos ista quoque pelleret urbe daemonas, ut pulsis hominum de corde colonis talibus intraret puras deus incola mentes, et uice mutata nobis pietate solutis nostra prius nostros premerent modo uincla leones frustra in oues Christi uincta feritate frementes. et manet haec nobis etiam nunc gratia, quae nos peccatis prece sanctorum exorante resoluit atque isdem sanctis ultoribus adligat illos discruciatque hostes, qui nos uincire solebant. hi modo ut inlato deprensi lumine fures atque in uincla dati, nunc ignea flagra piorum, ut meruere, ferunt, aut iam infernis male trusi carceribus trepidant, uicinum instare fatentes iudicium domini solis sibi triste suisque omnibus, in Satanae partem quos scaeua uoluntas uerterit et Satanae sociauerit aemula uita, istic nequitiae socios homines, ibi poenae. ecce dies accepta deo, modo uera salutis lux micat, omnia iam nobis bene uersa uidemus; diffugere doli, cecidit Bel, interit error, quique colebantur totis quasi numina templis daemones, hi per templa dei torquentur inermes, et qui diuinos audebant sumere honores, hi modo ab humana plectuntur lege subacti. ### English translation (Claude) so now, as the gospel shines over the whole world, and as God draws near, soon to be judge of all lands, Christ holds out everywhere the standards of his coming and flashes his signs through his friends. Which of them did he wish to shine before him on this shore? Felix, so that by this star he might pluck away our shadows and drive the ancient demons out of this city too, so that, when such colonists were expelled from the hearts of men, God might enter as dweller into pure minds, and, the roles reversed, with us released by kindness, our former chains might now press on our lions, raging in vain against Christ's sheep with their bound ferocity. And this grace still remains for us even now, which releases us from sins through the entreating prayer of the saints, and, with the same saints as avengers, binds them and torments the enemies who used to bind us. These now, like thieves caught when a light is brought in and put in chains, now bear the fiery whips of the godly, as they deserved, or, wretchedly thrust into the infernal prisons, they tremble, confessing that the Lord's judgment is near at hand, grim only for themselves and for all their own, whom a sinister will has turned to Satan's side, and a life that copies Satan's has joined to Satan, men who are their companions here in wickedness, there in punishment. Behold the day acceptable to God; now the true light of salvation flashes; we see all things now turned well for us; deceits have fled, Bel has fallen, error perishes, and the demons who used to be worshipped as deities in whole temples are tormented, unarmed, throughout the temples of God, and those who dared to take divine honours are now punished, subdued under a human law. ### Scripture references - Matt 24:14: echo, medium confidence - 2 Cor 6:2: allusion, high confidence - Isa 46:1: allusion, medium confidence - Jer 51:44 (28:44 LXX): allusion, medium confidence - Matt 12:29: echo, medium confidence - Matt 25:41: echo, medium confidence ### Translation notes - Release from sins through the saints' intercession is stated as written. “The acceptable day”: 2 Cor 6:2. “Bel has fallen”: Isa 46:1; Jer 51:44. ### Citation (SBL) Paulinus of Nola, Carm. 19.225 (CSEL 30:126lines 225–255–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-225). ## Poem 19, lines 256–282 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-256 - Source: CSEL 30:127lines 256–282–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons tormented at Felix's shrine are the old pagan gods, as their Bacchic cries and convulsions show. ### Latin text namque isti, quos nunc celebri Felicis in aula torqueri clamare rapi per capta uidemus corpora, corporibus uincti retinentur in ipsis, in quae se trusere ipsi, poenamque uolentes humanam inuenere suam. nunc ergo reorum personae exululant poenis, qui numine falso di fuerant, et qui mentito numine uiuos ante dei cultum sibi nil caeleste uidentes dediderant homines, hi nunc, ubi lumine Christi uera fides patuit, non possunt ferre sepultos. sed magis ut pateat quia nunc hi, qui cruciantur daemones ante fores aut ante sepulchra piorum, idem sint illi, quibus olim serua litabat gens hominum et sacros demens libabat honores, ipsa docet uocum species; nam saepius illa uoce gemunt, solitum ut noscas clamore furorem. sic plerumque uelut resoluto laxius ore dente fremunt, spumant labris horrentque capillis, utque manu prensante comam excutiuntur in altum et pede pendentes stant crinibus; interea illic sacrorum memores ueterum, quibus exta solebant lambere caesarum pecudum aut libamine pasci lasciuosque choros hederatis ducere pompis, nunc etiam sua testantes sacra illa fuisse, in quibus insanos dabat ebria turba tumultus, euhoe, Bacchi sonum, fractis imitantur anheli uocibus et lento iactant sua colla rotatu. ### English translation (Claude) For these, whom now in the crowded hall of Felix we see tormented, crying out, snatched about through the bodies they have captured, are held bound in those very bodies into which they thrust themselves, and of their own will they found that their punishment was human. So now, in the persons of the accused, they howl in their punishments, those who by false divinity had been gods, and who, with feigned divinity, had given living men over to themselves, men who before the worship of God saw nothing heavenly; these now, when by the light of Christ true faith has been revealed, cannot bear the buried saints. But to make it clearer that those demons who are now tormented before the doors or before the tombs of the godly are the same as those to whom once the slavish race of men sacrificed and madly poured out sacred honours, the very manner of their voices teaches; for more often they groan with that voice, so that you may recognize the familiar frenzy in the shouting. So often, as if with mouth loosed more widely, they gnash their teeth, foam at the lips, bristle with their hair, and, as if a hand grasped their hair, they are jerked up into the air and stand hanging by their hair, feet aloft; meanwhile there, remembering their old rites, in which they used to lick the entrails of slaughtered cattle or feed on libations and lead lascivious choruses in ivy-wreathed processions, even now bearing witness that those rites were theirs, in which a drunken crowd made mad uproars, panting, they imitate with broken voices “euhoe,” the cry of Bacchus, and toss their necks in slow rotation. ### Scripture references - Mark 5:7: echo, low confidence ### Translation notes - The account of the possessed at the shrine is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 19.256 (CSEL 30:127lines 256–282–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-256). ## Poem 19, lines 283–312 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-283 - Source: CSEL 30:128lines 283–312–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because one lifetime was too short to cleanse Nola, God continues Felix's healing work after his death through his relics, as he does for martyrs everywhere. ### Latin text sed quia non poterat mortalis (et) unius aetas sufficere, ut longo contagia tempore tracta dilueret paucis quos corpore uiueret annis confessor Felix et presbyter, ore magister, elogio martyr, merito officioque sacerdos, omnipotens dominus finitum corporis aeuum Felici potiore uia persistere fecit, continuans medicos operosi martyris actus, uirtutes ut eas idem celebraret humatus, quas in carne manens Christi uirtute gerebat, atque ita susceptae nec mortuus aforet urbi corpore, cum tantum positi sanator adesset spiritus et desideriis latitaret amantum ad tempus cari facies subtracta patroni, prompta sed aegrorum semper medicina saluti adforet. inde perennis honos et gloria sanctum Felicem meritis sine fine uirentibus ambit; et licet a ueteri tumulis absconditus aeuo, qua mortalis erat, lateat telluris operto, uiua tamen uegetante deo membrisque superstes gratia diuinum spirantia martyris ossa clarificat populis merito uiuente sepulti, et magni solium breue confessoris adorat iugiter e uariis conferta frequentia terris. sed deus ut cunctorum hominum sator, omnibus istam de sanctis indulsit opem procedere terris, ut iam de tumulis agerent pia dona beati martyres et uiuos possent curare sepulti. nec satis hoc donum domino fuit, ut sua tantum nomine siue opibus loca martyres inlustrarent; ### English translation (Claude) But since the life of one mortal could not suffice to wash away contagions drawn out over a long time in the few years which Felix lived in the body, confessor and presbyter, teacher by word, martyr by title, priest in merit and office, the almighty Lord made the bounded age of his body continue for Felix in a better way, continuing the healing acts of the hard-working martyr, so that, buried, he might perform the same works of power which, while he remained in the flesh, he did by Christ's power, and so that, though dead, he might not be absent in body from the city that had received him, since the healing spirit of the one laid to rest was present, and though the face of the dear patron, withdrawn for a time, lay hidden from the longings of those who loved him, a ready medicine was always present for the health of the sick. Hence everlasting honour and glory surround holy Felix, with merits flourishing without end; and though, hidden in his tomb from long ago, he lies in the covering of the earth as far as he was mortal, yet a living grace, God quickening it, surviving in his limbs, glorifies for the peoples the martyr's bones, which breathe the divine, as the merit of the buried lives, and a crowd thronging from various lands continually reveres the small throne of the great confessor. But God, as the sower of all men, granted that this help should go forth from the saints to all lands, so that now from their tombs the blessed martyrs might perform godly gifts and, buried, might heal the living. Nor was this gift enough for the Lord, that martyrs should illuminate only their own places by their name or powers; ### Translation notes - “(et)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 19.283 (CSEL 30:128lines 283–312–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-283). ## Poem 19, lines 313–349 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-313 - Source: CSEL 30:129lines 313–349–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has spread the martyrs to lands that lacked them by the transfer of relics, as Constantine brought Andrew and Timothy to Constantinople and Ambrose translated newly found martyrs at Milan. ### Latin text ex isdem tumulis etiam monumenta piorum multiplicans multis tribuit miserator eosdem gentibus. et referam uarias ab origine causas, ex quibus haec orta est uariis benedictio terris. nam quia non totum pariter diffusa per orbem prima fides ierat, multis regionibus orbis martyres afuerant, et ob hoc, puto, munere magno id placitum Christo nunc inspirante potentes, ut Constantino primum sub Caesare factum est, nunc famulis retegente suis, ut sede priori martyras accitos transferrent in noua terrae hospitia; ut sancto non olim antistite factum nouimus Ambrosio, qui fultus munere tali, postquam ignoratos prius et tunc indice Christo detectos sibimet mutata transtulit aula, reginam prompta confudit luce furentem. nam Constantinus proprii cum conderet urbem nominis et primus Romano in nomine regum christicolam gereret, diuinum mente recepit consilium, ut quoniam Romanae moenibus urbis aemula magnificis strueret tunc moenia coeptis, his quoque Romuleam sequeretur dotibus urbem, ut sua apostolicis muniret moenia laetus corporibus. tunc Andream deuexit Achiuis Timotheumque Asia; geminis ita turribus extat Constantinopolis, magnae caput aemula Romae, uerius hoc similis Romanis culmine muris, quod Petrum Paulumque pari deus ambitione conpensauit ei, meruit quae sumere Pauli discipulum cum fratre Petri. iam quanta per istam sanctorum per longa uiam diuortia terrae creuerit utilitas ad nostrae munia uitae, ipsa docent hodieque loca, in quibus illa beati rheda capax oneris posita statione resedit omnibus in spatiis, quacumque aut mansio sanctis corporibus requiesque fuit uectantibus illos sacratos cineres, miris clamantia signis. ### English translation (Claude) the merciful one, multiplying the monuments of the godly even from the same tombs, granted the same saints to many nations. And I shall relate from the beginning the various causes from which this blessing arose for various lands. For since the first faith had not gone out equally spread through the whole world, martyrs had been absent from many regions of the world, and for this reason, I think, by a great gift Christ was pleased, now inspiring the powerful, as was first done under Constantine Caesar, now revealing them to his servants, that they should transfer martyrs summoned from their former seat to new lodgings on earth; as we know was done not long ago by the holy bishop Ambrose, who, supported by such a gift, after he had transferred to his own hall, changing their place, saints before unknown and then discovered with Christ as informant, confounded the raging queen with ready light. For when Constantine was founding a city of his own name, and was the first among the kings of the Roman name to bear the worship of Christ, he received in his mind a divine counsel, that, since he was then building walls rivalling the walls of the Roman city with magnificent undertakings, he should follow the city of Romulus in these endowments too, and gladly fortify his walls with apostolic bodies. Then he carried Andrew from the Achaeans and Timothy from Asia; so with twin towers stands Constantinople, the rival head of great Rome, more truly like the Roman walls in this eminence, that God compensated it for Peter and Paul with equal ambition, since it deserved to receive the disciple of Paul with the brother of Peter. How great a benefit for the needs of our life has grown along that road through the long divides of the earth, the very places teach even today, in which that carriage of the blessed, able to bear its load, rested at a halt in all the stretches, wherever there was a stopping place for the holy bodies and rest for those carrying those consecrated ashes; they cry out with wondrous signs. ### Translation notes - Ambrose discovered the bodies of Gervasius and Protasius in 386 and brought them into his basilica, during his conflict with the empress Justina (“the raging queen”). The relics of Andrew, Luke and Timothy were brought to Constantinople under Constantius II (356–357); Paulinus credits Constantine. The translation of relics is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 19.313 (CSEL 30:129lines 313–349–130; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-313). ## Poem 19, lines 350–381 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-350 - Source: CSEL 30:130lines 350–381–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Relic fragments taken along the way spread healing everywhere; Nola too has received apostolic relics, placed in a new basilica beside Felix, and Paulinus will tell a recent miracle there. ### Latin text nam diuina manus medica uirtute per omnes est illic operosa uias, qua corpora sancta inpressere sacro uestigia uiua meatu. inde igitur suadente fide data copia fidis tunc comitum studiis, quaedam ut sibi pignora uellent ossibus e sanctis merito decerpere fructu, ut quasi mercedem officii pretiumque laboris praesidia ad priuata domum sibi quisque referrent. ex illo sacri cineres quasi semina uitae diuersis sunt sparsa locis, quaque osse minuto de modica sacri stipe corporis exiguus ros decidit in gentes, illic pia gratia fontes et fluuios uitae generauit gutta fauillae. inde in nos etiam stillauit copia Christi diues et in minimis; nam hoc quoque sumpsimus istic, carnis apostolicae sacra pignora puluere paruo, quae sanctus nostri dominusque paterque cubilis et custos animae nostrae et tutela salutis Felix uicina sibi comminus aede recepit, quae reliquis eius aetate recentior aulis exiguos cineres et magnos seruat honores seruaturque magis custodibus ipsa patronis; absit enim, ut seruari umquam uideantur egere qui seruare solent tamen et curare suorum commoda alumnorum patrio dignantur amore atque dicatorum sibi tutamenta locorum diligere; hoc sanctis studium pietatis inesse spiritibus miranda fide documenta dederunt. unde recens etiam paucis opus eloquar orsis; dignum etenim sancti Felicis munera in ipso natali eiusdem gratantibus edere uerbis. non peregrina locis neque tempore prisca profabor; ### English translation (Claude) For the divine hand is at work there with healing power along all the ways where the holy bodies imprinted living tracks in their sacred passage. Hence, then, as faith persuaded, the opportunity was given to the zeal of the faithful companions to wish to take for themselves certain pledges from the holy bones, a deserved fruit, so that each might bring home, as the wages of service and the price of labour, protection for private use. From that time the sacred ashes, like seeds of life, have been scattered in various places, and wherever, from a tiny bone, a slight dew from a small portion of a sacred body fell upon the nations, there godly grace produced fountains, and a drop of ash produced rivers of life. Hence the abundance of Christ, rich even in the least things, has dripped on us too; for this also we have received here: sacred pledges of apostolic flesh in a little dust, which holy Felix, lord and father of our dwelling, guardian of our soul and protection of our salvation, received in the building nearby, close to himself, which, more recent in age than his other halls, keeps slight ashes and great honours, and is itself rather kept by its patrons as guardians; for far be it that those should ever seem to need keeping who are wont to keep; yet they deign to care for the interests of their nurslings with fatherly love and to cherish the protection of places dedicated to them; that this zeal of piety is in the holy spirits they have given proofs of wondrous faith. So I shall tell in a few words a recent work; for it is fitting to set forth the gifts of holy Felix on his very birthday in thankful words. I shall not speak of things foreign in place or ancient in time; ### Translation notes - The division and distribution of relics is described as written. Paulinus placed relics of apostles in his new basilica at Nola (see his Letter 32). ### Citation (SBL) Paulinus of Nola, Carm. 19.350 (CSEL 30:130lines 350–381–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-350). ## Poem 19, lines 382–411 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-382 - Source: CSEL 30:131lines 382–411–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus begins the story of a thief who, out of all the treasures of Felix's basilica, stole the golden cross. ### Latin text finibus in nostris et in ista sede patratum nuper opus referam, quod forte renoscere nobis promptum erit, in medio quoniam res lumine gesta est. credo ex hoc numero uestrum prope nullus in isto sit nouus auditu, quia per longinqua remotis fama uolans ierit. certe adfueritis in ista urbe aliqui per idem tempus, quo contigit, ut fur inlicitis animo stimulis agitatus auaras mitteret in sacra dona manus et ab omnibus unam inprobus et demens uenerandae insignibus aulae eligeret praedae speciem crucis, inscius illam indicio sibi, non spolio fore, quam uelut hamum piscis edax hausit capta capiendus ab esca. quis, rogo, latronem tam grandi spiritus auso inpulit armauit caecauit praecipitauit, ut nec ad excubias uigilum nec ad ipsa, quod est plus, quae cineres reuerenda tegunt altaria sacros pulueris et sancti uirtutem halantia fragrant, corde repercusso fugeret neque numine tantum, sed specie simul et pretio praestantia ferret? multa etenim suberant alia, ut nouistis, in ipso ornamenta loco quae sumeret, ut crucis auro parceret; intus enim latitabant mystica uasa sumendis mandata sacris. sed praeter et aulae ipsius in spatio uariis insignia formis munera erant de more sita haec, quae cernitis illic omni prompta die uel circumfixa per omnes ordine dimenso quasi candelabra columnas, depictas exstante gerunt quae cuspide ceras, lumina ut inclusis reddantur odora papyris. ### English translation (Claude) I shall relate a work done lately in our borders and in this seat, which you will perhaps readily recognize, since the matter was done in the open light. I believe that of this number hardly anyone of you will be new to hearing it, since flying report has gone far to distant people. Certainly some of you were present in this city at the time when it happened that a thief, driven in mind by unlawful goads, put greedy hands on the sacred gifts, and, shameless and mad, out of all the insignia of the venerable hall chose one as booty: the form of the cross, not knowing that it would be his betrayal, not his spoil, which, like a greedy fish swallowing a hook, he gulped down, to be caught by the bait he had taken. Who, I ask, drove the robber to a venture of so great a spirit, armed him, blinded him, threw him headlong, so that neither from the watch of the guards nor, what is more, from the very altars which cover the revered sacred ashes and breathe the power of the holy dust, did he flee with a struck heart, and that he took the object outstanding not only in divine power but also in beauty and value? For there were many other ornaments, as you know, in that very place which he could take, sparing the gold of the cross; for within lay hidden the mystic vessels entrusted for receiving the sacraments. But besides, in the space of the hall itself there were gifts notable in various forms, placed according to custom, which you see there ready every day, or fixed round all the columns in measured order, like candelabra, which carry painted candles on a projecting spike, so that fragrant lights may be given by the papyrus wicks enclosed. ### Translation notes - The “mystic vessels” are the vessels used for the eucharist. ### Citation (SBL) Paulinus of Nola, Carm. 19.382 (CSEL 30:131lines 382–411–132; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-382). ## Poem 19, lines 412–444 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-412 - Source: CSEL 30:132lines 412–444–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes the tree-shaped hanging lamps of the basilica; the thief scorned the silver and took the jewelled gold cross, but gained only guilt. ### Latin text at medio in spatio fixi laquearibus altis pendebant per aena caui retinacula lychni, qui specie arborea lentis quasi uitea uirgis bracchia iactantes summoque cacumine rami uitreolos gestant tamquam sua poma caliclos et quasi uernantes accenso lumine florent densaque multicomis imitantur sidera flammis distinguntque graues numerosa luce tenebras et tenerum igniculis florentibus aethera pingunt, dumque tremunt liquidos crines crebrumque coruscant, adsiduis facibus sparsa caligine noctis ambiguam faciem miscent lucem inter et umbras et dubium trepidis conspectibus aera turbant. ergo iste haec licet in patulo sibi prompta uideret tutius et furanda sibi, quoniam minus esset criminis et pretii suspensam altaris ab ora longius argentoque leuem amandare lucernam, sed miser ambitiosus et ipsa in fraude superbus tamquam uile nefas argentea sumere furto spreuit et audacem porrexit in aurea dextram, quae simul e uariis scite distincta lapillis uiderat, et magnis inflarat pectora uotis, ut pariter gemmis gauderet diues et auro. sed tantum sceleris magni cumulatus iniquo pondere peccato mansit grauis et lenis aere; sacrilegum sua poena manet, sua praeda latronem deseruit. spolio furti, non crimine nudus uiuit inops fructu, sed uulnere fraudis abundans. quamquam illum non hoc magno sine numine Christi consilioque putem permissum crimen adisse, ut, quia uel quicquam de sacris tollere rebus mente recepisset, sineretur ad illa uenire, in quibus admissi inpietas insignior esset. ### English translation (Claude) And in the middle space, fixed to the high ceilings, hollow lamps hung on bronze chains, which, in the shape of trees, as if like vines, throwing out arms with pliant rods, carry on the highest tip of the branch little glass cups as their fruits, and as if blossoming with kindled light they flower and imitate the dense stars with many-haired flames, and pick out the heavy darkness with numerous lights, and paint the tender air with flowering little fires, and while they tremble their liquid hair and flash frequently, the gloom of night scattered by constant torches, they mingle an uncertain face between light and shadow and confuse the doubtful air for trembling eyes. So although this man saw these ready for him in the open, and safer for him to steal, since there would be less crime and less value in carrying off a light lamp of silver, hanging farther from the edge of the altar, yet the wretch, ambitious and proud even in fraud, scorned to take silver by theft as a cheap crime, and stretched his bold right hand to the golden things, which he had seen skilfully set off with various little stones, and had puffed up his breast with great wishes, to rejoice, rich, in gems and gold together. But he remained heavy only with the unjust weight of a great crime, and light in money; his punishment awaits the sacrilegious man, his booty deserted the robber. Stripped of the spoil of theft, not of the crime, he lives poor in fruit, but abounding in the wound of fraud. Yet I would think that he was permitted to approach the crime not without the great will and counsel of Christ, so that, since he had admitted into his mind to take anything from the sacred things, he was allowed to come to those things in which the impiety committed would be more notable. ### Citation (SBL) Paulinus of Nola, Carm. 19.412 (CSEL 30:132lines 412–444–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-412). ## Poem 19, lines 445–474 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-445 - Source: CSEL 30:133lines 445–474–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thief, posing as a deserter and sheltered by the sacristans, studied the guards' habits and one night used the lamp-ladder to reach the cross-shaped lamp-stand. ### Latin text ante dies paucos idem confugerat illuc militiam simulans fugere et susceptus amice hospes ab aedituis sacram curantibus aulam. toto paene latens ubi mense cubilia somnos tempora custodum simul explorauerat et cum cepisset placitas meditati criminis horas, nocte nefas tacita arripuit nulloque labore nec strepitu foribus clausis inclusus ut unus seruantum, quibus hospes erat, primos ubi somnos non uigiles uigiles coepere silentibus umbris carpere et oppressis obliuia ducere curis, ille locum sumens sceleri, qua nouerat usu adpositam lychnis per noctem ex more parandis machinulam gradibus scalas praebere paratis et male securo sibi iam custode relictam, qua crucis instar erat, quod et est modo, perpete uirga directum geminos transuerso limite gestans cantharulos, unum de calce catenula pendens sustinet. in tribus his scyphulis inserta relucent lumina, cum fert festa dies; tunc uero sine usu luminis ad speciem tantum suspensa manebat. sed paulo crucis ante decus de limite eodem continuum scyphus est argenteus aptus ad usum. hunc inportuno sibi lumine praedo micantem protinus extinguit; namque id quoque nouerat idem saepe solere mori, cum stuppa perarida longam conderet in noctem consumpto lumen oliuo, nec miraturum uigilem, si forte tenebras cerneret obducto subducere culmina lychno, more putaturus noctem, non crimine factam. ### English translation (Claude) A few days before, the same man had fled there for refuge, pretending to flee military service, and was received in friendly fashion as a guest by the sacristans who looked after the sacred hall. Lying hidden there almost a whole month, he had explored the beds, the sleep, and the times of the guards, and when he had seized on the hours suitable for his planned crime, he committed the wickedness in the silent night, with no labour or noise, shut in behind closed doors as if one of the guards, whose guest he was; when the watchmen, no longer watchful, began to snatch their first sleep in the silent shadows and draw forgetfulness over their weighed-down cares, he took the place for the crime, where he knew from practice that a little machine, placed there for tending the lamps through the night as usual, offered a ladder with steps ready, left there by a guard ill secure for himself, where there was the likeness of a cross, as there is now too: an upright continuous rod carrying on a crossbar two little cups; a small chain hanging from its foot supports one. In these three little cups lights set in them shine when a festal day brings it; but then, without use of light, it hung only for show. But a little in front of the glory of the cross, on the same line, there is a silver cup fitted for use. This, shining with a light inconvenient to him, the robber at once puts out; for he also knew that it often used to go out, when the very dry tow buried the light in the long night with the oil used up, and that the watchman would not wonder if he happened to see the darkness take away the roof as the lamp was covered, thinking the night made by custom, not by crime. ### Citation (SBL) Paulinus of Nola, Carm. 19.445 (CSEL 30:133lines 445–474–134; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-445). ## Poem 19, lines 475–513 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-475 - Source: CSEL 30:134lines 475–513–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thief hid in a burial cell and slipped away at dawn; after days of vain searching, a servant boy, praying to Felix, met a man who told him the thief was near Vesuvius. ### Latin text non igitur quasi fur, quod erat latro, sed quasi custos aufert inlicitam securus praedo rapinam, nec fugit inpauidusque manet. tegit una latentem cellula de multis, quae per latera undique magnis adpositae tectis praebent secreta sepultis hospitia. harum una fur abditur; atque ubi mane claustra patere uidet, reserata prosilit aula et latebram linquens portat scelus; ire parabat Romuleam, ut post iam captus narrabat, ad urbem, illic infandae acturus commercia fraudis. interea ignaris nostris nox illa diesque totus obit; sero solitum iam uespere munus curantes posuere gradus; ut scandere coepit facturus lychnum, nihil inuenit; orba manebat uirga crucis solitae pulchro spoliata monili. pallescunt miseri neque damnum criminis audent prodere, noscentes etiam sibi iure reatum conpetere. abscedunt trepidi fugiuntque latronem sectantes profugum. nusquam uestigia lapsi ulla legunt. omnes adeunt diuersa uiarum scrutanturque sitos diuerso litore portus. effluxere dies frustra quaerentibus octo siue decem et cunctis uacua iam indage reuersis; unus quaerentum puer inritus ipse laboris in cassum fusi longa regione redibat, et prope iam Nolam ueniens subsistit in ipso aggere et ingenti gemitu fletuque profuso Felicem clamans praesumit corde fideli non remeare domum nisi cum cruce; moxque peractum promptus iter relegit. fit et ilicet obuius illi quidam homo, qui furem non furem sed quasi ciuem norat. eum noster primus rogat unde uiator adforet; ille refert. rursus de fure rogatur, si uidisset eum; respondit at ille propinquis inde locis agere, et regio illa (indicta) prope ipsos, dum loquerentur, erat monti coniuncta Veseuo, quintus ab urbe lapis Nola. sed uesperis ortus consilium differt. placet ut lux crastina rursus iungat utrumque sibi. fit mane, reuertitur index; ### English translation (Claude) So not as a thief, which, as a robber, he was, but as a guardian, the robber carries off the unlawful plunder securely, and does not flee, and stays fearless. One little cell of many hides him, of those which, set along the sides on every side by the great roofs, give secret lodgings to the buried. In one of these the thief is hidden; and when in the morning he sees the bars open, he springs out of the unlocked hall and, leaving his hiding place, carries off his crime; he was preparing to go to the city of Romulus, as he later told when caught, to carry on there the trade of his unspeakable fraud. Meanwhile, while ours knew nothing, that night and the whole day passed; late in the evening, attending to their usual duty, they set up the steps; when one began to climb to light the lamp, he found nothing; the rod of the cross remained bereft, stripped of its usual beautiful ornament. The wretched men grow pale and do not dare to disclose the loss by the crime, knowing that the guilt rightly fell on them. They go off trembling and hurry after the robber, pursuing the fugitive. Nowhere do they find any traces of the one who had slipped away. All go to different roads and search the harbours on different shores. Eight or ten days slipped by for the vain searchers, and when all had returned with an empty search, one boy among the searchers, himself frustrated in a labour spent in vain over a long region, was returning, and, coming now near to Nola, he stops on the very road, and with a great groan and pouring tears, calling on Felix, he resolves with faithful heart not to return home except with the cross; and soon he readily retraced the journey he had finished. And straightway there meets him a certain man, who knew the thief, not as a thief, but as a citizen. Our boy first asks him whence he came as a traveller; he tells him. Again he is asked about the thief, whether he had seen him; and he answered that he was staying in places near there, and that region (which he named) was near them, as they spoke, joined to Mount Vesuvius, the fifth milestone from the city of Nola. But the onset of evening delays the plan. They agree that the next day's light should again join them together. Morning comes, the informer returns; ### Translation notes - “(indicta)”: the word is in round brackets in the edition, marking the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 19.475 (CSEL 30:134lines 475–513–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-475). ## Poem 19, lines 514–545 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-514 - Source: CSEL 30:136lines 514–545–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thief is caught and brought bound into the basilica on the feast of St Priscus; Paulinus protects him from the angry crowd, and he confesses that he had been unable to get away from the region. ### Latin text perducit nostros, capitur fur, praeda refertur. forte sacrata dies inluxerat illa beati natalem Prisci referens, quem et Nola celebrat quamuis ille alia Nucerinus episcopus urbe sederit. ecce ipsam sancti Felicis in aulam, quam tunc sollemni populus stipauit honore, post sacra iam soluente pios antistite coetus tempore prouiso diuinitus egredientis plebis in occursum subito introducitur ille furaces post terga manus nodata reuinctus. laetitia populus, formidine praedo repletur, utque nouum ad monstrum tota concurritur urbe. turba furens odiis popularibus ibat in illum, laetitia incertos miscebat et ira tumultus. pertimui, fateor, ne forte diabolus illa qua solet inuidia uiolaret sanguine pompam et peiore prius curaret uulnere uulnus. eripitur populo cellaque includitur ipsa, quod sic forte reo capto tunc accidit, in qua delituit rapta cruce; qua post ipse reperta clauditur, ut uiuat. tunc ergo ut mente recepta ipse suum facinus reus atque obstacula coepit mirandis narrare modis, fassusque per illos octo decemue dies, quibus ire parauerat urbem Romuleam, inplicitis ita se pedibus retroactum, semper ut ire parans, semper retrahente rediret nescio quo rursusque illam remearet ad oram Veseui, qua iussus erat quasi carcere claudi angelica nectente manu; tamen ille putabat arbitrii miser esse sui, quod corpore liber esse uidebatur, quem non extante catena fortior arcanis retinebat dextera uinclis. ### English translation (Claude) he leads our men there, the thief is caught, the booty brought back. It happened that the holy day had dawned that brought back the birthday of blessed Priscus, whom Nola also celebrates, though he was bishop of Nuceria, another city. See, into the very hall of holy Felix, which then the people packed with solemn honour, when the bishop was now dismissing the godly assemblies after the sacred rites, at a time divinely provided, to meet the people as they came out, he is suddenly brought in, his thieving hands tied behind his back. The people are filled with joy, the robber with fear, and the whole city runs together as to some strange monster. The crowd, raging with popular hatred, went at him; joy and anger mixed uncertain uproars. I was greatly afraid, I confess, that the devil, with that envy he is wont to have, might violate the procession with blood, and treat one wound first with a worse wound. He is snatched from the people and shut in the very cell, as it happened, now that the guilty man was caught, in which he had hidden when he snatched the cross; the cross recovered, he himself is shut in, that he may live. Then, having recovered his mind, the guilty man began to tell of his crime and its obstacles in wondrous ways, and confessed that through those eight or ten days, in which he had prepared to go to the city of Romulus, he had been driven back with his feet entangled, so that, always preparing to go, he always came back, something drawing him back, and returned again to that region of Vesuvius, in which he had been ordered to be shut up as in a prison, an angelic hand binding him; yet he thought, wretch, that he was in his own power, because he seemed to be free in body, he whom, with no chain visible, a stronger right hand held with hidden bonds. ### Translation notes - Priscus was a bishop of Nuceria (Nocera) honoured at Nola. ### Citation (SBL) Paulinus of Nola, Carm. 19.514 (CSEL 30:136lines 514–545–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-514). ## Poem 19, lines 546–576 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-546 - Source: CSEL 30:137lines 546–576–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix kept the thief wandering in circles in open country, unable to escape or hide, with the stolen gold tucked into the folds of his tunic. ### Latin text ultor eum digno Felix errore ligabat et tali amentem uertigine circum agitabat, semper ut abscedens nusquam discederet et cum prosiliente gradu coepisset abire, rediret. mira fides! ibat stando, remanebat eundo, nescius hoc ipso, pro quo fugitare parabat, ne fugeret fieri et secum sua uincla manere inruptamque sibi proprium scelus esse catenam. namque sinu clausae mandauerat insita praedae pondera, et hinc auidus quasi captus mente latebram quaerens, luce tamen campis errabat apertis seque latere putans extabat in aequore claro. conscia sic mentem inpietas caecauerat, ut nec effugeret fugiens nec celaretur aberrans. sensibus aduersis metus hinc, stupor inde nocentem miscuerant animam; uitabat strata uiarum, secretos metuebat iners accedere saltus, ipsa etiam in siluis sibi forte silentia tantum clamatura nefas metuens aut tristia formis occursura putans ultricum monstra ferarum. inde miser celebri seductus ab aggere iuxta demus in quodam spatiabatur sibi rure securum ignaris simulans, sed corde timorem ut facinus sub ueste premens; nam uestis in altum succinctae sinibus clausum mandauerat aurum. nam neque uel tacitae furtum committere terrae ausus erat specubusue cauis de more latronum, indicium metuens, credendae fraudis auarus. inde suae tantum tunicae sua furta nefandus crediderat, qua restrictum nodarat amictum suspendens fluidam nudato poplite uestem. ### English translation (Claude) Felix, the avenger, bound him with a fitting wandering and drove the madman round in such a whirling that, always going away, he went away nowhere, and when he had begun to leave with springing step, he came back. Wondrous faith! He went while standing, remained while going, not knowing that by that very thing for which he was preparing to flee it was brought about that he did not flee, and that his chains stayed with him, and that his own crime was an unbroken chain for him. For he had entrusted the weight of his booty to the closed fold of his garment, and hence, greedy, as if captured in mind, seeking a hiding place, he still wandered in broad daylight in open fields, and, thinking he was hidden, stood out on the clear plain. Guilty impiety had so blinded his mind that neither did he escape by fleeing nor was he concealed by wandering. With opposing feelings, fear on one side and stupor on the other had confused his guilty soul; he avoided the paved roads, he feared, sluggish, to approach the secret woods, fearing that even in the woods the very silence might cry out his crime, or thinking that grim monsters of avenging beasts would meet him in their shapes. Then the wretch, withdrawn from the busy highway, was wandering near some houses in a certain countryside, pretending to be at ease to those who did not know, but pressing fear in his heart as he pressed his crime under his clothing; for his garment, girded up high, had stored the gold shut in its folds. For he had not dared to entrust his theft to the silent earth or to hollow caves as robbers do, fearing betrayal, too greedy to entrust his fraud. So the wicked man had entrusted his thefts only to his tunic, where he had knotted his garment, tied back, hanging his flowing clothing up above a bare knee. ### Translation notes - “iuxta demus” in the digital text is unclear; translated by sense as “near some houses”. ### Citation (SBL) Paulinus of Nola, Carm. 19.546 (CSEL 30:137lines 546–576–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-546). ## Poem 19, lines 577–607 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-577 - Source: CSEL 30:138lines 577–607–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thief was bound with the very strap in which he had hidden the gold; Paulinus turns to a further miracle the thief himself confessed. ### Latin text hanc sibi praedo penum sceleris tunc semet in ipso struxerat, et digne tali est formidine uinctus, crederet ut nullis miseri consortia furti, ut sceleris tanti contagia solus haberet et sinus illius fieret custodia furti, cuius sacrilegam fuerat manus ausa rapinam, ipse suum sibi ferret onus solumque grauaret pollueretque suae letalis sarcina praedae, ut nihil ex illo uacuum inpietate maneret, qui spolium sceleris sacris ex aedibus actum includens habitu cincto constringeret ipsum atque suis signum praetenderet ipse catenis. namque breui captus mutauit cingula uinclis, utque aurum sinibus discincta ueste solutis decidit, ex ipsa fuerat qua cinctus habena uinctus eas quas in sacra dona tetenderat audax praedo manus, proprii captus nodamine lori, retulit et praedae uacuas et reste repletas. uerum si penitus totam spectare uelimus ordinis exacti seriem magis ac magis omni in specie, uel qua latuit scelus atque reclusum claruit, admiranda dei cernemus operta Felicem gessisse manu. iam plurima retro diximus, ut fugiens non fugerit utque redactis passibus emensos sua per uestigia cursus in cassum totiens uoluente relegerit orso longinquis exclusus et ad uicina recussus. nunc aliud Felicis opus, quod dextera Christi edidit, ut meritum cari monstraret alumni, commemorabo, pari specimen mirabile signo, quod reus ipse tremens confesso prodidit auso. ### English translation (Claude) This storehouse of crime the robber had then built for himself in his own person, and he was fittingly bound by such fear that he would trust no one with a share in the wretched theft, so that he alone would have the contagion of so great a crime, and the fold of the one whose hand had dared the sacrilegious plunder should become the guardian of that theft, that he should carry his own burden himself, and the deadly pack of his booty should weigh down and pollute him alone, so that nothing of him should remain free of impiety, he who, enclosing the spoil of crime taken from the sacred building, bound himself with his girdled garment and himself displayed the sign of his chains. For, soon caught, he exchanged his girdle for bonds, and as the gold fell from the loosened folds of his ungirded clothing, the robber, bound with the very strap with which he had been girded, the bold hands he had stretched out to the sacred gifts caught by the knot of his own strap, brought them back emptied of booty and filled with rope. But if we wish to look deeply at the whole series of the order of events, more and more in every aspect, both where the crime lay hidden and where, disclosed, it became clear, we shall see that Felix did wondrous hidden things by God's hand. We have already told many things before: how fleeing he did not flee, and how, his steps driven back, he retraced along his own tracks the courses he had covered, so many times in vain, his undertaking turning round, shut out from distant places and beaten back to near ones. Now I shall recall another work of Felix, which the right hand of Christ produced to show the merit of his dear nursling, a wondrous proof with an equal sign, which the guilty man himself, trembling, disclosed when he confessed his venture. ### Scripture references - Gal 6:5: echo, low confidence ### Citation (SBL) Paulinus of Nola, Carm. 19.577 (CSEL 30:138lines 577–607–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-577). ## Poem 19, lines 608–636 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-608 - Source: CSEL 30:139lines 608–636–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes the stolen cross: the cross is depicted either as a T-shape like a ship's mast or as a monogram combining the letters of Christ's name, signifying the Trinity and the incarnation. ### Latin text ante tamen, quia res ita postulat, ipsius instar enarrabo crucis, qualem et pictura biformem fingere consueuit, baculo uel stante bicornem uel per quinque tribus dispensam cornua uirgis. forma crucis gemina specie conponitur: et nunc antemnae speciem naualis imagine mali siue notam Graecis solitam signare trecentos explicat existens, cum stipite figitur uno, quaque cacumen habet, transuerso necte iugatur; nunc eadem crux dissimili conpacta paratu eloquitur dominum tamquam monogrammate Christum. nam nota, qua bis quinque notat numerante Latino calculus, haec Graecis chi scribitur, et mediat rho, cuius apex et sigma tenet, quod rursus ad ipsam curuatum uirgam facit o uelut orbe peracto. nam rigor obstipus facit, quod in Hellade iota est. tau inde breui stilus ipse retro a(que) cacumine ductus efficit, atque ita sex, quibus omni nomine nomen celsius exprimitur, coeunt elementa sub uno indice, et una tribus formatur littera uirgis. sex itaque una notas simul exprimit, ut tribus una significet uirgis dominum simul esse ter unum, et deus in Christo est, quem sumpto corpore nasci pro nobis uoluit trinae concordia mentis. idque sacramenti est, geminae quod in utraque uirgae ut diducta pari fastigia fine supinant, infra autem distante situ parili pede constant adfixaeque sibi media conpage cohaerent et paribus spectant discreta cacumina summis. ### English translation (Claude) But first, since the matter requires it, I shall describe the likeness of the cross itself, which painting is accustomed to represent in two forms, either two-horned on an upright staff, or with its horns distributed in five points over three rods. The form of the cross is composed in a twofold appearance: now, standing up, it shows the appearance of the yard on the image of a ship's mast, or the sign that the Greeks use to mark three hundred, when it is fixed with one upright and, where it has its top, is joined with a crosspiece; now the same cross, put together with a different arrangement, expresses the Lord Christ as by a monogram. For the sign by which Latin reckoning marks twice five in counting, the Greeks write as chi, and rho is in its middle, whose top also holds sigma, which, bent back to the rod itself, makes o as if a circle were completed. For the stiff upright makes what in Greece is iota. Then the stroke itself, drawn back a little from the top, makes tau, and so the six letters, by which the name above every name is expressed, come together under one sign, and one letter is formed of three rods. So one sign expresses six at once, so that one sign with three rods may signify that the Lord is at once three and one, and that God is in Christ, whom the concord of the threefold mind willed to be born for us, taking a body. And there is a sacrament in this, that in each of the two rods the tips, as if spread apart, slope back at an equal end, but below, set apart in equal position, they stand on equal foot, and, fixed to one another, they cohere in a central joint, and their separate tops look out at equal heights. ### Scripture references - Phil 2:9: allusion, high confidence - 2 Cor 5:19: allusion, medium confidence ### Translation notes - The Greek letter tau (Τ) stands for 300. The monogram described combines Χ (chi, Latin X = 10), Ρ (rho), Ι, Σ, Τ and Ο, the six letters of ΧΡΙΣΤΟΣ. The name above every name: Phil 2:9. God in Christ: 2 Cor 5:19. “a(que)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 19.608 (CSEL 30:139lines 608–636–140; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-608). ## Poem 19, lines 637–671 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-637 - Source: CSEL 30:140lines 637–671–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The central rod signifies Christ's reign, the four arms his reach to the whole world, and the alpha and omega his embrace of heaven and hell; the restored cross combines both forms. ### Latin text has inter medio coeuntibus insita puncto uirga quasi sceptrum regale superbius extat, significans regnare deum super omnia Christum, qui cruce dispensa per quattuor extima ligni quattuor adtingit dimensum partibus orbem, ut trahat ad uitam populos ex omnibus oris. et quia morte crucis cunctis deus omnia Christus extat in exortum uitae finemque malorum, alpha crucem circumstat et ω, tribus utraque uirgis littera diuersam trina ratione figuram perficiens, quia perfectum est mens una, triplex uis. alpha itidem mihi Christus et o, qui summa supremis finibus excelsi pariter conplexus et imi uictor et inferna et pariter caelestia cepit effractisque abysis caelos penetrauit apertos, uictricem referens superata morte salutem. utque illum patriae iunxit uictoria dextrae, corporeum statuit caelesti in sede tropaeum uexillumque crucis super omnia sidera fixit. illa igitur species, quam fur agitatus auaris in cassum furiis pendente refixerat unco pollutaque manu sancta amandauerat aula, hoc opere est perfecta, modis ut consita miris aeternae crucis effigiem designet utramque, ut modo, si libeat spectari comminus ipsam, prompta fides oculis; nam reddita fulget in ipso quo fuerat prius apta loco et uelamine clausi altaris faciem signo pietatis adornat. ergo eadem species formam crucis exerit illam, quae trutinam aequato libratam stamine signat subrectoque iugum concors temone figurat, siue superciliis a fronte iugantia uultum lumina transuersis imitatur cornibus arbor ardua, qua dominus mundo trepidante pependit innocuum fundens pro peccatore cruorem. ### English translation (Claude) Between these, set in at the central meeting point, a rod stands out more proudly like a royal sceptre, signifying that Christ, God, reigns over all things, who, with the cross extended through the four extremities of the wood, touches the world measured in four parts, to draw peoples to life from all shores. And since by the death of the cross Christ, God, is all things to all, for the rising of life and the end of evils, alpha and omega stand around the cross, each letter completing a different figure with three rods in a threefold manner, because the perfect is one mind, a threefold power. Alpha and o likewise is Christ to me, who, embracing equally the highest ends of the heights and of the depths, as victor took both the infernal and the heavenly, and, the abysses broken, penetrated the open heavens, bringing back victorious salvation, death overcome. And as victory joined him to the Father's right hand, he set up a bodily trophy in the heavenly seat and fixed the standard of the cross above all the stars. So that ornament, which the thief, driven by greedy furies, had in vain unfastened from its hanging hook and with polluted hand removed from the holy hall, is so made that, set in wondrous ways, it designs both forms of the eternal cross, as now, if you wish to view it close at hand, faith is ready for the eyes; for, restored, it shines in the very place where it was fitted before, and adorns the face of the altar enclosed by its veil with the sign of piety. So the same ornament displays that form of the cross which marks a balance weighed with an even beam and in harmony figures a yoke with a pole set upright, or, as the brows join the eyes across the forehead, the tall tree imitates the face with crosswise horns, on which the Lord hung as the world trembled, pouring out innocent blood for the sinner. ### Scripture references - Rev 1:8: allusion, high confidence - Rev 22:13: allusion, high confidence - 1 Cor 15:28: echo, medium confidence - Eph 4:9: allusion, medium confidence - Eph 4:10: allusion, medium confidence - John 12:32: echo, medium confidence - Matt 27:51: echo, medium confidence ### Translation notes - Alpha and omega: Rev 1:8; 22:13. Christ all in all: 1 Cor 15:28; Col 3:11. Descent and ascent: Eph 4:9–10. The digital text's “CD” is a misreading of the Greek letter ω (omega). ### Citation (SBL) Paulinus of Nola, Carm. 19.637 (CSEL 30:140lines 637–671–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-637). ## Poem 19, lines 672–702 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-672 - Source: CSEL 30:141lines 672–702–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thief had broken up the gold but could not bring himself to damage the jewelled crown attached to the cross, for each time his arms went numb; Paulinus rebukes him for not returning it. ### Latin text huic autem, solido quam pondere regula duplex iungit, in extrema producti calce metalli parua corona subest uariis circumdata gemmis. hac quoque crux domini tamquam diademate cincta emicat aeterna uitalis imagine ligni. hanc fur ille sui toto de corpore furti intactam ferro, quo cetera fregerat, unam liquit, et ut capto tunc discinctoque refusis uestibus elapsae ceciderunt fragmina praedae, uisa rei species tunc inuentoribus ipsis ancipiti motu confudit pectora. gaudent inuentis, sed fracta dolent; cum quaerere causam incipiunt, cautum simul audacemque latronem mirantes, caecum fractis cautumque relictis, tunc ille adtonitis crimen numenque fatetur; mente etenim totum conciderat, hoc tamen unum numine seruarat, quo crux inclusa uetabat quamlibet audacem segni uirtute latronem. ipse fatebatur mentis scelus atque crucis uim contestans, quotiensque manus armasset in illam in cruce consertam socia conpage coronam, ceu fractas totiens ictu cecidisse recusso brachiaque aegra sibi neruis stupuisse solutis. hic libet in miserum paucis insurgere furem: infelix, quae tanta tuam dementia mentem uerterat, ut tanto reprehensus lumine ueri non festinares omnem praeuertere cursu indagem reuolans, ut furtum sponte referres? tantane uis animum tenebris oppressit auarum, auderes illam ut gremio tibi condere partem, quam totiens arcente deo uiolare timebas? ### English translation (Claude) But below this cross, which a double bar joins in solid weight, at the lowest end of the extended metal, there is a little crown surrounded with various gems. With this too the Lord's cross, girded as with a diadem, shines out with the eternal image of the life-giving wood. This alone, of the whole body of his theft, that thief left untouched by the iron with which he had broken the rest; and when, as he was caught and ungirded, his clothing undone, the fragments of the booty slipped out and fell, the sight of the thing then confused the hearts of the finders themselves with mixed feelings. They rejoice at what is found, but grieve at what is broken; when they begin to seek the reason, marvelling at the robber, cautious and bold at once, blind in what he broke and cautious in what he left, then he confesses to the astonished men his crime and the divine power; for he had cut up everything, in his mind, but this one thing he had kept by divine power, in that the cross enclosed in it forbade the robber, however bold, with a power that made him sluggish. He himself confessed the crime of his mind and, bearing witness to the power of the cross, said that as often as he had armed his hands against that crown joined to the cross in close fitting, they had fallen as if broken, the blow recoiling, and his sick arms had grown numb, their sinews loosened. Here it pleases me to rise up briefly against the wretched thief: Unhappy man, what madness had so turned your mind that, caught by so great a light of truth, you did not hasten to forestall every search, flying back, to bring back your theft of your own accord? Did so great a force crush your greedy mind with darkness that you dared to hide in your bosom that part which, as God kept you off, you so often feared to violate? ### Citation (SBL) Paulinus of Nola, Carm. 19.672 (CSEL 30:141lines 672–702–142; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-672). ## Poem 19, lines 703–730 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/19-129/#p-19-703 - Source: CSEL 30:142lines 703–730–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus rebukes the thief for fearing the cross yet stealing it, and ends the poem with a hymn of praise to the cross. ### Latin text dic mihi, qua pauor ille tuus fugiebat et unde rursus, ut intrepidum praeceps audacia sensum tam male durabat, pauidus contemptor et idem eiusdem sceleris speciem diuersus abibas perfidiaeque fidem diuiso pectore miscens? uirtutem crucis et signum inuiolabile Christi credebas metuendo idem contingere ferro et quod noscebas metuens portando negabas? sed tamen inpietas tua nec tibi profuit, et nos, stultitiam confesse tuam diuinaque signa, fecisti magno crucis exultare triumpho. ergo relinquamus captum iam incessere furem, cui satis ad poenam est spoliatae fraudis egestas. nunc ad te, ueneranda dei crux, uerto loquellas gratantesque tua concludam laude profatus: o crux magna dei pietas, crux gloria caeli, crux aeterna salus hominum, crux terror iniquis et uirtus iustis lumenque fidelibus. o crux, quae terris in carne deum seruire saluti inque deo caelis hominem regnare dedisti; per te lux patuit ueri, nox inpia fugit. tu destruxisti credentibus eruta fana gentibus, humanae concors tu fibula pacis concilians hominem medii per foedera Christi. facta hominis gradus es, quo possit in aethera ferri. esto columna piis tu semper et anchora nobis, ut bene nostra domus maneat, bene classis agatur in cruce nixa, fide et de cruce nancta coronam. ### English translation (Claude) Tell me, where did that fear of yours flee, and whence did it return, so that headlong boldness so badly hardened your fearless sense? A fearful scorner, you went away both the same and different toward the same form of crime, mixing faith with faithlessness in a divided heart. Did you believe in the power of the cross and the inviolable sign of Christ by fearing to touch it with iron, and deny by carrying it off what you knew in fearing? But your impiety did not profit you, and you, having confessed your folly and the divine signs, have made us exult in a great triumph of the cross. So let us now leave off attacking the captured thief, for whom the poverty of a fraud stripped of its spoils is punishment enough. Now to you, venerable cross of God, I turn my words, and, having spoken, I shall end with thanks in your praise: O cross, great kindness of God, cross, glory of heaven, cross, eternal salvation of men, cross, terror to the wicked, strength to the just, and light to the faithful. O cross, you who granted that God in the flesh should serve salvation on earth and that man in God should reign in heaven; through you the light of truth was opened, impious night fled. You destroyed the shrines, overturned for the believing nations; you are the harmonious clasp of human peace, reconciling man through the covenants of Christ the mediator. You have become a ladder for man, by which he can be carried to heaven. Be always a pillar for the godly and an anchor for us, so that our house may stand firm and our fleet sail well, resting on the cross, gaining by faith a crown from the cross. ### Scripture references - 1 Tim 2:5: allusion, medium confidence - Eph 2:14: allusion, medium confidence - Eph 2:16: allusion, medium confidence - Col 1:20: allusion, medium confidence - 1 Cor 1:18: echo, medium confidence - Heb 6:19: echo, low confidence ### Translation notes - Christ the mediator: 1 Tim 2:5. Peace and reconciliation through the cross: Eph 2:14–16; Col 1:20. ### Citation (SBL) Paulinus of Nola, Carm. 19.703 (CSEL 30:142lines 703–730–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/19-703). ## Poem 20, lines 1–31 (XX) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-1 - Source: CSEL 30:143lines 1–31–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 406 Felix provided Paulinus with two pigs and a heifer to feed the poor, and Paulinus will tell true miracles involving these animals. ### Latin text Saepe boni domini caris famulantur alumnis mente pia, patrio subiecta tuentur amore mancipia hisque fauent cura propiore fouendis, quos magis indiguos opis et uirtute carentes affectu rimante uident. et si quis eorum, moris ut humani sollemnis postulat usus, uotum aliquod celebrare uelit neque possit egenis id patrare opibus, studio curatur erili seruus inops, cui diues opum, qua pauper egebat, contulerit dominus cumulandae inpendia mensae. haec mihi condicio est data sub Felice patrono; nulla mihi ex me sint, ut sint mihi cuncta per illum; namque ad natalem nunc ipsius, ut quidem et ante praeteritis quibus ista dies mihi floruit annis, non erat unde epulum uotis sollemne pararem, instabatque dies, nec adhuc mihi prompta facultas ex aliquo suberat; subito ecce patronus abundans unde dapem largam struerem geminos dedit una cum iunice sues, quorum de carne cibatis pauperibus nos materiam ex animalibus isdem sumpsimus, egregiis quoniam miracula signis per pecudes ipsas nuper deus edidit, alta destimulans ratione homines adtendere Christo nec desiderium carnis praeferre fidei; namque ad auaritiae nostrae lacrimabile probrum per pecora humanae rationis egentia summum signa dedisse deum, series recitanda docebit. non adficta canam, licet arte poematis utar. historica narrabo fide sine fraude poetae; absit enim famulo Christi mentita profari. gentibus hae placeant ut falsa colentibus artes; ### English translation (Claude) Good masters often serve their dear nurslings with godly mind, protect their subject slaves with fatherly love, and favour with closer care those to be cherished whom, with searching affection, they see more in need of help and lacking strength. And if one of them, as the solemn custom of human usage demands, wishes to celebrate some vow and cannot accomplish it with his needy resources, the poor slave is cared for by his master's zeal, and the master, rich in wealth, gives him what the poor man lacked, the expense of a heaped table. This is the condition given to me under Felix as patron; let nothing be mine from myself, so that all things may be mine through him; for at his birthday now, as indeed before in past years in which this day flowered for me, I had no means to prepare a solemn feast for my vows, and the day was pressing, and no ready means was yet at hand from anywhere; suddenly, behold, my abundant patron gave me the means to set out a lavish banquet: two pigs along with a heifer; and with their flesh we fed the poor, and we took the material for our song from these same animals, since God lately produced miracles with remarkable signs through these very animals, goading men by deep reason to attend to Christ and not to prefer the desire of the flesh to faith; for the sequence I must tell will teach that God has given the highest signs through cattle lacking human reason, to the lamentable shame of our avarice. I shall not sing fictions, though I use the art of poetry. I shall tell with historical faithfulness, without a poet's deceit; for far be it from a servant of Christ to utter falsehoods. Let these arts please the nations, as they worship false things; ### Translation notes - The poor were fed at the shrine on the feast day from offerings made in fulfilment of vows. ### Citation (SBL) Paulinus of Nola, Carm. 20.1 (CSEL 30:143lines 1–31–144; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-1). ## Poem 20, lines 32–64 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-32 - Source: CSEL 30:144lines 32–64–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the Christian's true music: by uniting God and man in himself he restored the broken lyre of human nature, renewed it on the cross, and made of all nations one body singing God's praise. ### Latin text at nobis ars una fides et musica Christus, qui docuit miram sibimet concurrere pacem disparis harmoniae quondam, quam corpus in unum contulit adsumens hominem, qui miscuit almum infusa uirtute deum, ut duo conderet in se distantesque procul naturas redderet unum; ut deus esset homo, deus est homo factus ab ipso qui deus est genitore deo, cui gratia non est, sed natura, quod est summi patris unicus heres, solus habens proprium, quod munere praestat habere his, quibus alma fides dederit diuina mereri. ille igitur uere nobis est musicus auctor, ille Dauid uerus, citharam qui corporis huius restituit putri dudum conpage iacentem, et tacitam ruptis antiquo crimine chordis adsumendo suum dominus reparauit in usum, consertisque deo mortalibus omnia rerum in speciem primae fecit reuirescere formae, ut noua cuncta forent, cunctis abeunte ueterno. hanc renouaturus citharam deus ipse magister, ipse sui positam suspendit in arbore ligni et cruce peccatum carnis perimente nouauit. atque ita mortalem numeris caelestibus aptam conposuit citharam uariis ex gentibus unam, omnigenas populos conpingens corpus in unum. inde lacessitis fidibus de pectine uerbi uox euangelicae testudinis omnia conplet laude dei; toto Christi chelys aurea mundo personat innumeris uno modulamine linguis, respondentque deo paribus noua carmina neruis. sed referam ad mea coepta pedem; nam tempus et hora est promissas offerre dapes, adponere uobis prandia sollicitas caste sumenda per aures. ### English translation (Claude) but for us the one art is faith, and our music is Christ, who taught a wondrous peace of once discordant harmony to come together in himself, the harmony he brought together into one body by taking up man, he who mingled kindly God with man by infusing his power, to establish the two in himself and to make natures far apart into one; so that God might be man, God was made man, made so by himself, who is God from God his Begetter, to whom it is not by grace but by nature that he is the only heir of the highest Father, alone having as his own what by gift he grants to have to those whom kindly faith has given to merit divine things. He, then, is truly the author of our music, he is the true David, who restored the lyre of this body, lying long with its rotten frame, and, when it was silent with its strings broken by the ancient crime, the Lord repaired it for his own use by taking it up, and, joining mortals to God, made all things flourish again in the likeness of their first form, so that all things might be new, as old decay departs from all. To renew this lyre, God himself, the master, himself hung his own lyre, once laid aside, on the tree of the wood, and renewed it by the cross that kills the sin of the flesh. And so he composed one mortal lyre, fitted to heavenly measures, out of various nations, joining peoples of every kind into one body. Then, the strings struck by the plectrum of the Word, the voice of the gospel lyre fills all things with the praise of God; Christ's golden lyre in the whole world sounds through countless tongues in one melody, and new songs answer God on matched strings. But I shall turn my foot back to what I began; for it is time and the hour to offer the promised dishes, to set before you a meal to be taken chastely through attentive ears. ### Scripture references - Eph 2:14: allusion, medium confidence - Eph 2:15: allusion, medium confidence - 2 Cor 5:17: allusion, medium confidence - Rev 21:5: allusion, medium confidence - Rom 8:3: echo, medium confidence - Ps 33:3 (32:3 Vulg.): echo, medium confidence - Rev 5:9: echo, medium confidence - Rom 8:17: echo, low confidence ### Translation notes - The union of God and man in Christ, and his being Son by nature, not by grace, are stated as written; the phrase “ab ipso” (“by himself”) is uncertain in reference. One body from all nations: Eph 2:14–16. All things new: 2 Cor 5:17; Rev 21:5. The new song: Ps 33:3; Rev 5:9. ### Citation (SBL) Paulinus of Nola, Carm. 20.32 (CSEL 30:144lines 32–64–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-32). ## Poem 20, lines 65–93 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-65 - Source: CSEL 30:145lines 65–93–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A pilgrim from Abellinum vowed a pig to Felix but gave the poor only the innards and kept the rest; on the way home he fell from his horse and could not stand, his feet as if bound. ### Latin text non ueteri repetam quae sum dicturus ab aeuo; ante dies paucos istic spectata profabor. uenerat huc quidam placitum sibi soluere uotum urbis Abellinae de finibus aduena nostris sedibus. hic porcum studio curante paratum dilatumque diu, ut simul annis atque sagina cresceret, huc illinc perduxerat; atque ubi uenit, pingue pecus uoti iugulat de more uouentum. fama suis magni per egentum accenderat acrem ora famem et cuncti magnae spe partis hiantem tendebant ad opima senes conuiuia faucem. interea largitor inops non partibus aequis diuidit incisas carnes, medium suis aufert sinciput et tantum secti coquit intima uentris solaque pauperibus caesi uitalia porci diuidit ac totum sibi corpus habere relinquit, et uotum conplesse putat laetusque redire incipit, ausus eas iumento inponere secum reliquias, et in his placiti se pignora uoti sancta referre domum male credulus, in quibus idem damnum animae nodumque uiae portabat auarus. denique mox nec mille uiam permissus abire passibus elucente die simul aggere plano, non tenebris pauitante nec offendente salebris, lapsus equo et quasi fixus humi se tollere rursus ad consistendum reparato robore surgens non potuit coepitque pedes clamare ligatos idque probare iacens plantis quasi conpede iunctis. hic aliud mirum casu sociatur in ipso; ### English translation (Claude) I shall not fetch from an ancient age what I am about to tell; I shall speak of things seen here a few days ago. A certain man had come here to pay a vow that pleased him, a stranger to our seats from the territory of the city of Abellinum. He had brought from there a pig prepared with careful attention and long kept back, so that it might grow in years and fatness alike; and when he came, he slaughtered the fat animal of his vow, as is the custom of those who vow. Report had kindled keen hunger for great portions in the mouths of the needy, and all the old men, in hope of a large share, stretched their gaping throats toward the rich feast. Meanwhile the needy giver divides the cut meat in unequal parts: he takes away for his own the middle flitch, and cooks only the innards of the cut belly, and distributes only the vitals of the slaughtered pig to the poor, and leaves himself the whole body, and thinks he has fulfilled his vow, and gladly begins to return, daring to put those remains on his beast of burden with him, and wrongly believing that in them he was carrying home holy pledges of the vow that pleased him, in which the same miser was carrying the loss of his soul and a knot for his road. In short, he had soon gone not even a thousand paces on the way, in bright daylight and on a level road, with no darkness to frighten nor rough places to trip him, when he slipped from his horse, and, as if fixed to the ground, he could not rise again, trying to stand with renewed strength, and began to cry that his feet were bound, and to prove it, lying there, with his soles joined as by a fetter. Here another wonder is joined to the same event; ### Translation notes - Abellinum is Avellino. ### Citation (SBL) Paulinus of Nola, Carm. 20.65 (CSEL 30:145lines 65–93–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-65). ## Poem 20, lines 94–123 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-94 - Source: CSEL 30:146lines 94–123–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His horse turned back alone to the inn with the pork, while his companions carried the man, confessing his fault, back into Felix's basilica before the astonished poor and pilgrims. ### Latin text nam dum illum tanta cum debilitate iacentem maesta propinquorum circumstat turba suorum, iumentum, cui sola oneri porcina manebat, ascensore sui uacuum et ductore relictum sponte sua sese nullo flectente refrenans, tamquam offendiculi causam cognosceret ultro aut aliquem prohibere uiam, qua coeperat ire, uidisset, sic fugit, iter cursumque retorsit, et properante gradu recucurrit ad hospita tecta omnibus anteuolans, quos lapsi attenta tenebat cura uiri, qua paulatim quasi corpore fracto nitentem et genibus rigidis prodire negantem caecaque uincla pedum pariter meritumque ruinae illius et poenae lacrimosa uoce fatentem luce palam, manibus graue subuectentibus aegri corpus, fida cohors sanctas referebat in aulas, orantem medici Felicis ad ipsa reduci limina, mox illic certum reperire medellam. illum homines interque manus interque cateruas in sacra uectetum mirantibus atria turbis dispositi trino per longa sedilia coetu obstipuere senes, inopum miserabile uulgus et socio canae residentes agmine matres. praeterea multi, sua quos deuotio sanctis aedibus attulerat diuersis eminus oris, uiderunt insigne pium, cum tempore eodem, immo die, tam mira foret mutatio rerum. idem homo, qui paulo ante suo digressus ab isdem liminibus gressu, nunc ipse redux alienis infertur pedibus, subuecto corpore pendens. ### English translation (Claude) for while the sorrowful crowd of his relatives stands around him lying there in such weakness, the beast of burden, which still had only the pork as its load, left empty of its rider and driver, of its own accord, with no one turning it, reining itself in, as if it knew the cause of the stumbling, or had seen someone forbidding the road on which it had begun to go, fled, turned back its path and course, and ran back with hastening step to the house of its hosts, flying ahead of all those whom attentive care for the fallen man held, as little by little the faithful company carried him in broad daylight back into the holy halls, the sick man's heavy body borne up by their hands; he was straining as if with a broken body, his stiff knees refusing to walk, confessing with tearful voice the blind bonds of his feet and at the same time the deserving cause of his fall and punishment, and praying to be brought back to the very threshold of Felix the physician, to find sure healing there soon. As he was carried by hands and through the crowds into the sacred courts, the throngs marvelling, the old men set out on long benches in a threefold company were astonished, the pitiable common crowd of the needy, and the white-haired mothers sitting with them in their ranks. Besides, many whom their devotion had brought to the holy buildings from various distant shores saw the godly sign, since at the same time, indeed on the same day, there was so wonderful a change of things. The same man who a little before had left the same threshold on his own feet now, brought back, is carried in on others' feet, hanging, his body borne up. ### Translation notes - “uectetum” in the digital text is unclear; translated by sense (“as he was carried”). ### Citation (SBL) Paulinus of Nola, Carm. 20.94 (CSEL 30:146lines 94–123–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-94). ## Poem 20, lines 124–158 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-124 - Source: CSEL 30:147lines 124–158–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While the horse waits at the inn, the man lies at Felix's threshold confessing his fraud, and finds that his punishment has brought him back to the shrine. ### Latin text parte alia stratus nullo seruante sequentum hospitis ante fores etiam nunc carne suilla stabat onustus equus, neque quisquam notior illi adstiterat, cui cura foret releuare grauatum fasce suo et notis reducem subducere tectis. ille tamen uelut humana ratione repletus quaerentique suos et protinus opperienti adstiterat similis, certo uestigia seruans fixa loco, simul aure micans et naribus efflans adsuetorum hominum notos quaerebat odores. mirum erat hospitibus, quaenam fuga, qui status ille esset equi, notumque animal faciebat amicis ambiguum noua forma rei, neque quisquam erat index accidui, cunctis illum stipantibus intus, qui fuerat manibus sanctam portatus in aulam martyris, aeger ubi sancto pro limine fusus, corpore proiecto et complexis postibus haerens, oscula figebat supplex fletuque lauabat seque recognoscens proprii caput esse doloris, tales sese ipsum dabat accusando querellas: o mihi, qui talem merui desumere poenam hac in sede miser, qua, si miser adueniat quis, efficitur felix! sed iustum parque maligno me fateor merito exitium cepisse patique, ut reus ipsa inter modo limina puniar ardens exurente pedes simul et stringente dolore, in quibus, heu demens! oblati munera uoti fraude fidem uiolans conuerti in damna salutis. est tamen, est aliquid, fateor, quod dicere possim iam mihi mutari grata uice tristia laetis atque ipsas animo iam prosperiora tuenti infractis coepisse malis dulcescere poenas, ex quibus haec nunc ipsa mihi bene gratia uenit, qua factum est mihi nunc, ut tam cito tangere rursus limina Felicis misero ueneranda liceret. ### English translation (Claude) Elsewhere, with none of the followers to watch it, the horse, still laden with the pork, stood before the doors of the host, nor had anyone well known to it stood by, who had the care to relieve it of its burden and lead it, returned, into the familiar stable. Yet it, as if filled with human reason, stood like one looking for his own and waiting for them at once, keeping its tracks fixed in one place, twitching its ear and blowing through its nostrils, seeking the known smells of the men it was used to. The hosts wondered what flight, what state of the horse this was, and the strangeness of the thing made the familiar animal doubtful to friends, and there was no one to tell what had happened, since all were crowding round inside the man who had been carried by hands into the holy hall of the martyr, where the sick man, poured out before the holy threshold, his body thrown down and clinging to the embraced doorposts, fixed kisses as a suppliant and washed them with weeping, and, recognizing himself to be the source of his own pain, uttered such complaints, accusing himself: “Woe is me, who have deserved to take such a punishment, wretch that I am, in this seat, in which, if any wretch arrives, he is made happy! But I confess that I have received and suffer a just ruin, equal to my malicious desert, so that, a guilty man, I am now punished amid these very thresholds, burning, with a pain that both burns and binds my feet, on which, alas, mad that I was, violating faith by fraud, I turned the gifts of my offered vow into the loss of my salvation. Yet there is, there is something, I confess, that I can say: that now the sad things are changed for me into glad by a welcome turn, and that, as my mind looks to better things, with the evils broken, the very punishments have begun to grow sweet, from which this very grace now comes well to me, by which it has come about that so soon I, wretch, am allowed to touch again the venerable threshold of Felix. ### Citation (SBL) Paulinus of Nola, Carm. 20.124 (CSEL 30:147lines 124–158–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-124). ## Poem 20, lines 159–189 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-159 - Source: CSEL 30:148lines 159–189–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man recognizes that his punishment was a merciful warning that exposed his guilt, and begs Felix, through the Lord's power, to release his bound feet. ### Latin text nam mihi si nullus uel si leuis iste fuisset casus, ut adreptum possem pertendere cursum, tunc magis infelix de prosperitate fuissem, mansisset quia culpa nocens neque uulnus adactum intus in ossa animae sensissem carne rebelli. occultasset enim meriti discrimen iniquo corporis inlaesi uigor et uinxisset inertem mens durata reum, nisi lapsum poena ligasset. ergo potens medice in domini tu nomine Christi Felix, iam satis hoc tibi sit dominoque potenti, quod non ira mihi, pietas sed amica saluti supplicium peperit, deuinctum ut corpore culpa solueret. ecce malum seruum refugamque uoracem iure retraxisti iniectis pro crimine uinclis. debitor infelix teneor constringor aduror, propositus cunctis diuini forma timoris. mentibus haec omnes trepidis adtendite, quae nunc me miserum reliquis documento ferre uidetis. numquid enim hoc errore carent aliqui? sed in uno exemplum fieri placuit, quo sit mea poena et praeiudicium quibus emendatio non est. sed iam parce tuo misero, precor, optime Felix, parce libens, succurre fauens; dolor ultimus urget clamosas iterare preces; festinus adesto, ne mors praeueniat medicum festina morantem. sed scio quod domini manus haec, quae uerberat et quae parcet in ore tuo; mihi tantum tu modo fesso iamque fatiscenti propera laxare catenam, quam tu, sancte, uides, ego sentio; sicut operto clam tacitus uinclo fugitiui membra ligasti, sic inuisibili medicina solue reuersum. ### English translation (Claude) For if this fall had been none, or slight, so that I could carry on the course I had seized, then I would have been more unhappy from my prosperity, because the guilt would have remained harmful, and I would not have felt the wound driven inward into the bones of the soul, with the flesh rebellious. For the vigour of an unharmed body would have hidden the danger of my unjust desert, and a hardened mind would have bound the guilty man inert, had punishment not bound the fallen one. So, mighty physician in the name of Christ the Lord, Felix, let this now be enough for you and for the mighty Lord, that not anger but kindness, friendly to salvation, produced my punishment, so that, bound in body, I might be released from guilt. Behold, the bad servant, the greedy runaway, you have rightly dragged back with chains put on him for his crime. An unhappy debtor, I am held, bound, burned, set before all as a model of divine fear. All of you, attend with trembling minds to these things which now you see me, wretch, bear as a lesson to the rest. For are some free of this error? But it pleased God that the example be made in one, so that my punishment may be a warning to those for whom there is no amendment. But now spare your wretched one, I pray, best Felix, spare willingly, help with favour; extreme pain urges me to repeat my clamorous prayers; be present quickly, lest hastening death forestall the physician who delays. But I know that this is the Lord's hand, which strikes and which will spare at your word; only hasten for me, weary and now failing, to loosen the chain, which you, saint, see, and I feel; as you secretly and silently bound the fugitive's limbs with a hidden bond, so release the returned one with invisible medicine.” ### Scripture references - Deut 32:39: echo, medium confidence - Job 5:18: echo, medium confidence - Heb 12:11: echo, medium confidence ### Translation notes - The Lord who strikes and heals: Deut 32:39; Job 5:18; Hos 6:1. ### Citation (SBL) Paulinus of Nola, Carm. 20.159 (CSEL 30:148lines 159–189–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-159). ## Poem 20, lines 190–222 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-190 - Source: CSEL 30:149lines 190–222–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man orders the whole pig to be cooked for the poor; as soon as they have eaten and prayed for him, his feet are freed and he leaps up healed. ### Latin text talia clamantem, dum postibus haeret in ipsis Felicis sancti lambensque per oscula tergit, adtonitis illum pia turba et cernit et audit coetibus; ipse iacens etiam nunc erigitur spe increpitatque moras omnes et tarda suorum obsequia. adferri porcum totasque iubet mox pauperibus reddi partes, sibi uiuere tantum concedi petit atque inopum saturamine pasci. certatim socii cito iussa fidelia curant. itur ad hospitium notum, deponitur illic sarcina iumento, carnes in frustra secantur, et diuisa coquit spumantibus ignis aenis. cocta inportantur patulis numerosa catinis. exsaturata fames inopum gratantia reddit uerba deo et ueniam petit ut placata datori. nec mora, confestim uoti ratione soluta debitor ille intus meritae conpage catenae soluitur et pedibus domino miserante refectis tamquam liber equus uel ruptis cassibus ales euolat et cerui salientis imagine currit. mira fides oculis obtenditur. omnia gaudent tam facili pietate dei tantumque ualenti Felicis merito, ut coram adsit Christus in illo, pro meritis hominum moderans in utroque potenter, ut resipiscenti medicus sit et ultor iniquo. cernite enim, quantae fuit illa iniuria fraudis, qua miser ille prius diuiserat inter egentes seque suem atque istic, ubi totum reddere uotum debuerat, solum caput intestinaque porci carpserat et reliquam toto sibi corpore partem fecerat inprudens atque inprobus, et tamen ipsa, qua miser extiterat, factus mox fraude beatus commutante deo pietatis uerbere culpam. ### English translation (Claude) As he cried such things, clinging to the very doorposts of holy Felix and wiping them with kisses as he licked them, the godly crowd both sees and hears him in astonished gatherings; he himself, lying there, is even now raised up by hope and rebukes all delays and the slow services of his own people. He orders the pig to be brought and soon all its parts to be given back to the poor; he asks only that life be granted him, and that he be fed by the filling of the needy. His companions quickly carry out the faithful orders, vying with one another. They go to the familiar lodging; there the load is taken off the beast, the meat is cut into pieces, and the fire cooks it, divided, in foaming bronze pots. Cooked, it is brought in, in many wide dishes. The hunger of the needy, filled, returns thankful words to God and, appeased, asks pardon for the giver. Without delay, at once, the account of the vow being paid, that debtor is loosed within from the bond of the chain he deserved, and, his feet restored as the Lord pitied him, like a free horse or a bird whose net is broken he flies out and runs in the likeness of a leaping deer. A wondrous proof is held before the eyes. All rejoice at so ready a kindness of God and at the so powerful merit of Felix, that Christ is present in person in him, governing powerfully in both ways according to men's merits, so as to be physician to the repentant and avenger to the wicked. For see how great was the wrong of that fraud, by which the wretch had first divided the pig between the needy and himself, and there, where he ought to have paid the whole vow, had taken only the head and intestines of the pig for them, and had made the remaining part, the whole body, his own, imprudent and shameless; and yet, by that very fraud by which he had been wretched, he was soon made blessed, God changing the guilt by the scourge of kindness. ### Scripture references - Isa 35:6: allusion, medium confidence - Ps 124:7 (123:7 Vulg.): echo, low confidence ### Translation notes - The lame leaping like a deer: Isa 35:6. ### Citation (SBL) Paulinus of Nola, Carm. 20.190 (CSEL 30:149lines 190–222–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-190). ## Poem 20, lines 223–254 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-223 - Source: CSEL 30:150lines 223–254–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God first warns sinners with mild punishment so that they may repent; the healed man leaps for joy like the lame man healed by Peter and John at the Beautiful Gate. ### Latin text talis enim censura dei est, sic temperat alti pondera iudicii deus arbiter et pater et rex, omnibus ut placidam moderato examine libret iustitiam, et leuior mixta bonitate potestas ante reos moneat stimulo quam fulmine perdat, ut si profuerit praemissi uerberis ictus, salua salus homini redeat commissa pigenti. at si quis sacri monitus terrore flagelli noluerit sentire plagam, incuratus abibit seruatusque neci perfectam sentiet iram. ille igitur miser ante, dehinc mox ipse beatus tali sanatus carnemque animamque medella. sed quia cognouit causam agnoscensque iacenter paenituit, meritum curae sibi semet in ipso repperit inque breui est expertus utrumque, quod omnes iusta lege manet diuinae pacis et irae ius et opus, maneat uindex ut iure superbos poena reos, pietas seruet miserata fatentes. ergo relaxatis alacer uestigia uinclis idem ex incolumi cito debilis et cito liber ex modo captiuo laeta cum uoce redibat, insultans uelut ille olim, quem matris ab aluo claudentem in uerbo domini Petrus atque Iohannes iusserunt ualidis in saltum exsurgere plantis. dignus et hic pauper speciosae limine portae, quem deus ipse, Petri deus et Felicis, eadem nunc uerbi uirtute sui sanauit apud nos de casu claudum modo, qua sanauerat olim ex utero claudum, qua nunc ope laetus abibat; quique preces maestas in uulnere fuderat intus, ecce foris sano reddebat corpore grates: quidnam ego Felici possim redhibere patrono? ### English translation (Claude) For such is God's judgment; so God, judge and father and king, tempers the weights of his lofty judgment, that he weighs out a calm justice for all with a moderate balance, and his power, lighter, mixed with goodness, warns the guilty first with a goad rather than destroy them with a thunderbolt, so that, if the stroke of the lash sent ahead has helped, salvation may return safe to the man who repents his misdeeds. But if anyone, warned by the terror of the sacred scourge, refuses to feel the blow, he will go away uncured, and, kept for death, will feel the full wrath. So that man, wretched before, then soon himself blessed, was healed in flesh and soul by such a remedy. But because he recognized the cause, and, recognizing it as he lay there, repented, he found in himself the merit of being cured, and in a short time experienced both: that by a just law the right and work of divine peace and wrath await all, so that avenging punishment may rightly await proud offenders, and kindness may pity and save those who confess. So, his bonds loosened, he was returning, eager in step, the same man who had quickly become weak from sound and quickly free from captive, with glad voice, leaping like that man once, lame from his mother's womb, whom Peter and John commanded at the word of the Lord to rise up into a leap on strong soles. This poor man too was worthy of the threshold of the Beautiful Gate, whom God himself, the God of Peter and of Felix, by the same power of his word has now healed among us, lame from a fall just now, as he had once healed one lame from the womb; by that help he was now going away glad; and he who had poured out sorrowful prayers within, in his wound, see, outside, with a sound body, was returning thanks: “What can I repay to Felix my patron? ### Scripture references - Acts 3:2: allusion, high confidence - Acts 3:6: allusion, high confidence - Acts 3:8: allusion, high confidence - Heb 12:6: echo, medium confidence - Ps 116:12 (115:12 Vulg.): echo, medium confidence ### Translation notes - The lame man at the Beautiful Gate: Acts 3:2–8. God's chastening for correction: Heb 12:5–11. ### Citation (SBL) Paulinus of Nola, Carm. 20.223 (CSEL 30:150lines 223–254–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-223). ## Poem 20, lines 255–285 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-255 - Source: CSEL 30:152lines 255–285–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healed man gives thanks that he was cured without any physician but Christ working through Felix, and asks to be bound to Felix by love for ever. ### Latin text quas illi referam tanto pro munere digne tam cito de tanto sanatus uulnere grates? non pretium statui medico aut fastidia lecti tristia sustinui, neque per scalpella uel ignes aut male mordaces uario de gramine sucos, saeuior et morbis et uulneribus medicina in corpus grassata meum est, uelut accidit illis, quos humana manus suspecta uisitat arte semper et incerto trepidos solamine palpat. en ego per breue nunc spatium perlatus ad ipsum Felicis sancti solium et proiectus in ipso limine tam gelido quam duro in marmore fractus atque dolens iacui, et solus mihi sermo precandi, sola fides medicina fuit; nullum adfore uidi et sensi medicum. quisnam hic medicus nisi Christus ipse uel a Christo Felix de nomine Christi et uirtute potens? neutrum illo in tempore sensi, et tamen ipse fuit praesens in utroque, uel ut me peccantem argueret cito sanaretque dolentem. par modus in specie uaria mihi castigantis parcentisque fuit domini. sanator et ultor luminibus latuit, poena atque medella refulsit. nunc ego iam pleno perfectis ordine notis ibo domum gaudens medico tutusque patrono aeternum Felice mihi; non iam ulla uerebor occursura mihi uelut ante pericla uiarum; namque periclum aberit, quia causa soluta pericli est. non resoluta fides me uinxerat, et modo soluit rite soluta fides; tamen alliget, oro, tuus me semper amor, Felix. istam mihi necte catenam, qua tibi me numquam nec mors nec uita resoluat. ### English translation (Claude) What thanks shall I worthily return to him for so great a gift, healed so quickly of so great a wound? I set no fee for a physician nor bore the sad weariness of a sickbed; nor did medicine, more savage than diseases and wounds, attack my body with scalpels or fires or painfully biting juices of various herbs, as happens to those whom a human hand visits with suspect art and always strokes, trembling, with uncertain comfort. See, I, carried in a short space to the very throne of holy Felix and thrown down on the very threshold, broken on marble as cold as it was hard, lay in pain, and my only speech was prayer, faith alone was my medicine; I saw no physician present, and I felt one. Who was the physician here but Christ himself, or Felix, made mighty by Christ in the name of Christ and by his power? I perceived neither at that time, and yet he was present in both, either to rebuke me quickly as a sinner or to heal me as I suffered. Equal was the way, in different form, of the Lord chastising and sparing me. The healer and the avenger lay hidden from the eyes; the punishment and the healing shone forth. Now, with signs completed in full order, I shall go home rejoicing, safe with Felix as my physician and eternal patron; no longer shall I fear any dangers of the road that might meet me as before; for danger will be absent, because the cause of danger has been loosed. Faith not kept had bound me, and now faith duly kept has loosed me; yet may your love, Felix, I pray, always bind me. Tie this chain on me, by which neither death nor life may ever release me from you. ### Scripture references - Rom 8:38: echo, medium confidence - Mark 5:26: echo, low confidence ### Translation notes - Neither death nor life: Rom 8:38–39. ### Citation (SBL) Paulinus of Nola, Carm. 20.255 (CSEL 30:152lines 255–285–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-255). ## Poem 20, lines 286–320 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-286 - Source: CSEL 30:153lines 286–320–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healed man warns the rich who hoard wealth from the poor; Paulinus begins a second story, of a pig vowed to Felix by Apulian farmers. ### Latin text uerum omnes, quicumque meos uidere dolores inque tuo merito magnis insignibus altam conspexere manum Christi, cognoscere debent, quantum illis mea poena boni prouiderit, ut iam praecaueant de terrenis sibi parcere rebus et, lucra dum captant, adquirere damna salutis. nam si de uili pecudis mihi carne alimentum pauperibus fraudasse malo fuit, ecquid in illis, qui male diuitias uano amplectuntur amore defossisque suo pariter cum corde metallis incubitant atque haec latitare superflua produnt, quae proprio longe secreta tuentur ab usu? quid facient? quidnam pro se tibi, Christe, loquentur, tantorum qui partem inopum inuasere nec ullam apposuere sibi de re superante salutem? unus abit missus. nunc mensae grata secundae fercula ponemus; sed quamuis rursus eandem diuerso carnem conditam iure feremus. namque aliud uobis iterum, quod de sue mirum lusit opus Felix, mira nouitate retexam. tempore res prior est; sed nostris ante libellis praeterita, in praesens tempus seruata canetur. nec refert, quod opus quo sit sub tempore gestum, unus erit quoniam uariis operator in annis, qui diuersa facit sanctorum in laude suorum omnibus in terris rerum miracula Christus. agricolae quidam de nostris longius oris Apula trans urbem Beneuentum rura colentes de grege setigero multis a fetibus unum lactea adhuc tenero pulsantem sumina rostro excerpsere sibi et curatum tempore multo pauerunt in uota suem, et coepere paratum ducere sacratam sancti Felicis ad aulam, corpore de magno ut multos mactatus egenos pasceret et saturo gauderet paupere martyr. ### English translation (Claude) But all, whoever have seen my pains and in your merit beheld the lofty hand of Christ in great signs, ought to recognize how much good my punishment has provided for them, so that now they may beware of sparing earthly things for themselves and, while they grasp at gain, acquiring the loss of salvation. For if it was evil for me to defraud the poor of food from the flesh of a cheap animal, what of those who wrongly embrace riches with vain love, and brood over metals buried along with their heart, and show that these superfluous things lie hidden, which they guard, far withdrawn from their own use? What will they do? What will they say for themselves to you, Christ, they who have seized the share of so many poor and have provided no salvation for themselves from their superfluous property?” One dish has been served. Now we shall set out the welcome courses of a second table; but we shall bring the same meat again, though seasoned with a different sauce. For I shall unfold for you, with wondrous novelty, another wonderful work that Felix played concerning a pig. The event is earlier in time; but, passed over before in our little books, it has been kept to be sung at the present time. Nor does it matter at what time a work was done, since there is one worker in various years, Christ, who does various miracles in praise of his saints in all lands. Certain farmers far from our regions, tilling Apulian fields beyond the city of Beneventum, from their bristly herd chose for themselves one of many piglets while it was still pushing at the milky teats with its tender snout, and, caring for it a long time, they fed the pig for a vow, and began, when it was ready, to lead it to the consecrated hall of holy Felix, so that, slaughtered, it might feed many needy with its great body, and the martyr might rejoice in the poor man filled. ### Scripture references - Matt 6:19: allusion, medium confidence - Matt 6:21: allusion, medium confidence - Jas 5:3: echo, medium confidence - Luke 12:20: echo, low confidence ### Translation notes - Treasure buried with the heart: Matt 6:19–21. The digital text's “in nota” is read “in uota” (“for a vow”). ### Citation (SBL) Paulinus of Nola, Carm. 20.286 (CSEL 30:153lines 286–320–154; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-286). ## Poem 20, lines 321–352 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-321 - Source: CSEL 30:154lines 321–352–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vowed pig collapsed at the start of the journey and was left behind, so the farmers brought smaller pigs instead; but the next morning the fat pig appeared at their lodging near Nola, ready to be sacrificed. ### Latin text sed grauis aruina porcus superante pedum uim non potuit se ferre diu primoque uiarum limine succubuit sibimet neque deinde moueri uoce manu stimulis potuit. liquere iacentem hospitibusque suis commendauere relictum maerentes domini. mens anxia nutat in anceps; nam uoti reuocare uiam pia pectora nolunt; rursum Felicis ueneratum limina longe, ire pudet uacuos deuoti muneris. ergo ambiguis talis sententia mentibus haesit, ut totidem lectos eadem de gente minores ad sua uota legant, quot erat prouectus in annos ille, sua pressus qui mole manebat iners sus, quod deuota fides obstricti debita uoti maturare parans tali ratione putauit, pluribus ut modicis unum pensaret opimum. ergo sacrum huc uenere locum uotisque patratis hospitium rediere suum non comminus istinc. nam tum forte domos, quae circa martyris aulam, inplerat solitis denseta frequentia turbis. propterea procul hinc secreto in rure remotam contenti subiere casam, qua mane parabant ad reditum proferre pedem, cum prima ruberet parturiens aurora diem. tuguri fore aperta hospes homo egreditur tecto notumque suem uir conspicit ante fores mirando adstare paratu. tamquam se missum domino loqueretur adesse atque salutanti similis uestigia lambit gaudentis domini et gestu subgrunnit alumno blandus et olfaciens motando dat oscula rostro seque quasi uotum debere agnoscat erile, ingerit et tardos inuitat gutture cultros. ### English translation (Claude) But the pig, heavy with fat that outweighed the strength of its feet, could not carry itself long, and at the first threshold of the road it collapsed of itself, and then could not be moved by voice, hand or goads. Its sorrowing masters left it lying and commended it, abandoned, to their hosts. Their anxious minds wavered in doubt; for their godly hearts would not call back the journey of the vow; again, to go to venerate the threshold of Felix far away empty of the vowed gift shamed them. So this decision settled in their doubtful minds: that they should choose for their vows as many smaller pigs of the same stock as the years to which that pig had grown, which remained inert, weighed down by its own bulk; for their devoted faith, preparing to hasten the payment of the binding vow, thought by such a reckoning to make up for one fat animal with several modest ones. So they came to this sacred place, and when their vows were fulfilled they returned to their lodging, not close by; for at that time the dense crowd with its usual throngs had happened to fill the houses around the martyr's hall. Therefore, content, they went into a cottage far from here in a secluded countryside, from which in the morning they were preparing to set out on their return, when the first dawn reddened, giving birth to the day. When the door of the hut was opened, their host goes out of the house, and the man sees the familiar pig standing before the doors in wondrous readiness, as if it were saying that it was present, sent by the Lord, and like one greeting them it licks the tracks of its rejoicing master, and grunts softly with a gesture to its keeper, fawning, and, sniffing, gives kisses with moving snout, and, as if it recognized that it owed the master's vow, presses forward and invites the slow knives with its throat. ### Citation (SBL) Paulinus of Nola, Carm. 20.321 (CSEL 30:154lines 321–352–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-321). ## Poem 20, lines 353–383 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-353 - Source: CSEL 30:155lines 353–383–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus marvels that the heavy pig, which could not walk at first, found its way alone and unharmed over the long road from beyond Beneventum. ### Latin text quo duce, quaeso, uias ignotis finibus egit quosue pedes, tam longe ut posset currere, sumpsit, qui breuibus spatiis in primo fine uiarum defecit fluidae depressus mole saginae? certe nulla manus tantum pecus aggere longo nec sinus aduexit nec mens sua tam spatiosam ignota regione uiam penetrare subegit, quando homines etiam et mentis ratione uigentes perque ignota regi faciles interprete lingua, si tamen hi careant duce, quo uia luceat illis, caecus in externis regionibus inplicat error. quisnam igitur direxit iter suis? unde uoluntas, qua dominos sequeretur, ei uel sensus, ut esset conscius ad uotum se longa aetate paratum? unde haec cura fuit pecori, quae rara fideles excitat, ut, tamquam proprio culpabilis actu pigra remansisset, sancto sus icta timore contractam remanendo sibi ueniendo piare curaret culpam et uitium pensaret inertis desidiae, quamuis sero comitata profectos obsequio dominos? patet admirabile monstrum caelesti dicione datum tanto suis auso, solus ut iret iter longum, tantoque fuisse ingenio porcum, ignotis ut tramite recto dirigeret spatiis. quid et hoc quam grande, quod illum Transbeneuentanis huc finibus aduenientem, publica seu medii se strata per aggeris audax miserit, occursus nusquam cepere frequentes, siue per occultos egit uestigia saltus, nulla manus ferro, fera uel fuit obuia morsu. quae solum duxit manus aut protexit euntem? ### English translation (Claude) Under what guide, I ask, did it travel roads through unknown territories, or what feet did it take up, to be able to run so far, that pig which, within short spaces, at the very start of the roads, gave out, weighed down by the bulk of its flowing fat? Certainly no hand carried so large an animal along the long highway, nor any fold of a garment, nor did its own mind compel it to make its way through so long a road in an unknown region, since even men vigorous in the reason of the mind, and easily guided through unknown places with a tongue to interpret, if they lack a guide to make the way clear to them, are entangled by blind error in foreign regions. Who then directed the pig's way? Whence its will to follow its masters, or its sense to be aware that it had been prepared for a vow over a long time? Whence did the beast have this care, which rarely stirs the faithful, that, as if it had stayed behind sluggishly, guilty by its own act, the pig, struck with holy fear, should take care to expiate by coming the fault it had incurred by staying behind, and atone for the vice of inert sloth, though it accompanied its departed masters with its service late? A wondrous portent is plain, given by heavenly command to so great a venture of a pig, that it went alone on a long road, and that the pig had so great a mind as to direct itself by a straight path through unknown spaces. And how great is this too, that as it came here from the territory beyond Beneventum, whether it boldly took the public paved roads of the highway, no frequent encounters caught it anywhere, or whether it made its tracks through hidden woods, no hand with iron, no beast with its bite met it. What hand led it alone or protected it on its way? ### Citation (SBL) Paulinus of Nola, Carm. 20.353 (CSEL 30:155lines 353–383–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-353). ## Poem 20, lines 384–415 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-384 - Source: CSEL 30:156lines 384–415–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another miracle: a heifer reared as a vow for Felix's poor refused to be yoked to its owners' wagon and ran off. ### Latin text nempe oculos aliqua celatus nube fefellit aere uel raptus uento mage quam pede uenit et subita hospitium domini delapsus ab aura constitit ignoto pro limine quadrupes hospes. dicam aliud prope uicini mirabile signi. nam genere abiunctam, pecus armentale, iuuencam quidam homines aeque longinqua huc sede profecti secretam primo lactantis ab ubere matris nutrierant nostris uotiuo munere pactam pauperibus, magna quos istic plebe coactos larga ope multorum Felicis gratia pascit. ergo ubi iam membris uitula exultabat adultis, facta per excretum iam corpus idonea uoto, promouere domo; sed, qui mos esse uidetur persoluenda piis longe sua uota ferentum martyribus plaustro subiungere, quo ueherentur, adgressi hanc uoluere iugo subiungere, quamuis insuetam, tamen ut mitem iam mente subacta usibus humanis, quibus illam e congrege coetu sustulerant domini paruam et tectisque cibisque miscuerant; hinc ut domita feritate putantes sub iuga se facilem docili ceruice daturam, sollicitant palpante manu et conantur in artum ducere; at illa sibi solitos adludere tactus credula consentit primum sequiturque uocantes. uerum ubi iam propiata iugo conspexit habenas ceruicique suae persensit lora parari, indignata dolis et permutata repente fit fera, nec ceruice iugum nec uincula collo suscipit et uictis manibus lorisque recussis prosilit a coetu retinentum et deuia longe rara petit, fugiens dominos adsuetaque tecta. ### English translation (Claude) Surely, hidden by some cloud, it escaped eyes, or, snatched through the air, it came by wind rather than by foot, and, slipping down from a sudden breeze to its master's lodging, it stood, a four-footed guest, before the unknown threshold. I shall tell another wonder, a sign near to this one. For a heifer, of a different kind, from the herd, certain men, who had likewise set out from a distant home, had separated at first from the breast of its suckling mother and reared, pledged as a votive gift for our poor, whom, gathered here in a great crowd, the grace of Felix feeds with the generous help of many. So when the calf was already frisking with grown limbs, made fit for the vow by its developed body, they set out from home; but, as seems to be the custom of those who bring their vows from far away to be paid to the godly martyrs, to yoke the animal to the wagon in which they were to ride, they set about yoking it, though it was unaccustomed, yet as if gentle, its mind already subdued to human uses, for which its masters had taken it, small, from the herd and had made it share their house and food; thinking therefore that its wildness was tamed, and that it would give itself easily under the yoke with teachable neck, they coax it with stroking hand and try to lead it into the narrow space; and it, trusting that the touches were the usual ones playing with it, at first agrees and follows those who call. But when, brought near the yoke, it saw the reins and felt the straps being prepared for its neck, indignant at the trick and suddenly changed, it becomes wild, and takes neither yoke on its neck nor bonds on its throat, and, the hands overcome and the straps shaken off, it springs away from the group holding it and seeks far-off, lonely places, fleeing its masters and its familiar house. ### Citation (SBL) Paulinus of Nola, Carm. 20.384 (CSEL 30:156lines 384–415–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-384). ## Poem 20, lines 416–444 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-20-416 - Source: CSEL 30:157lines 416–444–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heifer followed and then led the wagon all the way to Felix's basilica and went calmly to its slaughter; God works such signs through animals to strengthen human faith. ### Latin text nec procul ex oculis hominum de more ferino se rapit et caecis fugitiuam saltibus abdit; nam fugiens dominos abeuntes eminus adstans sic fugit, ut non se patiatur rure relinqui. denique ubi iunctum gemino boue tendere plaustrum conspicit, humanum sapit et quasi conscia uoto deberi sese, comes incipit esse profectis. nec longe comes est, tardis comes orbibus ire spernit, et excursu uelut insultante gementes praeteruecta rotas lenti moliminis agmen respicit anteuolans nec iam timet ad iuga cogi, inuisoque prius fit amica et praeuia plaustro, donec sacratam uentum Felicis ad aulam. illic sponte gradum sistit seseque uocanti adplicat et tamquam uoti rea gaudet in ipso stare loco, propriam cui debet uictima caedem. illa rebellis et humanis non subdita uinclis ducitur ad placidam nullo luctamine mortem; intemerata iugis submittens colla securi, pauperibus factura cibos de corpore caeso, laeta suum fundit dominorum in uota cruorem. quorsum istaec? numquid pecudum est, ut apostolus inquit, cura deo? sed qui propter nos omnia fecit, omnia pro nobis operatur in omnibus auctor atque per ignaras pecudes operantia nobis signa facit, brutas per clara insignia mentes sollicitans firmare fidem et confidere uero, ut dominum dociles linguis in uerba solutis non taceant homines, quem signis muta loquuntur. ### English translation (Claude) Yet it does not rush far from the sight of men in the manner of wild beasts and hide itself as a fugitive in blind woods; for, fleeing its masters, standing off at a distance as they departed, it so fled that it did not allow itself to be left behind in the countryside. Finally, when it sees the wagon, yoked with a pair of oxen, setting out, it understands as a human does, and, as if aware that it was owed to the vow, begins to be a companion to those who had set out. Nor is it a companion for long; it scorns to go as companion of slow wheels, and, with an excursion as if mocking them, passing the groaning wheels, it looks back at the column of slow effort as it flies ahead, and no longer fears being forced to the yoke, and becomes friendly to the wagon it hated before and goes in front of it, until they came to the consecrated hall of Felix. There it stops its step of its own accord and comes to the one who calls it, and, as if bound by the vow, rejoices to stand in the very place to which the victim owes its own slaughter. That rebellious one, not subject to human bonds, is led to a calm death with no struggle; submitting to the axe its neck, unspoiled by yokes, to make food for the poor from its slain body, it gladly pours out its blood for the vows of its masters. To what end are these things? Is it for cattle, as the apostle says, that God cares? But he who made all things for our sake, as author works all things for us in all things, and through unknowing cattle makes signs that work for us, stirring brute minds through clear tokens to strengthen their faith and to trust the truth, so that men, teachable, their tongues loosed into words, may not be silent about the Lord, of whom dumb beasts speak by signs. ### Scripture references - 1 Cor 9:9: quotation, high confidence - Rom 8:28: echo, low confidence - Num 22:28: echo, low confidence ### Translation notes - “Is it for oxen that God cares?”: 1 Cor 9:9. The digital text's “in nota” is read “in uota” (“for the vows”). ### Citation (SBL) Paulinus of Nola, Carm. 20.416 (CSEL 30:157lines 416–444–158; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/20-416). ## Poem 21, lines 1–28 (XXI) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-21-1 - Source: CSEL 30:158lines 1–28–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 407 Paulinus rejoices in the peace after the defeat of the Goths threatening Rome, won by the young emperor through God's power and the prayers of Peter, Paul, Felix and the martyrs. ### Latin text Candida pax grata nobis uice temporis annum post hiemes actas tranquillo lumine ducit signatamque diem sancti Felicis honore securis aperit populis. gaudere serenis mentibus abstersa diri caligine belli suadet ouans Felix, quia pacis et ipse patronus cum patribus Paulo atque Petro et cum fratribus almis martyribus regem regum exorauit amico numine Romani producere tempora regni instantesque Getas ipsis iam faucibus urbis pellere et exitium seu uincula uertere in ipsos, qui minitabantur Romanis ultima regnis. nunc igitur pulsa formidine ut imbribus actis respicere expulsas nubes, praesentia rerum praeteritis conferre iuuat. quam taetra per istos, qui fluxere dies, elapso nox erat anno, cum furor accensus diuinae motibus irae inmisso Latiis arderet in urbibus hoste! nunc itidem placidi spectate potentia Christi munera; mactatis pariter cum rege profano hostibus Augusti pueri uictoria pacem reddidit, atque annis tener idem fortis in armis praeualuit uirtute dei et mortalia fregit robora sacrilegum Christo superante tyrannum. sed quid ego hinc modo plura loquar, quod non speciale esse mei Felicis opus res publica monstrat? pluribus haec etenim causa est curata patronis, ut Romana salus et publica uita maneret. ### English translation (Claude) White peace, by a welcome turn of the times, leads the year on with tranquil light after the winters have passed, and opens to secure peoples the day marked by the honour of holy Felix. Triumphant Felix urges us to rejoice with serene minds, now that the darkness of dread war has been wiped away, because he too, a patron of peace, together with the fathers Paul and Peter and with the kindly brothers, the martyrs, has entreated the King of kings with friendly divinity to prolong the times of the Roman empire, and to drive back the Goths who were pressing upon the very jaws of the city, and to turn destruction or chains back upon them, who were threatening the last end to the Roman realms. So now, with fear driven off, as after rains are over it delights to look back at the clouds driven away, so it delights to compare present things with past. How foul was the night through those days that have flowed by, as the year slipped away, when frenzy, kindled by the motions of divine anger, burned in the Latin cities with the enemy let loose! Now likewise behold the gifts of gentle Christ's power; the enemies slaughtered together with their profane king, the victory of the boy Augustus has restored peace, and, tender in years, the same man, strong in arms, prevailed by the power of God and broke the mortal strength of the sacrilegious tyrant, as Christ overcame. But why should I say more here now, since the commonwealth shows that this is not a work special to my Felix? For this cause was cared for by many patrons, so that Roman safety and public life might remain. ### Scripture references - Rev 19:16: echo, low confidence ### Translation notes - The invasion of Italy by the Gothic king Radagaisus, defeated near Florence in 406 under the emperor Honorius (“the boy Augustus”). The intercession of the saints for the empire is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 21.1 (CSEL 30:158lines 1–28–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-1). ## Poem 21, lines 29–59 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-21-29 - Source: CSEL 30:159lines 29–59–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The deliverance was won by the prayers of all the saints, Felix among them; Paulinus will now sing Felix's gifts to his own household, in varied metres. ### Latin text hic Petrus, hic Paulus proceres, hic martyres omnes, quos simul innumeros magnae tenet ambitus urbis quosque per innumeras diffuso limite gentes intra Romuleos ueneratur eclesia fines, sollicitas simul inpenso duxere precatu excubias. Felix meus his uelut unus eorum, in precibus pars magna fuit; sed summa petiti muneris ad cunctos, nulli priuate refertur. ergo pedem referam; sat enim mihi pauca locuto, unde nihil proprium meritis Felicis adesset; nec reticere tamen potui, quia portio laudis hinc quoque Felici suberat, quod summa potestas rexque potens regum Christus deus omnibus una adnuerat sanctis, quibus in grege supplice mixtum Felicem parili audiuit pietate benignus. parcam igitur propriis adiungere publica donis munera priuatosque canam Felicis honores, quaeque suis proprie gerit hic in sedibus, edam. unde igitur faciam texendi carminis orsum? quae bona Felicis referam? quae multa per omnes passim agit, expediam magis, anne domestica dicam munera, quorum ego sum specialis debitor illi? haec potius repetam, mihi quae conlata meisque sat memini; et quia praeteritis magis illa libellis dicta mihi, quae partim aliis permixtaque nobis praestitit, ex his nunc opibus, quas largiter in nos contulit, hunc animo texam gratante libellum, et contra solitum uario modulamine morem, sicut et ipse mihi uarias parit omnibus annis materias, mutabo modos serieque sub una, non una sub lege dati pede carminis ibo. ### English translation (Claude) Here Peter, here Paul, the chiefs, here all the martyrs, whom the circuit of the great city holds, countless together, and whom, through countless nations with its boundaries spread, the church venerates within the bounds of Romulus, kept anxious vigils together with earnest prayer. My Felix was among these as one of them, a great part in the prayers; but the sum of the gift asked is credited to all, to none privately. So I shall turn back my foot; for I have said enough on a matter in which nothing was Felix's own by merit; yet I could not keep silent, because a portion of praise from this too belonged to Felix, in that the highest power, the mighty King of kings, Christ God, had assented to all the saints together, among whom, mingled in the suppliant flock, he kindly heard Felix with equal goodness. I shall refrain, then, from adding public gifts to his own, and I shall sing the private honours of Felix, and set forth what he does properly here in his own seat. Whence, then, shall I begin the song to be woven? Which good deeds of Felix shall I relate? Shall I rather unfold the many he does everywhere for all, or tell the domestic gifts for which I am his special debtor? These rather I shall recall, which I remember well were bestowed on me and mine; and since in past little books I have told more of those which he granted partly to others and partly mixed with us, now from those riches which he has bestowed abundantly on us I shall weave this little book with grateful mind, and, against my usual habit, with varied measure, as he himself produces varied material for me every year, I shall change my metres, and in one series I shall go, not under one law of the foot of a given song. ### Translation notes - The intercession of the saints is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 21.29 (CSEL 30:159lines 29–59–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-29). ## Poem 21, lines 60–96 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-21-60 - Source: CSEL 30:160lines 60–96–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus welcomes the noble ascetic visitors to Nola, Turcius, Suerius, and the women led by Melania and the young virgin Eunomia, who leads the singing of psalms, and will vary his metres like a flower garden. ### Latin text nam quasi fecundo sancti Felicis in agro emersere noui flores, duo germina Christi, Turcius ore pio, florente Suerius aeuo, et pariter sanctae matres similesque puellae, Alfia qualis erat soror illa Philemonis olim nobilis, in titulo quam signat epistola Pauli, et simul Eunomia aeternis iam pacta uirago in caelo thalamis, quam matris ab ubere raptam festino placitam sibi Christus amore dicauit unguentoque sui perfudit nominis, unde tincta comas animae et mentis caput uncta pudicum spirat eo sacros sponsi caelestis odores; haec Melani soror est simul et quasi filia, cuius haeret ouans lateri germanum nacta magistrum. quae simul astrictae diuinis dotibus ambae uirtutum uarias ut uiua monilia gemmas mentibus excultis specioso pectore gestant. has procerum numerosa cohors et concolor uno uellere uirgineae sequitur sacra turba cateruae. Eunomiam hinc Melani doctam sub principe uoce formantem modulis psalmorum uasa modestis auscultat gaudens dilecto Christus in agno, quod modulante deo benedictas paruula princeps, sanctorum comites, casto regat ore choreas. haec igitur mihimet meditanti congrua suasit gratia multimodis inluso carmine metris distinctum uariis imitari floribus hortum, sicut Felicis gremium florere repletum lumine diuerso quasi rus admiror opimum hospitibus multis in eum Christo duce missis Felicique patri denso simul agmine natis pignoribus, subito ut totis habitacula cellis per fines creuisse suos et sobria castos tecta sonare modos tandem sibi uocibus aptis gaudeat hospitiisque suis et corpore et ore ipse sinu pleno dignos miretur alumnos et uirtute pares animas in dispare sexu; ### English translation (Claude) For as if in the fruitful field of holy Felix new flowers have sprung up, two shoots of Christ, Turcius with godly face, Suerius in flourishing age, and likewise holy mothers and girls like them, such as was Apphia, that noble sister of Philemon long ago, whom Paul's letter marks in its address, and with them Eunomia, a maiden already betrothed to the eternal bridechambers in heaven, whom Christ, snatched from her mother's breast, dedicated with swift love as pleasing to himself, and poured over her the ointment of his name, from which, her soul's hair dyed and the chaste head of her mind anointed, she breathes the sacred perfumes of the heavenly bridegroom; she is the sister of Melania and as it were her daughter, at whose side she clings exultant, having gained a sister as teacher. Both together, bound by divine dowries, wear on their beautiful breasts, with cultivated minds, the varied jewels of virtues like living necklaces. These a numerous troop of nobles follows, and the holy crowd of a virgin company, of one colour in one fleece. Here Christ, in the beloved Lamb, gladly listens to Eunomia, taught under Melania as leader by her voice, forming the vessels of the psalms with modest measures, because, as God gives the measure, the little leader with chaste mouth guides the blessed dances, companions of the saints. So this grace persuaded me, as I meditated, of a fitting thing: with a song played in many kinds of metres to imitate a garden picked out with various flowers, as I marvel that the bosom of Felix flowers, filled with varied light like a rich countryside, with many guests sent to him with Christ as guide, and with children in a dense band as pledges to father Felix, so that he rejoices that his dwellings have suddenly grown through his bounds with cells everywhere, and that sober roofs at last sound chaste measures with voices fitted to them, and he himself, with full bosom, marvels at nurslings worthy of his lodgings both in body and in speech, and souls equal in virtue in unequal sex; ### Scripture references - Phlm 2: allusion, high confidence - Song 1:3: allusion, medium confidence - 2 Cor 11:2: echo, medium confidence - 2 Cor 2:15: echo, low confidence ### Translation notes - Apphia: Phlm 2. Melania is Melania the Younger; Eunomia is a young relative. Turcius is probably Turcius Apronianus. The ointment of the name: Song 1:3. ### Citation (SBL) Paulinus of Nola, Carm. 21.60 (CSEL 30:160lines 60–96–161; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-60). ## Poem 21, lines 97–128 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-21-97 - Source: CSEL 30:161lines 97–128–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus introduces his mixture of metres and, in iambics, explains that the saints' feast celebrates their death, since no one should be praised before his end. ### Latin text sicut oliuarum fecundo in colle nouellas laetatur senior diuino a semine Christi plantator cernens inter sua rura colonos. floreat ergo nouo mihi carminis area prato laudibus et domini, qui conditor oris et artis omnimodae est, uario famulans pede musica currat. iamque intertextis elegus succedat iambis, sit caput herous fundamentumque libello. castis agendus gaudiis et hostiis dies refulsit laude Felicis sacer. quod laude' dixi, morte' dictum discite, quia mors piorum iure laus uocabitur, pretiosa domino quae deo rependitur. unde et propheta dicit in uerbo dei uitae probatae in exitu laudem dari, et ante mortem praedicandum neminem Salomonis ore sermo diuinus docet, laudanda quamuis quidam in hac uita gerant nec possit alibi quam sub isto saeculo laus praeparari, quae canenda in exitu est. sed credo, quoniam tota res uitae istius fluitans et anceps lubrico pendet statu, breuique nostram uertit aetatem rota surgens cadensque per salebrosas uias, quibus huius aeui cursus explicandus est: iccirco nos magistra prouidentia monet ante finem nec sibi nec alteri debere quemquam plaudere et confidere; quamuis honesta rectus incedat uia, tamen timere semper offensam pedis, donec peractis usque metam cursibus palmam petitae conprehendat gloriae. ### English translation (Claude) as on a fruitful hill of olives the old planter rejoices, seeing new shoots from the divine seed of Christ as settlers among his fields. So let the threshing floor of my song flower for me with a new meadow, and, in praise of the Lord, who is the founder of the mouth and of every art, let music run, serving with varied foot. And now let the elegiac follow, with iambics woven in; let the heroic hexameter be the head and foundation of the little book. A sacred day, to be spent in chaste joys and sacrifices, has shone forth with the praise of Felix. Learn that what I have called “praise” is said for “death,” because the death of the godly will rightly be called praise, being precious to the Lord, repaid to God. Hence the prophet too says in the word of God that praise is given to a proven life at its end, and the divine word teaches by the mouth of Solomon that no one is to be praised before death, although some do praiseworthy things in this life, and praise, which is to be sung at the end, cannot be prepared anywhere but in this age. But I believe that since the whole matter of this life, fluctuating and doubtful, hangs in a slippery state, and the wheel turns our age in a short time, rising and falling through rough roads, by which the course of this age must be unrolled, therefore Providence our teacher warns us that before the end no one ought to applaud himself or another, or be confident; though one walk upright in an honourable way, yet he should always fear the stumbling of the foot, until, his courses finished all the way to the goal, he grasps the palm of the glory he has sought. ### Scripture references - Ps 116:15 (115:15 Vulg.): allusion, high confidence - 1 Cor 10:12: echo, medium confidence - Phil 3:14: echo, medium confidence - 2 Tim 4:7: echo, medium confidence ### Extrabiblical texts - Sir 11:28 (Sirach): quotation, high confidence ### Translation notes - “Precious in the sight of the Lord is the death of his saints”: Ps 116:15 (115:15 Vulgate). “Praise no one before death” is from Sir 11:28, which Paulinus ascribes to Solomon. The prophet's saying about praise at the end is not identified with certainty. Fear of stumbling: 1 Cor 10:12. The finished course and the prize: Phil 3:14; 2 Tim 4:7. ### Citation (SBL) Paulinus of Nola, Carm. 21.97 (CSEL 30:161lines 97–128–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-97). ## Poem 21, lines 129–164 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/20-1/#p-21-129 - Source: CSEL 30:162lines 129–164–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church keeps the death days of martyrs and confessors; Felix, who fought for the faith but died in peace, received both the martyr's crown and the priest's crown. ### Latin text quare beatos martyras, quos extulit perfecta uirtus in coronam caelitem, iustis honoris debiti praeconiis celebramus omnes nos eorum posteri confessione Christiani nominis, quibus profuso sanguine ob sanctam fidem proseminarunt frugis aeternae bonum, ut, si ambulemus martyrum uestigiis, paribus parentum perfruamur praemiis. hinc ergo sanctis siue confessoribus seu consecratis passione testibus dies sacratos, in quibus functi diem mortalis aeui morte uitali suum de labe mundi transierunt ad deum, populi fideles gaudiis sollemnibus honore Christi gratulantes excolunt, ut iste sancti pace Felicis dies, quo clausit olim corporis uitam senex, confessionis ante functus proelia, sed incruento consecratus exitu, post bella uictor pacis adsumptus die uocante Christo liquit exultans humum et in supernas transitum fecit domos, non defraudatus a corona martyris, quia passionis mente uotum gesserat. nam saepe agonem miles intrauit potens uictoque semper hoste confessor redit; sed praeparata mente contentus deus seruauit illum, non coronam martyris negans, sed addens et coronam antistitis, ut incruento palmam adeptus proelio et proeliati possideret praemium confessionis purpurante laurea, uittaque pacis in sacerdotis stola redimitus idem bis coronatus foret confessor atque presbyter Felix dei. ### English translation (Claude) Therefore the blessed martyrs, whom perfect virtue has raised to the heavenly crown, we all, their descendants in the confession of the Christian name, celebrate with just proclamations of the honour due them, who by shedding their blood for the holy faith sowed the good of eternal fruit, so that, if we walk in the footsteps of the martyrs, we may enjoy rewards equal to our fathers'. Hence, then, the days consecrated to the saints, whether confessors or witnesses consecrated by suffering, the days on which, having finished the day of mortal life, they passed by a life-giving death from the stain of the world to God, the faithful peoples observe with solemn joys, giving thanks in honour of Christ, like this day of holy Felix in peace, on which the old man once closed the life of his body, having first fought the battles of confession, but consecrated by a bloodless end; victor after wars, taken up on a day of peace, at Christ's call he left the earth exulting and made his passage into the dwellings above, not cheated of the martyr's crown, because he had borne the vow of suffering in his mind. For often the mighty soldier entered the contest, and always, the enemy overcome, the confessor returned; but God, content with a prepared mind, kept him, not denying him the martyr's crown, but adding also the priest's crown, so that, having gained the palm in a bloodless battle, he might also possess the reward of one who fought, with the purpling laurel of confession, and, wreathed with the fillet of peace on a priest's stole, the same Felix, God's confessor and presbyter, might be twice crowned. ### Scripture references - 1 Pet 2:21: echo, low confidence - 2 Tim 4:8: echo, low confidence ### Citation (SBL) Paulinus of Nola, Carm. 21.129 (CSEL 30:162lines 129–164–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-129). ## Poem 21, lines 165–197 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-165 - Source: CSEL 30:163lines 165–197–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The feast marks Felix's burial and birth into heaven; Paulinus counts it his own true birthday, cursing the day of his natural birth in sin. ### Latin text hic ergo, uotis quem recolimus annuis, non est agonis, sed sepulturae dies, quo separata ab inuicem substantia animae uolauit ad deum, in terram caro reuersa tumulo conquieuit abdita. et merito sanctis iste natalis dies notatur, in quo lege functi carnea mortalitatis exuuntur uinculis et in superna regna nascuntur deo secumque laetam spem resurgendi ferunt. ego semper istum sic honoraui diem, magis hunc putarem ut esse natalem mihi, quam quo fuissem natus in cassum die. lugendus etenim est ille dignius mihi dies, in istud quo creatus saeculum peccator utero peccatricis excidi conceptus atris ex iniquitatibus, ut iam nocentem pareret me mater mea. maledictus ergo sit dies, quo sum miser ad iniquitates ex iniquis editus. benedictus iste sit natalis et mihi, quo mihi patronus natus in caelestibus Felix ad illam exortus est potentiam, qua me ualeret faece purgatum mea laxare uinclis et redemptum absoluere de luctuosa morte natalis mei. eadem recurrit semper haec cunctis dies acto per orbem circulis anno suis; uerum quotannis innouante gratia diuersitatem munerum, quae dat suo Christus sodali, donet ut Felix mihi, mutatur et non ipsa quae cunctis uenit, uarias meorum carminum causas ferens. ### English translation (Claude) This day, then, which we recall with yearly vows, is not the day of his contest, but of his burial, on which, the two substances separated from each other, the soul flew to God, while the flesh, returned to earth, rested hidden in the tomb. And rightly this is marked as the birthday of the saints, on which, having done with the law of the flesh, they are stripped of the chains of mortality and are born to God into the kingdoms above, and bring with them the glad hope of rising again. I have always honoured this day in such a way that I would think it more my birthday than the day on which I was born in vain. For that day is more fittingly to be mourned by me, on which, created into this world, I, a sinner, fell from the womb of a sinful woman, conceived out of black iniquities, so that my mother bore me already guilty. Cursed, then, be the day on which I, wretched, was brought forth from the iniquitous into iniquities. Blessed be this birthday for me too, on which Felix, born in heaven as my patron, rose to that power by which he could, having purged me of my dregs, loose me from chains and, redeemed, release me from the mournful death of my birth. This same day always recurs for all as the year runs round the world in its circles; but since every year grace renews the diversity of gifts which Christ gives to his companion, that Felix may give them to me, it is changed, and is not the same day that comes to all, bringing the varied themes of my songs. ### Scripture references - Ps 51:5 (50:7 Vulg.): allusion, high confidence - Job 3:3: allusion, high confidence - Jer 20:14: allusion, high confidence - Eccl 12:7: echo, medium confidence - 1 Cor 12:4: echo, low confidence ### Translation notes - Conceived in iniquity: Ps 51:5 (50:7 Vulgate). Cursing the day of birth: Job 3:3; Jer 20:14. Paulinus's statement that he was born guilty is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 21.165 (CSEL 30:163lines 165–197–164; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-165). ## Poem 21, lines 198–233 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-198 - Source: CSEL 30:164lines 198–233–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This year's gift is the arrival of noble converts at Nola: Turcius Apronianus and Pinianus, descendant of Valerius Publicola, Rome's first consul. ### Latin text uideamus ergo, quid mihi hoc anno nouum attulerit, unde uocibus uernem nouis. non ibo longe, nec procul sumam mihi praeterita tempore aut locis absentia. adsunt, tenentur ipsa dona comminus; uidetis omnes munera hoc anno data nobis in uno iuncta Felicis sinu, mancipia Christi, nobiles terrae prius, nunc uero caelo destinatos incolas, quos Christus ipse, qui crearat diuites, hoc pauperauit saeculo, in regnum ut suum terreni honoris arce deiectos uehat: Apronianum Turciae gentis decus, aetate puerum, sensibus carnis senem, ueteri togarum nobilem prosapia sed clariorem Christiano nomine, qui mixta ueteris et noui ortus gloria uetus est senator curiae, Christo nouus. huic propinquat socius aequali iugo aeuo minore Pinianus, par fide, et ipse prisco sanguine inlustris puer, in principe urbe consulis primi genus. Valerius ille consulari stemmate primus Latinis nomen in fastis tenens, quem Roma pulsis regibus Bruto addidit, Valeri modo huius Christiani consulis longe retrorsum generis auctor ultimus. o uena felix! ille gentili licet errore functus hoc suae stirpis bonum non capiat atro mersus inferni lacu, sed nos fideli contuentes lumine retroacta uel praesentia humani status miramur opera conditoris ardui et praeparatos a uetustis saeculis successionum mysticarum lineis pios stupemus inpiorum filios; ### English translation (Claude) So let us see what new thing this year has brought me, from which I may flower with new words. I shall not go far, nor take for myself from afar things past in time or absent in place. They are present, the gifts themselves are held close at hand; you all see the gifts given us this year, joined in the one bosom of Felix: slaves of Christ, once nobles of the earth, but now inhabitants destined for heaven, whom Christ himself, who had created them rich, has made poor in this world, so that he may carry them into his kingdom, cast down from the citadel of earthly honour: Apronianus, the glory of the Turcian family, a boy in age, an old man in mastery of the flesh's senses, noble by an ancient lineage of the toga, but more illustrious by the Christian name, who, with the glory of old and new birth mixed, is an old senator of the curia, new to Christ. Near him is a companion under an equal yoke, younger in age, Pinianus, equal in faith, himself a boy illustrious by ancient blood, of the family of the first consul in the chief city: that Valerius who, by consular lineage, holds the first name in the Latin Fasti, whom Rome, the kings expelled, added to Brutus, is the ultimate founder, far back, of the family of this Valerius, now a Christian consul. O happy vein! Though that man, having died in pagan error, does not grasp this good of his stock, sunk in the black lake of hell, yet we, beholding with faithful light the past and present works of the lofty Creator in the human state, marvel, and are amazed at the godly sons of the impious, prepared from ancient ages by the lines of mystical successions; ### Scripture references - 2 Cor 8:9: echo, medium confidence - Luke 1:52: echo, medium confidence ### Translation notes - Pinianus, husband of Melania the Younger, of the Valerian family. Valerius Publicola was consul with Brutus after the expulsion of the kings (509 BC). Paulinus's remark that the pagan ancestor is in hell is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 21.198 (CSEL 30:164lines 198–233–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-198). ## Poem 21, lines 234–265 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-234 - Source: CSEL 30:165lines 234–265–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As his ancestor freed Rome from the kings, Pinianus has freed himself from sin, frees his slaves, and pays the debts of imprisoned debtors. ### Latin text tamen in tenebris inpiarum mentium lucis uidemus emicasse semina in tempore ipso noctis antiquae sitis, quibus probata quamlibet gentilibus mens et uoluntas lege naturae fuit. hinc in quibusdam nunc eorum posteris ueterum subinde uena respondet patrum; ut ille quondam Piniani nunc mei auctor supremus in libertatem suis post regna dura uindicandis ciuibus lectus nepotis huius ortum praetulit, qui mente auita persequens superbiam potiore causa seruitutem depulit a semet ipso, corporis uictor sui, pulsoque regno diaboli e membris suis iam spiritali pace peccati iugum fidelis animae casta libertas terit, et in hoc parentis aliquid illius refert puer iste Christi consulatum militans, quod liberandis consulens munus pium redemptionis opere dispensat deo, prisci parentis aemulator hactenus, quod seruitute liberat domesticos, ut ille ciues. sed quod ille gesserat in urbe et una et paruula primis adhuc Romae sub annis, hic modo in multis agit diuerso in orbe constitutis urbibus, passim benignus et suis et exteris. nam et liberorum plurimis ceruicibus seruile sanctis opibus expellit iugum, quos aere uinctos in tenebris carceris absoluit auro de catena fenoris. ### English translation (Claude) yet in the darkness of impious minds we see that seeds of light flashed out in the very time of the ancient night, those in whom, though pagans, mind and will were approved by the law of nature. Hence in some of their descendants now the vein of the ancient fathers answers from time to time; as that man, the remotest ancestor of my Pinianus now, chosen to set his fellow citizens free into liberty after the hard rule of kings, foreshadowed the rise of this descendant, who, pursuing pride with his ancestral mind, for a better cause drove slavery from himself, conqueror of his own body, and, the kingdom of the devil driven from his members, the chaste liberty of a faithful soul now tramples the yoke of sin in spiritual peace; and in this the boy, serving as a soldier in the consulship of Christ, reproduces something of that ancestor, that, taking counsel to set free, he dispenses to God the godly office in the work of redemption, thus far emulating his ancient ancestor, in that he frees his household from slavery, as that man freed citizens. But what that man had done in one city, and that small, in the first years of Rome, this man now does in many cities set in different parts of the world, kind everywhere to his own and to strangers. For he drives the servile yoke from the necks of very many free men with his holy wealth, releasing with gold from the chain of interest those bound by debt in the darkness of prison. ### Scripture references - Rom 2:14: allusion, medium confidence - Rom 6:12: echo, medium confidence - Gal 5:1: echo, medium confidence ### Translation notes - The law of nature approved in some pagans: cf. Rom 2:14–15. Pinianus's freeing of slaves and redemption of debtors are described as written. ### Citation (SBL) Paulinus of Nola, Carm. 21.234 (CSEL 30:165lines 234–265–166; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-234). ## Poem 21, lines 266–297 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-266 - Source: CSEL 30:166lines 266–297–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus, now in elegiacs, calls the household to sing: the three mothers Albina, Therasia and Avita, the daughters Melania and Eunomia, the fathers Paulinus and Turcius, and Pinianus, named from the evergreen pine. ### Latin text hos ergo Felix in suo sinu abditos mandante Christo condidit tectis suis mecumque sumpsit sempiternos hospites. his nunc utrimque laetus adiutoribus trium sub una uoce uotum dedico, uno loquente spiritu affectu trium. magnificate deum mecum et sapienter honestis, unanimes pueri, psallite carminibus. ut decachorda sonant pulsis psalteria neruis et paribus coeunt dissona fila modis, sic pia conpagis nostrae testudo resultet, tamquam uno triplex lingua sonet labio. tres etenim numero sumus, idem mentibus unum, et plures coeunt in tribus his animae, quarum caelestis liber indita nomina seruat: prima chori Albina est cum pare Therasia; iungitur hoc germana iugo, ut sit tertia princeps agminis hymnisonis mater Auita choris. matribus his duo sunt tribus uno pignora sexu, flos geminus, Melani germen et Eunomia. haec eadem et nobis maribus sunt pignora; nam quos discernit sexus, consociat pietas. cum patre Paulino pater aeque Turcius iste est, sed me aetas, suboles hunc facit esse patrem. diuerso ex uena sociamur nomen in unum, et non ambo senes, sed tamen ambo patres. ergo cohors haec tota simul, tria nomina matres, quattuor in natis, in patribus duo sunt. nam puer hinc Melani coniunx in corpore Christi, cui deus a pinu nomen habere dedit, natus ut aeternae uitae puer arbore ab illa susciperet nomen, quae sine fine uiret. ### English translation (Claude) These, then, Felix, hidden in his bosom, has housed in his dwellings at Christ's command, and has taken them with me as everlasting guests. Glad now in these helpers on both sides, I dedicate a vow of three under one voice, one spirit speaking with the affection of three. Magnify God with me, and in wise and honourable songs, boys of one mind, sing psalms. As the ten-stringed psalteries sound when their strings are struck, and discordant strings come together in equal measures, so let the godly lyre of our frame resound, as if a threefold tongue sounded from one lip. For we are three in number, yet one in minds, and more souls come together in these three, whose names, set down, the heavenly book keeps: first of the choir is Albina with her equal Therasia; a sister is joined to this yoke, so that the third, the leader of the band with her hymn-singing choirs, is the mother Avita. These three mothers have two children of one sex, a twin flower, Melania, Albina's offspring, and Eunomia. These same are children to us men too; for those whom sex divides, piety joins together. With father Paulinus, this Turcius is equally a father, but age makes me a father, offspring makes him one. From different veins we are joined in one name, not both old men, yet both fathers. So this whole company together: three names are mothers, four are in the children, in the fathers two. For here is the boy, Melania's husband in the body of Christ, to whom God gave to take his name from the pine, so that the boy, born for eternal life, might take his name from that tree which flourishes without end. ### Scripture references - Ps 34:3 (33:4 Vulg.): allusion, high confidence - Ps 33:2 (32:2 Vulg.): allusion, medium confidence - Phil 4:3: echo, medium confidence - Gal 3:28: echo, medium confidence ### Translation notes - Albina is Melania the Younger's mother; Therasia is Paulinus's wife; Avita is Albina's sister, wife of Turcius Apronianus and mother of Eunomia (and of Asterius). “Melani germen” is taken as Melania, Albina's daughter. Magnify the Lord with me: Ps 34:3. The ten-stringed psaltery: Ps 33:2. The book of life: Phil 4:3; Rev 20:12. ### Citation (SBL) Paulinus of Nola, Carm. 21.266 (CSEL 30:166lines 266–297–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-266). ## Poem 21, lines 298–329 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-298 - Source: CSEL 30:168lines 298–329–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pinianus is like the evergreen pine; the boy Asterius, dedicated to Christ from infancy like Samuel, was baptized together with his father, making them brothers. ### Latin text pinus enim semper florente cacumine perstans, semper amans celsis alta comare iugis, non mutat speciem cum tempore (namque sub aestu et niue par sibimet stat uiridante coma) fertilis et fructu ualidae nucis intus ad escam lac tenerum crispo tegmine mater habet, pinguis odoratum desudat taeda liquorem, ut nec in ipso arbor robore sit sterilis. haec igitur typus est aeterni corporis arbor, pulchra ferax uiuax ardua odora uirens. istius instar erit domino puer iste beatus arboris, ut maneat gratia perpes ei. iamque deo plantatus agit sanctoque profectu fructiferum adtollit pinus ut alta caput. eminet hic proprio mihi filius in grege primus; ast aliud mihi par lumen in Asterio est, quem simul unanimes uera pietate parentes infantem Christo constituere sacrum, ut tamquam Samuel primis signatus ab annis cresceret in sanctis uotus alente deo. prima parens Christi sub nomine murmura soluit, et domini nomen prima loquella fuit, iamque parente deo regnis caelestibus ortus sidereo pariter nomine et ore micat. hunc puerum et fratrem fecit pia gratia patri; nam pariter sancto flumine sunt geniti. quos natura gradu diuiserat, hos deus almo munere germanos in sua regna uehet. ergo nouem cuncti socia cum prole parentes pectore concordi simus ut una chelys; omnes ex nobis cytharam faciamus in unum carmen diuersis conpositam fidibus. ### English translation (Claude) For the pine, always standing with flourishing crown, always loving to set its lofty foliage on high ridges, does not change its appearance with the seasons (for under heat and snow it stands like itself with green foliage), and, fruitful, as a mother it holds within, for food, the tender milk of a strong nut under its crinkled covering, and its rich wood sweats out fragrant resin, so that the tree is not barren even in its timber. This tree, then, is a type of the eternal body, beautiful, fruitful, long-lived, lofty, fragrant, green. This blessed boy will be for the Lord like this tree, so that grace may remain everlasting for him. And now, planted for God, he lives, and with holy progress raises his fruitful head like the tall pine. He stands out for me as the first son in my own flock; but I have another equal light in Asterius, whom his parents, of one mind in true piety, established sacred to Christ as an infant, so that, like Samuel, marked from his first years, he might grow up vowed among the saints, God nourishing him. He first loosed his babblings under the name of Christ, and the Lord's name was his first speech, and now, born for the heavenly kingdoms with God as parent, he shines alike with a starry name and face. Godly grace made this boy also the brother of his father; for they were born together from the holy stream. Those whom nature had divided by generation, God, by his kindly gift, will carry as brothers into his kingdom. So let all nine of us, parents with our offspring together, be like one lyre with harmonious breast; let us all make of ourselves a lyre into one song, composed of different strings. ### Scripture references - 1 Sam 1:28: allusion, high confidence - 1 Sam 2:21: allusion, medium confidence - Ps 1:3: echo, medium confidence - Ps 92:12 (91:13 Vulg.): echo, medium confidence - John 3:5: echo, medium confidence ### Translation notes - Samuel dedicated from childhood: 1 Sam 1:27–28; 2:18–21. Asterius (whose name means “starry”) was baptized at the same time as his father Turcius Apronianus. The evergreen tree: Ps 1:3; 92:12. ### Citation (SBL) Paulinus of Nola, Carm. 21.298 (CSEL 30:168lines 298–329–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-298). ## Poem 21, lines 330–360 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-330 - Source: CSEL 30:169lines 330–360–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With a tenth member, Aemilius, the household will form a ten-stringed lyre in harmony with God's law; Paulinus turns to thank Felix for his countless gifts. ### Latin text Aemilius ueniat decimus. tunc denique pleno concinet in nobis mystica lex numero. hoc etenim numero capitum in testudine pacis uiua salutiferum chorda loquetur opus. huic cytharae plectrum Felix erit. hoc decachordam Christus ouans cytharam pectine percutiet. quae cythara in nobis Christo modulante sonabit plena perfectis sensibus armonia, si pax nostra deo totis sit consona fibris, simus ut uniti corpore mente fide. talis enim cytharam sanctis homo legibus inplet, omnibus ad uitam conpositus numeris, cuius uita sacrae concordat ad omnia legi; omnis enim inrupto stamine chorda canet. nunc ad te, uenerande parens, aeterne patrone, susceptor meus et Christo carissime Felix, gratificas uerso referam sermone loquellas. multa mihi uariis tribuisti munera donis; omnia, praesentis uitae rem spemque futurae quae pariunt, tibi me memini debere, cui me mancipium primis donauit Christus ab annis. si mihi flumineis facundia curreret undis oraque mille forent centenis persona linguis, forte nec his opibus conlato fonte refertus omnia Felicis percurrere munera possem, quanta suo dominus donauit Christus amico et mihi confessor famulo transfudit alumno. quae quibus anteferam? donis diuersa, sed aequis grandia ponderibus concurrunt multa, nec ex his quid potius memorare legam, discernere possim; iudicii facilis discrimen copia turbat. ### English translation (Claude) Let Aemilius come as tenth. Then at last, with the number full, the mystic law will sound in us together. For with this number of persons, on the tortoiseshell of peace, the living string will speak the saving work. Felix will be the plectrum of this lyre; with this plectrum Christ, triumphant, will strike the ten-stringed lyre. This lyre will sound in us, as Christ makes the music, a harmony full of perfect senses, if our peace is in tune with God in all its strings, so that we may be united in body, mind, and faith. For such a man fills out the lyre with holy laws, composed in all measures for life, whose life agrees with the sacred law in all things; for every string will sing with unbroken thread. Now to you, revered parent, eternal patron, my sponsor, Felix, most dear to Christ, I shall turn my speech and render thankful words. You have bestowed many gifts on me with varied presents; all things that produce the substance of the present life and the hope of the future I remember owing to you, to whom Christ gave me as a slave from my first years. If eloquence ran for me with the waves of a river, and I had a thousand mouths sounding with a hundred tongues, perhaps not even, filled with these riches from a gathered fountain, could I run through all the gifts of Felix, the great gifts the Lord Christ gave to his friend, which the confessor poured over to me, his servant and nursling. Which shall I put before which? Many great things meet together, different in gift but equal in weight, nor among them can I distinguish what I should choose to mention first; abundance confuses the ready distinction of judgment. ### Scripture references - Ps 33:2 (32:2 Vulg.): echo, medium confidence - Exod 20:1: echo, low confidence ### Extrabiblical texts - Virgil, Aen. 6.625 (Virgil): echo, medium confidence ### Translation notes - Aemilius is probably the bishop of Beneventum of that name. The ten strings suggest the ten commandments (“the mystic law”). The hundred tongues recall Virgil, Aen. 6.625–627. ### Citation (SBL) Paulinus of Nola, Carm. 21.330 (CSEL 30:169lines 330–360–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-330). ## Poem 21, lines 361–394 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-361 - Source: CSEL 30:170lines 361–394–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus recalls how, as a young man from Gaul and as governor of Campania, he first came to love Christ at Felix's shrine, cut his first beard there, built a road and a hostel for the poor, above which he now lives. ### Latin text si prima repetens ab origine cuncta reuoluam, quae pietate pari, uario mihi praestitit aeuo, ante queam capitis proprii numerare capillos quam tua circa me, Felix bone, dona referre. tu mihi caelestum, si possem adtingere, rerum prima salutiferis iecisti semina causis. nam puer occiduis Gallorum aduectus ab oris, ut primum tetigi trepido tua limina gressu, admiranda uidens operum documenta sacrorum pro foribus feruere tuis, ubi corpore humato clauderis et meritis late diffunderis altis, toto corde fidem diuini nominis hausi inque tuo gaudens adamaui lumine Christum. te duce fascigerum gessi primaeuus honorem teque meam moderante manum, seruante salutem, purus ab humani sanguis discrimine mansi. tunc etiam primae (puerus) libamina barbae ante tuum solium quasi te carpente totondi; iam tunc praemisso per honorem pignore sedis Campanis metanda locis habitacula fixi, te fundante tui uentura cubilia serui, cum tacita inspirans curam mihi mente iuberes muniri sternique uiam ad tua tecta ferentem adtiguumque tuis longo consurgere tractu culminibus tegimen, sub quo prior usus egentum incoluit. post haec geminato tegmine creuit structa domus, nostris quae nunc manet hospita cellis; subdite pauperibus famulatur porticus aegris, quae nos inpositis super addita tecta colentes sustinet hospitiis inopumque salubria praestat uulneribus nostris consortia sede sub una, commoda praestemus nobis ut amica uicissim, fundamenta illi confirment nostra precantes, nos fraterna inopum foueamus corpora tecto. ### English translation (Claude) If I unroll everything, going back to the first beginning, all that you granted me with equal kindness at various ages, I could sooner count the hairs of my own head than relate your gifts toward me, good Felix. You first cast for me, by saving causes, the seeds of heavenly things, if I could but attain them. For as a boy, brought from the western shores of the Gauls, as soon as I touched your threshold with trembling step, seeing the wondrous proofs of sacred works teeming before your doors, where you are enclosed with buried body and are spread far and wide by lofty merits, I drank in with my whole heart faith in the divine name, and, rejoicing in your light, I came to love Christ. With you as guide, in early youth, I bore the honour of the fasces, and with you governing my hand and keeping my soul safe, I remained pure of the danger of human blood. Then also, as a youth, I cut the first offerings of my beard before your throne, as if you were clipping it; already then, the pledge of a dwelling sent ahead through my office, I fixed a dwelling to be measured out in Campanian places, you founding the future lodgings of your servant, when, breathing on me with silent mind, you bade me take care that the road leading to your house be fortified and paved, and that a roof rise in a long stretch adjoining your buildings, under which the needy first dwelt. After this the house, built with a doubled roof, grew, which now remains hospitable for our cells; the portico below serves the sick poor, and bears us, living in the roofs added above, in lodgings set upon it, and provides wholesome fellowship with the needy for our wounds under one dwelling, so that we may provide friendly benefits to one another in turn: they, praying, may strengthen our foundations, we may shelter the brotherly bodies of the needy under a roof. ### Scripture references - Matt 10:30: echo, medium confidence - 1 Cor 3:6: echo, low confidence ### Translation notes - Paulinus was governor of Campania about 381. “Counting the hairs of the head”: cf. Matt 10:30. “(puerus)”: the round brackets are the editor's. ### Citation (SBL) Paulinus of Nola, Carm. 21.361 (CSEL 30:170lines 361–394–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-361). ## Poem 21, lines 395–425 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-395 - Source: CSEL 30:171lines 395–425–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After his governorship Paulinus returned to Gaul and married in Spain, which Felix permitted so that two might be saved; Felix protected him when his brother was murdered and his property was threatened. ### Latin text ergo ubi bis terno dicionis fasce leuatus deposui nulla maculatam caede securim, te reuocante soli quondam genitalis ad oram sollicitae matri sum redditus. inde propinquos trans iuga Pyrenes adii peregrinus Hiberos. illic me thalamis humana lege iugari passus es, ut uitam commercarere duorum perque iugum carnis duplicata salus animarum dilatam unius posset pensare salutem. ex illo quamuis alio mihi tramite uita curreret atque alio colerem procul absitus orbe, qua maris Oceani circumsona tunditur aestu Gallia: mente tamen numquam diuulsus ab ista sede fui semperque sinu Felicis inhaesi inque uicem sensi Felicem adsistere nostris rebus in omne bonum per cuncta domique forisque conficienda. mihi res et defensio rerum unus erat Felix placato numine Christi, semper et auertens aduersa et prospera praestans. tu Felix semper felix mihi, ne miser essem, perpetua pater et custos pietate fuisti. cumque laborarem germani sanguine caesi et consanguineum pareret fraterna periclum causa mihi censumque meum iam sector adisset, tu mea colla, pater, gladio, patrimonia fisco eximis et Christo domino mea meque reseruas. nam quo consilio rebus capitique meo tunc Christus opem tulerit, Felicis cura potenter adfuerit, docuit rerum post exitus ingens, quo mutata meae sors et sententia uitae abiurante fide mundum patriamque domumque. ### English translation (Claude) So when, relieved of the twice-three bundle of rule, I laid down the axe stained by no slaughter, you called me back, and I was restored to my anxious mother on the shore of my native soil. Then, as a pilgrim, I went across the ridges of the Pyrenees to the neighbouring Iberians. There you allowed me to be joined in marriage by human law, so that you might purchase the life of two together, and through the yoke of the flesh the doubled salvation of souls might make up for the delayed salvation of one. From that time, although my life ran by another path, and I lived far away in another world, where Gaul, sounding round, is beaten by the tide of the Ocean sea, yet in mind I was never torn away from this seat, and I always clung to the bosom of Felix, and in turn I felt Felix stand by my affairs for every good, in all things to be done at home and abroad. My property and the defence of my property was Felix alone, with Christ's divinity appeased, always averting adversity and granting prosperity. You, Felix, always fortunate for me, lest I be wretched, were father and guardian with constant kindness. And when I was in trouble over the blood of my murdered brother, and my brother's case brought me the danger of his kinship, and the confiscator was already approaching my property, you, father, rescued my neck from the sword, my patrimony from the treasury, and kept me and mine for Christ the Lord. For with what counsel Christ then brought help to my affairs and to my life, and how mightily the care of Felix was present, the great outcome of things afterward taught, by which the lot and purpose of my life was changed, my faith renouncing the world, fatherland, and home. ### Scripture references - Matt 19:29: echo, medium confidence - 1 Cor 7:16: echo, low confidence ### Translation notes - The six fasces mark a governor of consular rank. Paulinus married Therasia in Spain. His brother was killed about 389, and Paulinus's property was threatened with confiscation. ### Citation (SBL) Paulinus of Nola, Carm. 21.395 (CSEL 30:171lines 395–425–172; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-395). ## Poem 21, lines 426–457 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-426 - Source: CSEL 30:172lines 426–457–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus sold his property to buy the cross, exchanging earthly wealth for heavenly, which Christ repays with interest; through Felix he has gained Christ himself as his possession. ### Latin text prodita diuersis egit commercia terris portandamque crucem distractis omnibus emit. res igitur terrae regni caelestis emit spem; spes etenim fidei carnis re fortior. haec spes perpetuam, quae nixa deo est, rem parturit; at res carnea caelestem perimit spem, quae tamen et rem, si superet uincente fide, non protinus aufert, sed bene mutatam diuino iure reformat, de fragili aeternam referens terrisque remotam in caelis statuens, ubi fidus credita custos Christus habet; neque tantum isto quo sumpserit istinc depositum numero seruat, sed multiplicato his qui crediderint commissa talenta rependet fenore seque ipsum credentibus efficiet rem. et quae res hac re poterit pretiosior esse? si totus mundus mihi res priuata fuisset, num potior domino foret haec possessio Christo? et quis me tantae uel spe modo possessorem praestitit esse rei? quis me rem conpulit istam spernere pro Christo, ut Christum mihi uerteret in rem? quis nisi tu, semper mea magna potentia, Felix peccatis inimice meis et amice saluti? tu mihi mutasti patriam meliore paratu, te mihi pro patria reddens. tu carnea nobis uincula rupisti. tu nos de labe caduci sanguinis exemptos terrae genitalis ab ora ad genus emigrare tuum et caelestia magnis fecisti spirare animis. tu stemmata nostra mutans de proauis mortalibus inter amicos caelestis domini et libro signata perenni nomina translato mortalis originis ortu deleri facies morti, transcripta saluti. ### English translation (Claude) Faith carried on an exchange of the goods given up in various lands, and, everything sold off, bought a cross to be carried. So the property of earth bought the hope of the heavenly kingdom; for the hope of faith is stronger than the property of the flesh. This hope, resting on God, brings forth an everlasting property; but fleshly property destroys heavenly hope; yet that hope, if it prevails with faith conquering, does not at once take away the property, but reforms it, well changed by divine right, bringing back an eternal property from a fragile one, and, removing it from earth, setting it in heaven, where Christ, the faithful guardian, holds what is entrusted; nor does he keep the deposit only in the amount in which he took it from here, but will repay the talents entrusted multiplied with interest to those who have believed, and will make himself the property of believers. And what property can be more precious than this property? If the whole world had been my private property, would this possession be better than the Lord Christ? And who granted me to be, even in hope, the possessor of so great a property? Who compelled me to scorn that property for Christ, so that he might turn Christ into my property? Who but you, Felix, always my great power, enemy to my sins and friend to my salvation? You changed my fatherland for a better provision, giving yourself to me in place of my fatherland. You broke our fleshly chains. You made us, freed from the stain of perishing blood, migrate from the shore of our native land to your family and breathe heavenly things with great souls. You, changing our lineage from mortal ancestors, will make our names, among the friends of the heavenly Lord and signed in the everlasting book, with the birth of our mortal origin transferred, blotted out for death and transcribed for salvation. ### Scripture references - Matt 16:24: allusion, medium confidence - Matt 16:26: allusion, medium confidence - Matt 25:27: allusion, medium confidence - Matt 13:44: echo, medium confidence - Luke 10:20: allusion, medium confidence - 2 Tim 1:12: echo, medium confidence ### Translation notes - Taking up the cross: Matt 16:24. The talents: Matt 25:14–30. The whole world: Matt 16:26. Names written in heaven: Luke 10:20. ### Citation (SBL) Paulinus of Nola, Carm. 21.426 (CSEL 30:172lines 426–457–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-426). ## Poem 21, lines 458–490 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-458 - Source: CSEL 30:173lines 458–490–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a poor man Paulinus has more than he had as a senator: all of Felix's basilicas are his home, shared with his noble companions in their cells, and Felix himself is his lasting house. ### Latin text quid simile his habui, cum dicerer esse senator, qualia nunc istic habeo, cum dicor egenus? ecce mihi per tot benedicti martyris aulas et spatiis amplas et culminibus sublimes et recauis alte laquearibus ambitiosas inriguas et aquis et porticibus redimitas, undique ubique simul, quodcumque per ista beati nomine Felicis colitur celebratur habetur, omnibus in spatiis domus est mea. nec locus ullus aedibus illius coniunctus et insitus extat, qui mihi non quasi res pateat mea. sed quid in isto munere me iactem, si rem Felicis amati uisibili lapidum tecto uernaculus hospes possideam? quanto plus est mihi, quod mihi Felix ipse dei dono domus est, in quo mea uiuam uita domum nullis lapsuram possidet annis? nam quod Felicis domus et mea sit domus, ipso permittente sui licitas mihi iuris habenas, his etiam probat officiis audacia nostra, hospita quod socios in tecta recepimus et nunc omnes iure pari Felicis iura tenemus Felicisque patris gremio coniuncta fouemur pignora, quae nostis, quos cernitis et modo in ipsis Felicis tectis mecum metata tuentes hospitia, oblitos ueterum praecelsa domorum culmina et angustis uicino martyre cellis tutius in paruo spreta ambitione manentes. Christus enim iuxta est modicis, auertitur altis pauperis et tuguri magis arta tegilla frequentat quam praecelsa superbarum fastigia rerum. ergo ut conponam quae nunc colo tecta relictis culminibus, quae nunc habeo aut habuisse recordor, si placet, arbitriis sibimet conponite iustis. ### English translation (Claude) What had I like these, when I was called a senator, such as I now have here, when I am called needy? See, throughout the many halls of the blessed martyr, ample in space and lofty in roofs and showy with deeply hollowed coffered ceilings, watered with fountains and wreathed with porticoes, everywhere, on every side alike, whatever through these places is cultivated, celebrated, held in the name of blessed Felix, in all these spaces is my house. Nor is there any place joined to and set in his buildings which does not lie open to me as my property. But why should I boast of this gift, if, a home-born guest, I possess the property of beloved Felix under a visible roof of stones? How much more is it for me that Felix himself, by God's gift, is my house, in whom my life lives and possesses a house that will fall in no years? For that Felix's house is also my house, he himself granting me the lawful reins of his right, our boldness proves even by these services: that we have received companions under the hospitable roofs, and now all of us with equal right hold the rights of Felix, and are cherished in the bosom of father Felix as joined children: those whom you know, whom you see even now in the very roofs of Felix, guarding the lodgings marked out with me, forgetting the lofty roofs of their old houses, and remaining more safely in narrow cells near the martyr, in a small place, ambition scorned. For Christ is near to the modest, turns away from the lofty, and frequents the narrow roofs of a poor man's hut more than the lofty pinnacles of proud estates. So, as I compare the roofs I now dwell in with the summits left behind, what I now have with what I remember having had, judge, if you please, with just verdicts among yourselves. ### Scripture references - Ps 138:6 (137:6 Vulg.): allusion, medium confidence - Jas 4:6: echo, medium confidence - 2 Cor 6:10: echo, medium confidence - 2 Cor 5:1: echo, low confidence ### Translation notes - God near the lowly, far from the proud: Ps 138:6; Jas 4:6. ### Citation (SBL) Paulinus of Nola, Carm. 21.458 (CSEL 30:173lines 458–490–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-458). ## Poem 21, lines 491–520 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-491 - Source: CSEL 30:174lines 491–520–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus praises the poverty of Christ, which strips of earthly wealth to enrich with heavenly; money given away for Christ is gain, but money squandered on vice is as deadly as avarice. ### Latin text quae tam pulchra domus, quis ager fertilis umquam in re mortali fuerit mihi, quam modo in ista pauperie tribuit Christus, per quem mihi abundat diues inexhausto reditu possessio Felix? ut uero ex ueteri relegam mea praedia censu, quicquid erat magnum quondam mihi qualibet in re, terra erat et uacuae species uentosa figurae; siue aurum gemmaeue forent, erat illa supellex uile bonis pretium, pretiosum uirus auaris. at modo cassus opum, nec opum sed uerius expers damnatorum onerum, secura liber habendi paupertate fruor, nec habent inimica segmentum uincula quo teneant nudum. facili leuis exit corpore quem nullis suffocat amoribus illex per uarias species mundi fallentis imago. o ueneranda mihi et toto pretiosior orbe pauperies Christi! thesauro caelite ditas quos spolias opibus, terrae quasi rudere purgas, destruis in nobis terrena, aeterna uicissim construis, in pretium uitae dispendia terrae uertis iure nouo, uersa uice detrimenti atque lucri, ut nobis seruata pecunia damnum, non seruata lucrum faciat; sed more sinistro fusa eadem damno est. nec enim nisi nomine Christi praeceptoque dei cuiquam sua fundere prodest; nam uere pereunt uitiis inpensa profanis. luxus et ambitio in magno discrimine morbi crimen auaritiae pensant, quia par in utroque causa subest mortis, quam sic maculosa libido perficit ut rerum mundi malesuada cupido. ### English translation (Claude) What house so beautiful, what field so fertile ever was mine in mortal property, as Christ has now given me in this poverty, through whom Felix abounds for me, a rich possession with inexhaustible revenue? If I go back over my estates from my old census, whatever once was great for me in any matter was earth, and the windy appearance of an empty shape; or if it was gold or gems, that furniture was a cheap price to the good, a precious poison to the greedy. But now, empty of riches, or rather more truly free of condemned burdens, I enjoy a poverty carefree of having, nor do hostile chains have a fringe by which to hold one who is stripped. He goes out lightly, with an easy body, whom the enticing image of the deceiving world does not choke with any loves through its varied appearances. O poverty of Christ, revered by me and more precious than the whole world! You enrich with heavenly treasure those you strip of wealth; you purge them as of the rubble of earth, you destroy earthly things in us, and in turn you build eternal ones; you turn the losses of earth into the price of life by a new right, reversing loss and gain, so that money kept makes loss for us, and money not kept makes gain; but in a sinister way the same money poured out is loss. For it profits no one to pour out his goods except in the name of Christ and by God's precept; for what is spent on profane vices truly perishes. Luxury and ambition, in the great danger of disease, equal the crime of avarice, because in both there lies an equal cause of death, which shameful lust accomplishes as does the evil-counselling desire for worldly things. ### Scripture references - Matt 13:22: echo, medium confidence - Phil 3:7: allusion, medium confidence - Phil 3:8: allusion, medium confidence - Matt 6:20: echo, medium confidence - 1 Tim 6:10: echo, medium confidence ### Translation notes - Riches choking: Matt 13:22. Loss and gain: Phil 3:7–8. ### Citation (SBL) Paulinus of Nola, Carm. 21.491 (CSEL 30:174lines 491–520–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-491). ## Poem 21, lines 521–552 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-521 - Source: CSEL 30:175lines 521–552–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix wants his household poor like himself, for the way of the rich leads by the broad road to hell, while Christ's narrow way admits only those unburdened by wealth. ### Latin text his me diuitiis inopem cupis, optime Felix, ut facias uitae locupletem et paupere cultu exortem reddas mortis sine fine luendae diuitibus mundi, quibus auri letifer usus parturit aeternos sociis cum uermibus ignes. non solis tibi nos iunctos uis degere tectis, quos et in aeternae tibimet consortia uitae enutrire paras et ad illam ducere formam, quam tu sub domini perfectus imagine Christi gessisti in terris, homo quondam ex diuite pauper. nam cui paupertas tua, quam pro nomine sancto proscriptis opibus gaudens confessor adisti, ignorata iacet, et qua praeditus usque senectam conducto, Felix, coluisti semper in horto? propterea similes tibi niteris efficere omnes paupertate pia, quos suscipis hospite tecto; dissimilis nec enim tibi posset forma coire. quantum etenim discors agno lupus et tenebris lux, tantum dispescunt uia diuitis et uia Christi nam uia lata patet, quae prono lubrica cliuo uergit in infernum, quae dites urget auaros, molibus inpulsos propriis in tartara ferri. at uia, quae Christi est, quae confessoribus almis martyribusque patet, paucis iter ardua pandit. non capit ergo uia haec farsos, excludit onustos. propterea famulum sectatoremque beati martyris adstringi decet exutumque molestis conpedibus tenuem de paupertate salubri atque lenem fieri, ut portam penetrare per artam possit et excelsum domini conscendere montem. sed quid ego inprudens discernere pondera rerum pro magnis haec pono tuis, pater optime, donis? ### English translation (Claude) In these riches you want me poor, best Felix, so that you may make me rich in life, and by a poor man's way of life make me exempt from the endless death to be paid by the rich of the world, for whom the deadly use of gold brings forth eternal fires along with the worms. You want us joined to you not only by living under your roofs, we whom you are preparing to nourish for yourself into the fellowship of eternal life too, and to lead to that form which you, made perfect in the image of Christ the Lord, bore on earth, once a man made poor from rich. For to whom does your poverty lie unknown, which, rejoicing, as a confessor you took on for the holy name, your wealth proscribed, and in which, until old age, you always tilled a rented garden, Felix? Therefore you strive to make all whom you receive under your hospitable roof like yourself in godly poverty; for an unlike form could not come together with you. For as far as the wolf is discordant with the lamb and light with darkness, so far apart are the way of the rich man and the way of Christ; for the broad way lies open, which, slippery, on a downward slope, tends to hell, which drives the greedy rich, pushed by their own masses, to be carried into Tartarus. But the way which is Christ's, which lies open to kindly confessors and martyrs, opens a steep road to few. This way, then, does not take in the stuffed; it shuts out the laden. Therefore it befits the servant and follower of the blessed martyr to be pulled tight, and, stripped of troublesome fetters, to become thin by wholesome poverty and smooth, so that he may pass through the narrow gate and climb the lofty mountain of the Lord. But why do I, imprudent in weighing things, set these things down in place of your great gifts, best father? ### Scripture references - Mark 9:48: allusion, medium confidence - 2 Cor 8:9: allusion, medium confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence - Matt 19:24: echo, medium confidence - Ps 24:3 (23:3 Vulg.): allusion, medium confidence - 2 Cor 6:14: allusion, medium confidence ### Extrabiblical texts - Sir 13:17 (Sirach): echo, low confidence ### Translation notes - Fire and worms: Mark 9:48. Made poor: 2 Cor 8:9. The broad and narrow way: Matt 7:13–14. The camel and the needle's eye: Matt 19:24. The mountain of the Lord: Ps 24:3. Light and darkness: 2 Cor 6:14. ### Citation (SBL) Paulinus of Nola, Carm. 21.521 (CSEL 30:175lines 521–552–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-521). ## Poem 21, lines 553–585 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-553 - Source: CSEL 30:176lines 553–585–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among Felix's gifts, which include the new buildings at his shrine, the greatest was that he allowed Paulinus to see and touch his very tomb. ### Latin text quamlibet haec quoque sint mihi grandia, parua tamen sunt, si potiora loquar. quota portio namque tuorum est erga nos operum reputatio muneris huius, quod terram hospitio dederis habitandaque tecta condere praestiteris, cum tu, pater, et tua nobis uiscera praebueris? nam quid nisi uiscera nobis intima prompsisti, quibus interiora sepulchri, sancte, tui excitis ab operto puluere causis pandere dignatus, speciali nos tibi amore insertos tanto uoluisti prodere signo, ut tacitam et fixam per tot retro saecula sedem corporis, alme, tui subito existente fauilla pulueris in nostro reserari tempore uelles? ergo illas Felicis opes in laudibus eius transcursu properante legam quasi dona minora, multa suo nobis quae iam gremio susceptis sedulus adtribuit, neque parcet prodigus in nos iugiter afluere innumeris ope diuite donis. non ea suppeditans tantum, quibus indiget usus corporis, illa etiam, quibus et nunc gratia laudis quaeritur et post (nos) retinetur nomen honoris, addidit, ut tantis numquam retro conditus aeuis nostro opere extructas adcrescere uel renouari porticibus domibusque suas permitteret aulas. ille etiam proprii nobis secreta sepulchri sancta reuelauit. paucis uenerabile munus eloquar, ut magnae pietatis luceat instar, qua nos indignos tanto dignatus amore est, ut prope ad arcanum permittens nostra uerendum lumina ceu propriis sua proderet ossa medullis. ergo suam toto nobis loquar ordine causam, qua tribuit uicina suis nos cernere membris atque ipsam positi contingere corporis arcam. ### English translation (Claude) However great these things are for me too, yet they are small, if I speak of greater things. For what fraction of your works toward us is the reckoning of this gift, that you gave land for lodging and granted us to build houses to live in, when you, father, offered us even your inmost being? For what else but your inmost being did you bring forth for us, when, holy one, you deigned to open the inner parts of your tomb, reasons having been raised from the hidden dust, and willed by so great a sign to show us inserted into you by a special love, so that the seat of your body, silent and fixed through so many ages past, kindly one, you willed to be opened in our time, as the ash of the dust suddenly came forth? So I shall run over those riches of Felix in his praises with hastening passage, as lesser gifts, the many he has diligently assigned to us, now received in his bosom, nor will he, prodigal, cease to flow toward us continually with countless gifts of rich help. Not only supplying those things which the use of the body needs, he has added also those for which even now the favour of praise is sought and after us the name of honour is kept, so that he, buried through so many ages past, allowed his halls to grow or be renewed with porticoes and houses built by our work. He also revealed to us the holy secrets of his own tomb. I shall tell the venerable gift in a few words, so that it may shine as a pattern of the great kindness with which he deemed us, unworthy as we are, worthy of so great a love, that, letting our eyes come almost to the awful secret, he disclosed his bones as if to his own marrow. So I shall tell you in full order the reason by which he granted us to see things near his limbs and to touch the very chest of his body laid to rest. ### Translation notes - “(nos)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 21.553 (CSEL 30:176lines 553–585–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-553). ## Poem 21, lines 586–617 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-586 - Source: CSEL 30:177lines 586–617–178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nard poured through openings above Felix's tomb was found replaced by earth welling up, and, fearing an animal was disturbing the relics, they decided to open the tomb. ### Latin text nota loci facies cunctis manet, ut super ipsum martyris abstrusi solium claudente sepulchri cancello latus in medio sit pagina quaedam marmoris, adfixo argenti uestita metallo. ista superficies tabulae gemino patet ore praebens infuso subiecta foramina nardi. quae cineris sancti ueniens a sede reposta sanctificat medicans arcana spiritus aura, haec subito infusos solito sibi more liquores uascula de tumulo terra subeunte biberunt, quique loco dederant nardum, exhaurire parantes, ut sibi iam ferrent, mira nouitate repletis pro nardo uasclis cumulum erumpentis harenae inueniunt pauidique manus cum puluere multo faucibus a tumuli retrahunt. noua res mouet omnes et studium accendit subiti disquirere causam prodigii. placet ergo diem condicere certam scrutari et penitam submoto marmore sedem. hoc etenim, fateor, nimis anxia cura timebat, ecquid forte pio de corpore puluis haberet, quem manus e tumulo per aperta foramina promptum hauserat et uaria concretum sorde ferebat cum ossiculis simul et testis cum rudere mixtis. inde metus hominum per mutua uerba putabant, ne fortasse sacram sancta de carne fauillam bestiola occultis aliqua interclusa cauernis altius expueret, sicut deserta per agros monstra solent terram rostris fodere intus acutis et foueas circum cumulos effundere nigros, sic et ab interno sancti Felicis operto. quo magis hoc mirum foret, interualla dierum fecit congestae miranda eruptio terrae. ### English translation (Claude) The appearance of the place remains known to all: above the very throne of the hidden martyr, with the railing enclosing the tomb, there is in the middle a broad slab of marble, clothed with fixed silver metal. The surface of this slab opens with a double mouth, providing openings below for nard poured in, which the spirit, coming from the seat where the holy ash is laid, sanctifies, healing with a secret breath. These little vessels, which had drunk the liquids poured in as usual, suddenly, as earth rose up from the tomb, and those who had put nard in the place, preparing to draw it out to carry away for themselves, find, with wondrous novelty, instead of nard, the little vessels filled with a heap of bursting sand, and, frightened, draw back their hands with much dust from the jaws of the tomb. The new thing moves all and kindles zeal to inquire into the cause of the sudden portent. So it is agreed to fix a day and, the marble removed, to search the inner seat. For this, I confess, a too anxious care feared: whether perhaps the dust held something of the godly body, which the hand had drawn up, ready, out of the tomb through the open holes, and was carrying, clotted with various dirt, mixed with little bones together with sherds and rubble. Hence men's fears, in talk among themselves, supposed that perhaps some little animal, shut in hidden holes, was spitting out the sacred ash of the holy flesh from deeper down, as wild monsters in deserted fields are wont to dig the earth within with sharp snouts and pour out black heaps around their pits, so also from the inner hiding place of holy Felix. What made this more wondrous was that the marvellous eruption of heaped earth came at intervals of days. ### Translation notes - The custom of pouring nard into openings over the tomb and taking it back as a remedy is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 21.586 (CSEL 30:177lines 586–617–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-586). ## Poem 21, lines 618–649 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-618 - Source: CSEL 30:178lines 618–649–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the presence of the presbyters the tomb was opened and found intact; it was resealed so that Felix's bones might rest until the resurrection. ### Latin text ergo die placita multis opus utile rebus arripitur. cunctos transmittit episcopus ad nos presbyteros. his fabra manus spectantibus instat iussa sacerdotum facere; et primus labor illis cancellos remouere loco curaque sequenti haerentes tabulas resolutis tollere clauis. uerum ubi depressam sub tegmine marmoris arcam uidimus inrupta solii conpage manentem, tunc secura fides dubio de corde periclum erroris pepulit, cum tactu oculoque probaret, incolumi solio nusquam rimante sepulchro, undique uallatum ualido munimine corpus martyris emeriti nullis patuisse piaclis et dignum retinere suae pia carnis honorem ossa, quibus sanctos numquam desistit adesse spiritus, unde piis stat gratia uiua sepulchris, quae probat in Christo functos sine morte sepultos ad tempus placido sopiri corpora somno. ergo reformato Felicis honore sepulchri omnia sollicite munita relinquimus, ut iam usque diem domini, quo debita principe Christo excitis pariter radiabit gloria sanctis, inconcussa suo requiescant ossa cubili, quaeque animam sanctam manet in regione superna pax, eadem in terra teneat uenerabile corpus. quid superest quod adhuc referam? quasi uero uel ipsa quae cecini digne ediderim uel cuncta profusi munera retulerim pleno sermone patroni. multa latent numero, memori tamen omnia nobis pectore fixa sedent, et plurima iam memorata, plura etiam memoranda manent. sed maxima multis excerpenda monet moderandi regula libri. ### English translation (Claude) So on the agreed day the work, useful in many respects, is taken up. The bishop sends all the presbyters to us. While they watch, the craftsman's hand sets to doing the priests' orders; and their first labour was to remove the railings from the place, and with following care to lift the clinging slabs, their nails loosened. But when we saw the chest set down under the covering of marble remaining with the joining of the throne unbroken, then secure faith drove the danger of error from the doubtful heart, since it proved by touch and eye that, the throne unharmed and the tomb nowhere cracked, the body of the veteran martyr, walled round on every side with strong defence, had lain open to no sacrilege, and that his godly bones kept the worthy honour of his flesh, bones to which holy spirits never cease to be present, whence a living grace abides at godly tombs, which proves that the bodies of those who died in Christ, buried without death, sleep for a time in calm sleep. So, the honour of Felix's tomb restored, we leave everything carefully secured, so that now, until the day of the Lord, when the due glory will shine on the saints raised together under Christ as leader, the bones may rest undisturbed in their bed, and the same peace that awaits the holy soul in the region above may keep the venerable body on earth. What remains for me still to tell? As if indeed I had worthily set forth what I have sung, or had told all the gifts of my lavish patron in full speech. Many lie hidden in their number, yet all of them sit fixed in our remembering breast, and very many have already been recalled, and more still remain to be recalled. But the rule of governing a book warns that the greatest must be picked out from the many. ### Scripture references - 1 Thess 4:14: allusion, medium confidence - 1 Thess 4:16: allusion, medium confidence - 1 Cor 15:52: echo, low confidence ### Translation notes - Those who have died in Christ as sleeping until the resurrection: 1 Thess 4:13–16. ### Citation (SBL) Paulinus of Nola, Carm. 21.618 (CSEL 30:178lines 618–649–179; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-618). ## Poem 21, lines 650–678 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-650 - Source: CSEL 30:179lines 650–678–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the buildings at Nola were finished, only water was lacking; after delay, the people of Nola agreed to share their supply, and Paulinus will tell of the gift of water. ### Latin text omnibus extructis operum quae arte uidentur diuersis exstare modis, excelsa per aulas et per uestibula extentis circumdata late porticibus, solum simul omnia munus aquarum tecta uidebantur maestis orare colonis. ipsum etiam, fateor, querula iam uoce solebam Felicem incusare meum, quasi segniter istis instaret uotis, quod aquae consortia nobis tam longum socia pateretur ab urbe negari. uerum inconsulta properantes mente trahebat consilio potiore moras in tempora nectens congrua; sic etenim iusta ratione petebat ordo operum, prior esset ut his perfectio coeptis, quae circa sanctas uenerandi martyris aulas sedula multiiugo molimine cura parabat, cumque manum summam factis diuina dedisset gratia, tunc pleno finitis ordine uotis condita perductos riuaret in atria fontes. denique ut inpleto stetit hic opus omne paratu, non est tracta diu nostri sitis arida uoti, moxque uolente deo populi prius aspera corda consensum facilem procliui corde dederunt. dicam igitur modo munus aquae. da nunc mihi, Felix, a domino exorans uerbo mihi currere uerbum tam facili eloquio quam largo flumine fontes in tua uestibula atque domos manare dedisti. omnia, quae nobis te suffragante benignus contribuit dominus, tali decorauit et auxit munere, quo fontes sitientibus intulit aruis. ### English translation (Claude) When all the works had been built that are seen to stand by art in various ways, lofty through the halls, and surrounded far and wide through the forecourts by extended porticoes, all the buildings together seemed to beg only for the gift of water for their sorrowful inhabitants. I myself even, I confess, used now with complaining voice to accuse my Felix, as if he were pressing on sluggishly with these prayers, because he allowed the sharing of water to be denied us so long by the allied city. But he was drawing out delays for those hurrying with unconsidered mind, by a better counsel, linking them to fitting times; for thus the order of the works rightly required that the completion of these undertakings come first, which diligent care was preparing with many-sided effort around the holy halls of the venerable martyr; and when divine grace had put the finishing hand to the works, then, the vows ended in full order, it would channel the fountains, led into the built courts. In short, as soon as all the work here stood in finished preparation, the dry thirst of our vow was not drawn out long, and soon, God willing, the people's hearts, harsh before, gave easy consent with ready heart. I shall tell, then, the gift of water. Grant me now, Felix, by entreating the Lord, that speech may run for me in words with as easy eloquence as the fountains you have granted to stream with abundant flow into your forecourts and houses. All the things which the kindly Lord, through your intercession, has given us, he has adorned and increased with such a gift, by which he brought fountains to the thirsty fields. ### Translation notes - The digital text's “notis” is read “uotis” (“prayers”), “nolente” as “uolente” (“willing”), and “amis” as “aruis” (“fields”). ### Citation (SBL) Paulinus of Nola, Carm. 21.650 (CSEL 30:179lines 650–678–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-650). ## Poem 21, lines 679–710 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-679 - Source: CSEL 30:180lines 679–710–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the rock that gave water in the desert, gave water to Felix's shrine; Paulinus prays for the living water and the Spirit's light, and turns to praise the town of Abella. ### Latin text illa pio rursus petra Christus ab ubere auxit, antiquae referens donum pietatis, ut omnem insolito siccam prius inroraret harenam et terram sine aqua subitis manare fluentis efficeret sanctasque sui Felicis in aulas hospitibus populis diuersa gente coactis per puteos simul atque lacus conchasque capaces largiter infusis noua currere pocula riuis. quis mea te, fons summe, daret deserta rigare pumiceumque mei cordis perrumpere saxum inque petra fundare domum et de te bibere undam, quae pareret uiuam mihi sicco in pectore uenam aeternum salientis aquae? sed et haec mihi gutta eloquii tenuis, quo te loquar, inde profecto ducitur, unde etiam fluuiis exundat origo. nam quis uel modico te, summa potentia summi Christe patris, fari sine te queat? ipse tuus te spiritus inspirat dici, quo lumine lumen et patris et nati par cernimus, ut duce sancto adspirante deum fateamur cum patre Christum. sed quia, dum uiui fontis gero nomen in ore, gutta meum stillauit in os de flumine uerbi, forte aliquem referent ex hinc mea labra saporem, et nunc munus aquae non siccis faucibus arens lingua, sed uberius uelut umectata loquetur. omnibus instructis operum quae multa uidentur, postulat iste locus deuotae nomen Abellae indere uersiculis; nam digna uidetur honore nominis huius, ut in laudem Felicis et ipsa laudetur, quia pro Felicis honore laborem sponte sibi sumpsit, quo desudare sub aestu rupibus abruptis requiem pretiumque putauit. ### English translation (Claude) That rock, Christ, flowed again for the godly from his breast, bringing back the gift of ancient kindness, so that he might moisten with unaccustomed water all the sand that was dry before, and make the waterless land stream with sudden floods, and that into the holy halls of his Felix, for the guest peoples gathered from various nations, through wells and pools and capacious basins alike, new drinks might run from streams poured abundantly. Who would grant me, highest fountain, that you water my deserts, and break through the pumice rock of my heart, and that I found my house on the rock and drink from you the water that would produce in my dry breast a living vein of water springing up eternally? But even this drop of slender eloquence, with which I speak of you, is surely drawn from there, whence also the source overflows into rivers. For who could speak of you even slightly without you, Christ, highest power of the highest Father? Your Spirit himself inspires you to be spoken of, the light in which we see the light of Father and Son as equal, so that, with the Holy One as guide breathing on us, we may confess Christ as God with the Father. But since, while I bear the name of the living fountain in my mouth, a drop has dripped into my mouth from the river of the Word, perhaps my lips will bring some taste from here, and now my tongue, not parched with dry throat, but as if more richly moistened, will speak of the gift of water. Among all the works built, which are seen to be many, this place requires me to set the name of devoted Abella into my little verses; for she seems worthy of the honour of this name, so that she too may be praised in the praise of Felix, because for Felix's honour she took on herself of her own accord a labour, sweating at which in the heat among sheer rocks she thought rest and reward. ### Scripture references - Exod 17:6: allusion, high confidence - 1 Cor 10:4: allusion, high confidence - Isa 43:20: echo, medium confidence - Matt 7:24: allusion, medium confidence - John 4:14: allusion, high confidence - John 7:38: allusion, medium confidence - Ps 36:9 (35:10 Vulg.): allusion, high confidence - 1 Cor 12:3: echo, medium confidence ### Translation notes - The rock giving water: Exod 17:6; Christ the rock: 1 Cor 10:4. The house on the rock: Matt 7:24. Living water: John 4:14; 7:38. “In your light we see light”: Ps 36:9. The Spirit's equal light of Father and Son is stated as written. Abella (Avella) is a small town near Nola. ### Citation (SBL) Paulinus of Nola, Carm. 21.679 (CSEL 30:180lines 679–710–181; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-679). ## Poem 21, lines 711–740 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-711 - Source: CSEL 30:181lines 711–740–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The people of Abella, six miles from Nola, freely and eagerly restored the ancient aqueduct through rough mountain country. ### Latin text parua quidem haec muris, sed sancto magna feretur urbs opere hoc. nostrae hinc sex milibus absita Nolae altiiugos montes inter iacet, ex quibus ortas comminus haurit aquas et in unam suscipit aream, unde per insertos calices sibi prima fluentum uindicat et reliquo Nolanam profluit urbem flumine, multa rigans et in agris praedia passim. sed redeam ad grates operis pro munere habendas; namque operas ad aquaeductum, quem longa uetustas ruperat, ad sua uasa iterum formasque uocandum praebuit ubertim gratis operis. locus altis insertus scopulis nullo neque calle uiarum iumentis etiam penetrabilis esse negabat, unde etiam mercede manum reperire paratam difficile inmensi faciebant ardua montis; quo maior mercedis honor locupletat Abellam, quod prompte famulata sacro Felicis honori effusa pietate manus inpendit inemptas. cernere erat trepidas tota de plebe cateruas ordinis et populi simul una mente coactas mane nouo excitos ad opus concurrere laetos certatimque alacres in summa cacumina ferri et sub fasce graui cophini ceruice subacta caementisque simul dumosa per ardua uectis sole sub ardenti crebros iterare recursus et totam, quam longa dies aestate moratur, tendere ab aurora seras in uesperis horas, peruigilesque animis modica uix nocte refectis corporibus rursum ante diem fabrilia ad arma surgere nec sentire deo uegetente laborem. ### English translation (Claude) Small in walls, but this town will be reported great for this holy work. Six miles from our Nola it lies among high-ridged mountains, from which it draws close at hand the waters that rise there and receives them into one basin, whence, through inserted pipes, it claims for itself the first of the flow and with the rest of the stream flows to the city of Nola, watering many estates here and there in the fields as well. But let me return to the thanks owed for the work as a gift; for she gave labour abundantly and freely for calling back the aqueduct, which long age had broken, to its vessels and channels again. The place, set among high rocks, with no path of roads, would not admit even pack animals, so that the heights of the immense mountain made it hard to find labour ready even for pay; hence a greater honour of reward enriches Abella, because, readily serving the sacred honour of Felix, with lavish piety she spent unpaid hands. One could see eager throngs from the whole people, council and populace driven together with one mind, roused at new morning, running gladly to the work, and eager, vying with one another, carried to the highest peaks, and, with necks bowed under the heavy load of a basket and with rubble carried along over the bushy heights, repeating frequent returns under the burning sun, and stretching the whole day, as long as the long day lingers in summer, from dawn to the late hours of evening, and, wakeful, their bodies barely refreshed by a short night, rising again before day to their workmen's tools, and, God quickening them, not feeling the labour. ### Translation notes - The digital text's “nectis” is read “uectis” (“carried”). ### Citation (SBL) Paulinus of Nola, Carm. 21.711 (CSEL 30:181lines 711–740–182; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-711). ## Poem 21, lines 741–776 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-165/#p-21-741 - Source: CSEL 30:182lines 741–776–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The aqueduct was quickly finished and flowed more in summer than before in winter; Paulinus playfully rebukes Nola for having feared to share its water with Felix's shrine. ### Latin text denique sic operis processit gratia magni, ut tamquam ludo paucis opus omne diebus sumeret explicitum perfecto munere finem, formaque longinquis a montibus agmine farso, qua fuerat longo prius interrupta ueterno, undique fonticulis diuersa ex rupe receptis collectam reuocaret aquam sitientibus olim urbibus, et pleno per milia multa uiarum tramite formarum et nostri Felicis inundans tecta, nouum calicem Sumo superante repleret. et quod diuini documentum muneris egit, largior aestiuis huc mensibus unda cucurrit, quam prius hibernis ex imbribus ire solebat. hic ego te modo iure ream, mea Nola, patrono communi statuam et blandae pietatis ab ira mente manens placida motum simulabo patronum, filiolam increpitans ueteris sub uoce querelae. nam mihi, Nola, tui consortia iusta petenti fontis, quo turbata metu quasi dura negabas hospitium communis aquae? diuinaque iura respicere oblita humanis mea uota putabas usibus et mihi te, Felicem oblita, daturam credebas ac, si tribuisses, mox tibi siccam subducto patriam potu fore maesta gemebas idque etiam moto clamabas saepe tumultu, nescia diuinis opibus promptos fore fontes, sicut et experta es. nam mox deus ipse creator arguit ignauas Christo diffidere mentes, cum tibi post placitam pacem iam fluminis usum Felici consorte pie partita teneres, quo magis exuperante tuam bonitate querellam argueret. non, ut metuebas, ille sitire diuisa te fecit aqua, sed ut auctor et altor rerum hominumque simul, qui condidit omnia uerbo, ostendit tibi rem esse suam, quam tu eius amico ut propriam, domino rerum diffisa, negabas; ### English translation (Claude) In short, the grace of the great work went forward so that, as if in play, in a few days the whole work reached its end, completed with the task perfected, and the channel, from the distant mountains, in a packed column, where before it had been interrupted by long decay, receiving little springs from different rocks on every side, called back the gathered water to cities once thirsty, and, overflowing along the full course of the channels for many miles of road and through the buildings of our Felix, filled a new basin, with the Summus overflowing. And what gave proof of the divine gift: the water ran here more abundantly in the summer months than it used to flow before from winter rains. Here, my Nola, I will now rightly set you as defendant before our common patron, and, keeping a calm mind amid the anger of gentle piety, I will play the part of a roused patron, rebuking his little daughter in the words of the old complaint. For when I sought, Nola, a just share in your spring, why, troubled by fear, did you harshly refuse the hospitality of shared water? Forgetting to respect divine rights, you thought my wishes were for human uses, and, forgetting Felix, you believed you would be giving to me, and you groaned sadly that, if you granted it, your homeland would soon be dry, its drink taken away, and you often shouted this in a stirred-up uproar, not knowing that fountains would be ready through divine resources, as you also experienced. For soon God the Creator himself rebuked minds sluggish to trust Christ, when, after the peace agreed, you held the use of the stream dutifully divided with Felix as partner, so as to rebuke your complaint the more with surpassing goodness. He did not, as you feared, make you thirst by dividing the water, but, as author and nourisher of things and of men together, who founded all things by his word, he showed you that the thing was his which you, distrusting the Lord of things, denied to his friend as if it were your own; ### Scripture references - Heb 11:3: echo, low confidence ### Translation notes - “Sumo superante” (also “Summe” in 21.777) seems to name the source or the mountain (perhaps Monte Somma); the reference is uncertain. The digital text's “putebas” is read “putabas”. ### Citation (SBL) Paulinus of Nola, Carm. 21.741 (CSEL 30:182lines 741–776–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-741). ## Poem 21, lines 777–815 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-21-777 - Source: CSEL 30:183lines 777–815–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God repaid Nola's share many times over, so that water flowed even in summer; Paulinus honours Abella for restoring the ancient aqueduct, which now floods Nola with Felix's water. ### Latin text uidisti certe, nam te res ipsa fateri conpulit, aeterni sublimia iura parentis Felicis(que) potens meritum, cum larga sub aestu proflueret damnoque pio, quo martyris aulis tradideras partem, subitos creuisse meatus laxatoque suis in faucibus ubere fontis iussa fluenta tibi cum fenore reddita multo moenibus influxisse tuis; et tempore in ipso, quo totiens (tuae) aquae possessor egere solebas, in multum referente deo quod sumpserat a te fluxit abunda tuis aqua potibus atque lauacris. quodnam igitur tanto pro munere munus, Abella pauper opum, referam tibi? saltem carmine nostro obsequium nomenque tuum dum praedico signans, hoc pensabo tibi pretium mercedis honore, Felicis sancti scribaris ut addita semper laudibus et tanti memoreris alumna patroni, cuius donorum (tibi) maxima portio facta est. nunc tuus iste labor, quo te Felicis adegit spiritus, ut tota tibi plebe uel ordine concors adgredereris opus magno sudore parandum, tempore et aestiuo durum duplicante laborem, molis ut antiquae per iniqua cacumina formam praeteritis notam saeclis, iam uero sine usu deficientis aquae, superactis undique multa congerie siluis inter iuga uasta latentem exuis aggeribus densis oblitaque dudum munia restituis sparsasque per auia uenas, pumiceis alte quae sorbebantur harenis, colligis et sua quamque sequi uestigia rursus cogis aquam et reducem formae matricis in ora inuehis et dudum uacuos cessante meatu exundare facis fluctu remeante canales atque diu querulam subductis fontibus urbem iam desperato perfundis Summe Nolam, quae fruitur Felicis aquis, quia copia non est haec ipsi sua nunc urbi, quam nuper adepta est Felicis studio, modicae pro munere guttae ex ope diuina largis ditata fluentis. ### English translation (Claude) you certainly saw, for the fact itself compelled you to confess, the sublime rights of the eternal Father and the mighty merit of Felix, when the water flowed abundantly in the heat, and by the godly loss by which you had given part to the martyr's halls, sudden courses grew, and, as the abundance of the spring was loosed at its mouth, the ordered streams, returned to you with much interest, flowed into your walls; and at the very time when so often you, the possessor of your water, used to be in want, God returning much more than he had taken from you, water flowed abundantly for your drinking and your baths. What gift, then, shall I return to you for so great a gift, Abella, poor in wealth? At least, while I proclaim your service and name, marking them in our song, I shall repay you this price in the honour of reward: that you may always be written as added to the praises of holy Felix and be remembered as the nursling of so great a patron, of whose gifts the greatest portion has been made for you. Now this labour of yours, to which the spirit of Felix drove you, that, with your whole people and council in harmony, you undertook a work to be achieved with great sweat, with the summer season doubling the hard labour, so that the channel of the ancient structure across unfavourable heights, known to past ages but now without use since the water failed, lying hidden among vast ridges under great piles of woods heaped up on every side, you strip of thick mounds, and restore its long-forgotten service, and gather the veins scattered through pathless places, which were sucked deep into the pumice sands, and compel each water again to follow its own tracks, and bring it back into the mouth of the mother channel, and make the long-empty channels, their course having ceased, overflow with returning flood, and now, Summus, you flood Nola with water, long complaining with its springs taken away, which enjoys Felix's waters, because this abundance is not the city's own now, which it has lately obtained by the zeal of Felix, enriched with abundant streams from divine help in return for the gift of a modest drop. ### Scripture references - Luke 6:38: echo, medium confidence ### Translation notes - “(que)”, “(tuae)”, “(tibi)”: the round brackets are the editor's supplements. “Summe” is uncertain (see 21.741). ### Citation (SBL) Paulinus of Nola, Carm. 21.777 (CSEL 30:183lines 777–815–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-777). ## Poem 21, lines 816–858 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-21-816 - Source: CSEL 30:185lines 816–858–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus bids Nola cherish Abella and rejoice in Felix's gifts, including the heavenly fountains of Pinianus, Melania and Albina, whose charity feeds the poor, and prays that Christ's fountain may always spring up in his household. ### Latin text ergo et tu mecum paruam quasi mater Abellam, Nola, foue, quoniam, ut cognoscis, et ipsa tuarum, filia cum tua sit, tamen est tibi mater aquarum, cuius ab indigenis tibi montibus adfluet omnis copia, qua fueras felicibus ante superba et qua post studio meliore ministra fuisti. gaude igitur, mea Nola, tibi et gratare, profusis uiribus exultans Christo, qui te per amicum dilectumque suum Felicem finxit, et auxit natura famulante tuum manus alta decorem. cerne tuam faciem, qua nunc noua praenituisti, ut noscas, dederisne aliquid Felicis honori an magis a Felice dei cumulata colaris? asper ubi nudis arebat calculus aruis, nunc mutata uiret madefactis gratia glebis. non istos tantum fontes tibi, Nola, profudit Felicis merito diues tibi gratia Christi; caelifluos etiam fontes huc ad tua duxit moenia Felicisque sinu gaudente locatos diffluere in multas effusis amnibus urbes urbe tua iussit. famulos Christi loquor istos, par inlustre deo, (par) nobile nomine Christi, Albina cum matre tuis modo finibus ortos, pignora cunctorum sanctorum et gaudia caeli, Piniadem Melani cum foedere par benedictum. hos deus et natos Felicis et ubera fecit, ubera diuinae bonitatis proflua lacte, e quibus omnis inops alimenta fluentia sumit, omnis item diues documenta salubria sumit. hi sunt ecce pio Christi de flumine fontes, qui non uisibili per terram gurgite manant, de uiua miserantis aqua pietatis abundant. hos tu, Christe, tibi praesta ubertate perenni scaturire tui Felicis in ubere fontes. et numquam has ullo tenuari sidere uenas. influe pectoribus semper tibi, Christe, dicatis Felicique tuo de peccatoribus ipsi mandatis tribue, ut numquam pietas tua nostris uisceribus fontem huius opis subducat et ipse fons a fonte tuo Felix nos largus inundet, semper ut in nobis saliat, rex Christe, tuus fons, et nos de miseris et egenis sorte sui iam nominis obtineat felices uiuere Felix. ### English translation (Claude) So you too, Nola, cherish little Abella with me as a mother, since, as you know, though she is your daughter, she is yet the mother of your waters, from whose native mountains all abundance will flow to you, in which you had been proud before among the fortunate, and of which afterwards, with better zeal, you were the minister. Rejoice, then, my Nola, and congratulate yourself, exulting with all your strength in Christ, who fashioned you through his friend and beloved Felix; and his lofty hand increased your beauty, with nature serving. Look at your face, in which you now shine out new, so that you may know whether you gave something to Felix's honour, or are rather cultivated, enriched by God through Felix. Where the rough pebble was dry in bare fields, now grace, changed, grows green in watered clods. Not only these fountains, Nola, has the rich grace of Christ poured out for you by the merit of Felix; it has also led heaven-flowing fountains here to your walls, and, placed in the rejoicing bosom of Felix, bade them flow out from your city into many cities with streams poured out. I speak of those servants of Christ, a pair illustrious to God, a pair noble in the name of Christ, lately risen within your borders with their mother Albina, pledges of all the saints and joys of heaven, Pinianus with Melania, a pair blessed in their covenant. God has made them both children of Felix and breasts, breasts of divine goodness flowing with milk, from which every poor man takes flowing nourishment, and every rich man likewise takes wholesome teaching. These, see, are fountains from the godly river of Christ, which do not stream through the earth in a visible flood, but abound in the living water of merciful kindness. Grant, Christ, that these fountains may well up for you with everlasting abundance in the breast of your Felix, and that these veins may never be thinned by any star. Flow always into hearts dedicated to you, Christ, and grant to your Felix, to whom you have entrusted us sinners, that your kindness may never withdraw the fountain of this help from our inmost being, and that Felix himself, an abundant fountain from your fountain, may flood us, so that your fountain, Christ the King, may always spring up in us, and that Felix may obtain that we, from wretched and needy, may by the lot of his name live happy. ### Scripture references - John 4:14: allusion, medium confidence - John 7:38: allusion, medium confidence - Isa 35:7: echo, medium confidence - 1 Pet 2:2: echo, low confidence ### Translation notes - Paulinus plays on Felix's name (felix, “happy”). “(par)”: the round brackets are the editor's supplement. Living water: John 4:14; 7:38. ### Citation (SBL) Paulinus of Nola, Carm. 21.816 (CSEL 30:185lines 816–858–186; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/21-816). ## Poem 22, lines 1–32 (XXII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-22-1 - Source: CSEL 30:186lines 1–32–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus urges Jovius, a cultivated friend, to give up pagan mythological poetry and turn his gifts to the true wonders of God. ### Latin text Iam mihi polliceor sacris tua carmina libris condere teque dei flammatum numine Christi ora soluturum summo facunda parenti. incipe diuinis tantum dare pectora rebus subrectosque deo sensus adtollere terra. mox oculis caelo noua lux orietur aperto intrabitque sacer tacito per operta meatu spiritus et laeto quatiet tua uiscera flatu. heia age tende chelym, fecundum concute pectus, magna monens; abeat solitis inpensa facultas carminibus, maior rerum tibi nascitur ordo. non modo iudicium Paridis nec bella gigantum falsa canis. fuerit puerili ludus in aeuo iste tuus quondam; decuerunt ludicra paruum. nunc animis grauior, quantum prouectior annis, aspernare lenes maturo corde Camenas, et qualem castis iam congrua moribus aetas atque tui specimen uenerabile postulat oris, suscipe materiam, diuinos concipe sensus. si decus e falsis aliquod nomenque tulisti de uacuis magnum rebus, cum ficta uetustis carminibus caneres uel cum terrena referres gesta, triumphantum laudans insignia regum: non equidem ex illis tu laudem sumere dignus, quos magis ornabas opulenti munere uerbi. quanto maior ab his cedet tibi gloria coeptis, in quibus et linguam exercens mentem quoque sanctam erudies laudemque simul uitamque capesses? dumque leges catus et scribes miracula summi uera dei, propior disces et carior ipsi esse deo, quem dum credens miraris, amare incipies et amando deum redamabere Christo. ### English translation (Claude) Already I promise myself to store your songs in sacred books, and that you, inflamed by the divinity of Christ God, will loose your eloquent mouth to the highest Father. Only begin to give your breast to divine things and to lift your senses, raised up to God, from the earth. Soon a new light will rise for your eyes as heaven opens, and the sacred Spirit will enter by a silent passage through hidden ways and shake your inmost being with glad breath. Come, then, stretch the lyre, strike your fruitful breast, telling of great things; let the skill spent on your usual songs depart; a greater order of things is born for you. Not now do you sing the judgment of Paris or the false wars of the giants. That play of yours may have been for a boyish age once; trifles befitted the small boy. Now, graver in mind as you are more advanced in years, spurn the light Camenae with mature heart, and, as an age now fitted to chaste ways and the venerable appearance of your face require, take up the material, conceive divine thoughts. If you have won any glory from falsehoods and a great name from empty things, when you sang fictions in ancient songs or told earthly deeds, praising the insignia of triumphing kings, you were not worthy to take praise from those whom you rather adorned with the gift of rich speech. How much greater glory will come to you from these undertakings, in which, exercising your tongue, you will also train your mind to holiness and grasp praise and life together? And while, skilful, you read and write the true miracles of the highest God, you will learn to be nearer and dearer to God himself, whom, while believing you marvel at him, you will begin to love, and by loving God you will be loved in return by Christ. ### Scripture references - John 14:21: echo, medium confidence - Col 3:2: echo, low confidence ### Translation notes - Poem 22 is addressed to Jovius, a learned kinsman or friend of Paulinus, who also received Paulinus's Letter 16. ### Citation (SBL) Paulinus of Nola, Carm. 22.1 (CSEL 30:186lines 1–32–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/22-1). ## Poem 22, lines 33–63 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-22-33 - Source: CSEL 30:188lines 33–63–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instead of Epicurean cosmology and pagan myths of creation, Jovius should learn from Moses how God made the world and humanity in his image, and from John that the Word, who is God, made all things. ### Latin text hactenus illa tuae uanos tuba uocis in usus persona, diuinos modo celsius intonet actus, nosse moues causas rerum et primordia mundi: ne uagus innumeros, Epicuri somnia, mundos, quos atomis demens per inane parentibus edit, inritus in uacuum spatiato pectore quaeras. legifer antiquo uenerandus nomine Moyses, conpositum prima referens ab origine mundum instituente deo, curas tibi soluet inanes, formatumque hominem limo et spiramine sacro adflatum referens, cuius sis munere cunctis celsior in terra spirantibus, ipse docebit. nec te ceu lapides Pyrrhae argillamue Promethei contemnas, quam summa manus uultuque animoque sublimem et propria dignatus imagine finxit. cognosces itidem, ne pergas tradere fatis arbitrium nostri, quae nos sententia leto uinxerit et cuius uitam sub lege trahamus. si mentem caelo iacis altius et super astra scire cupis quid sit uel quid fuerit prius aeuo, et mundo et saeclis docet ulteriora Iohannes. principio uerbum, inquit, erat; deus obside uerbo gaudebat uerbumque dei simul et deus idem uerbum erat. hoc uerbum est, sine quo nihil, omnia per quod facta uigent, quod cuncta regit, cui subdita parent omnia et aeterno natura omnis famulatu strata deo geniti nomen genitoris adorat. cunctaque per gentes in maiestate paterna regnantem dominum iam lingua fatetur Iesum, nomine quo fundata salus stat nostra fidesque nititur, aeternae tendens in saecula uitae. ### English translation (Claude) Hitherto that trumpet of your voice has sounded for vain uses; now let it thunder more loftily the divine acts. You are stirred to know the causes of things and the beginnings of the world: lest, wandering, with your mind spread out into the void, you vainly seek innumerable worlds, the dreams of Epicurus, which, mad, he brings forth through the void from atoms as parents, the lawgiver Moses, venerable by his ancient name, telling of the world composed from its first origin by God's establishing, will release you from empty cares, and, telling of man formed from clay and breathed into with the sacred breath, he himself will teach you by whose gift you are higher than all that breathe on earth. Nor should you despise yourself as the stones of Pyrrha or the clay of Prometheus, you whom the highest hand deigned to fashion lofty in face and soul and in his own image. You will learn likewise, lest you go on handing over our free will to the fates, what sentence bound us to death and under whose law we drag out life. If you cast your mind higher than heaven and above the stars, and desire to know what is, or what was before time, John teaches what lies beyond both the world and the ages. “In the beginning,” he says, “was the Word”; God rejoiced in the Word as his pledge, and the Word was of God and at the same time the same Word was God. This is the Word without which nothing was made, through which all things were made and flourish, which rules all things, to which all things, subjected, obey, and all nature, laid low in eternal service to the begotten God, adores the name of the Begetter. And every tongue through the nations now confesses that Jesus is Lord, reigning in the Father's majesty, by whose name our salvation stands founded and our faith rests, reaching toward the ages of eternal life. ### Scripture references - Gen 1:1: allusion, medium confidence - Gen 2:7: allusion, high confidence - Gen 1:26: allusion, high confidence - Gen 3:19: echo, medium confidence - John 1:1: quotation, high confidence - John 1:3: allusion, high confidence - Phil 2:10: allusion, high confidence - Phil 2:11: allusion, high confidence - Acts 4:12: echo, medium confidence ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence - Ovid, Met. 1.82 (Ovid): allusion, medium confidence ### Translation notes - Creation and man formed from clay and breathed into: Gen 1–2. Pyrrha (who repeopled the earth with stones) and Prometheus (who shaped man from clay) are figures of pagan myth (Ovid, Met. 1). John 1:1–3. Every tongue confessing Jesus as Lord: Phil 2:10–11. “Obside uerbo” (“with the Word as pledge”) is an unusual phrase; the rendering is uncertain. ### Citation (SBL) Paulinus of Nola, Carm. 22.33 (CSEL 30:188lines 33–63–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/22-33). ## Poem 22, lines 64–95 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-22-64 - Source: CSEL 30:189lines 64–95–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Christ humans can master their bodies and passions; Jovius should rest in Christ's bosom to learn that God, who renews all things, rules nature and life, as the exodus showed. ### Latin text huius diuino mortales munere fulti adsequimur fragilem castis euincere factis naturam et rigidae disrumpere uincula mortis et non corporeis in corpore legibus uti, sectantes diuina dei uestigia Christi, mente animam corpusque sacris moderante sub armis, mens quoniam subiecta deo capit arma salutis inque animam carnemque suam regnum obtinet, et fit iure potens homo quisque sui, qui deditus uni aeternum domino proprios regnator in artus efficitur, uitiis inuictus et osor iniqui, fortior aduersis uirtutibus, ordine iusto uerus homo, quia mente potens, in qua rationis lumen habet, famulos nullo certamine sensus temperat et placidis sua pectora flectit habenis. tu, cui mens generosa superni seminis igne ardet, in aetherios animo conscende recessus et gremio domini caput insere; mox inhianti proflua lacte sacro largus dabit ubera Christus diuinoque tuam perfundet lumine mentem, ut uideas pulsa caligine magna tremendi iura dei, quibus omniparens sapientia Christus in sese ipse manens semper nouat omnia rerum. atque ut uult, operum deus arbiter ipse suorum, continet et mutat species et tempora uitae porrigit aut retrahit, caelum mare sidera uentos qua fecit uirtute regens (docet exitus ingens Aegypti mersusque mari refluente tyrannus, et prius ipse graues elementa per omnia motus expertus), quem cuncta tremant, cui cuncta ministrent. tempore namque uno tellus communis habebat Iudaeos, quae sola deo tunc lecta fuit gens; ### English translation (Claude) Supported by his divine gift, we mortals manage to overcome our fragile nature by chaste deeds and to break the chains of rigid death, and in the body not to follow bodily laws, following the divine footsteps of Christ God, with the mind governing soul and body under sacred arms, since the mind subjected to God takes up the arms of salvation and obtains a kingdom over its own soul and flesh; and each man becomes rightly master of himself, who, given to the one Lord for ever, is made ruler over his own limbs, unconquered by vices and a hater of wickedness, stronger than adversities by virtues, in just order a true man, because, mighty in mind, in which he has the light of reason, he tempers the servant senses with no struggle and bends his breast with calm reins. You, whose noble mind burns with the fire of heavenly seed, climb in spirit into the heavenly recesses and lay your head in the bosom of the Lord; soon, as you gape for it, Christ will generously give breasts flowing with sacred milk and will flood your mind with divine light, so that, the fog driven off, you may see the great laws of the dread God, by which Christ, the all-begetting Wisdom, abiding in himself, always renews all things. And as he wills, God, himself the judge of his works, holds and changes forms and lengthens or shortens the times of life, ruling heaven, sea, stars, winds by the power by which he made them (the great exodus from Egypt teaches it, and the tyrant drowned in the returning sea, who had himself before experienced heavy upheavals through all the elements), he whom all things fear, whom all things serve. For at one time a common land held the Jews, then the only nation chosen by God; ### Scripture references - John 13:23: allusion, medium confidence - 1 Pet 2:2: echo, medium confidence - Rom 8:2: echo, medium confidence - Exod 14:27: allusion, high confidence - Exod 7:20: allusion, medium confidence - Eph 6:17: echo, medium confidence ### Extrabiblical texts - Wis 7:27 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Wisdom renewing all things: Wis 7:27 (outside the 66 books). The plagues and the exodus: Exod 7–14. Lying on the Lord's breast: John 13:23. ### Citation (SBL) Paulinus of Nola, Carm. 22.64 (CSEL 30:189lines 64–95–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/22-64). ## Poem 22, lines 96–125 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-22-96 - Source: CSEL 30:190lines 96–125–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, not chance or fate, rules nature and life, as shown by the parting of the sea, Jonah, Nineveh's repentance, and Hezekiah's fifteen added years; astrology and Plato's fates are vain. ### Latin text et tamen illa dei grauis hostibus ira superbis permixtos inter populos discreta cucurrit. iam scio, non dicis, quod fors incerta procellis et mare casus agat, mare cum discedere iussum discessisse legas siccamque rigentibus undis inter aquas patuisse uiam rursusque solutum aequor ad imperium sancti uirgamque prophetae in liquidos remeasse sinus. in utroque maris uis paruit, ut sanctis iter et uindicta daretur. quid profugus Tharsum uates, quem sorte pericli in mare deiectum spatioso belua rictu cepit et innocuum uasta eructauit ab aluo? nonne docet dicione dei mare et astra moueri? namque deum frustra fugiens, quem cuncta tenentem nemo fugit, mouit caeli simul et maris iras. omnipotentis enim domini natura rebellem cognoscens timuit per se quasi conscia tutum ferre reum et uentis fugitiuum uinxit et undis. iste propheta deo lectus terrere minaci peccantes monitu populos, postquam graue dixit exitium fregitque reos auertit et iras numinis, inpenso lauit sua crimina fletu, extremumque diem fugit bene uersa Niniue. num rex ille habuit fatum, qui morte propinqua orauit dominum, quem leges nouerat unum flectere posse suas, consumptum ut tenderet aeuum longius, et meruit tria ducere lustra, superstes annis ipse suis, et non sua uiuere saecla? nunc tria miremur texentem fata Platonem aut Arati numeros aut picta Manethonis astra? ### English translation (Claude) and yet that heavy anger of God against the proud enemies ran distinct among the mingled peoples. Now I know you do not say that uncertain chance drives the sea with storms, when you read that the sea, bidden to part, parted, and a dry way lay open between the waters with the waves stiffened, and again the loosened sea, at the command and rod of the holy prophet, returned into its liquid bays. In both the power of the sea obeyed, so that a way was given to the saints and vengeance. What of the prophet fleeing to Tarshish, whom, thrown into the sea by the lot of danger, a beast caught with its wide jaws and belched out unharmed from its vast belly? Does he not teach that sea and stars are moved by God's command? For, fleeing God in vain, whom, as he holds all things, no one escapes, he stirred the wrath of sky and sea together. For nature, knowing him a rebel against the almighty Lord, feared, as if aware, to carry the guilty man safely by itself, and bound the fugitive with winds and waves. This prophet was chosen by God to terrify sinful peoples with threatening warning; after he spoke of heavy destruction and broke the guilty and turned away the wrath of divinity, Nineveh washed its crimes with lavish weeping, and, well turned, escaped its last day. Did that king have a fate, who, with death near, prayed to the Lord, who he knew alone could bend his own laws, to stretch his spent age further, and earned to draw out three lustra, outliving his own years, and to live ages not his own? Shall we now admire Plato weaving three fates, or the numbers of Aratus, or the painted stars of Manetho? ### Scripture references - Exod 14:21: allusion, high confidence - Exod 14:27: allusion, high confidence - Jonah 1:3: allusion, high confidence - Jonah 1:15: allusion, high confidence - Jonah 2:10: allusion, high confidence - Jonah 3:10: allusion, high confidence - 2 Kgs 20:6: allusion, high confidence - Isa 38:5: allusion, medium confidence - Ps 139:7 (138:7 Vulg.): echo, low confidence ### Extrabiblical texts - Plato, Resp. 617c (Plato (works)): allusion, medium confidence - Aratus, Phaen. (Aratus, Phaenomena): allusion, medium confidence ### Translation notes - The sea parted: Exod 14:21–29. Jonah: Jonah 1–3. Hezekiah's fifteen years: 2 Kgs 20:1–6; Isa 38:5. Plato's three Fates: Resp. 617c. Aratus wrote on the constellations; Manetho is the reputed author of an astrological poem. ### Citation (SBL) Paulinus of Nola, Carm. 22.96 (CSEL 30:190lines 96–125–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/22-96). ## Poem 22, lines 126–167 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-22-126 - Source: CSEL 30:192lines 126–167–193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun's retreat for Hezekiah and standing still for Joshua refute astrology; Christ teaches that God governs everything; Paulinus urges Jovius to write sacred poetry instead and so become his brother in Christ. ### Latin text dicant, quaeso, ubi tunc rapidas nascentibus horas ponebant et quae quibus ibant sidera signis, cum pius Ezechias fidei uirtute precatus uerteret astrorum cursus caelique meatus turbaret iussis retroacto lumine solis? uel ducis imperio sancti cum sisteret idem dilata sol nocte diem, ut uictoria sacri profligaretur populi, stetit orbe recurso libra poli, ut magnos caperet lux aucta triumphos. quid soboles uirtusque dei et sapientia Christus, nonne satis uanis curas erroribus aufert? nosque simul monitis et factis edocet unum cuncta deum regere, et nihil ut sine mente putemus principis esse dei, dicens non arbore frondem, aere non uolucrem sine iussu decidere? et cum omnipotens uerbo sternit mare uel pede calcat et uerbo morbos abigit uel daemonas urget aut reduces animas in corpora functa remittit iamque diu exanimos tumulis iubet ire reclusis integratque putres uita remeante sepultos, nonne potestatem propriam satis indicat auctor qui solus naturam omnem uitamque gubernat? his, precor, his potius studiumque operamque legendis scribendisque uoue; cane grandia coepta tonantis, scribe creatarum uerbo primordia rerum et chaos ante diem primaeque crepuscula lucis, quaeque dehinc uariis elementa per omnia saeclis dicta uel acta deo per sancta uolumina disces, quae docuit tabulis legalibus indita Moyses aut euangelici quae lex noua testamenti signat, operta prius retegens mysteria Christi. tunc te diuinum uere memorabo poetam et quasi dulcis aquae potum tua carmina ducam, cum mihi nectareos summis a fontibus haustus praebebunt dominum rerum recinentia Christum atque tuam pollere deo testantia mentem, ut simul oris opes a te mentisque capessam et quem cognatum iunctum mihi foedere laetor gratuler et sancta sub religione propinquum, nec cum mortali soluendis corpore uinclis perpetuo sanctum conplectar pignore fratrem. lege felix, Ioui, in Christo Iesu domino nostro. ### English translation (Claude) Let them say, I ask, where they then placed the swift hours for those being born, and which stars went with which signs, when godly Hezekiah, praying by the power of faith, turned the courses of the stars and disturbed the passages of heaven by his commands, the light of the sun driven back? Or when the same sun, at the command of a holy leader, held back the day, night delayed, so that the victory of the sacred people might be completed: the balance of the sky stood still, the world's turning checked, so that the increased light might take in great triumphs. What of Christ, the offspring and power and wisdom of God, does he not sufficiently remove our cares from vain errors? And he teaches us both by warnings and by deeds that one God rules all things, so that we should think nothing to be without the mind of God the ruler, saying that not a leaf falls from the tree, nor a bird from the air, without his command? And when the Almighty calms the sea by his word or treads it with his foot, and drives away diseases by his word or presses demons, or sends souls back into dead bodies, and bids those long lifeless come out of opened tombs, and restores the rotten buried as life returns, does he not sufficiently show his own power as the author who alone governs all nature and life? To these, I pray, to these rather vow your study and labour of reading and writing; sing the great undertakings of the Thunderer, write the beginnings of things created by the Word, and the chaos before day and the twilight of the first light, and whatever, through all the elements in various ages since, you will learn was said or done by God through the holy volumes, which Moses taught, set on the tablets of the law, or which the new law of the gospel testament marks, revealing the mysteries of Christ, hidden before. Then I shall truly call you a divine poet, and shall drink your songs like a draught of sweet water, when they offer me nectar-draughts from the highest fountains, singing back Christ the Lord of things and testifying that your mind is strong with God, so that I may take from you at once riches of mouth and mind, and may congratulate the kinsman whom I rejoice to have joined to me by covenant, and near to me under holy religion, and, with bonds not to be dissolved with the mortal body, may embrace you as a holy brother with an everlasting pledge. Read happily, Jovius, in Christ Jesus our Lord. ### Scripture references - 2 Kgs 20:11: allusion, high confidence - Josh 10:13: allusion, high confidence - 1 Cor 1:24: allusion, high confidence - Matt 10:29: allusion, high confidence - Matt 8:26: allusion, high confidence - Matt 14:25: allusion, high confidence - John 11:43: allusion, medium confidence - Matt 27:52: allusion, medium confidence - Gen 1:3: echo, medium confidence - Exod 31:18: echo, medium confidence ### Translation notes - The shadow turned back for Hezekiah: 2 Kgs 20:9–11. The sun standing still for Joshua: Josh 10:12–14. Christ the power and wisdom of God: 1 Cor 1:24. Not a sparrow falls: Matt 10:29. Stilling the sea and walking on it: Matt 8:26; 14:25. Raising the dead and the opened tombs: John 11:43–44; Matt 27:52. The closing line is a prose valediction. ### Citation (SBL) Paulinus of Nola, Carm. 22.126 (CSEL 30:192lines 126–167–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/22-126). ## Poem 23, lines 1–32 (XXIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-1 - Source: CSEL 30:194lines 1–32–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix's feast is spring for Paulinus even in midwinter; he asks Christ, who saved the world with a drop of blood, to make him sing like the nightingale. ### Latin text Ver auibus uoces aperit, mea lingua suum uer natalem Felicis habet, quo lumine et ipsa floret hiems populis gaudentibus; et licet atro frigore tempus adhuc mediis hiberna pruinis ducat, concretum terris canentibus annum, ista luce tamen nobis pia gaudia laetum uer faciunt. cedit pulsis a pectore curis maeror, hiems animi; fugiunt a corde sereno nubila tristitiae. sicut cognoscit amicos mitis hirundo dies et pinnis candida nigris ales et illa piae turtur cognata columbae, nec nisi uere nouo resonant acalanthida dumi, quaeque sub hirsutis mutae modo saepibus errant mox reduci passim laetantur uere uolucres, tam uariae linguis quam uersicoloribus alis: sic et ego hunc agnosco diem, quem sancta quotannis festa nouant iusto magni Felicis honore. nunc placidum mihi uer gaudente renascitur anno, nunc libet ora modis et carmina soluere uotis uocibus et uernare nouis. deus, influe cordi, Christe, meo et superis sitientem fontibus exple. sed de te uel gutta meis aspersa medullis flumen erit. quid enim mirum, si rore pusillo tu minimam repleas animam, qui corpore paruo factus homo aeterno conplesti semine mundum et totum gutta seruasti sanguinis orbem? adnue, fons uerbi, uerbum deus, et uelut illam me modo ueris auem dulci fac uoce canorum, quae uiridi sub fronte latens solet auia rara multimodis mulcere modis linguamque per unam fundere non unas mutato carmine uoces, unicolor plumis ales, sed picta loquellis. ### English translation (Claude) Spring opens voices for the birds; my tongue has its spring in the birthday of Felix, by whose light winter itself flowers for rejoicing peoples; and though with black cold the season still draws out its wintry quarters amid frosts, the year congealed on whitening lands, yet on this day godly joys make a glad spring for us. Grief, the winter of the mind, yields, its cares driven from the breast; the clouds of sadness flee from the serene heart. As the gentle swallow recognizes friendly days, and the white bird with black wings, and that turtledove, kin of the godly dove, and the thickets resound with goldfinches only in new spring, and the birds which only lately wandered mute under bristling hedges soon rejoice everywhere as spring returns, as varied in their tongues as in their many-coloured wings: so I too recognize this day, which holy festivals renew every year with the just honour of great Felix. Now a calm spring is reborn for me as the year rejoices; now it delights to loose my mouth in measures and songs in vows, and to flower with new voices. God, flow into my heart, Christ, and fill me, thirsty, from heavenly fountains. But even a drop from you, sprinkled on my marrow, will be a river. For what wonder is it if with a little dew you fill the smallest soul, you who, made man in a small body, filled the world with eternal seed and saved the whole world with a drop of blood? Nod assent, fountain of the Word, God the Word, and make me now melodious with sweet voice like that bird of spring which, hiding under green foliage, rare in pathless places, is wont to soothe with many kinds of measures and through one tongue pour out more than one voice in changing song, a bird of one colour in plumage, but painted in its songs. ### Scripture references - John 7:38: echo, medium confidence - John 1:14: echo, medium confidence - Song 2:12: echo, low confidence ### Translation notes - The bird of varied song is the nightingale. ### Citation (SBL) Paulinus of Nola, Carm. 23.1 (CSEL 30:194lines 1–32–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-1). ## Poem 23, lines 33–60 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-33 - Source: CSEL 30:195lines 33–60–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus asks for varied song like the nightingale's, for Felix's wonders vary each year; the exorcisms at his shrine grow more frequent and powerful as his feast draws near. ### Latin text nunc teretes rotat illa modos, nunc sibila longis ducit acuta sonis, rursum quasi flebile carmen inchoat et subito praecidens fine querellam adtonitas rupto modulamine decipit aures. sed mihi iuge fluat de te tua gratia, Christe. et tamen illius mihi deprecor alitis instar donetur uariare modis et pacta quotannis carmina mutatis uno licet ore loquellis promere, diuersas quia semper gratia diues materias miris domini uirtutibus addit, quas deus in caro Christus Felice frequentat, clara salutiferis edens miracula signis. cernimus illa diem spectari sueta per omnem, uipeream subolem, saeuos cum daemonas urget occultaque manu clamosos uerberat hostes; sed tamen hac ipsum mirum uirtute notatur, quod licet in toto cruciatos daemonas anno exagitet iubeatque hominum discedere membris, producat plerosque tamen, quo longior hostes poena malos agitet uel ut illi, qui meruere uasa malis fieri, ob meritum tardante medella plenius omne luant dilato tempore crimen, siue hoc natali studet indulgere diei, ut paucis alias det opem, quo plura benignus natali det dona suo. nam cum ista propinquat elabente dies anno, tunc crebrior instat et grauior. uideas tunc aegra examina cogi densius et certam repeti prope festa salutem. ### English translation (Claude) Now it rolls smooth measures, now draws out sharp whistles in long sounds, again begins as it were a tearful song, and suddenly cutting off its complaint with an end deceives astonished ears with the melody broken. But let your grace flow on me continually from you, Christ. And yet I pray that, like that bird, it may be granted me to vary my measures and to bring forth every year the promised songs with changed speech, though from one mouth, because rich grace always adds different material through the Lord's wondrous powers, which God, Christ, multiplies in dear Felix, producing famous miracles with saving signs. We see those which are wont to be seen every day, when he presses the viper's brood, the savage demons, and lashes the shouting enemies with a hidden hand; but this itself is noted as a wonder in this power: that although throughout the whole year he harasses the tormented demons and bids them leave the limbs of men, yet he prolongs many cases, so that a longer punishment may harass the evil enemies, or so that those who deserved to become vessels for evils, the healing delayed on account of their desert, may pay more fully for every crime over a prolonged time; or whether he is eager to indulge his birthday in this, to give help to few at other times, so that, kind, he may give more gifts on his birthday. For when this day draws near as the year slips away, then he presses more often and more heavily. You might see sick swarms then gathered more densely and sure health sought near the festival. ### Scripture references - Matt 3:7: echo, low confidence ### Citation (SBL) Paulinus of Nola, Carm. 23.33 (CSEL 30:195lines 33–60–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-33). ## Poem 23, lines 61–95 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-61 - Source: CSEL 30:196lines 61–95–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the feast nears, the demons are tormented and lifted into the air in the bodies they possess, though the possessed feel nothing; one possessed man hung upside down without his clothes falling. ### Latin text tunc solito grauius succensi daemones ardent flebiliusque ululant et ui maiore subacti ultima iam tormenta gemunt, nec abire sinuntur excessu facili, sed miris ante agitati et uariis male suppliciis tolluntur in altum, suspensi solito sublimius, et quatiuntur aeris in uacuo uinclisque latentibus haerent poenali per inane mora; per non sua quamuis corpora uexatos hostes sua poena fatigat. soluuntur poenis, cum poenas ferre uidentur corpore, et inmunes animae spectant aliena in membris tormenta suis; homo daemone capto liber agit, species poenarum in corpore tantum est; sensus abest, quia non hominis sed daemonis est crux. hostis amare, quid insultas, qua spe ruis in nos? ecce redemptoris nostri malus arte uicissim luderis inlusor; dolus et tuus in tua cedit uincla tibi, capiens caperis nectensque ligaris. fit laqueus laqueatus homo, et sua praeda latronem decipit; et capti captiuus corporis escam dum petit inlicitam, letalem deuorat hamum. his etiam potiora, tamen spectata profabor, ante alios illum, cui membra uetustior hostis obsidet, ad sacri pia limina martyris aegra excussum de plebe rapi admotumque sacratis ante fores sancti cancellis corpore uerso suspendi pedibus spectantem tecta supinis, quodque magis mirum atque sacrum est, nec in ora relapsis uestibus ut rigidis aut ad uestigia sutis corporis omne sacrum casto uelatur operto, scilicet ut diuini operis reuerentia tectis corporibus maneat, nec poena daemon in ipsa qua cruciatur ouet, nudis prodendo pudorem artubus; inlaeso grauius torquetur honesto, recta licet uersis sedeant cum tegmina membris. ### English translation (Claude) Then the demons, kindled more heavily than usual, burn and howl more mournfully and, subdued by greater force, groan now at their final torments, nor are they allowed to depart by an easy exit, but first, driven by wondrous and various painful punishments, they are lifted on high, suspended higher than usual, and are shaken in the void of the air and cling by hidden bonds in penal delay through the void; though it is through bodies not their own, their own punishment wears out the harassed enemies. The souls are released from punishments while they seem to bear punishments in the body, and, immune, they behold torments not their own in their own limbs; the man, with the demon captured, is free; there is only an appearance of punishments in the body; sensation is absent, because the cross is not the man's but the demon's. Bitter enemy, why do you insult us? With what hope do you rush at us? See, wicked one, by the art of our Redeemer in turn you, the mocker, are mocked; your trick turns into your own chains for you; capturing, you are captured, and binding, you are bound. The ensnared man becomes the snare, and the robber's own booty deceives him; and while the captive seeks the unlawful food of the captured body, he devours a deadly hook. I shall tell things greater still than these, yet seen: before others that man, whose sick limbs a long-established enemy besieges, snatched, shaken out from the crowd, to the godly threshold of the sacred martyr, and, brought up to the consecrated railings before the saint's doors, with body turned over, suspended with feet upturned, looking at the roof; and, what is more wondrous and sacred, his clothes do not fall back over his face, but, as if stiff or sewn to his feet, every sacred part of the body is veiled with a chaste covering, so that, evidently, the reverence of the divine work may remain with bodies covered, nor may the demon exult in the very punishment by which he is tormented by exposing shame with naked limbs; he is tortured more heavily with decency unharmed, while the coverings sit straight though the limbs are inverted. ### Scripture references - Col 2:15: echo, low confidence - Ps 7:15 (7:16 Vulg.): echo, low confidence ### Translation notes - The image of the devil caught by the bait of Christ's body, like a fish on a hook, is traditional; here it is applied to the demons caught in the bodies they possess. The account is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 23.61 (CSEL 30:196lines 61–95–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-61). ## Poem 23, lines 96–128 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-96 - Source: CSEL 30:197lines 96–128–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus tells a smaller miracle: on the eve of the feast, after the fast and the evening service, his companion Theridius stepped out of the hymn-singing into a dark portico where a lamp-rope hung. ### Latin text mira haec sunt et magna (quis abnegat?), et tamen usu nota magis, minus auditu miranda uidentur, quamlibet et uisu reuerenda et grandia facto. ergo minuta mei simul et noua facta patroni auscultate, precor, dominus quae Christus in illo multimoda uirtute gerit, quibus omnibus unam confirmare fidem nobis studet, ut per aperta arcanum documenta deum uideamus adesse resque hominum et mentes studio curare paterno caelestem dominum quo condidit omnia uerbo. det mihi prima meus narrandi exordia frater Theridius; nam quod potiusue priusue canendum suscipiam Felicis opus, quam quod mihi tectis ipse meis quibus est idem dominaedius egit? ex illa modo nocte diem cadit annus in istam. nostis eum morem, quo ieiunare solemus ante diem et sero libatis uespere sacris quisque suas remeare domos. tunc ergo solutis coetibus a templo domini, postquam data fessis corporibus requies sumpta dape, coepimus hymnos exultare deo et psalmis producere noctem. interea meus iste choro digressus amico, ut spirante foris aura depelleret aestum, quem fumosa dabat ceratis cella papyris, porticus angusti qua tenditur agmine tecti, nocte licet nullo uia lumine caeca lateret, hic tamen intrepido per cognita limina passu, heu! iam uicini incautus discriminis ibat. comminus in medio tecti cameram inter humumque nutabat solitus lychnum suspendere funis, innectens triiugum supremo stamine ferrum, quo uitreae inseritur penetrabilis ansa lucernae auritusque calix tribus undique figitur uncis. ### English translation (Claude) These things are wonderful and great (who denies it?), and yet, better known by familiarity, they seem less wonderful to hear, however reverend to see and great in deed. So hear, I pray, the small and new deeds of my patron, which the Lord Christ does in him with many-sided power, by all of which he is eager to confirm one faith in us: that through open proofs we may see that the hidden God is present, and that the heavenly Lord, by the Word by which he founded all things, cares with fatherly zeal for the affairs and minds of men. Let my brother Theridius give me the first beginnings of the telling; for what work of Felix shall I take up to be sung sooner or first, than the one he did for me under my own roofs, of which he is also the master? The year falls on this day from that very night. You know that custom by which we are wont to fast before the day, and, the sacred rites offered late in the evening, each returns to his own home. Then, therefore, when the assemblies were dismissed from the Lord's temple, after rest was given to weary bodies by taking food, we began to exult in hymns to God and to prolong the night with psalms. Meanwhile this brother of mine, leaving the friendly choir to drive off, in the breeze breathing outside, the heat which the cell, smoky with waxed papyrus wicks, gave, where the portico stretches in a row of narrow roof, though the path lay hidden, blind with no light at night, yet here, with fearless step through familiar thresholds, alas, he was going, unwary of the danger now near. Close by, in the middle of the roof, between the ceiling and the ground, the rope that usually suspends a lamp was swinging, tying to its top thread a three-pronged iron, into which the handle of a glass lamp is inserted, and the eared cup is fixed by three hooks on every side. ### Translation notes - The vigil of the feast: a fast during the day, evening rites, then hymns and psalms through the night. Theridius was a member of Paulinus's community. ### Citation (SBL) Paulinus of Nola, Carm. 23.96 (CSEL 30:197lines 96–128–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-96). ## Poem 23, lines 129–159 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-129 - Source: CSEL 30:198lines 129–159–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes the floating-wick oil lamp; it had been taken down, and the boy left its hooked holder hanging low on a slack rope in the dark. ### Latin text funditus albet aqua, super undam flauet oliuo. stat liquor in liquido, subiecto lubricus umor fonte natat, neque iuncta coit mixtura fluoris. et mirum, quod pingue natat; neque densa solutum rumpit materies elementum, sed leue crassum sustinet, ut solido dilutior unda fluento, subsistensque oleo liquidis aqua fundamentum est. tantaque confusis intus discordia sucis lucet, ut admixtos uideas distare liquores, communique sinu calicis discrimine claro quaeque sui laticis seruat natura colorem. mergitur in medio plumbum tripes, et cauus illo extat apex uncti stipatus fomite lini. stuppa madens liquidum tenui face concipit ignem, et circumfusum spatio stagnantis oliui in uitreis exile uadis funale coruscat et tremulo uibrans a uertice lumen acutum leniter umbrosam iacit in penetralia lucem et placido densas aperit splendore tenebras. hoc tamen emensa fuerat iam nocte remotum, productas quoniam pueris uigilantibus horas consumpto bibulum defecerat unguine lumen. sed puer, extincto abstulerat qui lumine lychnum, quem deponendo funem laxarat, eundem neglexit solito adductum restringere nodo. laxior hinc humili fluitabat linea tractu gratae lucis inops et caeci plena pericli. nam laquei summum dentata minantibus uncis armabatur, et his male tunc fuit obuia fratri, paene male aut nutu Christi bene, qui bene uertit feralem nobis memoranda in gaudia casum. ### English translation (Claude) At the bottom it is white with water, above the water yellow with oil. Liquid stands on liquid; the slippery moisture swims on the fountain below, and the mixture of fluids does not come together though joined. And it is wondrous that the fat floats; nor does the dense matter break through the loose element, but the light supports the thick, so that the water, thinner than the solid flow, staying beneath the oil, is the foundation for liquids. And so great a discord shines within among the mixed juices that you may see the liquids mixed yet apart, and in the common bosom of the cup, with clear distinction, the nature of each liquid keeps its colour. A three-footed lead is sunk in the middle, and its hollow tip stands out, packed with the kindling of oiled flax. The wet tow catches liquid fire in a slender flame, and the slender wick flashes in the glass shallows, surrounded by the space of the standing oil, and quivering from its trembling tip a sharp light softly casts shadowy light into the inner rooms and opens the dense darkness with calm splendour. This, however, had been removed when the night was already far spent, since, the hours being prolonged by the wakeful boys, the thirsty light had failed with its oil consumed. But the boy who had taken away the lamp when the light went out, and had loosened the rope in taking it down, neglected to draw it up and tie it back with the usual knot. Hence the line, looser, swung low, without the welcome light and full of blind danger. For the top of the noose was armed with toothed, threatening hooks, and these then met my brother badly, almost badly, or rather well by Christ's nod, who turned well into memorable joys an event deadly for us. ### Citation (SBL) Paulinus of Nola, Carm. 23.129 (CSEL 30:198lines 129–159–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-129). ## Poem 23, lines 160–186 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-160 - Source: CSEL 30:200lines 160–186–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the dark the hook pierced Theridius's eye under the eyelid; he held it fast, fearing to lose the eye, while a boy ran up with a lamp. ### Latin text ergo (uidete manum Christi) male pendulus ille per tenebras solito funis submissior infra aeris adsuetum spatium pendebat; et inde e capitis regione pari libramine factus, ut status huius erat, securam heu! cuspide trina excepit faciem uenientis et induit unco occurrens oculum teneroque per intima lapsus mucro salit cilio, qua uix solet arte medendi cauta manus leuem trepido moderamine melen ducere palpebramque leui suffundere tractu. percussus subito tam duri uerberis ictu exclamat trepidasque manus turbatus ad ipsum fert oculum; et pariter clausum cum lumine ferrum continet, ut reprimat uel, si cadat, ut labentem excipiat globulum, qui luminis intima seruans intra folliculum teretem liquido interfuso sub uitrea nigri latet albus imagine pupi. hic ueluti radix oculum subeunte medulla fulcit et umecto uenarum fomite pascit, dum parili fontes oculorum sidere constant. at si forte graui morbo disrupta uel ictu heu! male dissiliat membrana fluentis ocelli, prosilit iste globus sucoque relictus alente deserit arentem uacuata luce lacunam. interea puer excussus clamore dolentis adcurrit stratum somno fugiente relinquens accensamque manu praetendit ad ora lucernam. ### English translation (Claude) So (see the hand of Christ) that rope, wrongly hanging through the darkness lower than usual, hung below its accustomed space in the air; and thence, made level with the region of his head, as his height was, alas, with its triple point it caught the face of the unsuspecting man as he came and put a hook into his eye as it met him, and the point, slipping through to the inmost, leaped under the tender eyelid, where the cautious hand of the healing art can scarcely guide a light probe with trembling control and draw it under the eyelid with a light touch. Struck suddenly by the blow of so hard a stroke, he cries out and, disturbed, brings his trembling hands to the eye itself; and he holds the iron shut in together with the eye, to restrain it, or, if it should fall, to catch the slipping little ball, which, keeping the inmost parts of sight, lies white within a round bag with liquid poured between, under the glassy image of the black pupil. This, like a root, supports the eye with marrow beneath and feeds it with the moist fuel of the veins, while the fountains of the eyes stand firm in an equal star. But if, by heavy disease or blow, alas, the membrane of the flowing little eye is torn and bursts, that ball leaps out and, left by the nourishing juice, deserts the drying hollow emptied of light. Meanwhile the boy, roused by the cry of the sufferer, runs up, leaving his bed as sleep flees, and holds a lit lamp with his hand to his face. ### Citation (SBL) Paulinus of Nola, Carm. 23.160 (CSEL 30:200lines 160–186–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-160). ## Poem 23, lines 187–219 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-187 - Source: CSEL 30:201lines 187–219–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not daring to pull out the hook, Theridius calls on Felix, who hears him from his nearby tomb or from God's throne, to come as physician and remove it. ### Latin text clauserat hic manibus uultus et fronte supina contigero similis iuueni spectabat in altum, ut daret inmotum librato corpore funem, uulneris arbitrio trepidantia membra gubernans, dum timet aduerso uulnus diducere motu, captiuique oculi ex uno, quo liber agebat, lumine discrimen sociali parte cauebat, nec tamen audebat ducendum adtingere ferrum, ne simul haerentem ductu mucronis et orbem extraheret, neque iam poterat sub lumine fixi ferre moram teli. sed desperante medellam ex ope mortali diuina mox ope Felix inploratus adest, quem tanto in uulnere pendens aduocat et tali depromit uoce querellam: ei mihi! quanta meos urgent peccata labores, qui tantam merui plagam Felice patrono uicinoque simul Felicis et insuper ipso natali miser excipere? heu! magno reus ingens crimine, quem tunc poena ferit, cum soluere sueuit. sancte, precor, succurre tuo; scio, proximus adstas et de contigua missis huc auribus aede audisti, Felix, fletum infelicis alumni; siue modo excelso lateri coniunctus adhaeres ante thronum magni regis confessor amicus, pauperis hanc, uenerande, tui trans nubila uocem accipis aure dei neque temnis, sed petis illic quam mihi deportes Christo miserante salutem. ergo ueni, Felix animaeque perenne patronus, nunc pro corporeo medicus mihi curre periclo. curre, precor, sanctasque manus oppone minanti lapsum oculo et fixum quod conspicis erue ferrum, quod propria reuocare manu non audeo, ne me lumine despoliem, dum conor soluere telo. ### English translation (Claude) He had covered his face with his hands and, with his forehead turned upward, like one transfixed, was looking up, to keep the rope unmoving, his body balanced, governing his trembling limbs by the requirements of the wound, while he feared to tear the wound open by a contrary movement, and with the one eye that was still free he guarded the captured eye from danger by its companion's help, and yet did not dare to touch the iron to draw it out, lest by drawing the point he should draw out the clinging ball as well, nor could he any longer bear the delay of the weapon fixed beneath his sight. But, as he despaired of healing from mortal help, soon Felix, implored, is present with divine help; hanging in so great a wound, he calls on him and brings out his complaint in such words: “Woe is me! How great are the sins that press my labours, who have deserved, wretch, to receive so great a blow with Felix as patron, and near Felix too, and moreover on his very birthday? Alas, guilty of great crime, whom punishment strikes at the time when he is wont to release. Holy one, I pray, help your own; I know you stand nearest, and from the adjoining building, with your ears turned here, you have heard, Felix, the weeping of your unhappy nursling; or if you cling now, joined to the lofty side, before the throne of the great King as a friendly confessor, you receive this voice of your poor man, revered one, across the clouds with the ear of God, and do not scorn it, but there you ask for the health that you may bring me, Christ pitying. So come, Felix, everlasting patron of my soul, now run to me as physician in bodily danger. Run, I pray, and set your holy hands against the fall threatening my eye, and pull out the fixed iron you see, which I do not dare to draw out with my own hand, lest I rob myself of sight while I try to free myself from the weapon. ### Translation notes - “contigero” in the digital text is unclear; it is rendered by sense (“like one transfixed”). The digital text's “sine modo” is read “siue modo” (“or if now”). Felix's intercession is asked as written. ### Citation (SBL) Paulinus of Nola, Carm. 23.187 (CSEL 30:201lines 187–219–202; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-187). ## Poem 23, lines 220–248 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-220 - Source: CSEL 30:202lines 220–248–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theridius confesses he deserves to lose both eyes for his sins, but appeals to Christ's coming to save sinners and to his own dedication to Felix's service. ### Latin text sic etenim penitus mihi sentio fulmen adactum inserto sub operta oculi penetralia clauo. tu tantum, diuina manus, quae condidit ipsos in nobis oculos, quae te quoque dextra potentem sanifera uirtute dedit, qua daemonas atros excruciando domas, qua corporis omne caduci, pellere tormentum potes alto nomine Christi, omnipotente potens domino; quo praesule nunc me suscipe sanandum. nec te mea crimina uincant, sed magis a te uicta cadant. nam dignior isto uulnere sum, fateor, placidi quam munere Christi. sed domini ipsius uerbum factumque memento, qui peccatoris uitam ueniendo redemit. iustitiae si iure uelis decernere mecum, non sum uno tantum sed lumine dignus utroque multari, ut talis facie sim, qualis et intus corde tenebroso, de quo male uisibus utor corporeis, caecus iustis, oculatus iniquis, et peccatorem luscum fateor decet esse, si deceat talem esse tuum. quocumque ligatus crimine fit dignus uenia, iam si tuus esse coeperit, ut dudum coepi pars esse tuorum, quos ego non patriae telluris amore secutus sed desiderio, quo me tibi, sancte, dicaram, per maris et terrae contempta pericula ueni; exemploque boni cognatae uincula terrae, ut tibi seruirem, rupi, consortibus illis, cum quibus et me iacto tuum; quod in hac ope monstra, ne perdam tanto confixum uulnere lumen. ### English translation (Claude) For so I feel the bolt driven deep into me, the nail inserted under the covered inner parts of the eye. Only you, divine hand, which made the very eyes in us, the right hand which made you too mighty with healing power, by which you tame the black demons by tormenting them, by which you can drive out every torment of the perishing body by the lofty name of Christ, mighty through the almighty Lord: with him as protector, now take me up to be healed. And let not my sins conquer you, but rather let them fall, conquered by you. For I am worthier of this wound, I confess, than of the gift of gentle Christ. But remember the word and deed of the Lord himself, who by his coming redeemed the life of the sinner. If you wish to judge with me by the right of justice, I am worthy to be punished not in one eye only but in both, so that I might be such in face as I am also within, in my dark heart, by which I make ill use of my bodily sight, blind to just things, sharp-eyed for wicked ones, and I confess that the sinner ought to be one-eyed, if it is fitting that such a man be yours. Bound by whatever crime, he becomes worthy of pardon if he now begins to be yours, as I long ago began to be part of your own, to whom I came, not following love of my native land, but with the desire by which I had dedicated myself to you, holy one, despising the dangers of sea and land; and, by the example of the good, I broke the bonds of my kindred land to serve you, together with those companions among whom I boast myself yours; show it in this help, that I may not lose my sight, pierced with so great a wound. ### Scripture references - Luke 19:10: allusion, medium confidence - 1 Tim 1:15: allusion, medium confidence - Matt 18:9: echo, medium confidence - Matt 6:23: echo, medium confidence ### Translation notes - Christ came to save sinners: Luke 19:10; 1 Tim 1:15. The eye that causes sin: Matt 18:9. ### Citation (SBL) Paulinus of Nola, Carm. 23.220 (CSEL 30:202lines 220–248–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-220). ## Poem 23, lines 249–281 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-249 - Source: CSEL 30:203lines 249–281–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theridius prays that the feast become his eye's birthday; strengthened by Felix, he draws the hook out and his eye is unharmed. ### Latin text da, precor, indigno famulo tam nobile munus in laudem domini, praesta hoc insigne diei, sancte, tuo, ut, confessa tibi quem gloria Christi luminis aeterni natalem in saecula fecit, hunc habeam natalem oculi pariterque celebrem Felicem et lumen mihi de Felice receptum. talia dum plorat simplex, manus ecce beati prospera mox Felicis adest dubiamque timentis adspirans tacite firmat mentemque manumque, ne timeat tuto ausurus producere ferrum. uix hoc conatus fuit, et quasi lubricus uncus ex oculo cadit absque oculo; tantum unda secuta euomuit lacrimis quem subpurauerat aestum. mox oculus tanti purgatus nocte pericli tam puro enituit speculo, quam nunc quoque sanus cernitur aeterni conlucens munere Christi. et puto plus hodie solito niteat, quia lumen addit et ipse dies qui reddidit. ergo fideles cernite nunc animis tanti discriminis instar et pariter tanti perpendite muneris actum. uir iam maturo grauis aeuo et corpore celsus staminis uncino quasi piscis inhaeserat hamo; et uice suspensus lychni pendebat aperto sed non sponte oculo, quem diducebat inuncans subfixo clauus cilio neque uulnus agebat diuina prohibente manu, quae fecerat illic innocuamque aciem ferri simul et leue pondus; qua pituita grauis, pilus intolerabilis et qua nec minimae perferre atomum duramus harenae, hac graue et incuruo quis credat acumine ferrum insuper et lychno concretis sordibus uncto fixum, inpune diu tenuem pressisse metallo pupillam et nullo temeratum uulnere uisum? ### English translation (Claude) Grant, I pray, so noble a gift to your unworthy servant for the praise of the Lord; grant this distinction to your day, holy one, so that, as the glory of Christ, whom you confessed, made this day your birthday of eternal light for ages, I may have it as the birthday of my eye, and may likewise celebrate Felix and the light received for me from Felix.” While the simple man weeps such things, behold, the prospering hand of blessed Felix is soon present, and, silently breathing on the wavering mind of the frightened man, strengthens mind and hand, so that he does not fear to draw out the iron, about to dare in safety. Scarcely had he tried this, and the hook, as if slippery, falls out of the eye without the eye; only a stream followed and spewed out with tears the heat that had festered. Soon the eye, cleansed from the night of so great a danger, shone with as pure a mirror as it is seen now too, sound, shining by the gift of eternal Christ. And I think it shines more today than usual, because the very day that restored the light adds light too. So, faithful ones, behold now in your minds the image of so great a danger, and likewise weigh the working of so great a gift. A man already grave with mature age and tall in body had stuck on the little hook of the line like a fish on a hook; and he hung in the place of the lamp, with his eye open, but not willingly, for the nail, hooking under the eyelid it was fixed in, drew it apart; nor did it make a wound, the divine hand forbidding, which had made there both the point of the iron harmless and its weight light; where heavy mucus or a hair is intolerable, and where we cannot bear the speck of the smallest grain of sand, who would believe that there the heavy iron with curved point, smeared moreover with dirt clotted from the lamp, fixed there, pressed long on the delicate pupil with its metal with impunity, and the sight was violated by no wound? ### Citation (SBL) Paulinus of Nola, Carm. 23.249 (CSEL 30:203lines 249–281–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-249). ## Poem 23, lines 282–316 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-282 - Source: CSEL 30:204lines 282–316–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the hand that made all things, Christ, could have held the hook without injuring the eye, the same Christ who healed the man born blind with clay as he had formed Adam from clay. ### Latin text quae tam subtilis digitis manus aut opis arte, quae se tam tenui potuit discrimine iunctis inserere et medio palpebrae oculique subactum inter utramque uiam fragili per utrumque meatu inlaeso penetrans oculo suspendere ferrum, quod solidi crasso totum conplebat operti orbem oculi, figens acie nec uulnere laedens? quae manus hoc potuit nisi quae manus omnia fecit? spiritus ille dei penetrator ubique per omnes naturas rerum, tenui subtilior omni, perdita caecatis qui lumina reddidit et qui ex utero et caecum noua lumina fecit habere, uultum inperfecti natura corporis inplens arte creatoris, qua totum perficit orbem, filius ille dei, manus et sapientia patris, omniparens rerum fons et constantia, Christus. ipse illum quondam non plenae matris in aluo finxerat, ut posthac homo factus et ipse creator hoc quoque diuinis opus admirabile signis adderet, ut uacuos expleret uisibus orbes. denique humi sputans limum facit, unde negatos nascenti obtutus credenti reddit alumno, materiaque eadem defecta in parte perornat semiperactum hominem, qua toto corpore finxit, ut se ipsum nostra uenisse in carne probaret qui cum patre deo communis imaginis ore conpositum limo et flatu formauerat Adam. ipse opifex, lux nostra, deus, Felicis amici natalem tanta uoluit decorare medella, ut confessoris meritum sublime potenti munere monstraret, non ut cumularet honorem martyris hoc opere, ingentes cui contulit olim nobilibus titulis benedicto nomine palmas, quas indefessis in eo uirtutibus omni tempore continuat domini clementia Christi. ### English translation (Claude) What hand so fine in its fingers or in the art of healing could insert itself into so slight a gap between joined parts, and, penetrating between the eyelid and the eye, pushed under along both ways by a fragile passage, suspend the iron with the eye unharmed, iron which filled the whole orb of the eye with the thickness of its solid covering, fixing it with its point yet not hurting it with a wound? What hand could do this but the hand that made all things? That Spirit of God, penetrating everywhere through all natures of things, finer than everything fine, who restored lost light to the blinded and who made one blind from the womb to have new light, filling out the face of an imperfect body's nature with the Creator's art, by which he perfects the whole world, that Son of God, the hand and wisdom of the Father, the all-producing fountain and stability of things, Christ. He himself once fashioned that man in his mother's womb not complete, so that afterward, made man and himself creator, he might add this wondrous work too to his divine signs, filling the empty orbs with sight. In short, spitting on the ground he makes clay, from which he gives back to his believing nursling the sight denied him at birth, and with the same material with which he had fashioned the whole body he completes the half-finished man in the defective part, to prove that he himself had come in our flesh, he who, with God the Father, by the word of a common image, had formed Adam, composed of clay and breath. He himself, the maker, our light, God, willed to adorn the birthday of his friend Felix with so great a healing, to show the lofty merit of the confessor by a mighty gift, not to heap up the honour of the martyr by this work, on whom he had long ago conferred great palms with noble titles and blessed name, which the kindness of Christ the Lord continues in him at all times with untiring powers. ### Scripture references - John 9:1: allusion, high confidence - John 9:6: allusion, high confidence - John 9:7: allusion, high confidence - Gen 2:7: allusion, high confidence - Gen 1:26: allusion, medium confidence - 1 Cor 1:24: echo, medium confidence - John 1:3: echo, medium confidence - 1 John 4:2: echo, low confidence ### Extrabiblical texts - Wis 7:24 (Wisdom of Solomon): echo, medium confidence ### Translation notes - The man born blind healed with clay: John 9:1–7. Adam formed from clay and breath, in the common image of Father and Son: Gen 1:26; 2:7. The Spirit penetrating all things: Wis 7:23–24 (outside the 66 books). Paulinus here calls Christ “that Spirit of God”; given as written. ### Citation (SBL) Paulinus of Nola, Carm. 23.282 (CSEL 30:204lines 282–316–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-282). ## Poem 23, lines 317–335 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-23-317 - Source: CSEL 30:205lines 317–335–206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus rejoices that this sign shows his household to be under Felix's special care, and calls the accident a happy fall. ### Latin text sed nobis uoluit specialem tempore in isto laetitiam donare deus propriique patroni tale aliquod propriis operans signum dare seruis, quo nos siderei proprios Felicis alumnos proderet et merito illius curaque doceret uiuere, quo nostram seruans custode salutem saepius infestum nocturnis casibus hostem a nostris pariter membris et mentibus arcet. denique iam nostri gaudemus honore pericli, cernentesque pari splendentem lumina uisu, quem paene amisso deformem uidimus uno, laetamur tactis hoc sospite fratre medullis, quem tanto nobis donauit munere Christus. iure oculis hunc aequo meis, in lumine cuius Felicis manus in Christo, mea gloria, fulget. o felix casus, bona uulnera, dulce periclum, per quod cognoui me curam martyris esse. tanti namque fuit lumen mihi paene perisse, ut modo Felicis de munere lumen haberem. ### English translation (Claude) But God willed to give us a special joy at this time, and, working some such sign of our own patron for his own servants, to show us as the very nurslings of starry Felix, and to teach us to live by his merit and care, by which, guarding our salvation as watchman, he often keeps the hostile enemy with his night attacks away from our limbs and minds alike. In short, we now rejoice in the honour of our danger, and, seeing shining with equal sight him whom we had seen almost disfigured with one eye lost, we rejoice, touched in our marrow, that this brother is safe, whom Christ has given us with so great a gift. Rightly I value him equal to my eyes, in whose light the hand of Felix shines in Christ, my glory. O happy fall, good wounds, sweet danger, through which I learned that I am the care of the martyr! For it was worth so much to me almost to have lost light, that I now have light by Felix's gift. ### Citation (SBL) Paulinus of Nola, Carm. 23.317 (CSEL 30:205lines 317–335–206; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/23-317). ## Poem 24, lines 1–30 (XXIIII. MEROPIVS PAVLINVS CVTHERIO FRATRI IN CHRISTO SALVTEM) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/21-777/#p-24-1 - Source: CSEL 30:206lines 1–30–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In an iambic verse letter to Cytherius, Paulinus reports that Martinianus, whom Cytherius had sent with letters, has arrived after losing them in a shipwreck, having sailed from Narbo. ### Latin text Martinianum spiritu fratrem mihi unaque germanum fide, quem tu disertis prosecutus litteris ad nos uenire miseras, nunc uix salutis conpotem factum suae, scriptis inanem perditis sed caritatis indicem plenum tuae ut os tuum suscepimus, et ueriorem litteris epistolam de corde signatam tuo, cum te referret spiritali littera, et mente et aure legimus. nunc ambo nexi ad inuicem dextras damus in osculo pacis sacrae et inmolamus hostiam laudis deo gratesque Christo reddimus, quo liberante nostra sospes e mari intraret hospes limina; nam dira passus et tamen miracula expertus in periculis. patria profectus cognita causa tibi iter pedestre legerat, sed longa secum spatia terrarum putans uertit uiae sententiam et otiosam fluctuandi nauseam pedum labori praetulit. Narbone soluit per trucem ponti uiam fragili carinae credulus. hinc ille gressu uir piger uersa uice fit nauigandi paenitens. ### English translation (Claude) Martinianus, brother to me in spirit and kinsman by one faith, whom you, escorting him with eloquent letters, had sent to come to us, now barely in possession of his own safety, empty of the writings he lost, but full, as the herald of your love, we have received as your very mouth, and a letter truer than letters, sealed from your heart, since he brought you back to us in a spiritual letter, we have read with mind and ear. Now, both bound to each other, we give right hands in the kiss of sacred peace, and we offer to God the sacrifice of praise and return thanks to Christ, by whose deliverance our guest entered our thresholds safe out of the sea; for he suffered dire things, and yet experienced miracles in his dangers. Setting out from his homeland, for a reason known to you, he had chosen the journey on foot, but, reckoning with himself the long stretches of land, he changed his mind about the road, and preferred the idle nausea of tossing on the waves to the labour of the feet. He set sail from Narbo along the savage road of the sea, trusting a fragile hull. Hence this man, lazy in walking, in turn became repentant of sailing. ### Scripture references - 2 Cor 3:2: allusion, medium confidence - 2 Cor 3:3: allusion, medium confidence - Heb 13:15: allusion, medium confidence - Rom 16:16: echo, low confidence ### Translation notes - Poem 24 is addressed to Cytherius, a Christian of Gaul, about the shipwreck of Martinianus on his way to Nola. A living letter: 2 Cor 3:2–3. The sacrifice of praise: Heb 13:15. ### Citation (SBL) Paulinus of Nola, Carm. 24.1 (CSEL 30:206lines 1–30–207; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-1). ## Poem 24, lines 31–62 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-31 - Source: CSEL 30:207lines 31–62–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On a calm, starry night at sea, the old ship began to come apart and fill with water while the passengers slept. ### Latin text namque ut profectus continenti litorum in alta processit freta, iam nocte densa, sed sereno lucida ridente tranquillo maris, cum sola cursus ordinarent sidera absente tunc luna polo, nauem repente temporis longo putrem usus uehendi deserit, laterumque laxis soluitur conpagibus undasque rimis accipit. cunctis soporem suaserat tranquillitas, tantum gubernator uigil labente blandis classe securus uadis iter secabat spumeum et fortiores prouehendis cursibus auras uocabat sibilo. interea nauis altius decrescere crescente pletura sui, tabulisque sese latius laxantibus incurrit unda largior; quibusque nulli de salo fluctus erant in naue fluctus nascitur et dormientum membra iam subterluens udo rigore suscitat. ut sensit unus, mox et alter, omnibus formido somnum discutit. timent pauore mortis et causas adhuc timoris ignorant sui. qua miseri fugiant pelagus infestum uia? merguntur in naui sua. si concitata feruerent uentis freta, naui teneretur salus; ### English translation (Claude) For when, setting out from the coasts of the mainland, he advanced into the deep straits, now in dense night, but bright with a serene sky, the sea smiling with calm, when the stars alone ordered the course, the moon being then absent from the sky, suddenly the ship, rotten with long time, fails in its service of carrying, and, its sides' joints loosened, comes apart and takes in the waves through its cracks. The calm had persuaded all to sleep; only the helmsman, wakeful, secure as the vessel glided on smooth waters, was cutting his foamy way and with whistling calling up stronger breezes to carry the course forward. Meanwhile the ship sank lower, as its filling grew, and, the planks gaping wider, a larger wave ran in; and for those who had no waves from the open sea, a wave is born in the ship and, now washing beneath the limbs of the sleepers, wakes them with wet chill. As one felt it, then another, dread shakes off sleep from all. They fear with terror of death and still do not know the causes of their fear. By what way can the wretched flee the hostile sea? They are sinking in their own ship. If the seas boiled, stirred by winds, safety would be kept in the ship; ### Citation (SBL) Paulinus of Nola, Carm. 24.31 (CSEL 30:207lines 31–62–208; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-31). ## Poem 24, lines 63–96 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-63 - Source: CSEL 30:208lines 63–96–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God had provided a skiff in tow; the Novatianist captain tried to cut it loose and escape in it alone, but the others prevented him. ### Latin text intra carinae uiscera infuso mari quo uita capietur loco? quis portus illis, quis et in naui mare est, quod intus oppressos necat? sed adusque portus et salus cunctis deus manum paternam porrigit et inter alta medii dorsa gurgitis pietatis expandit sinum, quo abrupta mortis incidentes excipit et in uado uitae locat. scapham sequacem quadriremis machinae ad hanc opem parauerat, ut quos ab illa plebe nauigantium seruare legisset deus, susciperet illa, quae ad dehiscentem mari classem adnatabat comminus. hanc ipse nauis rector et cum litore in alta primo solueret, Nouatianus ille, discissam fidem in corde portans naufrago, homo mortis (itaque) et apta morti cogitans, de more noluit suo, ut esset onerum portio. in nauem suam properat statim conscendere, et cum periclo stringeretur ultimo, molitus est expellere, ut fune rupto, quo cohaerebat rati, dimitteretur aequori. sed plurimorum uoce uictus obuia ab utroque mansit inritus, quia praeualebat omnium sententia auctore Christo fortior, ut mox salubri barca perfugio foret puppi superstes obrutae. ### English translation (Claude) with the sea poured within the bowels of the hull, in what place will life be found? What harbour have they, for whom the sea is inside the ship, killing them, overwhelmed within? But God stretches out his fatherly hand to all, even to harbour and salvation, and between the high backs of the mid-flood spreads the bosom of kindness, by which he catches those falling into the abyss of death and sets them in the shallows of life. He had prepared for this help a skiff following the four-banked craft, so that those whom God had chosen to save from that crowd of sailors it might take up, swimming close beside the ship gaping in the sea. The master of the ship himself, when he first set loose from the shore into the deep, that Novatianist, carrying a split faith in his shipwrecked heart, a man of death, and so thinking things fit for death, as was his habit, did not want this skiff to be part of the load. Now he hastens at once to climb into this boat of his, and when he was pressed by the final danger, he strove to push it off, so that, the rope by which it was attached to the ship broken, it might be let go on the sea. But, overcome by the voices of many opposing him from both sides, he stayed, frustrated, because the opinion of all prevailed, stronger with Christ as its author, so that soon the boat might be a saving refuge, surviving the overwhelmed stern. ### Scripture references - 1 Tim 1:19: echo, medium confidence ### Translation notes - The captain was a Novatianist (a schismatic church); Paulinus's description of him is his own polemic, given as written. The sense of lines 85–88 (“de more noluit suo … conscendere”) is uncertain. “(itaque)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 24.63 (CSEL 30:208lines 63–96–209; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-63). ## Poem 24, lines 97–128 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-97 - Source: CSEL 30:209lines 97–128–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ship sank in a calm sea from sheer age; Paulinus sees divine judgment in the outcome, since no Christian died, while Jews and schismatics perished. ### Latin text inusitata naufragi facies erat, mors nauitis pax aequoris. foris silebat in freto tranquillitas, in naue tempestas erat. non saxa classem, non procella fregerat; sed his uetustas fortior clauante ferro firma ligni robora aeuo terente soluerat. caelum serenis enitebat nubibus, astris renidebat mare. uerum quid illis laeta uentorum simul pelagique praestabat quies, quos deserebat in profundo marmoris uectura dilapsae ratis ? bibit unda nauem, nauis undam conbibit, sorbentur et sorbent aquae. inebriati nauitae potu salis tristi necantur crapula. ridebat aliis mitis unda nauibus, uni(que) saeuibat rati. sed in periclo plurimorum cernere est caelestis actum examinis. commune cunctos una quos nauis uehit periculum mortis manet; et ecce uariis diuiduntur casibus, ad mortem et ad uitam dati. quod ne putetur forte permixte bonis simul tributum uel malis, constat perisse Christianum neminem et interisse perfidos. namque aut maligno corde Iudaeus perit reus aut superbi schismatis. ### English translation (Claude) Unusual was the appearance of the shipwreck: death for the sailors, peace for the sea. Outside, calm was silent on the strait; in the ship there was a storm. No rocks, no gale had broken the vessel; but old age, stronger than these, had loosened the firm timbers, fixed with iron nails, with age wearing them away. The sky shone with serene clouds, the sea gleamed with stars. But what good did the glad quiet of winds and sea together offer those whom the carriage of a broken ship was deserting in the depth of the sea? The wave drinks the ship, the ship drinks up the wave; the waters are swallowed and swallow. The sailors, drunk with a draught of salt, are killed by a sad drunkenness. The gentle wave smiled on other ships, and raged against one ship alone. But in the danger of very many one may see the working of heavenly judgment. The common danger of death awaits all whom one ship carries; and behold, they are divided by various fortunes, given over to death and to life. And lest this perhaps be thought allotted indiscriminately to good and bad alike, it is established that no Christian perished, and that the faithless died. For either a Jew of malicious heart perished, or one guilty of proud schism. ### Translation notes - Paulinus's judgment that the drowned were Jews and schismatics is his own polemic, given as written. “uni(que)”: the round brackets are the editor's supplement. The digital text's “ant” is read “aut”. ### Citation (SBL) Paulinus of Nola, Carm. 24.97 (CSEL 30:209lines 97–128–210; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-97). ## Poem 24, lines 129–160 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-129 - Source: CSEL 30:210lines 129–160–211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those marked by faith were saved, along with some unbaptized who clung to the Christians, prefiguring the separation at the end of the world; the captain, already shipwrecked in faith, drowned through greed. ### Latin text quemcumque Christi recta signauit fides, hunc uita cognouit suum. tamen fuerunt Christianis additi necdum hoc sacrati nomine, quos de profundo iuncta seruauit fuga, quia Christianis haeserant. nam cum infideli plebe nauigantium nullus fidelis mersus est, ut clara magni ueritas mysterii ostendit in paucis deus, quod fine mundi diuidendis gentibus discrimen in cunctis erit, cum praenotatos ora uexillo crucis transibit ultor angelus. sic naue in illa nemo morti traditus, qui ueritate praeditus. uixere iuncti Christianis inpii uincente noctem lumine. nam Christianos adgregare mortuis mors cassa uirtutis fuit, quia fronte signum Christianis emicat, quo mors subacta conruit. nauarchus ipse, perditae princeps ratis, pereuntibus primus fuit. namque ante pelago quam periret naufragus, iam mente naufragauerat, bis mersus ille, quem carina fluctibus demersit, error inferis. potuisset ille (se) periclo abrumpere, sed debitum morti caput captiua dignis mens auari uinculis adstrinxit in finem ligans. ### English translation (Claude) Whomever right faith in Christ had marked, him life recognized as its own. Yet there were added to the Christians some not yet consecrated by this name, whom flight, joined with theirs, saved from the deep, because they had clung to the Christians. For with the faithless crowd of sailors no faithful man was drowned, so that God showed in a few the clear truth of a great mystery: that at the end of the world, when the nations are to be divided, there will be a distinction among all, when the avenging angel will pass over those marked beforehand on the face with the standard of the cross. So in that ship no one was handed over to death who was endowed with the truth. The impious joined to Christians lived, as light conquered night. For death had no power to add Christians to the dead, because the sign shines on the forehead of Christians, by which death, subdued, collapsed. The captain himself, head of the lost ship, was first among those who perished. For before he perished shipwrecked in the sea, he had already made shipwreck in mind; twice drowned was he: the hull drowned him in the waves, his error in hell. He could have broken himself away from the danger, but his captive mind, in the fitting chains of avarice, bound fast his head, owed to death, tying it to the end. ### Scripture references - Exod 12:23: allusion, high confidence - Ezek 9:4: allusion, high confidence - Rev 7:3: allusion, medium confidence - Matt 25:32: echo, medium confidence - 1 Tim 1:19: allusion, high confidence - 1 Tim 6:9: echo, medium confidence ### Translation notes - The destroying angel passing over the marked: Exod 12:23; the sign on the forehead: Ezek 9:4; Rev 7:3. Shipwreck in faith: 1 Tim 1:19. “(se)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 24.129 (CSEL 30:210lines 129–160–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-129). ## Poem 24, lines 161–190 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-161 - Source: CSEL 30:211lines 161–190–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martinianus, asleep in the prow like Jonah, was woken by the cries and, running along the gunwale, leapt into the skiff and was saved. ### Latin text nam ne superstes nauis et mercis foret, necem saluti praetulit. Martinianum iam supremo stamine mergentibus mixtum uiris tumultuantis excitat turbae sonus somnoque mortis excitat. qui tunc remoto fessus in prorae sinu et securus innocentia, Ionas ut olim uentre nauis abditus, somnos anhelabat graues. sed excitatus luctuosis undique pereuntium clamoribus pedibusque turbae membra quassus omnia, duro cubili prosilit. plerisque mersis intus in nauis utero laterum per oras, qua solent, ut uela tollant siue contis subrigant nautae expediti currere, tabulis adhuc supernatabat extimis operta nauis gurgite; uiam salutis hac uia rimantibus Martinianus iungitur et agente Christo de globo mortis fugax comes fit euadentibus seseque saltu mittit in cumbam procul, quae plurimis portus fuit. et paene morti derelictus haeserat cum classe mergendus mari, nisi Christus illum ceu manu prensum sua rapuisset e mortis lacu. ### English translation (Claude) For, lest he outlive the ship and the cargo, he preferred death to safety. Martinianus, already at the last thread, mingled among the men going under, the sound of the tumultuous crowd rouses and wakes from the sleep of death. He was then, weary, in a remote nook of the prow, and secure in his innocence, like Jonah once hidden in the belly of the ship, breathing heavily in sleep. But, roused by the mournful cries of the perishing on all sides, and all his limbs shaken by the feet of the crowd, he leaps from his hard bed. With most drowned within, in the belly of the ship, along the edges of the sides, where sailors are wont to run, ready, to raise the sails or prop them with poles, the ship, covered by the flood, was still floating by its outermost planks; Martinianus joins those searching out the way of salvation by this way, and, Christ driving him, a fugitive from the mass of death, he becomes the companion of those escaping, and with a leap throws himself far into the boat, which was a harbour for very many. And he would almost have stayed, left to death, to be sunk in the sea with the vessel, had not Christ, as if seizing him with his own hand, snatched him from the lake of death. ### Scripture references - Jonah 1:5: allusion, high confidence - Ps 40:2 (39:3 Vulg.): echo, low confidence ### Translation notes - Jonah asleep in the ship: Jonah 1:5. The digital text's stray comma in “per, oras” is removed. ### Citation (SBL) Paulinus of Nola, Carm. 24.161 (CSEL 30:211lines 161–190–212; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-161). ## Poem 24, lines 191–222 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-191 - Source: CSEL 30:212lines 191–222–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martinianus escaped naked like Joseph, and was received by the skiff as Jonah was by the sea creature; Paulinus turns to reflect on Jonah as a figure of Christ's three-day burial. ### Latin text sicut recussis fugit olim uestibus Ioseph furentem feminam, sic hic relictis omnibus nudus fuga euasit infidam ratem. et sicut olim iussa Ionan obuio excepit ore belua et hiulca late lubricum per guttura transmisit in uentrem suum, incolume corpus dente suspenso uorans et quem uorabat non edens: sic hunc (ab) alta naue in undas cernuum suscepit occurrens scapha tutoque uexit fida per noctem sinu, donec referret portui. sed mentione magni uatis edita, in quo pii mysterii imago mortem triduani funeris reduci salute praetulit, paucis reflexo carminis uestigio recurrere ad Ionan libet. commenta domini mira; mersus aequore intactus undis fluctuat. uiuit uoratus, quique glutiuit manet uiuente ieiunus cibo, et praeda cum sit, esca non est beluae domoque uentris utitur. o digna sancto claustra fugitiuo dei! capitur mari, quo fugerat, altumque uastae missus in uentrem ferae uiuo tenetur carcere. de naue (iactus) perit et undis nauigat, exul soli, hospes sali; ### English translation (Claude) As Joseph once fled the raging woman, his garment thrown back, so this man, everything left behind, naked, escaped the faithless ship by flight. And as once the beast, at command, received Jonah in its mouth as it met him and sent him, slippery, through its wide-gaping throat into its belly, swallowing his body unharmed, its teeth held back, and not eating the one it devoured: so the skiff, coming to meet him, received him headlong from the high ship into the waves, and carried him through the night in its faithful, safe bosom, until it brought him back to harbour. But since mention has been made of the great prophet, in whom the image of a godly mystery foreshowed death in a three-day burial with returning salvation, it pleases me, turning back the track of the song a little, to run back to Jonah. Wondrous devices of the Lord: sunk in the sea, he floats untouched by the waves. Devoured, he lives, and the one who swallowed him remains fasting while its food lives, and though he is its booty, he is not food for the beast, and he uses its belly as a house. O cloister worthy of God's holy fugitive! He is caught by the sea, by which he had fled, and, sent deep into the belly of the vast beast, is held in a living prison. Thrown from the ship, he perishes and sails on the waves, an exile from land, a guest of the sea; ### Scripture references - Gen 39:12: allusion, high confidence - Jonah 1:17: allusion, high confidence - Jonah 2:10: allusion, high confidence - Matt 12:40: allusion, high confidence - Jonah 1:15: allusion, medium confidence ### Translation notes - Joseph fleeing Potiphar's wife: Gen 39:12. Jonah: Jonah 1:17; 2:10; the sign of Jonah: Matt 12:40. “(ab)”, “(iactus)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 24.191 (CSEL 30:212lines 191–222–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-191). ## Poem 24, lines 223–258 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-223 - Source: CSEL 30:213lines 223–258–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jonah, imprisoned in the sea creature, was free to pray and learned that God cannot be escaped; Martinianus, carried in the skiff like Jonah, slept soundly though naked and wet in the bilge water. ### Latin text spatiatur antro beluini corporis captiuus et liber reus. nam liber undis, intra mare (et) exter maris, natat in natante belua, claususque quam(quam) corpore exit ad deum uolans propheta spiritu. corpus tenetur corpore, at mentis fugam terrena uincla non tenent. inclusus aluo carcerem rumpit prece auresque pertingit dei; orationi liber et uinctus fugae fide sua sese arguit. nam qui putarat per mare euadi deum et naue celari deo, nunc iste et intra beluam mersam mari adesse credat arbitrum. iam me referre flexilis uerbi pedem oportet ad Ionan meum, quem more coeti cumba suscepit capax uteroque conclusum suo uexit trementem frigore et formidine saluumque terrae reddidit. mirum renarrat se per illud temporis, cum puppe praeceps ardua saliens in illam decidisset nauculam eoque uenisset loci, quo cumba multam duxerat rimis aquam olente sentinae lacu, statim fouente frigidos artus deo quiete sopitum sacra nudumque et udum, fugere quae somnus solet, dormisse lecto mollius, spatioque toto, quo relatus litori est, somno fuisse deditum, nec aqua excitatum qua madebat nec gelu, quod nuditate traxerat; ### English translation (Claude) he walks about in the cave of the beast's body, a captive and a free defendant. For, free from the waves, within the sea and outside the sea, he swims in the swimming beast, and though shut in his body, the prophet goes out to God, flying in spirit. His body is held by a body, but the flight of the mind earthly bonds do not hold. Shut in the belly, he breaks his prison by prayer and reaches God's ears; free for prayer and bound against flight, he convicts himself by his own faith. For he who had thought God could be escaped through the sea and that he could hide from God in a ship must now believe that, even within a beast sunk in the sea, the judge is present. Now I must bring back the foot of my pliant words to my own Jonah, whom the capacious boat received in the manner of the whale and, shut in its belly, carried, trembling with cold and fear, and returned safe to land. He tells a wonder: that during that time, when, leaping headlong from the high stern, he had fallen into that little boat and had come to that part of it where the boat had taken in much water through its cracks, with a stinking pool of bilge, at once, God warming his cold limbs, he was lulled by sacred rest, and, naked and wet, conditions which sleep usually flees, slept more softly than in a bed, and through the whole space of time in which he was brought back to shore he was given over to sleep, nor was he wakened by the water with which he was soaked, nor by the cold he had caught from his nakedness; ### Scripture references - Jonah 2:1: allusion, high confidence - Jonah 2:7: allusion, medium confidence - Jonah 1:3: allusion, medium confidence - Ps 139:9 (138:9 Vulg.): echo, medium confidence ### Translation notes - Jonah's prayer from the belly of the fish: Jonah 2:1–9. “(et)”, “quam(quam)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 24.223 (CSEL 30:213lines 223–258–215; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-223). ## Poem 24, lines 259–290 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-259 - Source: CSEL 30:215lines 259–290–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the skiff reached shore Martinianus found he had saved, without knowing it, the book of Paul's epistles, through which Paul again rescued men from the sea. ### Latin text licet esset anni tempus autumnus tepens, sed naufragis hiems erat, quos perditorum dura damna tegminum gelidusque quassabat tremor. aliud stupendum, quo fidelem gratiam Martiniani colligas, dilecte frater, accipe et lauda deum sanctumque fratrem amplectere: ut adlabentem portui sensit ratem stridente harena litoris, abeunte somno fit sui tandem memor recipitque sese, expergitur et adiacentes pectori tangit suo epistolas apostoli. hunc in pauore codicem sed nesciens rebus relictis sumpserat, uel ille codex spiritu uiuens sacro non sentienti adhaeserat. metire, quaeso, quis nisi Christus suo dedit hunc ministro praesulem? testatur iste cogitatum nec sibi illo pericli tempore, ut inplicatam sarcinis membranulam meminisset illinc tollere. quod si subisset in metu mentem suam, non et uacasset quaerere. sed in suarum litterarum corpore Paulus magister adfuit amansque puro corde lectorem sui de mortis abduxit manu; iterum eximendos e maris fundo uiros largitus est Paulo deus. ### English translation (Claude) Although the season of the year was mild autumn, yet for the shipwrecked it was winter, whom the hard loss of their lost clothing and icy trembling were shaking. Hear another marvel, from which you may gather the faithful grace shown to Martinianus, beloved brother, and praise God and embrace our holy brother: as he felt the boat gliding into harbour with the sand of the shore grating, as sleep left him, he at last came to himself and recovered himself; he wakes and touches, lying against his breast, the epistles of the apostle. This book he had taken up in his fear, but unknowing, leaving all his things behind, or else that book, living by the Holy Spirit, had clung to him without his feeling it. Consider, I pray, who but Christ gave this protector to his minister? He testifies that it did not even occur to him at that time of danger to remember to take from there the little parchment wrapped up in his packs. And even if it had come into his mind in his fear, he would not have had time to look for it. But in the body of his letters Paul the teacher was present, and, loving his reader with pure heart, led him away from the hand of death; again God granted Paul men to be rescued from the bottom of the sea. ### Scripture references - Acts 27:24: allusion, high confidence ### Translation notes - God granting Paul all who sailed with him: Acts 27:24. ### Citation (SBL) Paulinus of Nola, Carm. 24.259 (CSEL 30:215lines 259–290–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-259). ## Poem 24, lines 291–322 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-291 - Source: CSEL 30:216lines 291–322–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The survivors landed near Marseilles, where the poor Christian community received Martinianus with food, prayers and a pair of cheap boots. ### Latin text quae quondam in ipso nauigante apostolo fuit potestas gratiae, haec nunc per eius suffragata litteras Martiniano et ceteris, qui Christianis tunc cohaeserunt fuga, discrimen a discrimine tutum parauit, ut fideles inpiis discriminarat naufragos. ergo ut biremis adplicata litori exposuit umentes uiros, uitam tenentes et requirentes simul, opem saluti flagitant, ne saeuiori fluctibus terrae dati algu perirent et fame. sed propter inde posita Gallorum solo Massilia Graium filia, alumna sanctae ciuitas ecclesiae, pandebat humanos sinus. urbem hanc petentes naufragi casum indicant, ali tegique postulant. Martinianum suscipit fraternitas tectoque apricat et cibo. sed copiosa caritate pauperes stipem pusillam commodant. exigua largus pensat affectus data, orando ditant hospitem et spiritali diuitem uiatico cum pace dimittunt sua. tamen iste caligis uilibus donatus est, ne nautico erraret pede, qui maluisset confoueri excalcius quam calciari frigidus. ### English translation (Claude) The power of grace which was once in the apostle himself when he sailed has now, by the support of his letters, for Martinianus and the others who then clung to the Christians in their flight, prepared a safe outcome from the danger, as it had distinguished the faithful from the impious among the shipwrecked. So when the two-oared boat, brought to the shore, put out the wet men, holding on to life and at the same time seeking it, they beg help for their survival, lest, given back to the land, more savage than the waves, they should perish of cold and hunger. But nearby, set on the soil of the Gauls, Massilia, daughter of the Greeks, a city, nursling of the holy church, opened its humane bosom. Seeking this city, the shipwrecked tell of their misfortune and ask to be fed and clothed. The brotherhood receives Martinianus and warms him with roof and food. But the poor, with copious love, lend a tiny alms. Generous affection makes up for the slight things given; they enrich their guest by praying, and send him off with their peace, rich with spiritual provision for the road. Yet he was given cheap boots, so that he would not wander with a sailor's bare foot, he who would rather have been kept warm unshod than be shod and cold. ### Scripture references - Heb 13:2: echo, low confidence ### Translation notes - Massilia (Marseilles) was a Greek foundation. ### Citation (SBL) Paulinus of Nola, Carm. 24.291 (CSEL 30:216lines 291–322–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-291). ## Poem 24, lines 323–354 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-323 - Source: CSEL 30:217lines 323–354–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rather than be taken for one of the beggars who pose as shipwrecked monks, Martinianus chose to sail again, and God provided a sound ship. ### Latin text sed ire terra quamlibet passus mare nudi pudore respuit, reputans et illud, ne putaretur lucri amore nudum fingere, si ueste tectus pannea peruaderet castella uicos oppida, quali uagari per mare et terras solent auara mendicabula, qui deierando monachos se uel naufragos nomen casumque uenditant. uerum iste noster Christianus quamlibet et naufragus uere foret, similis putari praecauens fallentibus aliosque se falli negans, non uult uiator esse, ne nomen nouum adquirat inpostor sibi, mauultque uitae ferre iactum nauigans quam frontis aestum inambulans. panno ergo sordens, calciamento nitens, fluitare rursus eligit repetitque portum et terreae tuto uiae praeuertit intutum maris, ut naue tectus usque uoti litora uelut expeditus nauita de nuditatis nauticae consortio nudi pudorem euaderet. fauens fideli rex deus constantiae prosequitur audacem fidem uicesque mutans dura succedentibus aduersa pensat prosperis solidoque nauem paginatam robore ad peruehendum praeparat; ### English translation (Claude) But though he would have endured going by land after the sea, he refused out of shame at his nakedness, reckoning this too: lest he be thought to feign nakedness for love of gain, if, covered with a ragged garment, he should go through forts, villages, towns, like the greedy beggars who are wont to wander through sea and lands, who, swearing falsely that they are monks or shipwrecked, sell the name and the misfortune. But this Christian of ours, though he was truly shipwrecked, taking care not to be thought like deceivers, and refusing to deceive others himself, does not want to be a traveller, lest he acquire the new name of impostor for himself, and prefers to bear the tossing of life by sailing than the blushing of his face by walking. So, shabby in rags, shining in his shoes, he chooses to float again, and seeks the port again, and prefers the unsafety of the sea to the safety of the land road, so that, sheltered by the ship as far as the shores of his vow, like an unencumbered sailor in the company of sailors' nakedness, he might escape the shame of nakedness. God the King, favouring faithful constancy, attends his bold faith, and, changing turns, makes up for hard adversities with prosperities that follow, and prepares a ship planked with solid timber to carry him across; ### Translation notes - The digital text's “Teucer” is read “tectus” (“covered”), and “nonum” as “nouum” (“new”). ### Citation (SBL) Paulinus of Nola, Carm. 24.323 (CSEL 30:217lines 323–354–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-323). ## Poem 24, lines 355–386 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-355 - Source: CSEL 30:218lines 355–386–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After a calm voyage Martinianus landed at Centum Cellae and went on foot to Rome, where he was welcomed by fellow Christians in the house kept by Paulinus's household. ### Latin text pacem procellis inperat, nubes fugat cursumque in aura dirigit, tali quiete temperans caelum et mare, ne pace cursus haereat, periculosa nec ratem flatu graui perurgeat uelocitas. sic iste Christo blandiente molliter emensus asperum mare longinquiorem portum ab urbe adlabitur, cui Centum Cellas nomen est, abinde nauis promouenda longius intraret ut portum phari. uix iste credens se potitum litore telluris optatae sibi, naui relicta laetus insultat solum Romamque festinat pedes; illic amica tecta fratrum ciuium optatus hospes inuenit. respirat animo, conquiescit corpore, dat accipitque gaudia, patriam fruentes inuicem reddunt sibi, deo fatentur gratias. Martinianus maesta gaudens indicat, tolerata narrans fratribus. lacrimas in ipsis gratulationibus miscent profuso pectore. Theridius aberat inde tunc mecum meus uir, munus a Christo mihi, uir pacis et uir legis et uir gratiae, requies uoluptas mens mea; huius cohospes mente Paulinus pia in urbe seruabat domum. ### English translation (Claude) he commands peace to the storms, puts clouds to flight, and directs the course in the breeze, tempering sky and sea with such quiet that the course does not stall in calm, nor does dangerous speed press the ship with heavy blast. So this man, Christ gently soothing, having crossed the rough sea, glides into a harbour farther from the city, whose name is Centum Cellae, since from there the ship was to be brought on further to enter the harbour of the lighthouse. Scarcely believing he had reached the shore of the land he longed for, leaving the ship, he gladly leaps on the ground and hastens on foot to Rome; there he finds, a longed-for guest, the friendly roofs of brother citizens. He breathes again in mind, rests in body, gives and receives joys; enjoying their homeland, they restore it to each other, and confess thanks to God. Martinianus, rejoicing, tells sad things, relating to the brothers what he had endured. They mingle tears in the very congratulations, with overflowing hearts. Theridius, my man, was then away from there with me, a gift to me from Christ, a man of peace, a man of law, a man of grace, my rest, my delight, my mind; his fellow guest, Paulinus, with godly mind, was keeping the house in the city. ### Scripture references - Mark 4:39: echo, medium confidence ### Translation notes - Centum Cellae is Civitavecchia; the “harbour of the lighthouse” is Portus at Ostia. The Paulinus keeping the house in Rome is a member of Paulinus's community, not the poet. ### Citation (SBL) Paulinus of Nola, Carm. 24.355 (CSEL 30:218lines 355–386–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-355). ## Poem 24, lines 387–414 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-387 - Source: CSEL 30:219lines 387–414–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Rome Paulinus's companion gave Martinianus his own clothes; travelling on by the Appian Way, Martinianus hired a mule at Capua, was thrown, and was kept unharmed by Felix. ### Latin text Martinianum hic ueste nudat naufraga et ueste coperit sua donumque tunicae, qua sodalem ornauerat, geminat cucullae munere. largitor ipse tunc uicissim ut naufragus in ueste mansit unica. post haec et ad nos pergere inceptat uiam, qua sternit aggerem silex, cui munitor Appius nomen dedit. terit terentem tramitem; qui ueste trita nauigator uenerat pedes uiator et terit. sed ne uel ista penitus inmunis uia solitis uacaret casibus, inpune pigram non tulit sententiam, qua tendere ingressum piget. ab urbe Capua, quae loco sedis meae bis dena distat milia, nanctus uacantem sarcina mulum, ut solent iumenta reuocari domum, paruo per iter breue aere conductum sedet; medioque mox spatio uiae muli pauore sessor excussus procul uectore subducto cadit. in ora lapsus ora non laedit sua, in saxa fusus et rubos, nec sente uultum nec lapide artus contudit, Felicis exceptus manu; ### English translation (Claude) He strips Martinianus here of his shipwrecked clothing and covers him with his own clothing, and doubles the gift of the tunic with which he had clothed his companion with the gift of a hooded cloak. The giver himself then in turn, like one shipwrecked, remained in a single garment. After this Martinianus begins to make his way to us too, where flint paves the highway to which its builder Appius gave his name. He treads the much-trodden track; he who had come as a sailor in worn clothing treads it on foot as a traveller. But lest even this road be wholly free and empty of the usual mishaps, he did not escape unpunished the lazy decision by which walking irks him. From the city of Capua, which is twenty miles from the place of my dwelling, having found a mule empty of burden, as pack animals are usually sent back home, he sits on it, hired for a short way for a small sum; and soon in the middle of the road, the rider, thrown far off by the mule's fright, falls as his carrier is taken from under him. Falling on his face, he does not hurt his face; thrown on stones and brambles, he bruised neither face with thorn nor limbs with stone, caught by the hand of Felix; ### Scripture references - Luke 3:11: echo, medium confidence ### Citation (SBL) Paulinus of Nola, Carm. 24.387 (CSEL 30:219lines 387–414–220; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-387). ## Poem 24, lines 415–446 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-415 - Source: CSEL 30:220lines 415–446–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martinianus arrived at Nola, told his story and news of Cytherius, and himself became a living letter, quickly dear to Paulinus. ### Latin text qui iam propinquantem aedibus fratrem suis non passus occursu mali suis periclum in finibus capessere hostem remouit inuidum, et hunc fidelis conpotem uoti suis confessor induxit locis nostrisque iuxta sedibus gratum intulit Felix patronus hospitem. patriam hic rogatus indicat, casus refert, de te beata nuntiat. referensque paucos de tuis scriptis logos, quasi labra melle asperserit, sic de fauorum mihi tuorum guttulis dulcissimum gustum offerens, magis coegit quas auenti non dabat desiderari litteras; sed cum ipse causa litterarum uenerit, et litteras uidi tuas, non atramento calami sed mentis stilo in fratre praescriptas bono. ignotus ante mox ut esse cognitus coepit, fit et carissimus. ab intus eius emicabat gratia sermone mentis nuntio. bonus, inquit, omnis de bono profert bona, et arborem fructu uides; sic iste uerbo suauis et castus fide et fronte honesta lucidus, dulci benignae caritatis flumine in nostra fluxit uiscera. super haec amicum merito se iactans tuum, quo plus amaretur, dabat. ### English translation (Claude) who, not allowing the brother, already approaching his buildings, to meet danger in his own territory by the encounter with evil, removed the envious enemy; and the faithful confessor brought him, his vow fulfilled, into his places, and Felix the patron brought him in, a welcome guest, to our dwellings nearby. Asked about his homeland, he tells it, recounts his misfortunes, and gives blessed news of you. And relating a few words from your writings, as if he had sprinkled my lips with honey, so, offering me the sweetest taste from the little drops of your honeycombs, he made me long the more for the letters which he could not give me in my eagerness; but since he himself came as the reason for the letters, I saw your letters too, written not with the ink of a pen but with the stylus of the mind in a good brother. Unknown before, as soon as he began to be known, he became most dear as well. Grace shone out from within him, with speech as the messenger of the mind. “The good man,” it says, “brings forth all good things from the good,” and you know the tree by its fruit; so this man, sweet in word, chaste in faith, and shining with honest brow, flowed into our inmost being with a sweet stream of kindly love. Above all, boasting deservedly that he was your friend, he gave this reason to be loved the more. ### Scripture references - 2 Cor 3:3: allusion, high confidence - Matt 12:35: quotation, high confidence - Matt 7:17: allusion, medium confidence - Ps 19:10 (18:11 Vulg.): echo, low confidence ### Translation notes - Written not with ink: 2 Cor 3:3. The good man from his good treasure: Matt 12:35. The tree known by its fruit: Matt 7:17–20. ### Citation (SBL) Paulinus of Nola, Carm. 24.415 (CSEL 30:220lines 415–446–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-415). ## Poem 24, lines 447–478 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-447 - Source: CSEL 30:221lines 447–478–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like seeks like, so Martinianus resembles Cytherius; God now calls not only the lowly but the great, and rich and poor are one flock under Christ. ### Latin text nec enim ulla nocti et lumini concordia est, lupus nec agno congruit. hinc et propheta, sicut, inquit, alites pares in unum conuolant, sic semper apta qualitate moribus iustitia concurrit bonis. Martinianum sic tibi longe parem germana mens contexuit, speculumque mentis et fidei instar tuae est talium dilectio. benedictus auctor fonsque sanctorum deus non stulta iam tantum neque infirma mundi defluentis eligit, ut alta mundi destruat; sed, ut ipse dixit, cuncta iam sursum trahens et alta mundi uindicat. quoniam ipse fecit et pusillum et maximum, utrosque iungit gratia, et quos creator opere in uno condidit, hos recreat uno munere. communis omnes clausit infidelitas, mediatur ut cunctis fides, ut fiat omnis subditus mundus deo omnisque lingua et dignitas super omne Iesum nomen unum in gloria regnare fateatur patris. huic iam et potentes saeculi curuant genu deduntque ceruices deo, regemque Christum confitentur principes et sceptra submittunt cruci. coeunt in unum purpurae et panni gregem pastore concordes deo. ### English translation (Claude) For there is no harmony between night and light, nor does the wolf agree with the lamb. Hence also the prophet says: “As birds of a kind fly together into one, so justice always comes together with the good, fitting in quality with their ways.” So a kindred mind has woven Martinianus to you, equal to you though far away, and the love of such men is the mirror of your mind and the image of your faith. God, the blessed author and fountain of the saints, now chooses not only the foolish and the weak of the passing world, to destroy the lofty things of the world; but, as he himself said, now drawing all things upward, he claims also the lofty things of the world. Since he himself made both the small and the great, he joins both by grace, and those whom the Creator founded in one work he re-creates by one gift. Common unbelief has shut up all, that faith may mediate for all, so that the whole world may be subject to God, and every tongue and every rank may confess that Jesus, the one name above every name, reigns in the glory of the Father. To him now even the powerful of the world bend the knee and give their necks to God, and princes confess Christ as King and submit their sceptres to the cross. Purple and rags come together into one flock, in harmony under God as shepherd. ### Scripture references - 2 Cor 6:14: echo, medium confidence - 1 Cor 1:27: allusion, high confidence - 1 Cor 1:28: allusion, high confidence - John 12:32: allusion, medium confidence - Rom 11:32: allusion, high confidence - Phil 2:9: allusion, high confidence - Phil 2:10: allusion, high confidence - Phil 2:11: allusion, high confidence - Ps 72:11 (71:11 Vulg.): echo, medium confidence - John 10:16: allusion, medium confidence ### Extrabiblical texts - Sir 27:9 (Sirach): quotation, high confidence - Wis 6:7 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - The saying about birds of a kind is from Sir 27:9, which Paulinus ascribes to “the prophet”. God choosing the foolish and weak: 1 Cor 1:27–28. Drawing all to himself: John 12:32. God made small and great: Wis 6:7. All shut up in unbelief: Rom 11:32. Every knee and tongue: Phil 2:9–11. One flock: John 10:16. ### Citation (SBL) Paulinus of Nola, Carm. 24.447 (CSEL 30:221lines 447–478–222; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-447). ## Poem 24, lines 479–508 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-479 - Source: CSEL 30:222lines 479–508–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cytherius, a man of rank made humble, is promised a place with the poor in Abraham's bosom; like Abraham with Isaac, he has offered his son to God. ### Latin text commune regnum, sanguis unus omnibus, summis et imis, Christus est, qui te decorum gloriosis saeculi, honore litteris domo, ditauit humili corde, ut aeternam tibi conferret altitudinem et ut coheres diuitum caeli (fores), istic amator pauperum. beatus es nunc mente pauper (sed) spei diues, qua gaudent pauperes, qui defrudati lubricis mundi bonis, caeli fruentur gaudiis. hos inter alto in Abrahae patris sinu secretum ab igne diuitum et refrigerantem roribus uitae locum deus uiuorum praeparat. insigne tantae iam spei certum tibi magno coruscat pignore, plantata domino in atriis Hierusales tui propage germinis. namque ut fideli te patri conponeret, a te poposcit filium, in semine Isac semen adscribens tuum ipsumque ut Isac expetens, quem tu Abramiae caritatis aemulus uiuam dedisti uictimam deoque tradens iam peremisti tibi, ut saluum haberes firmius. nunc iste uobis exter et uester manet, terrestris exsors saeculi. ### English translation (Claude) A common kingdom, one blood for all, highest and lowest, is Christ, who, though you were adorned among the glorious of the world in honour, letters and family, enriched you with a humble heart, so as to confer eternal height on you, and that you might be co-heir of the rich of heaven, here a lover of the poor. Blessed are you now, poor in mind, but rich in the hope in which the poor rejoice, who, cheated of the slippery goods of the world, will enjoy the joys of heaven. For them, in the deep bosom of father Abraham, the God of the living prepares a place set apart from the fire of the rich and refreshing with the dews of life. The sure token of so great a hope already shines for you with a great pledge, the offshoot of your stock planted for the Lord in the courts of Jerusalem. For, to make you like the faithful father, he asked a son of you, enrolling your seed in the seed of Isaac and asking for him as for Isaac, whom you, rival of Abraham's love, gave as a living victim, and, handing him over to God, you have now put him to death for yourself, that you might hold him safe more firmly. Now he remains a stranger to you and yours, without share in the earthly world. ### Scripture references - Matt 5:3: allusion, high confidence - Luke 16:22: allusion, high confidence - Luke 16:25: allusion, medium confidence - Gen 22:2: allusion, high confidence - Heb 11:17: echo, medium confidence - Rom 12:1: echo, medium confidence - Ps 92:13 (91:14 Vulg.): echo, medium confidence - Rom 8:17: echo, low confidence ### Translation notes - Cytherius had given his young son to the ascetic life. Blessed are the poor: Matt 5:3; Luke 6:20. Abraham's bosom and the cooling dew: Luke 16:22–25. The offering of Isaac: Gen 22:1–14. A living sacrifice: Rom 12:1. “(fores)”, “(sed)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 24.479 (CSEL 30:222lines 479–508–223; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-479). ## Poem 24, lines 509–540 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-509 - Source: CSEL 30:223lines 509–540–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cytherius's son, dedicated from infancy, is like Samuel growing up in the temple; Paulinus wishes him to remain consecrated like a Nazirite. ### Latin text de matris aluo promptus, antequam patrem matremque cognosset suam bonumue saperet aut malum discerneret, beatus elegit bonum. et nunc in aula paruulus ludit dei et ore lactanti canit: de uentre matris et die prima mihi tu, Christe, protector meus. audistis et uos, quod beatis dicitur: potens erit semen tuum. habes et illud: uentris a fructu tui in sedibus ponam meis. qui sermo Dauid quamlibet Christum sonet, in Christo et illis concinit, qui Christiani corporis collegio in sede ponentur dei. uobis et Annae sternitur consortium infantis exemplo sacri. Samuel et iste creuit in templo dei, nunc agnus et pastor dehinc. contexat illi sedulae matris manus ephod staturae congruum, quem spiritalis in dei uerbo sacris doctrina tegat liciis. sitque in superna ueste reginae aureis intextus ipse fimbriis, sanctumque Christo Nazarenus uerticem pastis adornet crinibus, animaeque pulchrum crine uirtutis caput armetur operosa fide. nec huius umquam desecans nouacula ascendat in damnum comae. ### English translation (Claude) Ready from his mother's womb, before he knew his father and his mother, or tasted good or could distinguish evil, blessed, he chose the good. And now the little one plays in the court of God and sings with milky mouth: “From my mother's womb and from the first day you, Christ, are my protector.” You too have heard what is said to the blessed: “Your seed will be mighty.” You have this too: “Of the fruit of your womb I will set on my throne.” This word of David, though it speaks of Christ, in Christ agrees also with those who in the fellowship of the Christian body will be set on God's throne. For you, fellowship with Hannah is laid open by the example of the sacred infant. This boy too, a Samuel, has grown in the temple of God, now a lamb and hereafter a shepherd. Let the hand of his diligent mother weave him an ephod suited to his stature, which spiritual teaching in God's word may cover with sacred threads. And let him be woven into the golden fringes of the queen's garment above, and as a Nazirite let him adorn his head, holy to Christ, with nourished hair, and let the beautiful head of his soul be armed with the hair of virtue, with active faith. And let no razor ever go up on it, cutting it, to the loss of his hair. ### Scripture references - Isa 7:15: allusion, high confidence - Isa 7:16: allusion, high confidence - Ps 22:10 (21:11 Vulg.): quotation, medium confidence - Ps 71:6 (70:6 Vulg.): allusion, medium confidence - Ps 112:2 (111:2 Vulg.): quotation, high confidence - Ps 132:11 (131:11 Vulg.): quotation, high confidence - 1 Sam 1:28: allusion, high confidence - 1 Sam 2:19: allusion, high confidence - Ps 45:13 (44:14 Vulg.): allusion, medium confidence - Num 6:5: allusion, high confidence - Judg 13:5: allusion, high confidence ### Translation notes - Choosing good before knowing evil: Isa 7:15–16. From the womb: Ps 22:9–10; 71:6. “Your seed will be mighty”: Ps 112:2. “Of the fruit of your body”: Ps 132:11. Hannah and Samuel, the little ephod: 1 Sam 1:24–28; 2:18–19. The queen's golden fringes: Ps 45:13–14. The Nazirite's uncut hair: Num 6:5; Judg 13:5. ### Citation (SBL) Paulinus of Nola, Carm. 24.509 (CSEL 30:223lines 509–540–224; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-509). ## Poem 24, lines 541–568 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-541 - Source: CSEL 30:224lines 541–568–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus wishes the boy to be like Samson in killing the lion through prayer, but not in his union with the foreign woman, who stands for the law of the flesh. ### Latin text et ut ille Samso ui capillorum potens, uirtute crinitus sacra, sternat leonem strangulatum fortibus orationum brachiis dulcemque fructum nobilis uictoriae decerpat ore mortui. sed ab hoc triumpho caueat exemplo sibi aliena adire foedera. allophyla mulier est mihi lex carnea blandis dolosa retibus. si lege mentis ista sit lex fortior, in iura peccati trahet; malesuada uerbis fraudis arte dulcibus animum uirilem effeminat; excaecat oculos mentis et radit caput, spolians et exarmans fidem. hac parte Samso nolo sit noster puer, ne misceatur copulae, quam consequatur protinus captiuitas infirmitas et caecitas, licet ille fortis postea receperit robur recretis crinibus manuque ductus de mola ad ludibrium hostilis exultantiae in caecitate corporis mente intuens uocarit ultorem deum. et restituto mox capillis robore prostrauit hostilem domum; ### English translation (Claude) And like that Samson, mighty by the strength of his hair, long-haired with sacred power, let him lay low the lion, strangled by the strong arms of prayer, and gather the sweet fruit of noble victory from the mouth of the dead beast. But after this triumph let him beware, by Samson's example, of approaching foreign unions. The foreign woman, for me, is the law of the flesh, deceitful with alluring nets. If this law should be stronger than the law of the mind, it will drag him into the rule of sin; evil-counselling, with sweet words by the art of fraud, it makes a manly mind effeminate; it blinds the eyes of the mind and shaves the head, despoiling and disarming faith. In this respect I do not want our boy to be a Samson, lest he be mingled in a union which is followed at once by captivity, weakness and blindness, although that strong man afterward recovered strength with his hair regrown, and, led by the hand from the mill to be the sport of enemy exultation, gazing with his mind in the blindness of his body, called on God the avenger. And soon, his strength restored with his hair, he laid low the enemy's house; ### Scripture references - Judg 14:6: allusion, high confidence - Judg 14:8: allusion, high confidence - Judg 16:19: allusion, high confidence - Judg 16:21: allusion, high confidence - Judg 16:22: allusion, high confidence - Judg 16:28: allusion, high confidence - Rom 7:23: allusion, high confidence ### Translation notes - Samson: Judg 14:5–9; 16:4–30. The law of the flesh against the law of the mind: Rom 7:23. ### Citation (SBL) Paulinus of Nola, Carm. 24.541 (CSEL 30:224lines 541–568–225; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-541). ## Poem 24, lines 569–599 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-569 - Source: CSEL 30:225lines 569–599–226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Samson in his death, the boy should die to the flesh; like Samuel he should remain consecrated all his life, slaying the sins of the flesh as Samuel slew the Amalekite king. ### Latin text cuius columnas fortior saxis manus ut clausit amplexu graui, conlapsa fulcris tecta subductis humo cecidere in ipsum; sed tamen et morte (in) ipsa praepotens heros dei hostes ruinae miscuit et gloriosa morte pensauit sibi uitae subactae dedecus. qui seruus hoste gloriante uixerat, hoste obruto uictor cadit et plura moriens interemit milia, quam uiuus interfecerat. imitetur istam filius noster uolo sic morte mortem, ut permanens in carne carnem uincat et uiuat deo, peccata carnis opprimens. sed nolo carnis gaudiis ut noxiae dolis subactus feminae addicat animum, postea fiat hostium, uirtute nudus gratiae. Samuel in ista parte sit, qua iugiter sanctus neque accisus comam per tota uitae tempora inrupto sacrum pertexat aeuum stamine et inchoatam seruitute infantiam usque ad senectam pensitet. occidat Amalech et pie saeuus deo peccata carnis immolet, quibus peremptis interierit zabulus, inuisus aeternum deo. Saul in hoc deficiat et regnet Dauid; ### English translation (Claude) when his hand, stronger than stones, enclosed its columns in a heavy embrace, the roofs, their props removed, collapsed to the ground and fell on him; yet even in death itself the mighty hero of God mixed his enemies in the ruin, and by a glorious death made up for himself the disgrace of a subdued life. He who had lived a slave while the enemy gloried, falls a victor, with the enemy overwhelmed, and dying killed more thousands than he had slain living. I want our son to imitate this: death by death, so that, remaining in the flesh, he may conquer the flesh and live to God, crushing the sins of the flesh. But I do not want him, subdued by the wiles of a harmful woman, to give over his mind to the joys of the flesh, and afterward become the enemies' prey, stripped of the strength of grace. Let him be Samuel in this respect: that, always holy and with hair uncut, through all the times of his life he may weave his sacred age with unbroken thread, and repay to old age the infancy begun in service. Let him kill Amalek and, savage for God in godliness, sacrifice the sins of the flesh, by whose slaying the devil will have perished, eternally hateful to God. Let Saul fail in him, and David reign; ### Scripture references - Judg 16:29: allusion, high confidence - Judg 16:30: allusion, high confidence - 1 Sam 15:33: allusion, high confidence - Rom 8:13: echo, medium confidence - Gal 5:24: echo, medium confidence ### Translation notes - Samson's death: Judg 16:29–30. Samuel and Amalek: 1 Sam 15:32–33. “(in)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 24.569 (CSEL 30:225lines 569–599–226; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-569). ## Poem 24, lines 600–632 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-600 - Source: CSEL 30:226lines 600–632–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The boy should humble pride as David overcame Saul, and, like Samson breaking his bonds and slaying a thousand with a jawbone, should subdue the body by continence and fasting. ### Latin text pusillus altum destruat, ut non sit altus spiritu superbiae nec liuidus zeli malo, sed corde in humili celsa uirtutum gerens ascendat in regni thronum, et illa Samso gesta, quae priora sunt, sequatur, ut restes nouas ceu fila rumpat, nec fidem prodat suam, ne perdat ignauus comam. crinitus operum uiribus caelestium, praetenta rumpet uincula, palos refiget, mille prosternet uiros una subactos dextera, quia nostra uirtus et caput Christus deus, qui dextera et uirtus dei est; eius potentes mille serpentem dolis nos adpetentem uincimus. sit fortis anima mortificans asinum suum, pigri iumentum corporis. decoctus umor sobriis laboribus pallore uultum liuidet, et tribulata carne uictrix castitas consumat ignes criminum. exterior etenim noster ut corrumpitur terente continentia, tunc innouatur qui intus est uicti potens infirmitate corporis. tunc mille a latere, dena (a) dextris milia arente maxilla cadent, si mala nostra salua fiat otio, quae est usu edendi mobilis, quia suculenti corporis licentia retunditur ieiuniis. ### English translation (Claude) let the small destroy the lofty, so that he may not be lofty with the spirit of pride nor livid with the evil of jealousy, but, with humble heart doing lofty deeds of virtue, may ascend the throne of the kingdom; and let him follow those earlier deeds of Samson, so as to break new ropes like threads, and not betray his faith, lest, cowardly, he lose his hair. Long-haired with the strength of heavenly works, he will break the bonds stretched round him, pull up the stakes, lay low a thousand men subdued by one right hand, because our strength and head is Christ God, who is the right hand and the power of God; by his power we conquer the serpent of a thousand wiles who attacks us. Let the soul be strong, putting to death its ass, the beast of the sluggish body. Let moisture, boiled away by sober labours, make the face pale and livid, and let victorious chastity, the flesh afflicted, consume the fires of sins. For as our outer man is worn down by the wearing of continence, then he who is within is renewed, made strong by the weakness of the conquered body. Then a thousand will fall at your side, ten thousand at your right, by a dry jawbone, if our jaw is kept safe by idleness, the jaw which is mobile with the use of eating, because the licence of a juicy body is blunted by fasts. ### Scripture references - 1 Sam 17:50: echo, medium confidence - Judg 16:12: allusion, high confidence - Judg 16:14: allusion, medium confidence - Judg 15:15: allusion, high confidence - 1 Cor 1:24: allusion, medium confidence - 2 Cor 4:16: allusion, high confidence - Ps 91:7 (90:7 Vulg.): quotation, high confidence - 1 Cor 9:27: echo, medium confidence ### Translation notes - Samson breaking new ropes: Judg 16:12; the thousand slain with a jawbone: Judg 15:15–16. Christ the power of God: 1 Cor 1:24. The outer man wasting, the inner renewed: 2 Cor 4:16. A thousand at your side: Ps 91:7. “(a)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 24.600 (CSEL 30:226lines 600–632–227; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-600). ## Poem 24, lines 633–664 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-633 - Source: CSEL 30:227lines 633–664–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Samson's jawbone gave water as fasting bodies receive the Spirit; the Old Testament figures are fulfilled in Christ, who has freed Christians from the shadow and yoke of the law. ### Latin text et tunc triumphus fonsque nobis nascitur in arefactis ossibus. maxilla telum proelianti quae dedit dat aestuanti poculum ieiuna suci carnis ossa mortuae sancto rigante spiritu. sed quae ante sanctis in figuram gesta sunt, nobis in actum scripta sunt, ut quod parentes gestitarunt corpore nos actitemus spiritu. fluxere uetera, cuncta facta sunt noua, uacuauit umbram ueritas. adest salutis iam dies, hiems abit et terra uernat floribus. audita iam uox turturis tempus canit incisionis adfore. epulemur ergo uetere fermento sine in ueritatis azymis, quia Pascha nostrum Christus inmolatus est intraque nos regnum dei est. quare uetustis absoluti legibus iam non in umbra degimus, quos nube legis et statutorum iugo quasi comarum sarcina Christus leuauit ipse, filius dei, factus redemptis in caput. quo capite liberi super taetrum caput dracone uicto incedimus. illos decebat inpedimentum comae umbraculumque uerticis, quibus tegebat corda uelamen sacra obnubilans mysteria. ### English translation (Claude) And then a triumph and a fountain is born for us in dried-up bones. The jawbone that gave a weapon to the fighter gives a cup to him who burns with thirst: bones fasting from the juice of dead flesh, as the Holy Spirit waters them. But the things which were done before by the saints as a figure were written for us to put into action, so that what our fathers carried out in the body we may carry out in the spirit. The old things have flowed away, all things have been made new; truth has emptied the shadow. The day of salvation is already here, winter goes away, and the earth blossoms with flowers. The voice of the turtledove, now heard, sings that the time of pruning is at hand. Let us feast, then, without the old leaven, in the unleavened bread of truth, because Christ our Passover has been sacrificed, and the kingdom of God is within us. Therefore, released from the old laws, we no longer live in shadow, we whom Christ himself, the Son of God, made head for the redeemed, has relieved of the cloud of the law and the yoke of statutes, as of a burden of hair. With this head we walk free over the foul head, the dragon conquered. For them the hindrance of hair was fitting, and the shade of the head, whose hearts a veil covered, clouding the sacred mysteries. ### Scripture references - Judg 15:19: allusion, high confidence - 1 Cor 10:11: allusion, high confidence - 2 Cor 5:17: allusion, high confidence - Col 2:17: allusion, medium confidence - 2 Cor 6:2: allusion, medium confidence - Song 2:11: allusion, high confidence - Song 2:12: allusion, high confidence - 1 Cor 5:7: quotation, high confidence - 1 Cor 5:8: allusion, high confidence - Luke 17:21: quotation, high confidence - Eph 5:23: echo, medium confidence - Gen 3:15: echo, medium confidence - 2 Cor 3:14: allusion, high confidence ### Translation notes - Water from the jawbone: Judg 15:19. Written for us: 1 Cor 10:11. All things new: 2 Cor 5:17. The shadow and the truth: Col 2:17. The day of salvation: 2 Cor 6:2. Winter past and the turtledove: Song 2:11–12. Christ our Passover: 1 Cor 5:7–8. The kingdom within: Luke 17:21. The veil over their hearts: 2 Cor 3:14–15. Paulinus's contrast between the law and grace is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 24.633 (CSEL 30:227lines 633–664–228; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-633). ## Poem 24, lines 665–696 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-665 - Source: CSEL 30:228lines 665–696–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians see the truth unveiled; the boy should be nourished by both law and grace, keep his faith unshorn, and Cytherius and his wife flourish with their children for God. ### Latin text at nos remoto litterae uelamine in luce corporis sui enubilatam ueritatem cernimus, faciem reuelati fide. puer ergo noster legis atque gratiae alumnus ex utroque sit in spiritalem conparatus gloriam, ut uetera promat et noua. fortis pudicis actibus crines agat ferrumque damni nesciat, ut a machaera noxiorum dogmatum conseruet intactam fidem. sed rursus idem et euangelico desuper mentem retectus lumine, ponat capillos oneris et uelaminis seruus fidei et liber fide. hunc lacte primo per prophetarum ubera lex paedagoga nutriat, hunc angelorum pane dulcis gratia et melle de petra cibet. inebrietur sobriante poculo de fonte sancti spiritus. et ipse tu mox copulatus filiis ut palma florescas deo. et ecce coniux in iugo Christi tua ut uitis exundat bona, domi deoque costa fortis haec tibi lateribus in domus tuae, curas mariti sustinens, curans fidem, sancti corona coniugis, in castitate liberos enutriens uitam nouellantes deo. ### English translation (Claude) But we, the veil of the letter removed, in the light of his body see the truth unclouded, our face unveiled by faith. So let our boy be a nursling of law and grace, of both, fitted for spiritual glory, so that he may bring out things old and new. Strong with chaste acts, let him grow his hair and not know the iron of loss, so that he may keep his faith untouched by the sword of harmful doctrines. But again let the same boy, his mind uncovered from above by the light of the gospel, lay aside the hair of burden and veil, a servant of faith and free by faith. Let the law, as tutor, nourish him first with milk through the breasts of the prophets; let sweet grace feed him with the bread of angels and with honey from the rock. Let him be made drunk with the sobering cup from the fountain of the Holy Spirit. And you yourself soon, joined to your children, may you flourish for God like a palm. And see, your wife in the yoke of Christ overflows like a good vine, this strong rib for you at home and for God, on the sides of your house, bearing her husband's cares, caring for faith, the crown of her holy husband, nourishing your children in chastity, renewing their life for God. ### Scripture references - 2 Cor 3:16: allusion, high confidence - 2 Cor 3:18: allusion, high confidence - Matt 13:52: allusion, high confidence - Gal 3:24: allusion, high confidence - 1 Cor 3:2: echo, medium confidence - Ps 78:25 (77:25 Vulg.): allusion, medium confidence - Ps 81:16 (80:17 Vulg.): allusion, medium confidence - Ps 92:12 (91:13 Vulg.): allusion, medium confidence - Ps 128:3 (127:3 Vulg.): allusion, high confidence - Prov 12:4: allusion, medium confidence - Eph 5:18: echo, medium confidence ### Translation notes - The veil removed: 2 Cor 3:16–18. Old and new: Matt 13:52. The law as tutor: Gal 3:24. Milk: 1 Cor 3:2. Bread of angels: Ps 78:25. Honey from the rock: Ps 81:16. The palm: Ps 92:12. The wife as a fruitful vine: Ps 128:3. The crown of her husband: Prov 12:4. ### Citation (SBL) Paulinus of Nola, Carm. 24.665 (CSEL 30:228lines 665–696–229; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-665). ## Poem 24, lines 697–730 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-697 - Source: CSEL 30:229lines 697–730–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Joseph sold into Egypt to feed his family, the boy, entrusted to Sulpicius Severus, will nourish his parents spiritually and, like Joseph, flee the world's enticements. ### Latin text hunc namque uestra uite fusum palmitem sic credo firmandum deo, radicis ipse ramus ut radix suae secum suam stirpem trahat. ut ille quondam prouidentia dei distractus in seruum puer ad arua frugum missus est, ut et patrem praeiret et fratres suos, qui mox per orbem consecutura fame patris altor et fratrum foret, sic iste forsitam in sacram panis domum uos antecessit filius, ut et parentes pascat et fratres suos in istius mundi fame, ubi terra tribulos parere nobis largior eget bonorum frugibus. et hic spadoni uenditus dici potest, quia castitatis seruus est, et qui in Seueri ius manumque est traditus spadonis ob regnum dei, quo nutriente roboratus in fidem et castitatem masculam, inretientis saeculi pompam inlicem ut inpudentem feminam casto superbus respuet fastidio nudaque uitabit fuga et anteuertet gaudiis letalibus poenas salutares pati. ut ille quondam, sic modo iste carcerem pro castitate perferat, ut a iuuenta singulariter sedens tacitaque seclusus domo amet quietae tecta solitudinis, spinis et aures sepiat. ### English translation (Claude) For I believe this branch, spread from your vine, is to be strengthened by God thus, that the branch may himself become the root of his root and draw his stock with him. As that boy of old, by God's providence, sold away into slavery, was sent to the fields of grain, so that he might go before his father and his brothers, and soon, when famine followed through the world, be the feeder of his father and brothers, so this son has perhaps gone before you into the sacred house of bread, so that he may feed his parents and his brothers in the famine of this world, where the earth, more generous in bearing thistles for us, lacks the fruits of good things. And this one can be said to have been sold to a eunuch, because he is the slave of chastity, he who has been handed over to the authority and hand of Severus, a eunuch for the kingdom of God, by whose nurture, strengthened in faith and manly chastity, he will spit out with chaste, proud disdain the enticing pomp of the ensnaring world, like a shameless woman, and escape it by naked flight, and choose to suffer saving punishments rather than deadly joys. As that man once did, so now may this one endure prison for chastity, so that from youth, sitting alone and secluded in a silent house, he may love the roofs of quiet solitude and hedge his ears with thorns. ### Scripture references - Gen 37:28: allusion, high confidence - Gen 45:5: allusion, high confidence - Gen 39:1: allusion, medium confidence - Gen 39:12: allusion, high confidence - Gen 39:20: allusion, medium confidence - Matt 19:12: allusion, high confidence - Gen 3:18: allusion, medium confidence - Lam 3:28: allusion, medium confidence - Amos 8:11: echo, medium confidence ### Extrabiblical texts - Sir 28:24 (Sirach): allusion, medium confidence ### Translation notes - Joseph sent ahead to preserve his family: Gen 37:28; 45:5–7. Joseph sold to Potiphar, called a eunuch (Gen 39:1 LXX/Vulgate “eunuchus”), and fleeing Potiphar's wife: Gen 39:12. Bethlehem, “house of bread”. Severus is Sulpicius Severus, to whom the boy was entrusted; “eunuch for the kingdom”: Matt 19:12. Thistles: Gen 3:18. Sitting alone: Lam 3:28. Hedging the ears with thorns: Sir 28:24 (outside the 66 books). ### Citation (SBL) Paulinus of Nola, Carm. 24.697 (CSEL 30:229lines 697–730–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-697). ## Poem 24, lines 731–762 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-731 - Source: CSEL 30:230lines 731–762–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The boy should choose mourning and self-discipline; as Joseph was raised from prison to rule, the one who masters his own body will guide others to freedom from the world. ### Latin text domibus ciborum praeferat luctus domum, ut gaudium fletu serat seseque duris sponte nectat legibus, culpae ut resoluat uinculis patientiaeque conpedem inponat sibi, nec sede nec sensu uagus. et tunc ab humili celsa promerebitur, quia qui superbos deprimit humiles inaltat dansque paruis gratiam resistit adrogantibus. sic ille Ioseph ante paruus factus est, ut magnus esset, et nisi seruus fuisset, non fuisset in sui tellure seruitii potens. ubi sustinuerat seruitutem et carcerem, ibi regnum opesque nactus est, et sustinendo iniquitatis uincula iustitia cepit praemia. sit et hic probatus corporis custos sui, ut claustra teneat carceris. si uitia carnis strinxerit Christi metu, quasi uinculatis praeerit, aliisque mundi carcere inclusis adhuc et adligatis saeculo, ut liber ipse iamque commissus sibi magister et custos erit. namque ille iure qui suam seruauerit aliorum habet custodiam, non ut tenebris permanere carceris seu liberos uinctos uelit, sed ut receptos doceat exemplo suo mundi catenis exui. ### English translation (Claude) Let him prefer the house of mourning to houses of feasting, so as to sow joy by weeping, and let him bind himself willingly with hard laws, so as to loose the bonds of guilt, and put on himself the fetter of patience, wandering neither in place nor in sense. And then from lowliness he will earn lofty things, because he who casts down the proud raises up the humble and, giving grace to the small, resists the arrogant. So that Joseph was first made small, that he might be great; and unless he had been a slave, he would not have been mighty in the land of his slavery. Where he had endured slavery and prison, there he obtained a kingdom and wealth, and by enduring the chains of iniquity he received the rewards of justice. Let this one too be proved a guardian of his own body, so that he may hold the bars of the prison. If, from fear of Christ, he binds the vices of the flesh, he will be set over them as over prisoners, and over others still shut in the prison of the world and bound to the age he himself, free and now entrusted to himself, will be teacher and guardian. For he who has kept his own rightly has the custody of others, not that he should wish them to remain in the darkness of the prison, or the free to be bound, but to teach those received by his own example to be stripped of the chains of the world. ### Scripture references - Eccl 7:2: allusion, high confidence - Ps 126:5 (125:5 Vulg.): allusion, medium confidence - Jas 4:6: allusion, high confidence - 1 Pet 5:5: allusion, medium confidence - Luke 1:52: allusion, medium confidence - Gen 39:22: allusion, high confidence - Gen 41:41: allusion, medium confidence ### Translation notes - The house of mourning: Eccl 7:2. Sowing in tears: Ps 126:5. God resists the proud, gives grace to the humble: Jas 4:6; 1 Pet 5:5; Luke 1:52. Joseph put in charge of the prison: Gen 39:21–23; 41:39–43. ### Citation (SBL) Paulinus of Nola, Carm. 24.731 (CSEL 30:230lines 731–762–231; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-731). ## Poem 24, lines 763–794 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-763 - Source: CSEL 30:231lines 763–794–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who governs himself can steer the church; Paulinus wishes the boy, like Joseph, to become God's interpreter and ruler in the King's house, clothed with grace and the yoke of love. ### Latin text et facile propriis absolutus uinculis solui docebit crimine, bonusque mentis uir gubernator suae et eclesiae nauem reget. nam quomodo ille praesidebit proximis praeesse qui nescit sibi? sed sermo lapsus decucurrit longius, reuertar ad Ioseph meum. castus beatae flore uernet gratiae ut paradisi lilium et corde puro caelitis prudentiae potum pudicus hauriat; responsa dubiis exerat mortalibus arcanus interpres dei et emicante gloria famae bonae notescat in regis domo, placitusque regi spiritu prudentiae, sumatur in regni ducem. possessionis regiae princeps eat praefectus in magna domo, stolam sed iste byssinam et torquem aureum gerat, apta Christo insignia; textam supernae gratiae uestem induat, stolatus innocentia. contexta bysso uestis inruptam fidem signat ualenti stamine; nam fila byssi fortiora et sparteis feruntur esse funibus. pro torque collo caritatis aureae praedulce circumdet iugum, quod suaue Christo nec molestum pondere adstringit colla, non premit. ### English translation (Claude) And, easily released from his own bonds, he will teach others to be released from crime, and, a good man, governor of his own mind, he will also steer the ship of the church. For how will he preside over his neighbours who does not know how to govern himself? But my speech has slipped and run too far; I shall return to my Joseph. Let him, chaste, flower with the bloom of blessed grace like the lily of paradise, and, modest, with pure heart drink the draught of heavenly prudence; let him, a secret interpreter of God, give answers to doubting mortals, and with the shining glory of good fame become known in the King's house, and, pleasing to the King by the spirit of prudence, be taken up as leader of the kingdom. Let him go as chief of the royal possession, set over a great house, but let him wear a robe of fine linen and a golden chain, insignia fit for Christ; let him put on the woven garment of heavenly grace, robed in innocence. The garment woven of fine linen signifies unbroken faith by its strong thread; for threads of fine linen are said to be stronger even than ropes of broom. Instead of a chain, let him put round his neck the very sweet yoke of golden love, which, sweet to Christ and not troublesome in weight, binds the neck but does not press it. ### Scripture references - 1 Tim 3:5: allusion, high confidence - Song 2:1: echo, medium confidence - Gen 41:16: allusion, medium confidence - Gen 41:38: allusion, medium confidence - Gen 41:42: allusion, high confidence - Matt 11:30: allusion, medium confidence ### Translation notes - Ruling one's own house before the church: 1 Tim 3:5. Joseph interpreting dreams and clothed in fine linen with a gold chain: Gen 40–41; 41:42. The lily: Song 2:1. The easy yoke: Matt 11:30. ### Citation (SBL) Paulinus of Nola, Carm. 24.763 (CSEL 30:231lines 763–794–232; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-763). ## Poem 24, lines 795–826 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-795 - Source: CSEL 30:232lines 795–826–234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Joseph given Pharaoh's ring and chariot, the boy will share Christ's kingdom if he imitates Christ, living in the world as a stranger, a citizen of heaven. ### Latin text haec inter idem dona sumat, regii insigne iuris, anulum, comptusque trino trinitatis munere curru uehatur regio. regalis etenim currus est Christi caro corpusque sanctum ecclesia, quo uehitur ipse milibus laetantium agitator Israel deus. imitare Christum; fac bonum, uita malum, caeli uitam in terris age. et ipse te rex ponet in currum suum regnique consortem dabit. et summa regni iura committet sui pandetque thesauros suos. sed ante digna largietur pignora, ut regiis insignibus ornatus altum regis ascendas thronum reseresque regales penus, sapientiae monile, gloriae stolam fideique gestans anulum. sed ut ille totam uir per Aegyptum potens fuit exter Aegypti solo, et iste mundi uiribus potentior sit fortis Aegyptum super, Aegyptiorum sed peregrinus domo sic mixtus, ut non mixtus sit, distetque sanctum, sede communi licet, de gente non sancta genus; nam nunc in isto tamquam in Aegypto situs sic demoretur saeculo, alienus ut sit saeculi negotiis caelestis urbis incola. ### English translation (Claude) Among these let him also receive the ring, the sign of royal authority, and, adorned with the threefold gift of the Trinity, let him be carried in the royal chariot. For the royal chariot of Christ is his flesh and his holy body, the church, in which he himself, God, the charioteer of Israel, is carried by thousands of rejoicing ones. Imitate Christ; do good, avoid evil, live the life of heaven on earth. And the King himself will set you in his chariot and make you sharer of his kingdom, and will entrust to you the highest rights of his kingdom and open his treasures. But first he will bestow worthy pledges, so that, adorned with royal insignia, you may ascend the lofty throne of the King and unlock the royal storehouses, wearing the necklace of wisdom, the robe of glory, and the ring of faith. But as that man, mighty through all Egypt, was a foreigner to the soil of Egypt, so let this one too, mightier than the powers of the world, be strong over Egypt, but a pilgrim from the house of the Egyptians, so mingled as not to be mingled, and let the holy race, though in a common dwelling, stand apart from the unholy nation; for now, placed in this world as in Egypt, let him so linger in it as to be a stranger to the business of the world, an inhabitant of the heavenly city. ### Scripture references - Gen 41:42: allusion, high confidence - Gen 41:43: allusion, high confidence - Ps 68:17 (67:18 Vulg.): allusion, medium confidence - Ps 34:14 (33:15 Vulg.): allusion, high confidence - Rev 3:21: echo, medium confidence - Heb 11:13: allusion, medium confidence - Phil 3:20: allusion, medium confidence - John 17:16: echo, medium confidence ### Translation notes - Joseph given the ring and the second chariot: Gen 41:42–43. God's chariots with thousands: Ps 68:17. “Turn from evil and do good”: Ps 34:14. Strangers on earth, citizens of heaven: Heb 11:13; Phil 3:20. ### Citation (SBL) Paulinus of Nola, Carm. 24.795 (CSEL 30:232lines 795–826–234; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-795). ## Poem 24, lines 827–858 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-827 - Source: CSEL 30:234lines 827–858–235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Joseph stored grain in Egypt, the boy should store the food of eternal life by studying Scripture, and so feed his parents in their old age, as young eagles feed their aged parents. ### Latin text in carne uiuens uita carnis exulet in lege mentis ambulans totamque regni crediti terram sibi peragret in libris sacris. et sicut ille uir dei Ioseph pius Memphiticos fines obit et ampliatis horreis laetas opes fecunditatis congerens, exuberantum diues annorum bonis ieiuna pauit tempora: sic iste noster in sacratis litteris perambulet regnum dei. scriptura namque sancto flata spiritu regni perennis mater est, et iste cura spiritali prouidens struat ampla mentis horrea, ut dilatato larga uitae perpetis alimenta condat pectore; et cum uitali diuitem substantia perfecerit terram suam, tunc tu, ut fruaris filii potentia, tamquam Israel ibis senex et introibis laetus accito simul cognationis agmine. pascetque natus in domo regis tuam partis senectam panibus, ut pullus aquilae dicitur repascere cura parentes mutua, quos uis senectae rursus inplumes facit nidoque pascendos refert, donec replumi uestiantur corpore pennisque florescant nouis. ### English translation (Claude) Living in the flesh, let him be an exile from the life of the flesh, walking in the law of the mind, and let him travel through the whole land of the kingdom entrusted to him in the sacred books. And as that godly man of God, Joseph, went round the borders of Memphis and, gathering the glad riches of fertility in enlarged granaries, rich with the goods of the overflowing years, fed the hungry times, so let this boy of ours walk through the kingdom of God in the sacred writings. For Scripture, breathed by the Holy Spirit, is the mother of the everlasting kingdom, and let him, providing with spiritual care, build ample granaries of the mind, so that he may store abundant food of eternal life in an enlarged breast; and when he has made his land rich with life-giving substance, then you, to enjoy the power of your son, will go like Israel as an old man, and will enter gladly, summoned together with the company of your kindred. And your son will feed your old age in the King's house with the bread he has gained, as the eagle's chick is said to feed its parents in return by mutual care, when the force of old age makes them featherless again, and to bring them back to the nest to be fed, until they are clothed in a body feathered anew and blossom with new feathers. ### Scripture references - Rom 7:23: echo, medium confidence - Gen 41:48: allusion, high confidence - Gen 41:54: allusion, medium confidence - 2 Tim 3:16: allusion, medium confidence - Gen 46:5: allusion, medium confidence - Gen 47:12: allusion, medium confidence - Ps 103:5 (102:5 Vulg.): echo, medium confidence ### Translation notes - Joseph storing grain: Gen 41:46–49; Jacob's coming to Egypt: Gen 46. Scripture inspired by the Spirit: 2 Tim 3:16. The eagle's renewed youth: Ps 103:5; Isa 40:31. The young eagles feeding their parents is a traditional natural lore. The digital text's “nonis” is read “nouis” (“new”). ### Citation (SBL) Paulinus of Nola, Carm. 24.827 (CSEL 30:234lines 827–858–235; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-827). ## Poem 24, lines 859–890 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-859 - Source: CSEL 30:235lines 859–890–236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Renewed, the old eagles fly with their young in a circle with outstretched wings, figures of the cross and the crown; the boy is to fly to glory, and his parents to follow him. ### Latin text uersi uicissim more naturae nouo sunt filiis pulli senes. at cum ueterno defaecata fecerit nouos iuuenta praepetes, desueta pennarum remigia denuo natis magistris inchoant mixtique pullis conuolant altoribus leni per auras inpetu; liquidum sereno tractibus lentis iter secare sublimi iuuat, placideque sudum uentilantes aerem, ala pares inmobili dum se sequuntur et uicissim praeeunt, serto coronant circulo. ultroque regni caelitis mysteria mutae loquuntur alites: sacrum potentis explicant instar crucis suspensa pennis corpora; uolatus autem circumactus ambitu spondet laboris praemium. sic iste pullus gratiarum filius, uestrae salutis praeuius, auium per alta commeantum nubila sit spiritalis aemulus, cornibus et alis arduae fultus crucis uolet in coronam gloriae, qui fonte proprio est deriuatus, ut suam fons totus in uenam fluat; uestrumque proni riuulum sequamini, ut flumen e cunctis eat, benedicta prolis sanctae radix, ut bonae rami feraces arboris. ### English translation (Claude) The old, turned by a new way of nature, have become chicks to their children in turn. But when youth, purged of old age, has made them swift fliers anew, they begin again the forgotten oarage of wings with their children as teachers, and, mingled with the chicks who fed them, they fly together with gentle impulse through the air; it delights them to cut a liquid path through the serene sky in slow sweeps on high, and, calmly fanning the clear air, equal with motionless wings, while they follow one another and in turn go before, they crown it with a garland circle. And of their own accord the dumb birds speak the mysteries of the heavenly kingdom: their bodies, hung on their wings, unfold the sacred likeness of the mighty cross, and their flight, driven round in a circle, promises the reward of labour. So let this chick, son of graces, forerunner of your salvation, be the spiritual rival of the birds that travel through the high clouds, and, supported by the horns and wings of the lofty cross, let him fly to the crown of glory, he who is drawn from his own fountain, so that the whole fountain may flow into its vein; and you, bending down, follow your little stream, so that a river may go forth from all, blessed root of a holy offspring, as fruitful branches of a good tree. ### Scripture references - 1 Pet 5:4: allusion, medium confidence - Isa 40:31: echo, medium confidence - Rom 11:16: echo, low confidence ### Translation notes - Birds with outstretched wings as a figure of the cross is a common early Christian image. The crown of glory: 1 Pet 5:4. The digital text's “ejplicant” is read “explicant”. ### Citation (SBL) Paulinus of Nola, Carm. 24.859 (CSEL 30:235lines 859–890–236; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-859). ## Poem 24, lines 891–922 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-31/#p-24-891 - Source: CSEL 30:236lines 891–922–237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The boy will nourish his parents, and at the resurrection they will fly with the saints to Christ, while the rich, weighed down by their wealth, will be left on the ground to perish. ### Latin text deo dedistis nutriendum filium, et ille sic uobis alit, uti uicissim nutriat canos puer, senibus magister paruulus, pietatis admirabili mysterio factus parens parentibus. deinde cuncti, tota sanctorum cohors, ad corpus illud uerticis, quo sicut aquilae congregabuntur pii, et uos uolantes ibitis, quod non ualebunt, quos humo tolli uetant patrimoniorum pondera. cum prima signum suscitandis mortuis caelo tuba intonauerit, hi nunc obesi spiritu superbiae et opibus inflati canis, humi manebunt conpediti nec suis sese explicabunt uinculis, quibus infideles nunc ligantur, ut uolunt, tunc adtinendi, ne uolent, quia sarcinatos et graues rebus suis mundi caduci diuites portare tenera non ualebunt nubila ad regis occursum dei; sed haesitantes in luto faecis suae opumque pressos molibus meridiano incendio mundi repens ruina mortis opprimet. ne quaeso dominus talium uirgam deus admittat in sortem suam, neque nos in horum diuitum fructus sinat manus iniquas tendere. ### English translation (Claude) You gave your son to God to be nourished, and he so nourishes you, that in turn the boy may nourish the grey-haired, a little teacher of the old, made, by a wondrous mystery of piety, parent to his parents. Then all, the whole company of the saints, to that body of the head to which the godly will be gathered like eagles, you too will go flying, which they will not be able to do whom the weight of their patrimonies forbids to be lifted from the ground. When first the trumpet thunders from heaven the signal for the raising of the dead, those who are now fat with the spirit of pride and puffed up with grey-haired riches will remain shackled on the ground, nor will they free themselves from their bonds, by which the faithless are now bound, as they wish, and will then be held fast, so that they cannot fly, because the tender clouds will not be able to carry the rich of the falling world, packed and heavy with their goods, to meet God the King; but the sudden ruin of death will overwhelm them, stuck in the mud of their own dregs and pressed down by the masses of their wealth, in the noonday burning of the world. May God the Lord not admit, I pray, the rod of such men into his lot, nor allow us to stretch out wicked hands to the fruits of these rich men. ### Scripture references - Matt 24:28: allusion, high confidence - Luke 17:37: allusion, medium confidence - 1 Thess 4:16: allusion, high confidence - 1 Thess 4:17: allusion, high confidence - Ps 125:3 (124:3 Vulg.): allusion, high confidence - Matt 19:23: echo, medium confidence ### Translation notes - Where the body is, the eagles gather: Matt 24:28; Luke 17:37. The trumpet and the meeting in the clouds: 1 Thess 4:16–17. The rod of the wicked not resting on the lot of the righteous: Ps 125:3. ### Citation (SBL) Paulinus of Nola, Carm. 24.891 (CSEL 30:236lines 891–922–237; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-891). ## Poem 24, lines 923–942 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-24-923 - Source: CSEL 30:237lines 923–942 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus urges Cytherius and his family to strip themselves of the world so that they may be lifted on the clouds to meet Christ and live for ever like the angels. ### Latin text uos ergo, magna cura pectoris mei, paramini Christo leues iamque expediti sarcinis angentibus laxate uinculis pedes; ut copiosa luce uestiamini, estote nudi saeculo, ueniens ut huius saeculi princeps nihil inueniat in uobis suum. et uos prementum mole rerum liberos et labe puros criminum facile adleuantes perferant tenui sinu nubes piorum baiulae, sponsique regis obuiam uectos deus fulgore perfundat suo, ut sempiternae clara uitae gloria mortale uestrum sorbeat, et ad supernam restituti imaginem, erile conformes decus, aeuum perenne perpetes ut angeli cum rege uiuatis deo. ### English translation (Claude) You, then, great care of my heart, prepare yourselves light for Christ, and now, freed from choking packs, loose your feet from their bonds; that you may be clothed with abundant light, be naked to the world, so that when the prince of this world comes he may find nothing of his own in you. And may the clouds, bearers of the godly, easily lift you and carry you in their slender bosom, free from the mass of pressing things and pure of the stain of sins, and may God, the bridegroom King, flood you with his brightness as you are carried to meet him, so that the bright glory of eternal life may swallow up what is mortal in you, and, restored to the image above, conformed to the Master's beauty, you may live an everlasting age, unending like angels, with God the King. ### Scripture references - John 14:30: allusion, high confidence - 1 Thess 4:17: allusion, medium confidence - Matt 25:6: echo, medium confidence - 2 Cor 5:4: allusion, high confidence - Rom 8:29: allusion, medium confidence - 1 Cor 15:49: echo, medium confidence - Matt 22:30: allusion, medium confidence ### Translation notes - The prince of this world finding nothing: John 14:30. Mortality swallowed up by life: 2 Cor 5:4. Conformed to the image: Rom 8:29; 1 Cor 15:49. Like the angels: Matt 22:30. ### Citation (SBL) Paulinus of Nola, Carm. 24.923 (CSEL 30:237lines 923–942; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/24-923). ## Poem 25, lines 1–31 (XXV) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-1 - Source: CSEL 30:238lines 1–31–239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A Christian wedding poem for two young people from clerical families: Paulinus banishes pagan wedding gods and recalls God's creation of Eve from Adam's rib as the foundation of marriage. ### Latin text Concordes animae casto sociantur amore, uirgo puer Christi, uirgo puella dei. Christe deus, pariles duc ad tua frena columbas et moderare leui subdita colla iugo. namque tuum leue, Christe, iugum est, quod prompta uoluntas suscipit et facili fert amor obsequio. inuitis grauis est castae pia sarcina legis, dulce piis onus est uincere carnis opus. absit ab (his) thalamis uani lasciuia uulgi, Iuno Cupido Venus, nomina luxuriae. sancta sacerdotis uenerando pignora pacto iunguntur; coeant pax pudor et pietas. nam pietatis amor simul est et amoris honestas paxque deo concors copula coniugii. foederis huius opus proprio deus ore sacrauit diuinaque manu par hominum statuit. quoque indiuiduum magis adsignaret amorem, ex una fecit carne manere duos. nam sopitus Adam costa priuatus adempta est moxque suo factam sumpsit ab osse parem, nec lateris damnum suppleta carne uicissim sensit et agnouit quod geminatus erat; seque alium ex sese sociali in corpore cernens ipse propheta sui mox fuit ore nouo. haec, inquit, caro carne mea est, os ab ossibus istud nosco meis, haec est costa mei lateris. nunc igitur, prisca quoniam sub imagine sanctum foedus Aaroneis pignoribus geritur, sobria tranquillis agitentur gaudia uotis, Christus ubique pii uoce sonet populi. nulla per ornatas insultet turba plateas; ### English translation (Claude) Harmonious souls are joined in chaste love, a virgin youth of Christ, a virgin maiden of God. Christ God, lead these matching doves to your reins, and govern their necks, subjected to your light yoke. For your yoke, Christ, is light, which a ready will takes up and love carries with easy obedience. To the unwilling the godly burden of chaste law is heavy; to the godly it is a sweet burden to conquer the work of the flesh. Away from these bridal chambers be the wantonness of the vain crowd, Juno, Cupid, Venus, names of luxury. The holy children of a priest are joined in a venerable covenant; let peace, modesty and piety come together. For the love of piety is at the same time the honour of love, and peace in harmony with God is the bond of marriage. God hallowed the work of this covenant with his own mouth, and established a human pair with his divine hand. And to mark love the more as undivided, he made two remain from one flesh. For Adam, asleep, was deprived of a rib taken from him, and soon took a partner made from his own bone, nor did he feel the loss of his side, the flesh filled in its place, and he recognized that he had been doubled; and seeing another from himself in a companion body, he soon became his own prophet with a new mouth: “This,” he says, “is flesh from my flesh; this bone I know is from my bones; this is the rib of my side.” Now therefore, since under an ancient image a holy covenant is made between the children of Aaron, let sober joys be stirred with tranquil vows, let Christ sound everywhere in the voice of the godly people. Let no crowd make insolent riot through decorated streets; ### Scripture references - Matt 11:30: allusion, high confidence - Gen 2:21: allusion, high confidence - Gen 2:22: allusion, high confidence - Gen 2:23: quotation, high confidence - Gen 2:24: allusion, high confidence - Matt 19:4: allusion, medium confidence - Matt 19:5: allusion, medium confidence - Matt 19:6: allusion, medium confidence ### Translation notes - Poem 25 is an epithalamium for Julian, son of Bishop Memor (later bishop of Eclanum), and Titia, probably daughter of Bishop Aemilius of Beneventum; both families are called “children of Aaron”, priestly families. The creation of woman and Adam's words: Gen 2:21–24; Matt 19:4–6. The light yoke: Matt 11:30. ### Citation (SBL) Paulinus of Nola, Carm. 25.1 (CSEL 30:238lines 1–31–239; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-1). ## Poem 25, lines 32–64 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-32 - Source: CSEL 30:239lines 32–64–240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus forbids pagan wedding customs and bids the bride reject gold, gems, silk and cosmetics for the inner adornment of virtue. ### Latin text nemo solum foliis, limina fronde tegat, nec sit Christicolam fanatica pompa per urbem; nolo profana pios polluat ambitio. nulla peregrinis fragret nidoribus aura; cuncta pudicitiae munditias oleant. unguentum sanctis unum est, quod nomine Christi diffusum casto spirat odore deum. nulla superuacuis ornentur fercula donis; moribus ornatur, non opibus probitas. sancta sacerdotis nurus et matrona sacrati iam pueri dotem luminis accipiat. horreat inlusas auro uel murice uestes; aurea uestis huic gratia pura dei est. respuat et uariis distincta monilia gemmis, nobilis ut domino gemma sit ipsa deo. ceruicem Christi domini iuga ferre dicatam non premat inuisae pondus auaritiae. interiore magis mundo placitura colatur compta salutiferis dotibus ingenium. non cupiat lapidum pretium neque uellera Serum in cassum reditus dilapidare suos; ornetur castis animam uirtutibus, ut sit non damnosa suo, sed pretiosa uiro. namque ubi corporeae curatur gloria pompae, uilescit uitio depretiatus homo, et male mens praui caecata libidine uoti sordescit nitidis corporis exuuiis, nec sentit quam turpe decus gerat improbus, ut sit ueste sua leuior qui sibi ueste placet. absit ut idolici uideatur filia templi, gentis apostolicae filia facta domo, non fucis male ficta cutem neque lumina nigro puluere nec flauo tincta colore comam. ### English translation (Claude) let no one cover the ground with leaves, the thresholds with boughs, nor let there be a fanatic procession through the Christ-worshipping city; I do not want profane ostentation to pollute the godly. Let no breeze smell of foreign fumes; let everything breathe the cleanness of modesty. The saints have one ointment, which, poured out in the name of Christ, breathes God with a chaste fragrance. Let no dishes be adorned with superfluous gifts; uprightness is adorned with character, not with wealth. Let the holy daughter-in-law of a priest and wife of a consecrated youth now receive the dowry of light. Let her shudder at garments embroidered with gold or purple; her golden garment is the pure grace of God. Let her also reject necklaces picked out with various gems, so that she herself may be a noble gem for God the Lord. Let not the weight of hateful avarice press the neck dedicated to bear the yoke of Christ the Lord. Rather let her cultivate her character, to please by inner adornment, adorned with saving dowries. Let her not desire costly stones nor the fleeces of the Seres, to squander her revenues in vain; let her be adorned in soul with chaste virtues, so as to be not costly to her husband, but precious. For where the glory of bodily pomp is cared for, the human being grows cheap, depreciated by vice, and the mind, wrongly blinded by the lust of a depraved wish, grows filthy with the shining coverings of the body, nor does the shameless one feel what a disgraceful ornament he wears, so that he who pleases himself by his garment is lighter than his garment. Far be it that she should seem a daughter of an idol's temple, she who has been made the daughter of an apostolic family's house, her skin falsely painted with cosmetics, her eyes tinted with black powder, or her hair with yellow colour. ### Scripture references - Song 1:3: allusion, medium confidence - 2 Cor 2:15: echo, medium confidence - 1 Pet 3:3: allusion, high confidence - 1 Pet 3:4: allusion, high confidence - 1 Tim 2:9: allusion, high confidence - Prov 31:10: echo, medium confidence ### Translation notes - The ointment of the name: Song 1:3. Inner adornment rather than gold and pearls: 1 Pet 3:3–4; 1 Tim 2:9–10. The Seres are the Chinese, source of silk. ### Citation (SBL) Paulinus of Nola, Carm. 25.32 (CSEL 30:239lines 32–64–240; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-32). ## Poem 25, lines 65–96 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-65 - Source: CSEL 30:240lines 65–96–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus warns, with Isaiah's oracle against the finery of Zion's women, that adornment brings punishment, and urges both bride and groom to care for the soul's beauty. ### Latin text purum naturae decus aspernata superbo crimine diuinum in se sibi damnat opus. frustra haec se mulier iactauerit esse pudicam, quae se tam uariis ornat adulteriis. uos autem, iuuenes Christi, fugite omnia, quorum in damno pretium est, usus in interitu. credite diuinis uerbis de cultibus istis poenalem cupidis surgere materiam; Esaias rigida cingendas reste minatur, quae modo purpureis serica mixta gerunt, quae tunicas ostro rutilas auroque crepantes fluxis talari fine trahunt sinibus; funibus accinctae saccos sine fine gerentes grandia pistrini carcere saxa molent. quaeque caput pastis cumulatum crinibus augent, turpe gerent nudo uertice caluitium. talibus ornari fuge dotibus, o noua sancti nupta uiri; uacuis sensibus ista placent. tu neque odoratis uaga uestibus atque capillis naribus agnosci, qua gradiare, uelis, aut inplexarum strue tormentoque comarum turritum sedeas aedificata caput. ne multis splendore tuo male sollicitatis pestiferae nequam sis caput inlecebrae. sed neque uel proprio per corporis incrementum tu cupias mentem foeda placere uiro. tu quoque, sancte puer libris deuote sacratis, corporei curam sperne decoris amans. conpensauit enim Christus tibi largiter ornans perpetuis pulchram diuitiis animam, uosque simul castis ornauit dotibus ambos spe pietate fide pace pudicitia. ### English translation (Claude) Scorning the pure beauty of nature with proud crime, she condemns in herself the divine work in her. In vain will this woman boast that she is chaste who adorns herself with so many varied adulterations. But you, young people of Christ, flee all things whose price lies in loss, whose use is in ruin. Believe the divine words, that from these adornments material for punishment arises for the greedy; Isaiah threatens that they will be girded with stiff rope who now wear silks mixed with purple, who drag tunics red with purple and rustling with gold with flowing folds to an ankle-length hem; girded with ropes, wearing sackcloth without end, they will grind great stones in the prison of the mill. And those who heap up their heads with nourished hair will wear shameful baldness on a bare head. Flee being adorned with such dowries, O new bride of a holy man; these things please empty minds. Do not wish to be recognized by noses, wandering with scented clothes and hair, wherever you walk, nor to sit with your head built up like a tower with a heap and twisting of braided hair, lest, having wrongly provoked many by your splendour, you be the wicked source of pestilent enticement. Nor should you, foul in mind, desire to please even your own husband by the increase of your body's charms. You too, holy youth devoted to the sacred books, spurn, as one who loves, the care of bodily beauty. For Christ has compensated you generously, adorning your beautiful soul with everlasting riches, and has adorned you both together with chaste dowries: hope, piety, faith, peace, modesty. ### Scripture references - Isa 3:16: allusion, high confidence - Isa 3:24: allusion, high confidence - Isa 47:2: allusion, medium confidence - 1 Pet 3:3: echo, medium confidence - 2 Tim 3:15: echo, low confidence ### Translation notes - Paulinus calls cosmetics and ornaments “adulterations” (adulteria), playing on the word's sense of falsifying. Isaiah against the daughters of Zion: Isa 3:16–24; grinding at the mill: Isa 47:2. ### Citation (SBL) Paulinus of Nola, Carm. 25.65 (CSEL 30:240lines 65–96–241; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-65). ## Poem 25, lines 97–128 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-97 - Source: CSEL 30:241lines 97–128–242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's word and good works are the Christian's ornaments; Paulinus contrasts the modest Rebecca with the adorned dancing girl whose dance won the Baptist's head. ### Latin text sermo dei argentum est, et sanctus spiritus aurum, mentibus et gemmae clara bonorum operum. si tenuis cultus mentes offendit honestas et pretio ambiri corda superba iuuat, submoueant istum sanctorum exempla pudorem castaque primorum simplicitas hominum. adspicite antiquos paradisi in sede parentes, quorum totus erat mundus et unus ager. attamen his ouium pelles tegumenta fuerunt; nunc uti neto uellere texta pudet? pulchra Rebecca sacrum cum sponsa ueniret ad Isac, simpliciter uelo tecta pudoris erat. non legitur uariis uenisse ornata lapillis, sed superobducto praedita palliolo, quo pudibunda suum texit uelamine uultum, oblatam sponsi uirgo pauens faciem. an magis Herodias saltatrix uirgo placebit, baptistae mortem nancta (pedum) pretio? inpia maternae sic ulta libidinis iram, ut caput acciperet luxuriae pretium, illud nempe caput, de quo clamauerat index uox populis agnum propter adesse dei. unde nefas tantum meruit nisi ab inlice cultu inpia saltatrix, filia digna patre? quem tamen hoc uicit scelere inuitumque coegit in facinus placiti corporis inlecebris. conuiuas etenim dignos dape regis iniqui duxit in adsensum mobilis arte pedum. nam nisi fulua leues texisset bractea plantas, calcibus ut pictis luderet inprobius, et fluidam crispo duxisset syrmate uestem, fronte micans gemmis, pone refusa comam: ### English translation (Claude) The word of God is silver, and the Holy Spirit gold, and good works are bright jewels for minds. If plain dress offends noble minds, and proud hearts delight in being courted by costliness, let the examples of the saints remove that shame, and the chaste simplicity of the first humans. Look at the ancient parents in the seat of paradise, to whom the whole world was one field. Yet sheepskins were their coverings; are we now ashamed to wear garments woven of spun wool? When beautiful Rebecca came as a holy bride to Isaac, she was covered simply with a veil of modesty. We do not read that she came adorned with various stones, but furnished with a cloak drawn over her, with whose covering she modestly veiled her face, a virgin fearful of the face of her bridegroom as he met her. Or will the dancing girl Herodias please more, who gained the Baptist's death as the price of her feet? Impious, she so avenged the anger of her mother's lust that she received a head as the price of luxury, that head, surely, from which the voice, the herald, had cried to the peoples that the Lamb of God was near. Whence did the impious dancer, a daughter worthy of her father, earn so great a crime, if not from her enticing dress? Yet by this crime she overcame him and compelled him, unwilling, into the deed by the allurements of a pleasing body. For by the art of her nimble feet she led the guests, worthy of the unjust king's feast, into assent. For if a yellow gold leaf had not covered her light soles, so that she might play more shamelessly with painted heels, and if she had not drawn her flowing dress in a curled train, her forehead flashing with gems, her hair poured back: ### Scripture references - Ps 12:6 (11:7 Vulg.): allusion, medium confidence - Gen 3:21: allusion, high confidence - Gen 24:65: allusion, high confidence - Matt 14:6: allusion, high confidence - Matt 14:8: allusion, high confidence - Mark 6:22: allusion, high confidence - John 1:29: allusion, high confidence ### Translation notes - The word of God as refined silver: Ps 12:6. Garments of skins: Gen 3:21. Rebecca veiling herself: Gen 24:65. The dancer and John the Baptist's death: Matt 14:6–11; Mark 6:21–28; Paulinus names the dancer Herodias. The Lamb of God: John 1:29. “(pedum)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 25.97 (CSEL 30:241lines 97–128–242; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-97). ## Poem 25, lines 129–160 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-129 - Source: CSEL 30:242lines 129–160–243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herod's pride in his robes brought a loathsome death; the cleric and his wife should love each other's inner beauty, with Christ as head, Christ present as at Cana, and Mary, the virgin mother of God, honouring their marriage. ### Latin text non ita corruptis spectantum mentibus intrans callida ad infandum praeualuisset opus. ipse quoque Herodes regali ueste superbus sacrilegis demens flatibus intumuit elatusque habitu diuinum oblitus honorem uulnere uermifluo foetidus interiit, digna luens meritis, ut sordidus ulcere obiret qui se crediderat uestis honore deum. sed, cedo ut insani deceant regalia flatus pectora, quae nobis cum Pharaone manus? dissidet a nostris caua mundi gloria regnis, nec coit aduersis lux pia cum tenebris. clericus uxorem Christo comente decoram diligat et pulchram lumine cordis amet auxilioque uiri diuino munere factam lector caelesti discat ab historia; inque uicem mulier, sancto sit ut aequa marito, mente humili Christum in coniuge suscipiat, crescat ut in sanctum texta conpagine corpus, ut sit ei uertex uir, cui Christus apex. tali coniugio cessauit seruitus Euae, aequauitque pium libera Sara uirum. tali lege suis nubentibus adstat Iesus pronubus et uini nectare mutat aquam. his Mariam sponsis domini decet adfore matrem, quae genuit salua uirginitate deum. namque deus placitum sacrata in uirgine templum ipse sibi arcano condidit inpluuio, descendens tacito adlapsu, uelut imber ab alta nube super uellus rore silente cadit. nam nemo arcani fuit huius conscius umquam, quo deus adsumpsit uirgine matre hominem. ### English translation (Claude) she would not, entering the corrupted minds of the spectators, have prevailed so cunningly for the unspeakable deed. Herod himself too, proud in his royal garment, swelled, mad, with sacrilegious pride, and, lifted up by his attire, forgetting the honour due to God, died, stinking, of a wound flowing with worms, paying what his deserts deserved, so that he should die filthy with ulcers who had believed himself a god by the honour of his garment. But, granted that royal things befit hearts puffed up with mad pride, what have we to do with Pharaoh? The hollow glory of the world is at odds with our kingdoms, nor does godly light come together with opposing darkness. Let the cleric love a wife made beautiful by Christ's adorning, and love her as beautiful by the light of the heart, and let the reader learn from heavenly history that she was made by divine gift as a help to her husband; and in turn let the woman, to be equal to her holy husband, receive Christ in her spouse with humble mind, so that she may grow into a holy body woven in its joining, so that the husband may be her head, whose head is Christ. In such a marriage the slavery of Eve has ceased, and free Sarah was equal to her godly husband. By such a law Jesus stands by his own who marry as groomsman, and changes water into the nectar of wine. It befits Mary, the mother of the Lord, to be present with these spouses, she who bore God with her virginity unharmed. For God himself built for himself a pleasing temple in the consecrated virgin by a secret rain, descending with silent gliding, as a shower from a high cloud falls with silent dew on a fleece. For no one was ever witness to this secret, by which God took up man from a virgin mother. ### Scripture references - Acts 12:21: allusion, high confidence - Acts 12:23: allusion, high confidence - 2 Cor 6:14: allusion, medium confidence - Gen 2:18: allusion, high confidence - Eph 5:23: allusion, high confidence - 1 Cor 11:3: allusion, high confidence - Eph 4:16: echo, medium confidence - 1 Pet 3:6: echo, medium confidence - John 2:1: allusion, high confidence - John 2:9: allusion, high confidence - Judg 6:37: allusion, medium confidence - Ps 72:6 (71:6 Vulg.): allusion, medium confidence ### Translation notes - Herod Agrippa's death: Acts 12:21–23. Light and darkness: 2 Cor 6:14. The wife as a helper: Gen 2:18. The husband as head, Christ as head of the husband: Eph 5:23; 1 Cor 11:3. Sarah: 1 Pet 3:6. Cana: John 2:1–11. The dew on the fleece: Judg 6:37–38; rain on the mown grass: Ps 72:6. The groom Julian was a lector (reader). The virginal conception and Mary as mother of God are stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 25.129 (CSEL 30:242lines 129–160–243; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-129). ## Poem 25, lines 161–192 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-161 - Source: CSEL 30:243lines 161–192–244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary, a virgin mother, prefigures the church, bride and sister of Christ, who gives birth to believers in baptism; in Christ there is neither male nor female, and in the resurrection marriage passes away. ### Latin text o noua ad humanam domini commenta salutem ! fit sine concubitu femina feta uterum. sponsa uiro tantum non est subiecta marito, et genitrix partu nec mulier coitu. foedere erat coniunx, sed corpore non erat uxor, intemerata uiro, mater erat puero. grande sacramentum, quo nubit eclesia Christo et simul est domini sponsa sororque sui. sponsa quasi coniunx, soror est, quia subdita non est. * * * * * * * * * * * * inde manet mater aeterni semine uerbi concipiens populos et pariter pariens. hinc soror et coniunx, quoniam sine corporis usu mente coit cui uir non homo sed deus est. hac genitrice senex aeque generatur ut infans; aetatem et sexum non habet haec soboles. haec etenim est benedicta dei generatio, quae non seminis humani sed generis superi est. inde magister ait, quia iam nec femina nec mas in Christo, sed idem corpus et una fides. namque omnes unum corpus sumus, omnia Christo membra quibus Christus corporis in caput est. et quia iam Christum induti deponimus Adam, protinus in speciem tendimus angelicam. propterea hoc opus est cunctis baptismate natis, perfectum ut capiat sexus uterque uirum, et commune caput stet in omnibus omnia Christus, tradens in regnum rex sua membra patri. nubere uel nubi fragilis iam deserit aetas omnibus aeterno corpore conpositis. ergo mei memores par inuiolabile semper uiuite; sit uobis crux ueneranda iugum. ### English translation (Claude) O new devices of the Lord for human salvation! A woman becomes pregnant in her womb without intercourse. A bride was not subjected to a husband as her spouse, and a mother by giving birth, she was not a woman by intercourse. She was a spouse by covenant, but she was not a wife in body; undefiled by a man, she was mother to a boy. A great sacrament, by which the church marries Christ and is at once the bride and the sister of her Lord. A bride as a spouse, she is a sister because she is not subjected. … Hence she remains a mother, conceiving peoples by the seed of the eternal Word and likewise bearing them. Hence she is sister and spouse, since without use of the body she is joined in mind to one whose husband is not man but God. By this mother the old man is born just as the infant; this offspring has no age and no sex. For this is the blessed generation of God, which is not of human seed but of the race above. Hence the teacher says that now there is neither female nor male in Christ, but the same body and one faith. For we are all one body, all members for Christ, for whom Christ is the head of the body. And since, having put on Christ, we now lay aside Adam, we at once tend toward the angelic likeness. Therefore this is the work for all born in baptism, that both sexes may attain the perfect man, and Christ, the common head, may stand as all in all, the King delivering his members into the kingdom to the Father. Marrying or being married, a frail stage, now passes away, when all are composed in an eternal body. So, remembering me, live always as an inviolable pair; let the venerable cross be your yoke. ### Scripture references - Luke 1:34: echo, medium confidence - Eph 5:32: allusion, high confidence - Song 4:9: allusion, medium confidence - John 1:13: allusion, medium confidence - Gal 3:28: allusion, high confidence - Rom 12:5: allusion, high confidence - Eph 5:23: allusion, medium confidence - Gal 3:27: allusion, high confidence - Eph 4:13: allusion, high confidence - 1 Cor 15:24: allusion, high confidence - 1 Cor 15:28: allusion, high confidence - Matt 22:30: allusion, high confidence ### Translation notes - A line or more is lost after line 169 (asterisks in the edition). The church as bride and sister: Eph 5:32; Song 4:9. Born not of human seed: John 1:13. Neither male nor female: Gal 3:28. One body: Rom 12:5. Putting on Christ: Gal 3:27. The perfect man: Eph 4:13. All in all, the kingdom delivered to the Father: 1 Cor 15:24, 28. No marrying in the resurrection: Matt 22:30. Paulinus's commendation of continent marriage is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 25.161 (CSEL 30:243lines 161–192–244; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-161). ## Poem 25, lines 193–224 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-193 - Source: CSEL 30:244lines 193–224–245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The couple should love as Christ and the church; Bishop Memor, the groom's father, is to lead them to the altar, and Bishop Aemilius arrives to bless them, father and brother to Memor. ### Latin text illius ut matris nati, quae sponsa sororque est, sumite digna piis pectora nominibus, et uobis fratres sponso concurrite Christo, sitis ut aeterni corporis una caro. hic uos nectat amor, quo stringit eclesia Christum quoque uicissim illam Christus amore fouet. ipse pater uobis benedicat episcopus, ipse praecinat hymnisonis cantica sancta choris. duc, Memor alme, tuos domino ante altaria natos commendaque precans sanctificante manu. sed quis odor nares adlabitur aethere manans? unde meos stringit lux inopina oculos? quis procul ille hominum placidis se passibus adfert, plurima quem Christi gratia prosequitur? quem benedicta cohors superis circumdat alumnis angelici referens agminis effigiem? nosco uirum, quem diuini comitantur odores et cui sidereum splendet in ore decus. hic uir hic est, domini numeroso munere Christi diues, uir superi luminis, Aemilius. surge, Memor, uenerare patrem, conplectere fratrem, uno utrumque tibi nomen in Aemilio est. iunior et senior Memor est. mirabile magni munus opusque dei! qui minor, hic pater est; posterius natus senior, quia sede sacerdos gestat apostolicam pectore canitiem. filius est fraterque Memor; laetatur adesse communem sibimet pignoribusque patrem. iustitia et pax se gemina uice conplectuntur, cum Memor Aemilio iungitur unanimo. infula pontifices diuino iungit honore; humano pietas iungit amore pares. ### English translation (Claude) As children of that mother who is bride and sister, take up hearts worthy of godly names, and, as brothers, run together to Christ the bridegroom, that you may be one flesh of the eternal body. Let the love bind you here with which the church embraces Christ, and with which in turn Christ cherishes her with love. Let the bishop, your father himself, bless you; let him himself lead the holy songs for the hymn-singing choirs. Lead, kindly Memor, your children to the Lord before the altars, and commend them, praying, with a sanctifying hand. But what fragrance glides to my nostrils, flowing from heaven? Whence does an unexpected light strike my eyes? Who is that man who approaches from afar with calm steps, whom abundant grace of Christ attends? Whom a blessed company surrounds with heavenly nurslings, recalling the image of the angelic host? I know the man whom divine fragrances accompany and on whose face a starry beauty shines. This is the man, this, rich with the many gifts of Christ the Lord, a man of heavenly light, Aemilius. Rise, Memor, revere your father, embrace your brother; both names are yours in one Aemilius. Memor is both the younger and the elder. Wondrous gift and work of the great God! He who is younger is the father; born later, he is the elder, because as bishop in his see he carries apostolic grey hairs in his breast. Memor is son and brother; he rejoices that there is present a common father for himself and his children. Justice and peace embrace one another in a twofold way, when Memor is joined with like-minded Aemilius. The fillet joins the bishops in divine honour; piety joins them as equals in human love. ### Scripture references - Eph 5:25: allusion, high confidence - Eph 5:29: allusion, medium confidence - Eph 5:31: echo, medium confidence - Ps 85:10 (84:11 Vulg.): allusion, high confidence - 2 Cor 2:15: echo, low confidence ### Translation notes - Memor, bishop (probably of Capua) and father of Julian, the groom. Aemilius, probably bishop of Beneventum, seems to have been Memor's consecrator (his “father”) and fellow bishop (his “brother”). Christ's love for the church: Eph 5:25, 29. Justice and peace kiss: Ps 85:10. ### Citation (SBL) Paulinus of Nola, Carm. 25.193 (CSEL 30:244lines 193–224–245; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-193). ## Poem 25, lines 225–241 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/24-923/#p-25-225 - Source: CSEL 30:245lines 225–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bishop Aemilius veils and blesses the couple; Paulinus prays that they keep virginity, or else that their children be dedicated to God, and asks to be remembered. ### Latin text hinc Memor, officii non immemor, ordine recto tradit ad Aemilii pignora cara manus. ille iugans capita amborum sub pace iugali uelat eos dextra, quos prece sanctificat. Christe, sacerdotes exaudi, Christe, precantes et pia uota sacris annue supplicibus. imbue, Christe, nouos de sancto antistite nuptos perque manus castas corda pudica iuua, ut sit in ambobus concordia uirginitatis aut sint ambo sacris semina uirginibus. uotorum prior hic gradus est, ut nescia carnis membra gerant; quod si corpore congruerint, casta sacerdotale genus uentura propago, et domus Aron sit tota domus Memoris christorumque domus sit domus haec Memoris. esto et Paulini Therasiaeque memor, et memor aeternum Christus erit Memoris. ### English translation (Claude) Hence Memor, not forgetful of his duty, in right order hands over his dear children to the hands of Aemilius. He, yoking the heads of both under the peace of marriage, veils them with his right hand, and sanctifies them with prayer. Christ, hear the priests; Christ, assent to them as they pray, and to the godly vows of the holy suppliants. Imbue, Christ, those newly married by the holy bishop, and help their modest hearts through chaste hands, so that there may be in both the concord of virginity, or that both may be the seed of sacred virgins. This is the first grade of vows: that they bear limbs not knowing the flesh; but if they come together in body, may the offspring to come be a chaste priestly race, and may the whole house of Memor be a house of Aaron, and may this house of Memor be a house of anointed ones. Be mindful also of Paulinus and Therasia, and Christ will be mindful of Memor for ever. ### Scripture references - Exod 28:1: echo, low confidence - 1 Cor 7:7: echo, medium confidence ### Translation notes - The veiling of the couple by the bishop during the blessing is described as written. Paulinus's preference for continence in marriage, with marital union as the second choice, is given as written; his own marriage to Therasia had become continent. The digital text's “note” and “notorum” are read “uota” and “uotorum” (“vows”). ### Citation (SBL) Paulinus of Nola, Carm. 25.225 (CSEL 30:245lines 225–241; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/25-225). ## Poem 26, lines 1–34 (XXVI) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-1 - Source: CSEL 30:246lines 1–34–247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 402, during the Gothic invasion of Italy, Paulinus urges joy and trust in Christ despite frightening rumours. ### Latin text Ecce dies nobis anno reuoluta peracto inlustrem reuehit Felicis nomine lucem. tempus erat laetis modo promere gaudia uerbis, anxia si laetas paterentur tempora uoces. sed tamen ista dies licet inter proelia nobis laetitiae pacisque dies erit; horrida longe bella fremant, nostris pax libera mentibus adsit. laetitiae dulcem non obliuiscitur usum mens adsueta piis sua soluere pectora uotis et domino festis caste gaudere diebus. quare inportunam quamuis sub tempore maesto pellite tristitiam; bona gaudia, dulcia uerba, omne pium laetumque die Felicis amemus, natali sine fine die, quia natus in ista est perpetuis Felix saeclis, qua corporis aeuum functus ad aeternam migrauit in aethera uitam. ergo metus abeant tristes redeantque refectis gaudia pectoribus; fugiant decet omnia sanctum maesta diem, tanti quem gloria confessoris insignem cunctis per tempora tota diebus elucere facit populisque frequentibus ornat. hunc ego, si Geticis agerem male subditus armis, inter et inmites celebrarem laetus Alanos, et si multiiugae premerent mea colla catenae, captiuis animum membris non iungeret hostis, pectore non uincto calcaret triste superba seruitium pietas. licet inter barbara uincla liber amor placitis caneret mea uota loquellis. nunc igitur quamuis uarias uaga fama per oras terrificis pauidas feriat rumoribus aures, nos tamen in domino stabilis fiducia Christo roboret et recto fixis pede mentibus armet, nec pauor ater in hanc obducat nubila lucem, quam deus aetherio Felicis honore serenat. ### English translation (Claude) Behold, the day, returned for us as the year is completed, brings back the light made illustrious by the name of Felix. It would be the time to bring out joys in glad words, if anxious times allowed glad voices. But yet, though amid battles, this day will be for us a day of joy and peace; let horrid wars rage far off, let free peace be present in our minds. The mind does not forget the sweet habit of joy, accustomed to loosen its breast in godly vows and to rejoice chastely before the Lord on festal days. Therefore drive away importunate sadness, though in a sorrowful time; good joys, sweet words, everything godly and glad let us love on Felix's day, a birthday without end, because on it Felix was born for everlasting ages, when, having finished the age of his body, he migrated to eternal life in heaven. So let sad fears depart, and joys return to refreshed hearts; it is fitting that all sad things flee the holy day, which the glory of so great a confessor makes shine out notable among all days through all time and adorns with crowded peoples. This day, even if I were living wretchedly subject to Gothic arms, I would celebrate gladly even among the savage Alans, and if many-yoked chains pressed my neck, the enemy would not chain my mind to my captive limbs; with my heart unbound, piety would proudly trample sad slavery. Even amid barbarian chains free love would sing my vows in pleasing words. So now, though wandering rumour through various regions strikes fearful ears with terrifying reports, yet let steadfast trust in the Lord Christ strengthen us and arm our minds, fixed with upright foot, and let not black fear draw clouds over this light, which God makes serene with the heavenly honour of Felix. ### Scripture references - Phil 4:4: echo, medium confidence - Ps 112:7 (111:7 Vulg.): echo, low confidence ### Translation notes - The Visigoths under Alaric invaded Italy in 401–402. The digital text's “reuolnta”, “seroitium”, “panor” and “nota” are read “reuoluta”, “seruitium”, “pauor” and “uota”. ### Citation (SBL) Paulinus of Nola, Carm. 26.1 (CSEL 30:246lines 1–34–247; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-1). ## Poem 26, lines 35–66 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-35 - Source: CSEL 30:247lines 35–66–248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Israel kept the Passover even while fleeing Egypt, Christians should keep Felix's feast joyfully in a troubled time. ### Latin text legifer ut quondam Pharii tellure tyranni pascha sacrum Moyses prima sub lege dicauit sanctaque tunc Iudaea, domo licet inpius illos maturare fugam ualida ui cogeret hostis, libertate tamen deuoti pectoris audax nec turbante metu iussum sollemne reliquit, sed trepidans fugiensque licet diuina peregit festa, salutifero laetis epulatus in agno coetibus et ficto Christi iam sanguine uictor, duxit ouans laetas uicto Pharaone choreas (inde fugae memores etiam nunc azyma sumunt Iudaei solo retinentes nomine gentem, infermentatis pulsi quia panibus olim Aegypto fecere fugam; paribus modo signis per patrios, sed iam per inania sabbata, ritus antiqui recolunt uestigia grata timoris; nam frustra ueterem uacua sub imagine legem exercent, uerum nobis quia pascha repleuit unus pro cunctis patri datus hostia Christus, et quia corpus adest uitae, perit umbra figurae): sic igitur modo nos turbato in tempore laeti, mente pia festum dilecti martyris omnes conlatis hilarae studiis pietatis agamus. forte magis pietas nobis dabit ista salutem, si nostras ideo libeat deponere curas, ut confessori laetantia corda feramus, cuius honore deus gaudet, quia martyr honorem contempsit proprium domini pro nomine Christi, uilior ipse sibi, ut Christo pretiosior esset. propterea tali placeat gaudere patrono natalemque diem sopiti pace beata martyris expositis laetantes ducere curis. ### English translation (Claude) As once Moses the lawgiver, in the land of the Pharian tyrant, dedicated the sacred Passover under the first law, and holy Judea then, though the impious enemy was forcing them with strong violence to hasten their flight from his home, yet, bold with the freedom of a devoted heart, and undisturbed by fear, did not abandon the commanded solemnity, but, though trembling and fleeing, performed the divine festival, feasting on the saving lamb in glad gatherings, and, already victorious by the prefigured blood of Christ, led glad dances in triumph when Pharaoh was conquered (hence, mindful of the flight, even now the Jews, keeping the nation in name only, take unleavened bread, because once, driven out, they made their flight from Egypt with unleavened loaves; with like signs now, through ancestral rites, but now through empty sabbaths, they recall the welcome traces of the ancient fear; for they practise the old law in vain under an empty image, because for us Christ, given to the Father as one victim for all, has fulfilled the true Passover, and since the body of life is present, the shadow of the figure perishes): so therefore let us now, glad in a troubled time, all keep the festival of the beloved martyr with godly mind, with united zeal of cheerful piety. Perhaps this piety will the more bring us safety, if it pleases us to lay down our cares for this purpose, to bring rejoicing hearts to the confessor, in whose honour God rejoices, because the martyr scorned his own honour for the name of Christ the Lord, cheaper to himself so as to be more precious to Christ. Therefore let it please us to rejoice in such a patron and, rejoicing, our cares set aside, to keep the birthday of the martyr laid asleep in blessed peace. ### Scripture references - Exod 12:11: allusion, high confidence - Exod 12:39: allusion, high confidence - Exod 15:20: allusion, medium confidence - 1 Cor 5:7: allusion, high confidence - Heb 10:10: allusion, medium confidence - Col 2:17: allusion, high confidence ### Translation notes - The Passover and the flight from Egypt: Exod 12; Exod 15:20. Paulinus's remarks on Jewish observance are his own polemic, given as written. Christ our Passover, one offering for all: 1 Cor 5:7; Heb 10:10. Shadow and body: Col 2:17. ### Citation (SBL) Paulinus of Nola, Carm. 26.35 (CSEL 30:247lines 35–66–248; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-35). ## Poem 26, lines 67–98 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-67 - Source: CSEL 30:248lines 67–98–249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barbarians are God's scourge for sin; safety lies not in arms or walls but in prayer, as Nineveh, Moses against Amalek, and Esther against Haman show. ### Latin text hoc quoque deuotis aderit, si fortior extet nunc ad laetitiam affectus quam causa timoris ad consternandas obducto pectore mentes. credite non armis neque uiribus esse timendos allophylum populos, quos propter crimina nostra offensi mouet ira dei, ut formidine mortis excitet ad curam uitae torpentia corda. ergo deum mitem saeuo timeamus in hoste, absit ut hoste metus, quem formidare meremur non metuendo deum; placida quem pace remissi neglegimus saltem ui conpellente tremamus, placemus maerore humiles quem laeta ferentem spernimus ex ipsa mox prosperitate superbi. prisca retractemus sanctorum exempla parentum, qui merita inmissis tolerantes uerbera bellis, non armis sibi nec muris capienda putabant praesidia. humanis opibus sperare salutem nulla salus. nec enim mortem mortalia pellent. ergo quibus curae tempus sit cura precandi caelestem dominum, quo maesta aut laeta parantur, qui solus praestare potest dicione superna, rursus ut exactis renouentur gaudia curis. hoc etenim regit et uariat deus arbiter usu res hominum, ut semper succedant nubila sudis atque iterum fugiant imbres redeunte sereno. quanta precum uirtus, quae sit medicina parenti flere deo, doceat luctu seruata Nineue et senis inpensa Moysi prece uictus Amalec et maledictus Aman sanctae prece perditus Esther, qui bene poenarum uersa uice quae mala sanctis miscuerat solus bibit inpius et cruce iusta, quam famulo domini praefixerat, ipse pependit. ### English translation (Claude) This too will be granted to the devout, if affection for joy now stands stronger than the cause of fear to dismay minds with clouded breast. Believe that the foreign peoples are to be feared not for their arms or strength; the anger of an offended God moves them because of our sins, so as to rouse sluggish hearts by fear of death to care for life. So let us fear the gentle God in the savage enemy; let fear of the enemy be far from us, the enemy we deserve to fear by not fearing God; let us at least tremble, as force compels, before him whom, relaxed in calm peace, we neglect; let us, humble in grief, appease him whom, when he brings glad things, we soon spurn, proud from prosperity itself. Let us go back over the ancient examples of our holy fathers, who, enduring deserved scourges in wars sent upon them, did not think protection was to be found in arms or walls. To hope for salvation in human resources is no salvation. For mortal things do not drive off death. So let those who have care spend this time in the care of praying to the heavenly Lord, by whom sad or glad things are prepared, who alone can grant, by his heavenly rule, that joys be renewed again when cares are driven away. For God the arbiter rules and varies the affairs of men in this way, so that clear skies always follow clouds, and the rains flee again as fair weather returns. How great is the power of prayers, what medicine it is to weep before God, let Nineveh teach, saved by mourning, and Amalek, conquered by the lavish prayer of old Moses, and cursed Haman, destroyed by the prayer of holy Esther, who, the punishments well reversed, alone drank, impious, the evils he had mixed for the saints, and on the just cross, which he had set up for the Lord's servant, himself hanged. ### Scripture references - Ps 146:3 (145:3 Vulg.): echo, medium confidence - Ps 33:16 (32:16 Vulg.): echo, medium confidence - Jonah 3:10: allusion, high confidence - Exod 17:11: allusion, high confidence - Esth 4:16: allusion, medium confidence - Esth 7:10: allusion, high confidence ### Translation notes - Not trusting in human help: Ps 146:3; 33:16–17. Nineveh: Jonah 3:5–10. Moses' raised hands against Amalek: Exod 17:11. Haman hanged on the gallows he prepared for Mordecai: Esth 7:10. ### Citation (SBL) Paulinus of Nola, Carm. 26.67 (CSEL 30:248lines 67–98–249; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-67). ## Poem 26, lines 99–129 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-99 - Source: CSEL 30:249lines 99–129–251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith in God, not walls or legions, is the true defence, as Joshua's capture of Jericho without assault showed. ### Latin text ergo fides innixa deo trepidantia firmet pectora et in maesto securum tempore tempus praesumat confisa deo, quia non metuendi causa timere deum, quem quisquis non timet unum omnia iure timet. fidant legionibus illi perfugioque parent reparatis moenia muris, nulla salutiferi quibus est fiducia Christi; nos crucis inuictae signum et confessio munit, armatique deo mentem non quaerimus arma corporis; et quamquam membris uideamur inermes, arma tamen gerimus, quibus et sub pace serena contra incorporeos animis decernimus hostes. nunc opus adiutore deo, solusque timendus, quo sine et arma cadunt, per quem firmantur et arma; ipse intra muros turris tibi, qui sine muris murus erit. recolamus abhinc signata sacratis gesta patrum libris, et perspice qui potiore praesidio fuerint, quos urbs circumdata magnis absque deo muris an quos sine moenibus urbis uallabat socio uirtus diuina fauore. illam dico urbem quam perdidit acer Iesus, mutatus proprium uirtutis nomine nomen, quam non militiae solito de more subegit, ut solitum est, longa dux obsidione laborans; uerum ope diuina sacra per mysteria uibrans tela nec exercens tacitis exercitus armis lustrauit cessante manu septemque diebus septenos iterans sibi circa moenia gyros. obtinuit captos numeri uirtute potentis atque sacerdotum lituis clangore tremendo fulmineos superae tonitrus imitantibus irae. ### English translation (Claude) So let faith, resting on God, strengthen trembling hearts, and, trusting God, anticipate a secure time in a sorrowful time, because there is no cause to fear except to fear God; whoever does not fear him alone rightly fears all things. Let those trust in legions and prepare walls as refuge with rebuilt ramparts who have no trust in saving Christ; the sign of the unconquered cross and our confession fortify us, and, armed in mind by God, we do not seek arms for the body; and though we seem unarmed in our limbs, yet we bear arms, with which even in serene peace we fight in our souls against bodiless enemies. Now we need God as helper, and he alone is to be feared, without whom even arms fall, through whom even arms are made firm; he himself will be a tower for you within the walls, he who without walls will be a wall. Let us go back from here over the deeds of the fathers, recorded in the sacred books, and see who had the better protection: those whom a city surrounded with great walls, without God, or those whom, without city walls, divine power fenced about with allied favour. I speak of that city which fierce Jesus destroyed, whose own name was changed into a name of power, which the leader did not subdue in the usual manner of warfare, toiling, as is usual, in a long siege; but, brandishing weapons by divine help through sacred mysteries, not plying them, an army with silent arms, he went round it with hands at rest, and for seven days repeated sevenfold circuits about the walls. He took them captive by the power of the mighty number and by the priests' trumpets with dreadful blast, imitating the thunderbolts of anger above. ### Scripture references - Num 13:16: allusion, medium confidence - Josh 6:3: allusion, high confidence - Josh 6:15: allusion, high confidence - Josh 6:20: allusion, high confidence - Eph 6:12: allusion, medium confidence - 2 Cor 10:4: echo, medium confidence - Zech 2:5: echo, medium confidence - Ps 127:1 (126:1 Vulg.): echo, medium confidence - Matt 10:28: echo, low confidence ### Translation notes - “Jesus” is Joshua (the same name in Latin), whose name was changed from Hoshea: Num 13:16. The fall of Jericho: Josh 6:3–20. Spiritual weapons against bodiless enemies: Eph 6:12; 2 Cor 10:4. God a wall: Zech 2:5; Ps 127:1. ### Citation (SBL) Paulinus of Nola, Carm. 26.99 (CSEL 30:249lines 99–129–251; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-99). ## Poem 26, lines 130–161 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-130 - Source: CSEL 30:251lines 130–161–252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Jericho only Rahab, who trusted God and marked her house with scarlet, a figure of Christ's blood, was saved; faith always prevails over arms, as with David, Moses and Jael. ### Latin text tunc qui diuitiis populus fidebat et urbe, interiit mixtis inter sua tecta sepulchris. sola Rahab meretrix, castam quae gessit iniqua gente fidem, non freta suis euadere muris, sed pietate dei meritum pietatis adepta est, qua famulis domini tuto fuit hospita tecto celatisque pie ciues inlusit iniquos, fraude bona fallax, animo mentita fideli. hospitibus quia fida piis, infida profanis ciuibus extiterat, uitam patriamque domumque praelato contempta deo mox cuncta benigno repperit in domino; quae si posuisset in urbe praesidium, patriis cecidisset mixta ruinis indefensa deo; meretrix sed mystica Christum prouida pollutas empturum sanguine gentes, puniceo proprium signauit uellere tectum excepitque suam patria pereunte salutem, significans illos mundo labente tegendos, quos crucis inuictae signat cruor. hinc cape quantum ipse cruor ualeat, cuius saluabat imago. semper in omne bonum ualuit confidere Christo, credere cuncta deo uirtutum, ponere solum omnia summa deum; talis super omnia semper arma fides ualuit; tali puer ille pusillus robore grandis erat, qui spretis fortior armis perculit armatum silicis uirtute gigantem. arma fide semper, numquam cognouimus armis indiguisse fidem. rupit mare uirga fidelis, quod uacua arma fide cum principe mersit iniquo. femineas quoque personas uirtute uirili induit alma fides, mulier qua sancta peremit terribilem Sisaram transfixum tempora palo; ### English translation (Claude) Then the people who trusted in riches and city perished, with tombs mingled among their houses. Only Rahab the harlot, who kept chaste faith in a wicked nation, not trusting to escape by her walls, but by God's kindness, obtained the reward of her kindness, by which she was hostess to the Lord's servants under a safe roof, and, hiding them dutifully, deceived the wicked citizens, deceitful with a good deceit, lying with faithful mind. Because she had been faithful to the godly guests, unfaithful to the profane citizens, she soon found everything again, kindly given, in the Lord: life, homeland, home, scorned when God was preferred; if she had placed her protection in the city, she would have fallen, mixed in her native ruins, undefended by God; but the mystic harlot, foreseeing that Christ would buy the polluted nations with blood, marked her own roof with a scarlet fleece and received her salvation as her homeland perished, signifying that those are to be sheltered as the world falls whom the blood of the unconquered cross marks. Learn from this how much the blood itself avails, whose image saved. It has always availed for every good to trust in Christ, to entrust all things to the God of powers, to set God alone as the sum of all things; such faith has always availed above all arms; by such strength that little boy was great, who, stronger with arms scorned, struck down the armed giant with the power of a flint. We have known arms always to need faith, never faith to need arms. The faithful rod broke the sea, which drowned the arms empty of faith with their wicked prince. Kindly faith has clothed even women with manly courage, by which a holy woman killed terrible Sisera, his temples pierced with a stake; ### Scripture references - Josh 2:4: allusion, high confidence - Josh 2:18: allusion, high confidence - Josh 6:25: allusion, high confidence - Heb 11:31: allusion, medium confidence - 1 Pet 1:19: echo, medium confidence - 1 Sam 17:49: allusion, high confidence - Exod 14:16: allusion, high confidence - Exod 14:28: allusion, high confidence - Judg 4:21: allusion, high confidence ### Translation notes - Rahab: Josh 2; 6:22–25; Heb 11:31; Jas 2:25. Paulinus's praise of Rahab's deception is given as written. The scarlet cord as a figure of Christ's blood is traditional. David and Goliath: 1 Sam 17:49. The sea and the drowned army: Exod 14:16, 28. Jael and Sisera: Judg 4:21. ### Citation (SBL) Paulinus of Nola, Carm. 26.130 (CSEL 30:251lines 130–161–252; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-130). ## Poem 26, lines 162–194 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-162 - Source: CSEL 30:252lines 162–194–253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judith beheaded Holofernes, and Hezekiah's prayer over Sennacherib's threatening letter brought an angel who destroyed the Assyrian army in one night. ### Latin text terrentem magnos late populos Holofernem arte pudicitiae deceptum callida Iudith risit, in inpuro quae non polluta cubili barbara truncato uictrix duce castra fugauit. nuda fides armata deo est; uirtute fidei fortior Ezechias paucis quam milibus ille Sennacherib, cuius Babylon et opima Nineue regnum erat. Assyrias uires et Medica regna mouerat et magnis legionibus omnia circum regna terens sacram domini tendebat ad urbem atque unam tota bellorum mole petebat. dum parat hoc bellis retinentibus inpia uota inpediente deo, praemisit scripta superbis dura minis, quae sumpta dolens altaria coram intulit Ezechias domino, lacrimisque profusis dum recitat fera uerba lauans prostratus et orans atrata cum plebe, deum permouit, et una tam grauis exitii uictor prece perculit absens Assyrios pugnante deo, conpendia tanta promeritus, ne nosset eum quem uinceret hostem. nam post Ezechiae querulos trans sidera fletus et de corde humili missas super astra querellas uoce pia inpulsis summi patris auribus, altae ut patuere fores caeli, delabitur ales angelus halantem qua labitur aera ducens, armatus uerbi gladio ferit inpia castra et sopitorum taciturna strage triumphans centum octoginta dedit uno milia leto, et nox una fuit tam magni conscia belli. mane minax rex surgit adhuc, et mox miser armis milite deleto uacuis fugit agmine raro, Ezechiam fugiens alio procul orbe diremptum, cui modo praesenti fuerat sua uincla minatus. ### English translation (Claude) Judith, by the cunning art of chastity, mocked Holofernes, who terrified great peoples far and wide, she who, not polluted in the impure bed, victorious, routed the barbarian camp when its leader was beheaded. Naked faith is armed by God; by the power of faith Hezekiah with a few thousands was stronger than that Sennacherib, whose kingdom was Babylon and rich Nineveh. He had moved the Assyrian powers and the Median kingdoms, and, trampling all the kingdoms round with great legions, was making for the sacred city of the Lord and attacking it alone with the whole mass of war. While he was preparing this, his impious wishes held back by other wars as God hindered, he sent ahead letters harsh with proud threats, which Hezekiah, grieving, took and brought before the Lord at the altar, and with tears poured out, washing the savage words as he read them, prostrate and praying with the people in mourning, he moved God, and by one prayer, victor over so grave a destruction, though absent he struck the Assyrians, God fighting for him, earning so great a saving that he should not even see the enemy he conquered. For after Hezekiah's complaining tears had passed beyond the stars, and complaints sent from a humble heart above the stars had struck the ears of the highest Father with godly voice, when the high doors of heaven opened, there glides down a winged angel, drawing a fragrant air where he glides, and, armed with the sword of the word, strikes the impious camp, and, triumphing in a silent slaughter of sleepers, gave a hundred and eighty thousand to one death, and one night was the witness of so great a war. In the morning the king rises, still threatening, and soon, wretched, his army destroyed, flees with a thin column, his arms emptied, fleeing Hezekiah, separated far off in another region, whom just now, as if present, he had threatened with chains. ### Scripture references - 2 Kgs 19:14: allusion, high confidence - 2 Kgs 19:15: allusion, high confidence - 2 Kgs 19:35: allusion, high confidence - 2 Kgs 19:36: allusion, high confidence - Isa 37:14: allusion, medium confidence - Isa 37:36: allusion, medium confidence ### Extrabiblical texts - Jdt 13:8 (Judith): allusion, high confidence ### Translation notes - Judith and Holofernes: Jdt 13 (outside the 66 books). Hezekiah spreading the letter before the Lord, and the angel destroying the Assyrian camp: 2 Kgs 19:14–36; Isa 37. Scripture gives the number as 185,000; Paulinus writes 180,000. The digital text's “nictor” is read “uictor”. ### Citation (SBL) Paulinus of Nola, Carm. 26.162 (CSEL 30:252lines 162–194–253; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-162). ## Poem 26, lines 195–226 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-195 - Source: CSEL 30:253lines 195–226–254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Isaiah interceded for Hezekiah, Felix will intercede for Nola, bearing its burdens as Christ bore our sins; saints have always prayed for sinners, as Moses for Israel and Lot for Zoar. ### Latin text tunc uelut Ezechiae fuit interuentor Esaias, ad dominum nobis isto sit tempore Felix. iactemus nostras et transfundamus in istum curas atque metus. leuis illi sarcina nostrum pondus erit, quia quod paruis onus hoc leue magnis. sic deus ipse hominum gessit peccata nec hausit, et mortem passus non pertulit in cruce culpam. perdidit ille meam repararet ut in cruce uitam; ille reus factus, ne sim reus; inter iniquos condemnatus obit, nos ut discernat iniquis. morte pia dominus mihi mortuus, ut sibi uiuam et merear semper uiuentis uiuere uitam. sic potiora eius uenerando in corpore membra martyres, e quibus est insigni robore Felix inter diuini capitis sacra lumina fulgens, iure deo ualidi, quia Christo proxima passi. concurramus ad hunc spe conspirante patronum; suscipiet nostras placida pietate querellas, et dum natalem ipsius celebramus ouantes, ille preces nostras meritis pius adseret altis inque uicem flebit nobis, quia mente dicata nos laetamur ei. non est cura haec noua sanctis exorare deum pro peccatoribus aegris uique boni meriti meritum superare sinistrum. si legimus Moysen populo peccante precatum extinxisse graues aeterni uindicis iras, et cum Pentapolim perfunderet igneus imber, exiguam Segor Sodomis discernit iniquis Lot fugiens castaque potens prece liberat urbem electamque domo sumit, quia sede pudica integer incestae permanserat incola terrae, permixtus Sodomae tectis sed moribus exter. ### English translation (Claude) Then, as Isaiah was intercessor for Hezekiah, so may Felix be for us with the Lord at this time. Let us cast our cares and fears on him and pour them over onto him. Our weight will be a light burden for him, because what is a burden to the small is light to the great. So God himself bore the sins of men and did not take them in, and, suffering death, did not bear guilt on the cross. He lost his life that on the cross he might restore mine; he was made guilty, lest I be guilty; among the wicked he died condemned, to separate us from the wicked. By a godly death the Lord died for me, that I may live for him and deserve always to live the life of him who lives. So the martyrs are the more important members in his venerable body, among whom Felix, of notable strength, shines among the sacred lights of the divine head, rightly strong with God, because they suffered things nearest to Christ's. Let us run together to this patron with united hope; he will receive our complaints with calm kindness, and while we celebrate his birthday rejoicing, he will kindly support our prayers with his high merits, and will weep for us in turn, because with dedicated mind we rejoice for him. This is no new care for the saints, to entreat God for sick sinners, and by the force of good merit to overcome bad merit. We read that Moses, praying when the people sinned, quenched the heavy anger of the eternal avenger, and that, when the fiery rain flooded the Pentapolis, Lot, fleeing, set little Zoar apart from wicked Sodom and, mighty by chaste prayer, freed the city and took it as chosen for his home, because in a modest dwelling he had remained upright, an inhabitant of an incestuous land, mingled with Sodom's houses but a stranger in morals. ### Scripture references - 2 Kgs 19:2: allusion, high confidence - 1 Pet 5:7: allusion, high confidence - 1 Pet 2:24: allusion, medium confidence - 2 Cor 5:21: allusion, high confidence - Isa 53:12: allusion, high confidence - Rom 14:8: echo, medium confidence - 2 Cor 5:15: allusion, medium confidence - Exod 32:11: allusion, high confidence - Exod 32:14: allusion, high confidence - Gen 19:20: allusion, high confidence - Gen 19:21: allusion, high confidence ### Translation notes - Hezekiah sending to Isaiah: 2 Kgs 19:2–7. Casting cares: 1 Pet 5:7. Christ made sin, numbered with transgressors: 2 Cor 5:21; Isa 53:12. Moses' intercession: Exod 32:11–14. Lot and Zoar: Gen 19:20–23. The intercession of the saints is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 26.195 (CSEL 30:253lines 195–226–254; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-195). ## Poem 26, lines 227–254 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-227 - Source: CSEL 30:254lines 227–254–255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Elijah's prayer shut and opened heaven, Paulinus asks Felix, whose God led Israel through the desert and made the sun stand still for Joshua, to obtain victory for Rome. ### Latin text quid loquar Eliae precibus clusum atque reclusum caelum et sanctiloquo sublimis in ore prophetae terrarum mansisse famem, rediisse salutem? ut quondam hos habuit uetus aetas, sic modo nostra Felicem sortita salus petat omne quod audet quodque cupit tali speret confisa patrono. sancte deo dilecte, dei tu dextera, Felix, esto, precor, nobis tu munitissima turris. nam deus Abraham deus est tuus et deus Isac et deus Israel tuus est deus; ille Rubentis diuisor pelagi et dulcator fontis amari, ille dator mannae caelo, dator ortygis austro et sitientis humi percussa rupe rigator, ipse tuus deus est, qui per deserta sequentem praecessit populum et praetentam nocte dieque temporis alterna mutauit lege columnam quique quater denos inter deserta per annos, angelico plebem de caelis pane cibauit et rupta in fluuios sitientem cote refecit. posce, precor, placidum nostris accedere Christum partibus; ipse tuus deus est, quo fortis Iesus stare suis iussit solem lunamque triumphis, et tibi cum dominus Romani prospera regni adnuerit, famulis elementis praecipe, Felix, ad nostrum seruire bonum; procedat et astris stantibus aucta dies; stet sol tibi lunaque concors haereat obfixo suspendens sidera cursu, dum Romana suum capiat uictoria finem. ### English translation (Claude) Why should I speak of heaven shut and opened again by the prayers of Elijah, and of famine remaining on the earth and salvation returning at the holy-speaking mouth of the lofty prophet? As the old age once had these, so now let our safety, having received Felix as its lot, ask for all it dares, and hope for all it desires, trusting in such a patron. Holy Felix, beloved of God, right hand of God, be, I pray, a most fortified tower for us. For the God of Abraham is your God, and the God of Isaac and the God of Israel is your God; he who divided the Red Sea and sweetened the bitter spring, he who gave manna from heaven, gave quail by the south wind, and watered the thirsty ground by striking the rock, he himself is your God, who went before the people following him through the deserts, and by the alternating law of time changed the column held out before them by night and by day, and who for forty years in the deserts fed the people with angels' bread from heaven and refreshed them in their thirst with a rock broken into rivers. Ask, I pray, that Christ may come calmly to our side; he himself is your God, by whom mighty Joshua commanded sun and moon to stand for his triumphs; and when the Lord has assented to the prosperity of the Roman empire for you, command the serving elements, Felix, to serve our good; let the day go on lengthened with the stars standing still; let the sun stand for you, and let the moon, in concord, hold still, keeping the stars suspended in a fixed course, until Roman victory reaches its end. ### Scripture references - 1 Kgs 17:1: allusion, high confidence - 1 Kgs 18:45: allusion, medium confidence - Jas 5:17: allusion, medium confidence - Exod 3:6: allusion, high confidence - Exod 14:21: allusion, high confidence - Exod 15:25: allusion, high confidence - Exod 16:13: allusion, high confidence - Exod 17:6: allusion, high confidence - Exod 13:21: allusion, high confidence - Ps 78:25 (77:25 Vulg.): allusion, medium confidence - Josh 10:13: allusion, high confidence - Ps 61:3 (60:4 Vulg.): echo, low confidence ### Translation notes - Elijah and the rain: 1 Kgs 17:1; 18:41–45; Jas 5:17–18. The God of Abraham, Isaac and Jacob: Exod 3:6. The Red Sea, Marah, manna, quail, water from the rock, the pillar of cloud and fire: Exod 14–17; 13:21–22. Angels' bread: Ps 78:25. The sun standing still for Joshua: Josh 10:12–13. Felix's intercession is asked as written. ### Citation (SBL) Paulinus of Nola, Carm. 26.227 (CSEL 30:254lines 227–254–255; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-227). ## Poem 26, lines 255–282 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-255 - Source: CSEL 30:255lines 255–282–256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus prays that, as Daniel tamed the lions and the three youths quenched the furnace, Felix may tame the barbarians and cool the fires of war, though his own miracles suffice as examples. ### Latin text sicut in Assyria Daniel Babylone leones effusa domuit uictor prece, sic tibi, Felix, effera barbaries Christo frangente dometur et tua captiui iaceant uestigia circum. sic aliquando ferae circum iacuere prophetam orantisque pedes linguis mulsere benignis, naturam mutante deo, ut damnaret acerba mente feros homines humana pace ferarum. sic et crudelem confudit flamma tyrannum sanctis spectantem pueris seruire caminos atque suos cantare reos, ardere ministros. quonam se miseri poterunt defendere reges, qui tam degeneres humanae mentis in illos saeuierint, quibus et feritas et flamma pepercit? sed uelut aeternos pueris recinentibus hymnos roscidus accensos discussit spiritus ignes, sic nobis placido Felicis gratia flatu adspirante deo bellorum temperet ignes ortaque Romuleis reprimens incendia terris sollicitos placida iam pace refrigeret aestus fessaque restinctis absoluat pectora curis. sed cur insipiens, tamquam tibi sim rudis hospes oblitusque tui, ueterum te posco parentum exemplis, ut opem tribuas in rebus egenis, quam tibi dante deo facies tu cedere nobis? sat mihi sunt, Felix, uirtutum exempla tuarum, nec tibi pauperior Christus caelestia fundit munera quam patribus, quorum generosa propago es. ### English translation (Claude) As in Assyria Daniel, victorious by poured-out prayer, tamed the lions at Babylon, so for you, Felix, let savage barbarism be tamed as Christ breaks it, and let the captives lie around your footsteps. So once the beasts lay around the prophet and soothed the feet of the one praying with kindly tongues, God changing their nature, so as to condemn men savage in bitter mind by the human peace of beasts. So also the flame confounded the cruel tyrant, as he watched the furnaces serve the holy boys, and the men he had condemned sing, while his ministers burned. How could wretched kings defend themselves, who raged with minds so degenerate from humanity against those whom both wildness and flame spared? But as, while the boys sang eternal hymns in response, a dewy wind scattered the kindled fires, so may the grace of Felix with calm breath, as God breathes on us, temper the fires of war for us, and, repressing the conflagrations that have risen in the lands of Romulus, cool our anxious heat now with calm peace, and release weary hearts, our cares extinguished. But why, foolish, as if I were an inexperienced guest of yours and forgetful of you, do I appeal to you by the examples of the ancient fathers to give help in our needs, help which, God granting it to you, you will make come to us? The examples of your own powers suffice me, Felix, nor does Christ pour out heavenly gifts to you more poorly than to the fathers, whose noble offspring you are. ### Scripture references - Dan 6:22: allusion, high confidence - Dan 3:22: allusion, high confidence - Dan 3:25: allusion, high confidence - Heb 11:33: echo, medium confidence ### Extrabiblical texts - Pr Azar 26–27 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - Daniel in the lions' den: Dan 6:22. The three young men in the furnace: Dan 3; the cooling wind of dew and their hymn are in the Greek additions (Prayer of Azariah and Song of the Three Young Men, outside the 66 books). ### Citation (SBL) Paulinus of Nola, Carm. 26.255 (CSEL 30:255lines 255–282–256; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-255). ## Poem 26, lines 283–315 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-283 - Source: CSEL 30:256lines 283–315–257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix's gifts differ from those of Daniel and the three youths but equal them; God has given him power over Satan's legions, as shown by a man possessed by a demon of ravenous hunger. ### Latin text nam patriarcharum, Felix, et filius aeque stirpis apostolicae es, tanti non degener heres seminis; ut sanctae legis simul atque fidei confessor patriis uirtutibus aemula sanctus signa geris, nec, si species operum tibi dispar, non similis uirtus; diuersa est gratia nobis, gloria par, quoniam sanctis fons omnibus unus et regnum commune dei; non una prophetis martyribusque sacris opera, ut diuersa fuerunt tempora, nec coeunt signis distantia causis gesta; dei per dona sibi caelestia distant aequales meritis. si non eadem omnia Felix quae Daniel gessit uel pertulit et lacus istum non habuit nec terribiles cinxere leones: nec Daniel eadem pro nomine passus erili est, uerbera uincla metus et noctem carceris atri, quae Felix horrenda tulit. qui rostra ferarum clausit adoranti faciens mansueta prophetae, qui fecit gelidos pueris orantibus ignes umidaque in mediis dedit indumenta caminis, ipse dedit celso Felicem iure potentem pestiferis Satanae legionibus inperitare, in quibus iste feras omnes conpescit et ignes. nam quae non serpens, quae non hac belua turba est? denique de multis unum loquar, ut sit ab uno discere daemoniis sensus constare ferinos. quidam homo, non longum tempus, tam prodigiali daemone distentus fuit, ut iam non modo notos ille cibos hominum, uel si congesta daretur multa mensa dape, in facili consumeret haustu, uerum et gallinas habitantum limine raptas, mox ut sustulerat, rabido discerperet ore et pluma incoctas non suffocante uoraret. ### English translation (Claude) For you, Felix, are equally a son of the patriarchs and of the apostolic stock, no degenerate heir of so great a seed; as a confessor of the holy law and of faith together, you, holy one, bear signs rivalling your fathers' virtues, and if the form of your works is different, your virtue is not unlike; grace is diverse among us, glory equal, since there is one fountain for all the saints and a common kingdom of God; the works of the prophets and the sacred martyrs are not one, as the times were different, nor do deeds distant in their causes agree in their signs; they differ among themselves by the heavenly gifts of God, equal in merits. If Felix did not do or suffer all the same things that Daniel did or suffered, and the den did not hold him, nor did terrible lions surround him, neither did Daniel suffer for his Master's name the same things, scourges, chains, fears, and the night of a black prison, which Felix bore, horrible as they were. He who shut the beasts' jaws, making them gentle to the praying prophet, who made the fires cold for the praying boys and gave them moist garments in the midst of the furnaces, he himself has given Felix, mighty by lofty right, to command the pestilent legions of Satan, in which he restrains all beasts and fires. For what serpent, what beast is not in that crowd? In short, I shall tell one of many, so that from one you may learn that the demons have bestial senses. A certain man, not long ago, was distended by so monstrous a demon that he not only would consume in an easy gulp the familiar food of men, even if a table were given heaped with much fare, but also would tear apart with rabid mouth hens snatched from the doorsteps of the inhabitants as soon as he had seized them, and devour them uncooked, the feathers not choking him. ### Scripture references - 1 Cor 12:4: allusion, medium confidence - Heb 11:33: allusion, medium confidence - Heb 11:34: allusion, medium confidence - Dan 6:22: allusion, high confidence - Dan 3:27: allusion, high confidence - Luke 10:19: echo, medium confidence ### Translation notes - Diverse gifts, one Spirit: 1 Cor 12:4–6. Shutting lions' mouths and quenching fire: Heb 11:33–34; Dan 6:22; 3:27. ### Citation (SBL) Paulinus of Nola, Carm. 26.283 (CSEL 30:256lines 283–315–257; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-283). ## Poem 26, lines 316–345 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-316 - Source: CSEL 30:257lines 316–345–258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The possessed man is now healed and works a small rented field; Felix, by God's fire, conquers the demons that burn and devour souls, separating soul from demon. ### Latin text quin et funeream saniem sitiebat et ossa lambebat, pecudum proiecta cadauera mandens, obscenus conuiua canum. hic modo daemone tanto sobrius ecce procul conductum exercet agellum et curante deo sancta Felicis in aula redditus ipse sibi claro satis indice monstrat Felicem meritis et Christi nomine fortem inmanes domitare feras et uincere flammas. dicite qui testes operum Felicis adestis, nonne feras ignesque domat, cum daemonas urget, qui uitiis animas et morbis corpora frangunt, qui desideriis hominem flammantibus urunt peccatisque uorant? istos cruciansque fugansque nonne feras ignesque domat? fremit igneus ultor agminis igniferi Felix flammamque nocentem opprimit igne dei; tenebrarum uincitur ignis luminis igne pio; daemon fugit, et deus intrat; et fit homo bene uersa domus, felicior aula, possessore deo taetrum infitiata colonum. candidus et medicans ignis deus; hoc meus igne feruet, ut incensum restinguat daemona, Felix laxatumque hominem flagrante refrigeret hoste. mira manus et uirga potens et celsa potestas intra unum mixtis inimico foedere corpus spiritibus Felix interuenit inter operta pectoris et tenues dirimit subtilior auras, daemone discernens animam, quo libera pulso mens hominem recipit. par hoc operi est opus illi, quo merram tristem sacri dulcedine ligni in populi potus crucis inmutauit imago. ### English translation (Claude) Moreover he thirsted for the gore of carcasses, and licked bones, chewing the thrown-out corpses of cattle, a foul table-companion of dogs. This man, delivered just now from so great a demon, see, now sober, works a rented little field far away, and, God caring for him in the holy hall of Felix, restored to himself, he shows by a clear enough sign that Felix, strong by merits and the name of Christ, tames monstrous beasts and conquers flames. Say, you who are present as witnesses of the works of Felix, does he not tame beasts and fires, when he presses the demons who break souls with vices and bodies with diseases, who burn man with flaming desires and devour him with sins? Tormenting and putting these to flight, does he not tame beasts and fires? Felix, the fiery avenger of the fire-bearing troop, roars and crushes the guilty flame with the fire of God; the fire of darkness is conquered by the godly fire of light; the demon flees, and God enters; and the man becomes a house well turned, a happier hall, with God as possessor, having disowned the foul tenant. God is a white and healing fire; with this fire my Felix glows, to quench the kindled demon and to cool the released man of the burning enemy. Wondrous hand and mighty rod and lofty power! Felix intervenes within one body among spirits mingled in a hostile pact, in the hidden places of the breast, and, finer than they, divides the slender breaths, separating the soul from the demon, so that, the demon expelled, the mind, free, receives the man again. This work is equal to that work by which the image of the cross changed bitter Marah into drink for the people by the sweetness of the sacred wood. ### Scripture references - Matt 12:44: allusion, medium confidence - Heb 12:29: allusion, medium confidence - Heb 4:12: echo, medium confidence - Exod 15:25: allusion, high confidence - Mark 5:15: echo, medium confidence ### Translation notes - The house swept and possessed: Matt 12:43–45. God a consuming fire: Heb 12:29. The word dividing soul and spirit: Heb 4:12. Marah sweetened by the wood: Exod 15:25. ### Citation (SBL) Paulinus of Nola, Carm. 26.316 (CSEL 30:257lines 316–345–258; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-316). ## Poem 26, lines 346–378 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-346 - Source: CSEL 30:259lines 346–378–260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Felix sweetens the possessed as the cross sweetened Marah and devours Satan's arts as Moses' rod devoured the serpents; the saints of both testaments differ in works but share one glory and one God. ### Latin text sic Felix pietate potens, quia nobilis altae confessor crucis est, ipsum quasi tristia merrae pocla hominem mutat. qui nunc inflatus acerbo daemone uipereum per spumea labra saporem, concussu laterum et singultu gutturis ampli saepius adsiliens flatus ructabat amaros, iam totus uel solus homo in sua iura reuersus dulce sapit, sanum spirat placidumque profatur. ergo et Felicem uirtutis dextera cingit. inde potens uarias tenebrosi principis artes deuorat ut magicos Moseia uirga dracones. cernimus ecce pares domini caelestis adesse ad meritum Felicis opes, operum quoque formas congruere et quaecumque patres in corpore sancti ediderint documenta dei sine corpore uiuum in Christo Felicem agere insignique potentem mente animam, positi dum corporis ossa quiescunt, ante diem reditus claris praetendere signis, qualem pro meritis sit gestatura coronam, cum steterit toto rediuiuus corpore Felix. omnes quisque suo radiabunt lumine sancti dissimili fulgore pares nec iudice Christo alter in alterius meriti dispendia crescent; Christus erit cunctis regnum lux uita corona. cernite distinctos actu sed honore iugatos testamentorum ueterisque nouique magistros, in quibus una dedit geminas sapientia leges. atque ita uirtutes uarias par gloria pensat. non Petrus inrupit uirga mare, sed neque Moyses aequoris incessit liquido; tamen unus utrique fulget honos, unus quoniam fuit auctor utrique scindere aquas uirga, pedibus calcare fluenta, qui deus est ueterum in sanctis, deus ipse nouorum; ### English translation (Claude) So Felix, mighty in piety because he is a noble confessor of the lofty cross, changes the man himself like the bitter cups of Marah. He who, just now swollen with a bitter demon, belched a viper's taste through foaming lips, often leaping up with heaving of his sides and sobbing of his wide throat, belched bitter blasts, now, wholly himself, a man returned to his own control, tastes sweet, breathes soundly, and speaks calmly. So the right hand of power girds Felix too. Hence, mighty, he devours the various arts of the prince of darkness as the rod of Moses devoured the magicians' serpents. See, we perceive equal riches of the heavenly Lord present for the merit of Felix, and the forms of works agreeing, and that whatever proofs of God the holy fathers produced in the body, Felix, living in Christ without the body, performs, and, mighty in mind with notable soul, while the bones of his laid-down body rest, shows forth by bright signs, before the day of return, what crown he will wear for his merits when Felix stands restored to life in his whole body. All the saints will shine, each with his own light, equal with unlike splendour, nor, with Christ as judge, will one grow at the expense of another's merit; Christ will be kingdom, light, life, crown for all. Behold the teachers of the old and new testaments, distinct in act but yoked in honour, in whom one wisdom gave twin laws. And so equal glory weighs out varied powers. Peter did not break the sea with a rod, nor did Moses walk on the liquid of the sea; yet one honour shines for both, since there was one author for both of dividing the waters with a rod and treading the waves with feet, who is the God of the old saints, and himself the God of the new; ### Scripture references - Exod 7:12: allusion, high confidence - 1 Cor 15:41: allusion, medium confidence - Dan 12:3: echo, medium confidence - Matt 14:29: allusion, high confidence - Exod 14:21: allusion, high confidence - Col 1:13: echo, low confidence ### Translation notes - Aaron's rod swallowing the magicians' serpents: Exod 7:12. Star differing from star in glory: 1 Cor 15:41; Dan 12:3. Peter walking on the water: Matt 14:29. Moses dividing the sea: Exod 14:21. ### Citation (SBL) Paulinus of Nola, Carm. 26.346 (CSEL 30:259lines 346–378–260; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-346). ## Poem 26, lines 379–412 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-379 - Source: CSEL 30:260lines 379–412–261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same God works through Felix: the sick are healed and shipwrecked travellers rescued, and recently a fire near Paulinus's house died out in still air, as though Felix had stood in its way. ### Latin text quo data lex domino est, ex ipso gratia uenit; ille deus Danielis et ille trium puerorum Felicis deus ipse deus nec se minor ipse est in sancto Felice deus, per quem bona dona et medicas exercet opes terraque marique. omni namque die testes sumus undique crebris coetibus aut sanos gratantia reddere uota aut aegros uarias petere ac sentire medellas. cernimus et multos peregrino a litore uectos ante sacram sancti prostratos martyris aulam, dum referunt grates, tolerata referre pericla, testantes ualidis conlisa naue procellis se raptos miserante deo Felicis et ipsa educente manu Maris emersisse profundo et desperatam placidos cepisse salutem, Felicis meritis et aquas et cedere flammas. praeterita ut taceam meriti documenta potentis, nouimus experti, pauor e terrore recenti uibrat adhuc memores animos, recolentibus illa quae tulimus paene absumptis incendia tectis; quamlibet extinctae recalent uestigia flammae mentibus et magni cumulant Felicis amorem, quem prope corporeo praesentem uidimus actu obiectare manus flammis et nostra tueri limina iuncta suis, quae tamquam territa sancti obstantis facie prope tangens flamma pauebat pulsaque de nostri rapiendo culmine tecti, comminus in tuguri uicina strage perarsit. mira loquar, stetit inmotus sine flatibus aether nec nemorum foliis ullum dedit aura tremorem, ne posset rapidus procedere longius ignis per contexta uolans sociarum tigna domorum, sed uentis deserta cadentibus ire negaret flamma et consumpto moreretur languida pastu. ### English translation (Claude) by whom the law was given, from him grace came; he who is the God of Daniel and of the three boys is himself the God of Felix, nor is God himself less in holy Felix, through whom he exercises good gifts and healing powers on land and sea. For every day we are witnesses, from everywhere, in frequent gatherings, either of the healthy paying thankful vows or of the sick seeking and feeling various healings. We see too many brought from a foreign shore, prostrate before the sacred hall of the holy martyr, while they give thanks, telling the dangers they endured, testifying that, their ship dashed by strong storms, they were snatched away, God pitying them, and by the very hand of Felix leading them out had emerged from the depth of the sea and gained, calm, the safety despaired of, since by Felix's merits both waters and flames yield. To be silent about past proofs of his mighty merit, we know by experience; fear from recent terror still makes our remembering minds tremble as we recall the fire we endured when our roofs were almost consumed; though the flame is extinguished, its traces are still warm in our minds and heap up love for great Felix, whom we saw, almost present in bodily act, setting his hands against the flames and guarding our thresholds joined to his; the flame, almost touching them, feared them, as if terrified by the face of the saint standing in the way, and, driven back from seizing the roof of our house, burned itself out close by in the ruin of a neighbouring hut. I shall tell wonders: the air stood motionless without breeze, nor did the wind give any trembling to the leaves of the groves, so that the swift fire could not advance further, flying through the joined beams of the neighbouring houses, but, deserted by the falling winds, the flame refused to go on and died, weak, its fuel consumed. ### Scripture references - John 1:17: allusion, high confidence - Dan 3:17: echo, low confidence ### Translation notes - Law through Moses, grace through Christ: John 1:17. The healing and rescue miracles are given as written. ### Citation (SBL) Paulinus of Nola, Carm. 26.379 (CSEL 30:260lines 379–412–261; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-379). ## Poem 26, lines 413–429 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-26-413 - Source: CSEL 30:261lines 413–429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Felix turned aside a flooding river from his shrine, Paulinus asks him to turn the flood of war away from Nola. ### Latin text consimili modo nos, Felix, ope solue periclis, nec domibus nostris propient mala, pulsaque per te horrida sanguineo longe sonet ira flagello. illam etiam uirtutem arcendis indue bellis, qua male labentem uicinis montibus amnem, qui subitis aucto pluuiis torrente redundans, sic tua praecipitans in limina saepe ruebat, ut tectis coniuncta tuis habitacula uastis quassaret uiolentus aquis, ita flumine uerso fecisti mutare uias, ut nunc nouus illum alueus insolita ducat regione furentem nostraque longinquo uitantem tecta meatu: sic modo bellisono uenientes flumine pugnas de nostris auerte locis. manus inpia sacris finibus absistat, quibus est tua gratia uallum, atque tuam timeant hostes quasi daemones aulam, nec cruor haec uiolet quae flamma uel unda refugit. ### English translation (Claude) In like manner, Felix, release us by your help from dangers, and let evils not draw near our houses, and, driven back by you, let horrid wrath with its bloody scourge sound far away. Put on also, for keeping wars away, that power by which, when a river flowing wrongly down from the neighbouring mountains, swollen by sudden rains, overflowing with its torrent, often rushed headlong upon your thresholds so that it violently shook with vast waters the dwellings joined to your roofs, you, turning the stream, made it change its ways, so that now a new channel leads it, raging, through an unaccustomed region, avoiding our roofs with a distant course: so now turn away from our places the battles coming in a war-sounding river. Let the impious hand keep off the sacred borders, whose rampart is your grace, and let the enemies fear your hall as the demons do, and let not blood violate what flame and wave have fled. ### Citation (SBL) Paulinus of Nola, Carm. 26.413 (CSEL 30:261lines 413–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/26-413). ## Poem 27, lines 1–33 (XXVII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-27-1 - Source: CSEL 30:262lines 1–33–263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 403 Paulinus wishes the short winter day longer, but Felix's light never sets and his shrine is crowded every day; still his death day keeps a special honour. ### Latin text Nascere, quae tardo semper mihi redderis ortu mox et in occasum properans fugis, aegra redire, ales abire, dies. nam te per longa morantem tempora, dum tardi nitens rota uertitur anni, sustineo intentis adfecto pectore uotis. quam cuperem totis mihi te lucere diebus, uel si quando uenis, ita conpensare moras, ut aestiuis posses spatiis producere lucem aut illum pensare diem, qui sistere iussis sideribus longo lassauit lumine mundum, humanos duplicans dilata nocte labores. nunc te, cara dies, rapido nimis aere nobis temporis hiberni lex subtrahit et breuiatas cogit hiems horas cita lumine, pigra tenebris. sed bene quod tibi sol, Felix, cui gratia perpes, inlustrante micat Christo propriumque coruscat natali iubar ipse suo neque conditur umquam casibus occiduis aeterni splendor honoris. i, fugitiua dies, elabere, non reuocabo, nec te iam querar esse breuem, quia te sine Felix semper inextincto praesens mihi lumine fulget. si natalis abest, plus est quod iugiter ipse lux huius natalis adest. nec enim ille die fit sanctus, cuius honor celebrandi causa diei est. quod si natalem reliquis praestare diebus turba facit, solito quae densius ad sacra currit limina, conferta prope semper plebe uidemus natalem Felicis agi. nam quae, rogo, uotis cassa dies oritur uel magnis rara cateruis? sed tamen hanc speciale decus retinere fatebor iure diem, expleto quondam qua contigit aeuo ponere terrenos habitus et ad alta uocari sidera Felicem retinendum sede beata. ### English translation (Claude) Be born, day, who are always restored to me with slow rising and soon hasten to your setting and flee, slow to return, winged to depart. For I wait for you, lingering through long times, while the struggling wheel of the slow year turns, with my breast stirred by intent vows. How I should wish that you shone for me all the days, or, whenever you come, that you so made up for your delays that you could prolong the light to summer's length, or match that day which, the stars bidden to stand, wearied the world with long light, doubling human labours with night put off. Now the law of winter time steals you from us, dear day, with too swift an air, and winter, quick in light, slow in darkness, compels the shortened hours. But it is well that for you, Felix, to whom grace is perpetual, the sun shines as Christ illumines, and he himself flashes his own radiance on his birthday, nor is the splendour of eternal honour ever buried in setting falls. Go, fugitive day, slip away; I will not call you back, nor will I now complain that you are short, because without you Felix always shines present for me with unquenched light. If the birthday is absent, it is more that he himself, the light of this birthday, is continually present. For he does not become holy by a day, he whose honour is the cause of celebrating the day. But if it is the crowd that makes the birthday surpass the other days, running to the sacred thresholds more densely than usual, we see Felix's birthday kept almost always with a crowded people. For what day, I ask, rises empty of vows or thin in great throngs? Yet I shall confess that this day rightly retains a special honour, on which once, his age completed, it fell to Felix to lay down his earthly garb and be called to the lofty stars, to be kept in the blessed seat. ### Scripture references - Josh 10:13: allusion, medium confidence ### Translation notes - The day the sun stood still: Josh 10:13. ### Citation (SBL) Paulinus of Nola, Carm. 27.1 (CSEL 30:262lines 1–33–263; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-1). ## Poem 27, lines 34–68 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-27-34 - Source: CSEL 30:263lines 34–68–265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has given the year its feasts as he gave Israel its memorials: Christmas, Epiphany (the Magi, Christ's baptism, or Cana), Easter, and Pentecost, when the Spirit gave the apostles other tongues. ### Latin text firmat enim ratio ista fidem, quae tempora certis distinguit titulis sacrosque per annua signat festa dies, quibus ad domini miracula quondam antiqui tremuere patres, horrenda sinistris et semper celebranda piis, quia commoda sanctis, dura fuere malis. testis Memphitica tellus et mare tunc factum sanctis humus, aequor iniquis, ceteraque his paria Aegypto multasque per oras gesta deo memori nobis recoluntur amore. sic aeque diuina feruntur munera Christi: ut ueneranda dies cunctis, qua uirgine natus pro cunctis hominem sumpsit deus, utque deinde, qua puerum stella duce mystica dona ferentes subpliciter uidere magi, seu qua magis illum Iordanis trepidans lauit tinguente Iohanne sacrantem cunctas recreandis gentibus undas, siue dies eadem magis illo sit sacra signo, quo primum deus egit opus, cum flumine uerso permutauit aquas praedulcis nectare uini. quid paschale epulum? nam certe iugiter omni pascha die cunctis ecclesia praedicat oris, contestans domini mortem cruce, de cruce uitam cunctorum; tamen hoc magnae pietatis in omnes grande sacramentum praescripto mense quotannis totus ubique pari famulatu mundus adorat, aeternum celebrans rediuiuo corpore regem. hoc sollemne dies sequitur (septem numeramus hebdomadas, et lux populis festiua recurrit), qua sanctus quondam caelo demissus ab alto spiritus ignito diuisit lumine linguas, unus et ipse deus diuersa per ora cucurrit omnigenasque uno sonuit tunc ore loquellas, omnibus ignotas tribuens expromere uoces, quisque suam ut gentem peregrino agnosceret ore externamque suo nesciret in ore loquellam. ### English translation (Claude) For this reason confirms faith, which marks off times with sure titles and designates sacred days through yearly festivals, on which the ancient fathers once trembled at the Lord's miracles, dreadful to the wicked and always to be celebrated by the godly, because they were helpful to the saints and hard on the wicked. Witness the land of Memphis, and the sea then made land for the saints, sea for the wicked, and the other things like these done by God in Egypt and in many regions, recalled by us with remembering love. So likewise the divine gifts of Christ are celebrated: as the day venerable to all on which God, born of a virgin, took up man for all, and then the day on which the magi, bringing mystic gifts with a star as guide, saw the boy as suppliants, or rather the day on which the trembling Jordan washed him as John dipped him, him who hallowed all waters for the re-creating of the nations, or whether the same day is more sacred by that sign by which God first did a work, when, the stream turned, he changed water into the nectar of very sweet wine. What of the Paschal feast? For certainly the church in all regions proclaims the Passover continually every day, witnessing the death of the Lord on the cross, and from the cross the life of all; yet this great sacrament of great kindness toward all the whole world everywhere adores every year, in the prescribed month, with equal service, celebrating the eternal King with his body restored to life. A day follows this solemnity (we count seven weeks, and the festal light returns for the peoples), on which once the Holy Spirit, sent down from high heaven, divided tongues with fiery light, and he, one God, ran through various mouths and sounded tongues of every kind from one mouth, granting all to bring out voices unknown to them, so that each recognized his own nation in a foreign mouth, and did not know the foreign tongue in his own mouth. ### Scripture references - Exod 14:29: allusion, medium confidence - Luke 2:7: allusion, medium confidence - Matt 2:9: allusion, high confidence - Matt 2:11: allusion, high confidence - Matt 3:13: allusion, high confidence - John 2:9: allusion, high confidence - John 2:11: allusion, high confidence - 1 Cor 11:26: allusion, medium confidence - Acts 2:1: allusion, high confidence - Acts 2:3: allusion, high confidence - Acts 2:6: allusion, high confidence ### Translation notes - Paulinus is unsure whether the feast of Epiphany (6 January) commemorates the Magi, Christ's baptism, or the wedding at Cana. The exodus: Exod 14. The Magi: Matt 2:9–11. Christ's baptism: Matt 3:13–16. Cana: John 2:1–11. Proclaiming the Lord's death: 1 Cor 11:26. Pentecost: Acts 2:1–11. ### Citation (SBL) Paulinus of Nola, Carm. 27.34 (CSEL 30:263lines 34–68–265; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-34). ## Poem 27, lines 69–102 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-27-69 - Source: CSEL 30:265lines 69–102–266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one musician draws many notes from one instrument, the one God, Father, Son and Spirit, spoke through many tongues at Pentecost, when the ascended Christ poured out the Spirit. ### Latin text barbarus ipse sibi non notis nota canebat uerba, suis aliena loquens; sed in omnibus unum uoce deum uaria laudabat spiritus unus. ut citharis modulans unius uerbere plectri dissona fila mouet uel qui perflantia textis labra terit calamis, licet unum carmen ab uno ore ferat, non una sonat uariosque magistra temperat arte sonos, arguta foramina flatu mobilibusque regit digitis clauditque aperitque, ut rapida uice dulcis eat redeatque cauernis currens aerio modulabilis aura meatu, explicet inruptos animata ut tibia cantus: sic deus omnisonae modulator et arbiter unus harmoniae, per cuncta mouet quam corpora rerum, et naturae opifex deus omnis et artis, in omni fons opere et (finis), faciens bona factaque seruans, ipse manens in se media pietate uicissim, qua pater in uerbo, qua filius in patre regnat, quo sine nil factum, per quem sata cuncta in eodem consistunt, idem nouat omnia principe uerbo, qui cruce purpurea pretiosi sanguinis ostro arduus ascensu uolucri penetrauit in alta nube super Cherubin uolitans seditque parenti dexter et inde suis caelestia dona profudit, spiritum ab unigena sanctum (et) patre procedentem, qui deus ipse deo ueniens licet adsit ubique, conspicuo tamen adlapsu ruit igneus illic, pubis apostolicae concors ubi coetus agebat, moxque nouo sonitu multis ex urbe coactis omni ex gente uiris sedit quasi flamma per omnes et simul in cunctis spiramine dissonus uno, ut lyricas facili modulatus pectine chordas, diuiduis eadem cecinit praeconia linguis, incutiens uarias humana per organa uoces. ### English translation (Claude) The barbarian himself sang words known to others but not known to himself, speaking what was foreign to his own people; but in all one Spirit praised one God with varied voice. As one who makes music on lyres with the stroke of one plectrum moves discordant strings, or one who rubs his lips on the woven reeds blowing through them, though he brings one song from one mouth, does not sound one note, but tempers varied sounds with masterly art, and governs the shrill holes with breath and with mobile fingers closes and opens them, so that the sweet breath, modulated, may go and return in quick turns through the holes, running in an airy course, and the animated pipe may unfold uninterrupted songs: so God, the one modulator and arbiter of all-sounding harmony, which he moves through all the bodies of things, God, maker of all nature and art, in every work fountain and end, making good things and keeping those made, himself abiding in himself in mutual kindness, in which the Father reigns in the Word, the Son in the Father, without whom nothing was made, through whom all things sown consist in him, the same who renews all things by the Word as beginning, he who, by the cross purple with the dye of precious blood, lofty in winged ascent, penetrated the heights on a cloud, flying above the Cherubim, and sat at the right hand of the Father, and thence poured out heavenly gifts on his own: the Holy Spirit, proceeding from the Only-begotten and the Father, who, himself God coming from God, though present everywhere, yet rushed down there, fiery, with a visible descent, where the harmonious gathering of the apostolic company was met, and soon, with a new sound, as many men from every nation had gathered from the city, sat like a flame upon all, and at once in all, discordant with one breath, as one who plays lyric strings with an easy plectrum, sang the same proclamations with divided tongues, striking varied voices through human instruments. ### Scripture references - Acts 2:4: allusion, high confidence - Acts 2:11: allusion, high confidence - 1 Cor 12:11: echo, medium confidence - John 10:38: allusion, medium confidence - John 14:10: allusion, medium confidence - John 1:3: allusion, high confidence - Col 1:17: allusion, medium confidence - Acts 1:9: allusion, high confidence - Ps 18:10 (17:11 Vulg.): allusion, medium confidence - Mark 16:19: allusion, high confidence - Acts 2:33: allusion, high confidence - John 15:26: allusion, medium confidence - Acts 2:2: allusion, high confidence ### Translation notes - The Spirit is said to proceed “from the Only-begotten and the Father”; stated as written. Nothing made without him: John 1:3. All things consist in him: Col 1:17. The ascension on a cloud: Acts 1:9. Above the cherubim: Ps 18:10. At the right hand: Mark 16:19. The Spirit poured out: Acts 2:2–4, 33. The Father in the Son: John 10:38; 14:10. “(finis)”, “(et)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 27.69 (CSEL 30:265lines 69–102–266; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-69). ## Poem 27, lines 103–134 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-27-103 - Source: CSEL 30:266lines 103–134–268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave the church feast days so that those too weak to live every day for God may at least turn to him at intervals, touching the hem of Christ's garment. ### Latin text talis ubi lectas inpleuit crapula mentes, ructauere sacras ieiuno gutture laudes ebria corda deo; quis me miseratus ab isto flumine potabit, quod sobriat ebrietate? ergo uelut caelum stellis et floribus arua temporibusque annos dominus, sic ipsa diebus tempora distinxit festis, ut pigra diurnis ingenia obsequiis saltem discrimine facto post interuallum reduci sollemnia uoto sancta libenter agant residesque per annua mentes festa parent domino, quia iugiter intemeratos iustitiae seruire piget, delinquere suetis parcere peccato labor est. decurritur omni ualle, per ascensum non est euadere cursu. hinc uia labendi procliuior et uia uitae durior; illa capax multis, haec ardua paucis. inde bonus dominus cunctos pietatis ut alis contegat, inualidis niti uirtutis ad arcem congrua sanctorum dedit interualla dierum, ut saltem officiis mediocribus ultima Christi uestimenta legant, et eos uel fimbria sanet, qui non extorres penitus regione salutis intra perpetuae stabulant praesepia uitae, longinqui primis, non longo fine secundis. primus enim uitae gradus est pertexere cunctos continua bonitate dies et tempore toto pascha sacrum Christi cultu celebrare pudico. quod si mixta seges tribulis mihi germinat et cor incultum stimulat terreni spina laboris, uel festis domino studeam me offerre diebus, ut uel parte mei tangam confinia uitae, corpore ne toto trahar in consortia mortis. ### English translation (Claude) When such drunkenness filled the chosen minds, drunken hearts belched out sacred praises to God with fasting throat; who will pity me and give me to drink from that river which sobers by drunkenness? So, as the Lord marked the sky with stars and the fields with flowers and the years with seasons, so he marked the seasons themselves with festal days, so that sluggish natures, at least when a distinction is made after an interval, might gladly perform the holy solemnities with returning vow, and idle minds might through the yearly festivals be prepared for the Lord, since it irks them to serve justice continually undefiled, and for those used to sinning it is labour to refrain from sin. One runs down every valley; there is no escaping up an ascent by running. Hence the way of falling is more downhill, and the way of life harder; the one roomy for many, the other steep for few. Hence the good Lord, to cover all with the wings of kindness, gave fitting intervals of holy days for the weak to strive toward the citadel of virtue, so that at least by moderate services they may grasp the hem of Christ's garments, and even the fringe may heal those who, not wholly exiled from the region of salvation, stable within the stalls of everlasting life, far from the first rank, not far from the second. For the first grade of life is to weave all days with continual goodness, and through all time to celebrate the sacred Passover of Christ with chaste worship. But if a crop mixed with thistles sprouts for me and the thorn of earthly toil goads my uncultivated heart, let me at least be eager to offer myself to the Lord on festal days, so that at least with part of myself I may touch the borders of life, lest I be dragged with my whole self into the fellowship of death. ### Scripture references - Acts 2:13: allusion, high confidence - Eph 5:18: echo, medium confidence - Gen 1:14: echo, medium confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence - Matt 23:37: echo, medium confidence - Matt 9:20: allusion, high confidence - 1 Cor 5:8: allusion, medium confidence - Matt 13:7: echo, medium confidence ### Translation notes - The apostles thought drunk: Acts 2:13–15; Eph 5:18. The broad and narrow way: Matt 7:13–14. The hem of his garment: Matt 9:20–22. Under his wings: Matt 23:37. The festival of sincerity: 1 Cor 5:8. Thorns choking the seed: Matt 13:7. The digital text's stray backslashes are removed. ### Citation (SBL) Paulinus of Nola, Carm. 27.103 (CSEL 30:266lines 103–134–268; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-103). ## Poem 27, lines 135–166 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/26-1/#p-27-135 - Source: CSEL 30:268lines 135–166–269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus, as Felix's special debtor, leads the brothers in celebration; this year the feast is doubled by the return of Bishop Niceta, whose presence turns winter into spring. ### Latin text quamquam igitur iugi nos, qui statione propinqua adcolimus, sancti potiamur honore patroni, quem et sine natali deuota frequentia semper concelebrat, tamen ut proprii per erilia uernae festa relaxemur curis et uota canamus, huius laetitiae princeps psallentibus ibo fratribus et socium ducam quasi signifer agmen. nam licet e uaria populi regione frequentes conparibus uotis hodie pia gaudia fundant, me tamen uberius decet atque insignius isto exultare die, quia nemo obstrictior est me debitor huic, cui priuato specialius astro ista dies tantum peperit sine fine patronum. salue, cara dies, salue, mihi lux mea, salue, semper festa mihi; sed in hoc mihi clarior anno orta refulsisti, quia cum Felicis honore Nicetam reuehis, sanctorum ut amore duorum binum habeam natalem hodie, quo corpore sumpti martyris excessum celebrans et corpore prompti ecce sacerdotis reditum satiatus adoro, suscipiens humili metantem in pectore Christum. exultet mea nunc anima edicatque quod olim sponsa canebat amans domino uocalis amanti: imber abit, discessit hiems, uox turturis altae in nostra tellure sonat, dat uitis odorem, florida et in terris miramur lilia caeli. unde repente, precor, uersa uice temporis annus uer agit et gelidis flores uisuntur in agris? iunctus adest domini Christi comitatus amicis Nicetes; hinc uernat hiems, hinc undique nobis spirat odoratos uegetabilis aura uapores; hoc de corde uenit benedicti spiritus agri. ### English translation (Claude) So although we, who dwell nearby at a close station, enjoy the continual honour of our holy patron, whom a devoted crowd always celebrates even apart from his birthday, yet, that we, his own home-born servants, may be relaxed from cares through our master's festivals and sing our vows, I shall go as leader of this joy for the psalm-singing brothers and lead the allied column like a standard-bearer. For though crowds from various regions of the people pour out godly joys today with like vows, yet it befits me to exult more abundantly and more notably on this day, because no one is more bound as debtor to him, for whom, under a more special private star, this day has borne so great a patron without end. Hail, dear day, hail, my light, hail, always festal for me; but in this year you have risen and shone more brightly for me, because with Felix's honour you bring back Niceta, so that by the love of two saints I may have a double birthday today, on which, celebrating the departure of the martyr taken up in body and the return of the bishop, here present in body, I worship, filled, receiving Christ, who dwells in my humble breast. Let my soul now exult and declare what once the bride sang, loving, to the loving Lord: “The rain is gone, winter has departed, the voice of the turtledove sounds in our land, the vine gives its fragrance,” and we marvel at the lilies of heaven flowering on earth. Whence suddenly, I pray, with the season turned, does the year make spring, and flowers are seen in icy fields? Niceta is present, joined as companion to the friends of Christ the Lord; hence winter flowers, hence on every side a quickening breeze breathes fragrant vapours on us; this comes from the heart of a field blessed by the Spirit. ### Scripture references - Song 2:11: quotation, high confidence - Song 2:12: quotation, high confidence - Song 2:13: quotation, high confidence - Gen 27:27: allusion, medium confidence - Eph 3:17: echo, medium confidence ### Translation notes - Niceta of Remesiana visited Nola again in 403 (see Poem 17). The bride's song: Song 2:11–13. The fragrance of a blessed field: Gen 27:27. The digital text's “denote” is read “deuota”. ### Citation (SBL) Paulinus of Nola, Carm. 27.135 (CSEL 30:268lines 135–166–269; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-135). ## Poem 27, lines 167–197 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-167 - Source: CSEL 30:269lines 167–197–270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus rejoices that Felix has brought Niceta back for the feast, and feels unworthy to speak in his learned presence. ### Latin text uita pudicitiae et liquido mens candida uero Nicetam faciunt, flores et aromata Christi. munere quid tanto dignum uel corde uel ore pauper et insipiens et paruulus edere possim? ipso nunc Felice opus est et in hoc mihi munus, sumat ut a Christo, mihi quas inpertiat ipse, ut digne sibi grater, opes. et nunc mihi uellem uiua perennis aquae manarent flumina uentre, ut non ore meo sed Christi munere possem laetitiam enarrare meam, quae munere Christi uberius solito placidum mihi pectus inundat natalemque mihi duplicat Felicis amore multiplici. uideo praesenti lumine coram Niceten ridere mihi, uisoque parente, cuius prae cunctis amor in me regnat, et ipse Nicetes fio, benedicti nominis instar mente gerens, quae nunc uoto uictore triumphat. hunc ego conspiciens longo post tempore longe natali uenisse tuo, clarissime Felix, nonne tua ducente manu aduentasse fatebor? nam quis tam claro poterit non cernere signo hoc prece mi uenisse tua, ut, quod sumere uotis uix poteram aut ipso saltem mihi fingere somno, Nicetam rursus coram Felicis in ipso natali uisu simul amplexuque tenerem atque iterum sub eo canerem mea debita, Felix, auditore tibi. sed quid faciam rogo. pauper diuitis adsideo mensae et miser audeo magnis insertare manum dapibus; neque cogito quod me talia consimili uice, qualia sumo, parare conueniat dignumque isto dare iudice uerbum. ### English translation (Claude) A life of modesty and a mind white with clear truth make Niceta, flowers and spices of Christ. What can I, poor and foolish and little, bring forth worthy of so great a gift, from heart or mouth? Now I need Felix himself, and in this I ask him the favour that he take from Christ riches to impart to me himself, so that I may thank him worthily. And now I would wish that living rivers of everlasting water might flow from my belly, so that I could tell, not with my own mouth but by Christ's gift, my joy, which by Christ's gift floods my calm breast more richly than usual and doubles Felix's birthday for me with manifold love. I see Niceta smiling at me face to face with present eyes, and, seeing my parent, whose love reigns in me above all others, I myself become Niceta, bearing in mind the likeness of the blessed name, my mind which now triumphs in a victorious vow. Seeing him come, after a long time and from far away, to your birthday, most illustrious Felix, shall I not confess that he has come with your hand leading him? For who could fail to see by so clear a sign that this has come about for me by your prayer: that what I could scarcely grasp in my vows, or even imagine in my very sleep, I should hold Niceta again face to face on the very birthday of Felix, with sight and embrace together, and sing again under his eyes my due, Felix, with you as listener? But what shall I do, I ask? Poor, I sit at a rich man's table and, wretched, dare to put my hand in great dishes; nor do I consider that it befits me to prepare in turn such things as I take, and to give a word worthy of such a judge. ### Scripture references - John 7:38: allusion, high confidence - 2 Cor 2:15: echo, low confidence ### Translation notes - Rivers of living water from within: John 7:38. Niceta's name means “victor”, so Paulinus, triumphant, “becomes Niceta”. ### Citation (SBL) Paulinus of Nola, Carm. 27.167 (CSEL 30:269lines 167–197–270; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-167). ## Poem 27, lines 198–224 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-198 - Source: CSEL 30:270lines 198–224–272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus invokes Felix's kindred, the patriarchs, apostles, prophets and martyrs, believing they gather for his feast. ### Latin text quare inopi da, sancte, tuo, ut te digna patrono et pariter condigna tuo loquar ausus amico. posco tuos, Felix, tecum ad tua uota parentes. quae tua uota loquor, mea sunt et uerius haec sunt uota mea; at tibi celsus honor terrena recusat gaudia. sed quia nostra tuae sunt gaudia palmae et tua dignaris tibi ducere uota tuorum, ergo tuos etiam, Felix, inploro parentes; hic quoque ades, mihi nunc poscas ut adesse uocatos. qui colitis laetos paradisi caelitus hortos quique sub excelsa domini requiescitis ara, pulcher apostolici chorus agminis et patriarchae, gens prior, ambo chori procerum, quos agmine bino per duodena deus signauit nomina patres gentibus et populis regnum ad caeleste uocandis, uos etiam, sancti, subplex deposco, prophetae, in nostra qui carne deum fore praececinistis, uos quoque corporibus caesis et sanguine fuso occisum et uiuum testati martyres agnum, omnes diuinis a fontibus una propago, quos pius Abraham sacer Isac lenis Iacob progenuere deo per inenumerabile semen et bifidum meritis caelestibus atque caducis, aequantes his astra poli, his telluris harenam. credo equidem uos officio pietatis ad istum undique conuenisse diem Felicis amore, ut confessoris socii celebretis honorem. ### English translation (Claude) So grant to your poor man, holy one, that I may dare to speak things worthy of you as patron and likewise worthy of your friend. I call on your kinsmen, Felix, with you, to your festival. What I call your festival is mine, and these are more truly my vows; for your lofty honour refuses earthly joys. But since our joys belong to your palm, and you deign to count the vows of your own as yours, therefore I implore your kinsmen too, Felix; be present here too, and ask that, called, they be present for me now. You who dwell in the glad gardens of paradise in heaven, and you who rest beneath the lofty altar of the Lord, the beautiful choir of the apostolic band, and the patriarchs, the earlier race, both choirs of chiefs, whom in a double column God marked as fathers by twelve names for calling the nations and peoples to the heavenly kingdom; you too, holy prophets, I beg as a suppliant, who foretold that God would be in our flesh; you also, martyrs, who with bodies slain and blood poured out bore witness to the Lamb slain and living; all, one offspring from divine fountains, whom godly Abraham, holy Isaac, gentle Jacob begot for God through an innumerable seed, divided by heavenly and by perishable merits, equalling with the former the stars of heaven, with the latter the sand of the earth. I believe indeed that you have gathered from everywhere for this day by the duty of piety, out of love for Felix, to celebrate the honour of your fellow confessor. ### Scripture references - Rev 6:9: allusion, high confidence - Rev 21:12: allusion, medium confidence - Rev 21:14: allusion, medium confidence - Rev 5:6: allusion, high confidence - Gen 22:17: allusion, high confidence - Heb 12:1: echo, low confidence ### Translation notes - Souls beneath the altar: Rev 6:9. The twelve patriarchs and twelve apostles: Rev 21:12–14. The slain and living Lamb: Rev 5:6. Stars of heaven and sand of the sea: Gen 22:17. The invocation of the saints is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.198 (CSEL 30:270lines 198–224–272; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-198). ## Poem 27, lines 225–256 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-225 - Source: CSEL 30:272lines 225–256–273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus wishes his lips were purged like Isaiah's; sitting by Niceta, he hopes to conceive fruitful thoughts as Jacob's flocks conceived before the peeled rods. ### Latin text non autem tanti mihi sum praesumptor honoris, ut sanctos idcirco meis modo protinus omnes sensibus adspirare precer quasi munere tanto dignus, ut illa meo resonet uox turturis ore, quam totum tellus audiuit laeta per orbem, sed quia uox diuina decet Felicis honorem et quia Nicetes, domini puer atque sacerdos, longinqua tellure mihi modo missus ad istum ecce diem uenit, uir tam bonus ore magistro quam sacer est uictore animo uel corpore uicto. o mihi fulminea Cherubin si forcipe sumptum carbonem ex ipsa domini procul efferat ara et peccatoris male pinguia labra perurat, ut defaecato concretis sordibus ore, non ut ab ore meo, sed ut auditoris ab ore, ipsius hausta meo depromam dignius ore, ne peccatoris stolidi sermo asper et aeger et uiolet castas et doctas uerberet aures! sed quoniam lateri meus adsidet ipse magister, comminus e regione situm uenerante frequenter lumine conspiciam; forsan sapientis ab ore, ut quondam effetae pecudes pastoris Iacob, concipiam sterili fecundos pectore sensus. namque et Nicetes domino benedictus ut ille mitis, ut Israel ouibus quoque pastor et haedis ante lacum uiuentis aquae sedet; hic etiam tres corde pari trina sibi legit ab arbore uirgas, quis in aqua positis pecus aduocat et coeuntes ingrauidat uirgisque tribus concepta colorat, ut de interrasa uariatis cortice uirgis insignita gregis sancti fetura probetur. at pecori Laban non est nota, sed nota uitae; ### English translation (Claude) But I am not so presumptuous about so great an honour as to pray that all the saints should at once breathe on my senses, as though I were worthy of so great a gift, so that the voice of the turtledove might resound from my mouth, the voice which the glad earth heard through the whole world; but because a divine voice befits the honour of Felix, and because Niceta, the Lord's servant and priest, sent to me now from a distant land, has come for this day, behold, a man as good with teaching mouth as he is holy with conquering mind and conquered body. O if only a Cherub would take a coal with flaming tongs and bring it from afar from the very altar of the Lord, and burn the badly fattened lips of a sinner, so that, my mouth purged of its clotted dirt, I might bring out more worthily with my mouth, not as from my mouth, but as from the mouth of my hearer, what I have drunk from his, lest the harsh and sick speech of a stupid sinner both violate chaste ears and lash learned ones! But since my teacher himself sits at my side, close by, opposite, I shall often look at him with reverent eyes; perhaps from the mouth of the wise, as once the exhausted ewes of the shepherd Jacob, I may conceive fruitful thoughts in my barren breast. For Niceta too, blessed by the Lord like that gentle Jacob, like Israel, shepherd of sheep and goats, sits before the pool of living water; here too he chooses for himself with equal heart three rods from three trees, by which, placed in the water, he calls the flock, and makes those coming together pregnant, and colours what they conceive with the three rods, so that the offspring of the holy flock may be proved marked by the rods variegated by peeling the bark. But the mark on the flock is not Laban's, but the mark of life; ### Scripture references - Song 2:12: allusion, medium confidence - Isa 6:6: allusion, high confidence - Isa 6:7: allusion, high confidence - Gen 30:37: allusion, high confidence - Gen 30:38: allusion, high confidence - Gen 30:39: allusion, high confidence - Gen 30:42: allusion, medium confidence ### Translation notes - The coal from the altar: Isa 6:6–7. Jacob's peeled rods: Gen 30:37–43. The turtledove's voice: Song 2:12. The digital text's stray marks and a stray period (“nota. sed”) are removed. ### Citation (SBL) Paulinus of Nola, Carm. 27.225 (CSEL 30:272lines 225–256–273; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-225). ## Poem 27, lines 257–287 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-257 - Source: CSEL 30:273lines 257–287–275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three rods signify baptism in the threefold name, by which the church conceives children; allegorically the plane is the Spirit overshadowing Mary, the storax the virgin of David's line, the nut Christ, bitter in the cross and food within. ### Latin text nam nota mortis erit Christo non esse notatos. sic animas steriles in nomine gratia trino innouat, et uerbi coitu uir spiritus inplet conceptosque deo notat intus eclesia fetus uirgineo fecunda utero materque salutis, dum uirgis intenta tribus bibit uuida uerbi semina et aeterni signatur lumine uultus. hinc sterilis peperit septem et defecit abundans dilatante deo tenues, tenuante superbos. sic ego Niceta uiso quasi fonte reperto sicut ouis sitiens ad uiua fluenta cucurri aridus et sensi mea protinus ubera tendi, adtentusque diu pascentis in ora magistri inspexi docto uarias in pectore uirgas conspectumque bibi per lumina fixa colorem, et me diuinis sparsit mens roscida guttis. sed tamen in tribus his, quia uenit mentio, uirgis, si placet, inspiciamus adhuc mysteria regni. tres patriarcha sibi trina legit arbore uirgas, spirantem storacis, leuem platano, nuce firmam. spiritus in platano est, uirgo in storace, in nuce Christus. nam patulos platanus ramos expandit in umbras; sanctus inumbrata formauit uirgine Christum spiritus, et storacis puto uirga sit arbore Dauid prompsit odoratum quae uirgo puerpera florem. uirga nucis Christus, quoniam in nucibus cibus intus, testa foris et amara super uiridi cute cortex. cerne deum nostro uelatum corpore Christum, qui fragilis carne est, uerbo cibus et cruce amarus; dura superficies, uerbum crucis et crucis esca est, caelestem Christi claudens in carne medullam. ### English translation (Claude) for not to be marked for Christ will be the mark of death. So grace renews barren souls in the threefold name, and the Spirit, as husband, fills them by union with the Word, and the church, fruitful with virgin womb and mother of salvation, marks within the offspring conceived for God, while, intent on the three rods, she drinks the moist seeds of the Word and is sealed with the light of the eternal face. Hence the barren has borne seven and the abundant has failed, God enlarging the slender and making the proud slender. So I, seeing Niceta, as if a fountain were found, ran like a thirsty sheep to the living streams, dry, and felt my udders at once grow full, and, long attentive to the mouth of the master as he fed us, I looked at the varied rods in his learned breast, and drank the colour seen through my fixed eyes, and his dewy mind sprinkled me with divine drops. But yet in these three rods, since mention has come, let us, if you please, look further into the mysteries of the kingdom. The patriarch chose three rods for himself from three trees: fragrant from the storax, smooth from the plane, firm from the nut. In the plane is the Spirit, in the storax the virgin, in the nut Christ. For the plane spreads its broad branches into shade; the Holy Spirit formed Christ in the overshadowed virgin; and the rod of storax, I think, is the virgin from the tree of David, who, a virgin mother, brought forth the fragrant flower. The rod of the nut is Christ, because in nuts the food is within, the shell outside, and over it, on the green skin, a bitter rind. See Christ, God veiled in our body, who is fragile in flesh, food in the Word, and bitter in the cross; the hard surface is the word of the cross, and the food of the cross, enclosing the heavenly marrow of Christ in the flesh. ### Scripture references - Matt 28:19: allusion, medium confidence - 1 Sam 2:5: allusion, high confidence - Ps 42:1 (41:2 Vulg.): echo, medium confidence - Gen 30:37: allusion, high confidence - Luke 1:35: allusion, high confidence - Isa 11:1: allusion, high confidence - 1 Cor 1:18: allusion, medium confidence ### Translation notes - The barren bears seven: 1 Sam 2:5. Thirsting for living water: Ps 42:1. The Spirit overshadowing: Luke 1:35. The shoot from Jesse: Isa 11:1. The word of the cross: 1 Cor 1:18. The threefold name: Matt 28:19. The identification of Jacob's rods (Gen 30:37) is Paulinus's own allegory. ### Citation (SBL) Paulinus of Nola, Carm. 27.257 (CSEL 30:273lines 257–287–275; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-257). ## Poem 27, lines 288–319 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-288 - Source: CSEL 30:275lines 288–319–276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, our life, hung on the tree for us; nothing can repay his love, since he took the form of a servant and bought us with his blood; Paulinus attributes his lofty theme to Niceta's inspiring presence. ### Latin text sed cruce dulcis item, quia protulit arbore uitam uita deus noster; ligno mea uita pependit, ut staret mea uita deo. quid, uita, rependam pro uita tibi, Christe, mea? nisi forte salutis accipiam calicem, quo me tua dextra propinet, ut sacro mortis pretiosae proluar haustu. sed quid agam? neque si proprium dem corpus in ignes uilescamque mihi, nec sanguine debita fuso iusta tibi soluam, quia me reddam tibi pro me, et quicquid simili uice fecero, semper ero inpar, Christe, tibi, quia tu pro me mea, non tua, Christe, debita soluisti, pro seruis passus iniquis. quis tibi penset amor? dominus mea forma fuisti, ut seruus tua forma forem; et res magna putatur mercari propriam de re pereunte salutem? perpetuis mutare caduca et uendere terram, caelum emere? ecce deus quanto me carius emit morte crucis? passus, deiectus imagine serui, ut uiles emeret pretioso sanguine seruos. sed quid agam? intuto temerarius euehor alto, ausus in excelsum fragili me credere pinna; martyris egregii natalem, qui meus est mos, materia leuiore canens, in summa repente emicui, super astra uolans mentemque procacem ad rerum fontem misso sermone tetendi. unde mihi hos animos? quae me leuat aura superbum? non agnosco tumens mea pectora; maior agit mens. sentio Nicetam, dum proximus adsidet et me tangit et adiuncto lateri uicinus anhelat. acer anhelantis iuxta me spiritus intrat insolitumque potens meditanti suscitat ignem, frigentes animans admoto fomite fibras. ### English translation (Claude) But likewise sweet by the cross, because our life, God, brought forth life from a tree; my life hung on the wood, so that my life might stand for God. What, O life, shall I repay to you for my life, Christ? Unless perhaps I take the cup of salvation, which your right hand may offer to me, so that I may be washed in the sacred draught of a precious death. But what shall I do? Not even if I give my own body to the fire and grow cheap to myself, nor with my blood poured out, shall I pay you the just debts I owe, because I should give myself back to you for myself, and whatever I do in like turn, I shall always be unequal, Christ, to you, because you, Christ, paid for me my debts, not yours, suffering for wicked servants. What love could weigh against you? Lord, you took my form, that I, a servant, might bear your form; and is it thought a great thing to purchase one's own salvation with a perishing thing? To exchange the perishing for the everlasting and to sell the earth to buy heaven? Behold, how much more dearly God bought me by the death of the cross! He suffered, cast down in the image of a servant, to buy cheap servants with precious blood. But what am I doing? Rash, I am carried up on the unsafe deep, having dared to trust myself to the height on a fragile wing; singing, as is my custom, the birthday of the excellent martyr with lighter material, I have suddenly shot up to the heights, flying above the stars, and have stretched my bold mind to the fountain of things with my speech sent forth. Whence do I have this courage? What breeze lifts me, proud? I do not recognize my swelling breast; a greater mind drives me. I feel Niceta, while he sits nearest and touches me and breathes close at my side, joined to me. The keen spirit of the one breathing beside me enters, and, powerful, rouses an unaccustomed fire in me as I meditate, animating my cold fibres with kindling brought near. ### Scripture references - Ps 116:12 (115:12 Vulg.): allusion, high confidence - Ps 116:13 (115:13 Vulg.): allusion, high confidence - 1 Cor 13:3: allusion, medium confidence - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence - Phil 2:8: allusion, medium confidence - 1 Pet 1:18: allusion, medium confidence - 1 Pet 1:19: allusion, high confidence - Gal 2:20: echo, medium confidence ### Translation notes - What shall I repay, the cup of salvation: Ps 116:12–13. Giving the body to be burned: 1 Cor 13:3. The form of a servant: Phil 2:6–7. Bought with precious blood: 1 Pet 1:18–19. The digital text's stray marks are removed. ### Citation (SBL) Paulinus of Nola, Carm. 27.288 (CSEL 30:275lines 288–319–276; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-288). ## Poem 27, lines 320–348 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-320 - Source: CSEL 30:276lines 320–348–277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus rejoices that Niceta has come back after four years despite the Gothic wars, and invites him for a walk. ### Latin text sed reprimam tumidos flatus nec magna super me exiguus spirabo loqui referarque relicta paruus humo et plano modici pede carminis ibo. quamuis Felicis meritum sublime profari non possim sine laude dei, tu, sancte, paterno suscipe me, Niceta, sinu, et dum pectore docto sustineor caput in blando mihi corde reclinans, sal tuus insulsum me condiat et sitientes diues uena riget riuo mihi perpete sensus. dicam iterum gaudens et adhuc uix muneris huius credulus ingeminabo rogans: dic, quaeso, redisti teque ipsum teneo Nicetam, in quo hactenus aeger noctes atque dies anima tabente pependi? uenisti tandem quarto mihi redditus anno? sed grates Christo, quia te uel sero reuexit. quam metui ne te mediis regionibus hostis disclusum opposita bellorum nube teneret! sed desideriis superantibus obuia nobis uincula rupisti, nec te mare nec labor ullus nec Gothici tenuere metus nec frigora longis dura uiis; uere in tantis, Niceta, fuisti casibus adfectu uictus uictorque benigno, fortis et infirmus pariter, sed utrumque potenter. uictus amicitia, uictus Felicis amore, uicisti duros tenera pietate labores. nunc age, sancte parens, aurem mihi dede manumque; nodemus socias in uincula mutua palmas inque uicem nexis alterno foedere dextris sermones uarios gressu spatiante seramus. ### English translation (Claude) But I shall restrain swelling blasts, nor shall I, small, presume to speak great things above me, and I shall be brought back small to the ground I left and go with the level foot of a modest song. Though I cannot speak the lofty merit of Felix without the praise of God, you, holy Niceta, receive me in your fatherly bosom, and while I am supported by your learned breast, laying my head on your kindly heart, let your salt season my insipidity, and your rich vein water my thirsting senses with an everlasting stream. I shall say again rejoicing, and, still scarcely believing this gift, I shall repeat, asking: tell me, I pray, have you returned, and do I hold you yourself, Niceta, on whom until now, sick, I have hung nights and days with wasting soul? Have you come at last, restored to me in the fourth year? But thanks to Christ, because he has brought you back, though late. How I feared that the enemy in the regions between would hold you shut off by the opposing cloud of wars! But with overcoming desires you broke the bonds that stood in our way, nor did sea nor any labour nor Gothic fears nor the hard cold of long roads hold you back; truly in such great perils, Niceta, you were conquered by affection and a conqueror with kindly heart, strong and weak alike, but both powerfully. Conquered by friendship, conquered by love of Felix, you conquered hard labours by tender piety. Now come, holy parent, give me your ear and your hand; let us knot our allied palms in mutual bonds, and, our right hands joined in alternate covenant, let us sow varied conversation as we walk at leisure. ### Scripture references - John 13:25: allusion, medium confidence - Col 4:6: allusion, medium confidence - Matt 5:13: echo, low confidence ### Translation notes - Leaning on the breast: John 13:23–25. Speech seasoned with salt: Col 4:6. Niceta's previous visit was in 400 (see Poem 17). ### Citation (SBL) Paulinus of Nola, Carm. 27.320 (CSEL 30:276lines 320–348–277; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-320). ## Poem 27, lines 349–381 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-349 - Source: CSEL 30:277lines 349–381–279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus takes Niceta on a tour of the new buildings at Felix's shrine: the renovated portico and the forecourt built where a garden had been, opening the view to the tomb. ### Latin text enarrare libet simul et monstrare parenti sollicito nostros toto quo defuit actus tempore. nam cui iure magis mea gesta retexam Felicisque manu nobis operata reuoluam, quam cui cura sumus? gemino qui iure magistri et patris ut bene gesta probet, sic inproba damnet, corrigat errata et placidus disponat agenda; inperfecta iuuet precibus, perfecta sacerdos dedicet, atque ita se Felicis in aedibus ultro atque citro referat, tamquam ipsum pectore toto Felicem gerat et patria se iactet in aula. ergo ueni, pater, et socio mihi iungere passu, dum te circumagens operum per singula duco. ecce uides istam, qua ianua prima receptat, porticus obscuro fuerat prius obruta tecto; nunc eadem noua pigmentis et culmine creuit. ast ubi consaeptum quadrato tegmine circa uestibulum medio reseratur in aethera campo, hortulus ante fuit male culto caespite, rarum area uilis holus nullos praebebat ad usus. interea nobis amor incidit hoc opus isto aedificare loco; namque hunc res poscere cultum ipsa uidebatur, uenerandam ut martyris aulam eminus aduersa foribus de fronte reclusis laetior inlustraret honos et aperta per arcus lucida frons bifores perfunderet intima largo lumine, conspicui ad faciem conuersa sepulchri, quo tegitur posito sopitus corpore martyr, qui sua fulgentis solii pro limine Felix atria bis gemino patefactis lumine ualuis spectat ouans gaudetque piis sua moenia uinci caetibus atque amplas populis gaudentibus aulas, laxari densas numerosa per ostia turbas. ### English translation (Claude) It pleases me to tell and at the same time show my anxious parent what we have done through the whole time he was away. For to whom should I more rightly unfold my deeds and go over what was worked for us by Felix's hand, than to one to whom we are a care? He, by the twofold right of teacher and father, may approve well-done things and condemn wrong ones, correct errors and calmly arrange what is to be done, help the unfinished by prayers and, as priest, dedicate the finished, and so may move to and fro in the buildings of Felix as if he bore Felix himself in his whole heart and gloried in his father's hall. Come, then, father, and join me with companion step, while I lead you around through each of the works. See, this portico, where the first gate receives us, was formerly buried under a dark roof; now it has grown new with paint and roof. But where the forecourt, enclosed around with a square covering, opens to the sky in a middle space, there was formerly a little garden with ill-tilled turf; the cheap ground gave scant vegetables for no use. Meanwhile the love came upon us to build this work in this place; for the thing itself seemed to require this adornment, so that a gladder honour might light up the venerable hall of the martyr from afar, from the opposite front, with its doors opened, and the bright front, open through arches with double doors, might flood the inner parts with abundant light, turned to face the conspicuous tomb where the martyr is covered, asleep, his body laid down, Felix, who from the threshold of his shining throne looks in triumph on his courts, their double doors opened to the light, and rejoices that his walls are overcome by godly gatherings and that his ample halls are widened for rejoicing peoples, and the dense crowds let through by many doors. ### Translation notes - Poem 27 contains a detailed description of Paulinus's building works at Cimitile (Nola). ### Citation (SBL) Paulinus of Nola, Carm. 27.349 (CSEL 30:277lines 349–381–279; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-349). ## Poem 27, lines 382–414 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-382 - Source: CSEL 30:279lines 382–414–280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The basilica of Felix's tomb has been renewed with coffered ceilings, marble columns and paintings, and above the porticoes are cells for pilgrims; relics of apostles lie under the altar, including Andrew and John the Baptist. ### Latin text ipsaque, qua tumulus sacrati martyris extat, aula nouos habitus senio purgata resumpsit. trina manus uariis operata decoribus illam excoluit, biiuges laqueari et marmore fabri, pictor imaginibus diuina ferentibus ora. ecce uides quantus splendor uelut aede renata rideat insculptum camera crispante lacunar. in ligno mentitur ebur, tectoque superne pendentes lychni spiris retinentur aenis et medio in uacuo laxis uaga lumina nutant funibus, undantes flammas leuis aura fatigat. quaeque prius pilis stetit, haec modo fulta columnis, uilia mutato spreuit caementa metallo. sed rursum redeamus in atria. conspice sursum inpositas longis duplicato tegmine cellas porticibus, metanda bonis habitacula digne, quos huc ad sancti iustum Felicis honorem duxerit orandi studium, non cura bibendi. nam quasi contignata sacris cenacula tectis spectant de superis altaria tuta fenestris, sub quibus intus habent sanctorum corpora sedem. namque et apostolici cineres sub caelite mensa depositi placitum Christo spirantis odorem pulueris inter sancta sacri libamina reddunt. hic pater Andreas, hic qui piscator ad Argos missus uaniloquas docuit mutescere linguas; qui postquam populos ruptis erroris iniqui retibus explicuit traxitque ad retia Christi, Thessalicas fuso damnauit sanguine Patras. hic et praecursor domini et baptista Iohannes, idem euangelii sacra ianua metaque legis, hospes et ipse mei ueniens Felicis ad aulas, parte sui cineris fraternum funus honorat. ### English translation (Claude) And the hall itself, where the tomb of the consecrated martyr stands, purged of old age, has taken on a new appearance. A threefold hand has adorned it with various beauties: craftsmen of coffered ceiling and of marble, two kinds, and a painter with images bearing divine faces. See how great a splendour, as if the building were reborn, smiles in the carved coffering of the curving vault. In the wood, ivory is counterfeited, and from the roof above hanging lamps are held by bronze coils, and in the middle space lights wander and nod on loose ropes; a light breeze tires the waving flames. And what stood before on pillars is now supported by columns, and, its material changed, has scorned cheap rubble. But let us return again to the courts. Look upward at the cells set above the long porticoes with doubled roof, dwellings to be worthily marked out for the good, whom zeal for prayer, not care for drinking, has brought here to the just honour of holy Felix. For the upper rooms, as it were joined to the sacred roofs, look down from upper windows on the safe altars, beneath which the bodies of saints have their seat within. For apostolic ashes too, laid beneath the heavenly table, give back, amid the holy offerings, the fragrance of sacred dust that pleases Christ. Here is father Andrew, he who, sent as a fisherman to the Argives, taught vain-speaking tongues to be silent; who, after he had freed peoples from the broken nets of wicked error and drawn them to Christ's nets, condemned Thessalian Patras with his poured-out blood. Here also the forerunner of the Lord and baptizer, John, likewise the sacred gate of the gospel and the goal of the law, himself also coming as a guest to the halls of my Felix, honours his brother's grave with part of his ash. ### Scripture references - Rev 6:9: echo, medium confidence - Matt 4:19: allusion, medium confidence - Luke 16:16: allusion, medium confidence - Mark 1:2: echo, low confidence ### Translation notes - Relics placed beneath the altar (the “heavenly table”) where the eucharist is offered: cf. Rev 6:9. Fishers of men: Matt 4:19. John the Baptist as the end of the law and the prophets: Luke 16:16. Patras is in Achaea, not Thessaly; Paulinus's geography is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.382 (CSEL 30:279lines 382–414–280; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-382). ## Poem 27, lines 415–444 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-415 - Source: CSEL 30:280lines 415–444–282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The relics also include Thomas, whose doubt confirms the bodily resurrection, Luke the evangelist, the martyrs of Bologna, Euphemia of Chalcedon, and Nazarius, sent by Ambrose. ### Latin text hic dubius gemino Didymus cognomine Thomas adiacet; hunc Christus pauidae cunctamine mentis pro nostra dubitare fide permisit, ut et nos hoc duce firmati dominumque deumque trementes uiuere post mortem uero fateamur Iesum corpore, uiua suae monstrantem uulnera carnis, ut ueniente die, qua iam manifestus aperta luce deus ueniet, cruciata in carne coruscum agnoscant trepidi quem confixere rebelles. hic medicus Lucas prius arte, deinde loquella, bis medicus Lucas; ut quondam corporis aegros terrena curabat ope, et nunc mentibus aegris conposuit gemino uitae medicamina libro. his socii pietate fide uirtute corona martyres Agricola et Proculo Vitalis adhaerens et quae Chalcidicis Euphemia martyr in oris signat uirgineo sacratum sanguine litus. Vitalem Agricolam Proculumque Bononia condit, quos iurata fides pietatis in arma uocauit parque salutiferis texit uictoria palmis corpora transfixos trabalibus inclita clauis. hic et Nazarius martyr, quem munere fido nobilis Ambrosii substrata mente recepi; culmina Felicis dignatur et ipse cohospes fraternasque domos priuatis sedibus addit. quamuis sancti omnes toto simul orbe per unum sint ubicumque deum, quo praesentantur ubique corporis ut sua membra deo, sed didita sanctis sunt loca corporibus, neque tantum, qua iacet ora totum corpus, ibi positorum gratia uiuit; ### English translation (Claude) Here lies Thomas, the doubter, with the double surname Didymus; Christ permitted him to doubt, by the hesitation of a fearful mind, for the sake of our faith, so that we too, strengthened with him as guide, may in awe confess Jesus, Lord and God, to live after death in a true body, showing the living wounds of his flesh, so that, when the day comes on which God will come manifest in open light, the rebels who pierced him may in fear recognize him shining in his tortured flesh. Here is Luke, a physician first by art, then by speech, Luke twice a physician; as once he cured those sick in body by earthly help, so now for sick minds he has composed medicines of life in a twofold book. With these, companions in piety, faith, virtue and crown, are the martyrs Agricola, and Vitalis joined to Proculus, and Euphemia, the martyr who on the Chalcedonian shores marks the shore consecrated with virgin blood. Bologna buries Vitalis, Agricola and Proculus, whom sworn faith called to the arms of piety and an equal victory covered with saving palms, famous, their bodies pierced with beam-nails. Here also is the martyr Nazarius, whom by the faithful gift of noble Ambrose I received with humbled mind; he too deigns to be a fellow guest under Felix's roofs and adds his brother's houses to his own seats. Although all the saints together, throughout the whole world, are wherever they are through the one God, through whom they are everywhere presented to God as members of his body, yet places have been assigned to the bodies of the saints, nor does the grace of those laid to rest live only where the whole body lies; ### Scripture references - John 20:24: allusion, high confidence - John 20:27: allusion, high confidence - John 20:28: allusion, high confidence - Rev 1:7: allusion, high confidence - Zech 12:10: allusion, medium confidence - Col 4:14: allusion, high confidence - 1 Cor 12:27: echo, medium confidence ### Translation notes - Thomas: John 20:24–29. Those who pierced him will see him: Rev 1:7; Zech 12:10. Luke the physician: Col 4:14; his twofold book is the Gospel and Acts. Vitalis, Agricola (Bologna), Euphemia (Chalcedon) and Nazarius (Milan) were martyrs whose relics were distributed in Paulinus's time; Ambrose discovered those of Agricola, Vitalis and Nazarius. Relic veneration is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.415 (CSEL 30:280lines 415–444–282; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-415). ## Poem 27, lines 445–476 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-445 - Source: CSEL 30:282lines 445–476–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saints' power works even through fragments of relics; guests in the upper cells can come down to pray at any hour; the three entrances signify the Trinity; cisterns collect rainwater for the fountains of the court. ### Latin text sed quacumque pii est pars corporis, et manus extat contestante deo meriti documenta beati, magna et in exiguo sanctorum puluere uirtus clamat apostolici uim corporis indice uerbo. his igitur uicinus erit quicumque supernis castus aget tectis et qui procul aduena recto percitus adfectu sanctas properarit ad aedes; cum uelit oratum Christo secretus adire, siue die seu nocte uelit sua promere uota, inpiger adtiguo de limine prodeat hospes. hoc etiam mirare, domus quod martyris alta lege sacramenti per limina trina patescit (fassus enim est unum trino sub nomine regnum). et quod contextae iunctis sibi molibus aedes iure pio signant, quoniam, etsi culmina plura sint domibus structis, sanctae tamen unica pacis est domus et multis unum concordia membris corpus agit, cui conpago stat uertice Christi. forsitan haec inter cupidus spectacula quaeras, unde replenda sit haec tot fontibus area diues, cum procul urbs et ductus aquae prope nullus ab urbe exiguam huc tenui dimittat limite guttam. respondebo, nihil propria nos fidere dextra, nil ope terrena confidere, cuncta potenti deposuisse deo et fontes praesumere caelo. denique cisternas adstruximus undique tectis, capturi fundente deo de nubibus amnes, unde fluant pariter plenis caua marmora labris. quod si etiam interdum obueniat defectus aquarum, ordine disposito uarias distincta figuras concharumque modis et pictis florida metis forte erit et siccis spectabilis area uasis. ### English translation (Claude) but wherever there is part of a godly body, there his hand appears, God bearing witness, as proof of blessed merit, and great power in the slight dust of the saints cries out the force of the apostolic body, the word bearing witness. So whoever lives chaste in the upper rooms will be neighbour to these, and the stranger from afar who, moved by right affection, has hastened to the holy buildings; when he wishes to go apart to pray to Christ, whether by day or by night he wishes to bring out his prayers, let the guest come forth, unwearied, from the adjoining threshold. Wonder at this also: that the martyr's house, by the lofty law of a sacrament, opens through three thresholds (for it confesses one kingdom under a threefold name); and that the buildings, woven together with masses joined to one another, signify by godly right that, though there are many roofs in the structured houses, yet there is one house of holy peace, and harmony makes one body of many members, whose joining stands firm with Christ as head. Perhaps amid these sights you may eagerly ask whence this rich court is to be filled with so many fountains, since the city is far off and almost no channel of water from the city sends a slight drop here by a slender course. I shall answer that we trust nothing to our own right hand, rely on nothing of earthly help, have laid all things on the mighty God and count on fountains from heaven. In short, we have built cisterns against the roofs on every side, to catch rivers from the clouds as God pours them, whence the hollow marbles may flow together with full lips. But if at times there should be a failure of waters, the court, set off in various shapes in arranged order, with shell-shaped basins and florid with painted pillars, will perhaps be worth seeing even with dry basins. ### Scripture references - 1 Cor 12:12: allusion, medium confidence - Eph 4:16: allusion, medium confidence - Eph 2:21: echo, medium confidence - Ps 127:1 (126:1 Vulg.): echo, low confidence ### Translation notes - One body with many members, Christ the head: 1 Cor 12:12; Eph 4:15–16. The three doors as a figure of the Trinity is Paulinus's image. The division of relics is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.445 (CSEL 30:282lines 445–476–283; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-445). ## Poem 27, lines 477–510 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-477 - Source: CSEL 30:283lines 477–510–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even a dry fountain may adorn the court, like Solomon's bronze sea; the new basilica opens on a garden court, and its growth reflects the spreading glory of Christ; Paulinus asks Niceta to pray for him at the liturgy. ### Latin text namque tenes etiam magna Salomonis in aede quam fuerit decori siccum mare, quod sapiens rex aere dedit solido et tauris suspendit aenis. aspice nunc aliud latus: ut sit porticus una, et paries mediis spatio bipatente columnis culmine discretas aditu sibi copulat aulas. tempus in hanc transire oculis peragrantibus aedem, quae longum reserata latus, cum lumine caeli adquirit spatium tecti, quod in atria iuncta panditur, insertos socians disiuncta per arcus et populis rigui praebet spectacula campi, quem tamen includunt structo circumdata saepto moenia, ne pateant oculis sacra tecta profanis uestibulumque patens aurae defendant operta. nec mirere sacras spatiis adcrescere caulas; crescit ubique potens aeterni gloria Christi, sanctorum cumulatur honor, deus omnibus unus noscitur, inlustrat quia sanctus spiritus orbem, cumque coaeterno regnat patre filius heres, inde propagato pia gratia lumine ueri multiplicat populis aeternae semina uitae. et quia pastor oues auget bonus, ampla redemptis crescere cum gregibus fauet altus ouilia Christus. ingredere haec psalmis recinens, antistes, et hymnis et mea uota refer domino et tua gaudia uotis iunge meis, celebrans communis festa patroni. tempore oportuno pro peccatore rogabis gaudentem dominum de confessoris honore. hoc duce procliui tua tramite uota ferentur, Felix diuinas tibi praeuius ibit ad aures, teque sacris psalmisque simul deuota litante obsequia placido descendet numine Christus, ut populum templumque sacra caligine uelet, infundens niueam per operta sacraria nubem. ### English translation (Claude) For you know too how great an ornament in Solomon's great temple was the dry sea, which the wise king made of solid bronze and set upon bronze bulls. Look now at the other side: how there is one portico, and the wall, with a space opening two ways between columns, joins halls separated in roof with an entrance between them. It is time to pass with roving eyes into this building, which, opened along its long side, gains space for its roof with the light of the sky, opening into the joined courts, uniting what is disjoined through inserted arches, and offers the peoples the spectacle of a watered field, which yet walls built round in an enclosure shut in, so that the sacred roofs may not lie open to profane eyes, and the covered parts may protect the open forecourt from the weather. Nor wonder that the sacred folds increase in space; the mighty glory of eternal Christ grows everywhere, the honour of the saints is heaped up, one God is known by all, because the Holy Spirit lights up the world, and the Son, the heir, reigns with the coeternal Father; hence godly grace, with the light of truth spread abroad, multiplies the seeds of eternal life for the peoples. And because the good shepherd increases his sheep, lofty Christ favours that the folds grow ample with the redeemed flocks. Enter these, bishop, singing psalms and hymns, and carry my vows to the Lord, and join your joys to my vows, celebrating the feast of our common patron. At a fitting time you will pray for the sinner to the Lord, who rejoices in the honour of his confessor. With this guide your prayers will be carried along a downward path; Felix will go before you to the divine ears, and as you offer devoted services with the sacred rites and psalms together, Christ will descend with calm divinity, to veil people and temple with sacred mist, pouring a snowy cloud through the covered sanctuaries. ### Scripture references - 1 Kgs 7:23: allusion, high confidence - 1 Kgs 7:25: allusion, high confidence - John 10:11: allusion, medium confidence - John 10:16: allusion, medium confidence - Heb 1:2: echo, medium confidence - Eph 5:19: echo, medium confidence - 1 Kgs 8:10: allusion, high confidence ### Translation notes - The bronze sea on twelve oxen: 1 Kgs 7:23–25. The good shepherd: John 10:11–16. The cloud filling the temple: 1 Kgs 8:10–11. The coeternal Son and the Spirit are stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.477 (CSEL 30:283lines 477–510–285; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-477). ## Poem 27, lines 511–541 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-511 - Source: CSEL 30:285lines 511–541–286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus shows Niceta the paintings of the porticoes: the Pentateuch, Joshua crossing the Jordan, and Ruth, whose choice of God against Orpah's return figures the world's division. ### Latin text nunc uolo picturas fucatis agmine longo porticibus uideas paulumque supina fatiges colla, reclinato dum perlegis omnia uultu. qui uidet haec uacuis agnoscens uera figuris non uacua fidam sibi pascit imagine mentem. omnia namque tenet serie pictura fideli, quae senior scripsit per quinque uolumina Moyses, quae gessit domini signatus nomine Iesus, quo duce Iordanis suspenso gurgite fixis fluctibus a facie diuinae restitit arcae. uis noua diuisit flumen; pars amne refuso constitit et fluuii pars in mare lapsa cucurrit destituitque uadum, et ualidus qua fonte ruebat inpetus adstrictas alte cumulauerat undas et tremula conpage minax pendebat aquae mons, despectans transire pedes arente profundo et medio pedibus siccis in flumine ferri puluerulenta hominum duro uestigia limo. iam distinguentem modico Ruth tempora libro, tempora Iudicibus finita et Regibus orta, intentis transcurre oculis; breuis ista uidetur historia, at magni signat mysteria belli, quod geminae scindunt sese in diuersa sorores. Ruth sequitur sanctam quam deserit Orpha parentem; perfidiam nurus una, fidem nurus altera monstrat: praefert una deum patriae, patriam altera uitae. nonne, precor, toto manet haec discordia mundo parte sequente deum uel parte ruente per orbem? atque utinam pars aequa foret necis atque salutis! sed multos uia lata capit facilique ruina labentes prono rapit inreuocabilis error. ### English translation (Claude) Now I want you to see the paintings on the colourful porticoes in a long row, and to tire your neck a little, bent back, while you read everything through with face tilted up. He who sees these, recognizing truths in empty figures, feeds his trusting mind on an image not empty. For the painting holds in faithful order all that old Moses wrote in five volumes, and what Jesus did, marked with the Lord's name, under whose leadership the Jordan, its flood suspended, stood back, its waves fixed, before the face of the divine ark. A new force divided the river; part, the stream poured back, stood still, and part of the river, slipping into the sea, ran off and left the ford bare; and where the strong rush burst from its source it had heaped the waters high, held fast, and a threatening mountain of water hung in a trembling mass, looking down on feet crossing the dried deep, and on the dusty footprints of men carried with dry feet in the middle of the river over hard mud. Now run over with intent eyes Ruth, who in a small book marks off the times, the times ended with the Judges and begun with the Kings; this seems a brief history, but it signifies the mysteries of a great war, in that twin sisters split in different directions. Ruth follows her holy mother-in-law, whom Orpah deserts; one daughter-in-law shows faithlessness, the other faith: one prefers God to her homeland, the other her homeland to life. Does not, I pray, this discord remain in the whole world, one part following God and the other rushing to ruin through the world? And would that the shares of death and salvation were equal! But the broad way takes many, and irrevocable error snatches those slipping downhill in easy ruin. ### Scripture references - Josh 3:13: allusion, high confidence - Josh 3:16: allusion, high confidence - Josh 3:17: allusion, high confidence - Ruth 1:14: allusion, high confidence - Ruth 1:16: allusion, high confidence - Matt 7:13: allusion, high confidence ### Translation notes - “Jesus marked with the Lord's name” is Joshua. The crossing of the Jordan: Josh 3:13–17. Ruth and Orpah: Ruth 1:14–16. The broad way: Matt 7:13. ### Citation (SBL) Paulinus of Nola, Carm. 27.511 (CSEL 30:285lines 511–541–286; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-511). ## Poem 27, lines 542–571 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-542 - Source: CSEL 30:286lines 542–571–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus explains that he had the churches painted because the country pilgrims, newly converted from paganism, spend the vigil drinking at the tombs; he excuses their simplicity but rejects the custom. ### Latin text forte requiratur quanam ratione gerendi sederit haec nobis sententia, pingere sanctas raro more domos animantibus adsimulatis. accipite et paucis temptabo exponere causas. quos agat huc sancti Felicis gloria coetus, obscurum nulli; sed turba frequentior hic est rusticitas non cassa fide neque docta legendi. haec adsueta diu sacris seruire profanis uentre deo, tandem conuertitur aduena Christo, dum sanctorum opera in Christo mirantur aperta. cernite quam multi coeant ex omnibus agris quamque pie rudibus decepti mentibus errent. longinquas liquere domus, spreuere pruinas non gelidi feruente fide; et nunc ecce frequentes per totam et uigiles extendunt gaudia noctem, laetitia somnos, tenebras funalibus arcent. uerum utinam sanis agerent haec gaudia uotis nec sua liminibus miscerent pocula sanctis. quamlibet et ieiuna cohors potiore resultet obsequio, castis sanctos quae uocibus hymnos personat et domino cantatam sobria laudem inmolat: ignoscenda tamen puto talia paruis gaudia quae ducunt epulis, quia mentibus error inrepsit rudibus; nec tantae conscia culpae simplicitas pietate cadit, male credula sanctos perfusis halante mero gaudere sepulchris. ergo probant obiti quod damnauere magistri? mensa Petri recipit quod Petri dogma refutat? unus ubique calix domini, est cibus unus et una mensa domusque dei. discedant uina tabernis; ### English translation (Claude) Perhaps it may be asked by what reasoning this decision settled on us, to paint holy houses, a rare custom, with likenesses of living beings. Hear, and I shall try to set out the causes in a few words. What gatherings the glory of holy Felix drives here is obscure to no one; but the more frequent crowd here is country folk, not empty of faith but not skilled in reading. This crowd, long accustomed to serve profane rites with its belly as god, is at last converted, newcomers, to Christ, while they marvel at the works of the saints plainly shown in Christ. See how many come together from all the fields, and how, deceived in their simple minds, they err devoutly. They have left distant homes, scorned the frosts, not cold, with glowing faith; and now, see, in crowds they stretch their joys wakefully through the whole night, keeping off sleep with gladness and darkness with torches. But would that they carried on these joys with sound vows and did not mingle their cups at the holy thresholds. Although the fasting company resounds with better service, singing holy hymns with chaste voices and soberly offering praise sung to the Lord, yet I think such joys as the simple draw out in feasts are to be pardoned, because error has crept into their uncultivated minds; nor does simplicity, not conscious of so great a fault, fall away from piety, wrongly believing that the saints rejoice when their tombs are drenched with fragrant wine. So do the departed masters approve what they condemned? Does Peter's table receive what Peter's teaching rejects? One is the cup of the Lord everywhere, one the food and one the table and house of God. Let wines go away to the taverns; ### Scripture references - Phil 3:19: allusion, medium confidence - 1 Cor 10:21: allusion, high confidence - 1 Cor 10:16: echo, medium confidence - Eph 5:18: echo, medium confidence ### Translation notes - Paulinus's explanation of narrative paintings in churches as instruction for the unlettered, and his criticism of drinking at the saints' tombs, are given as written. The belly as god: Phil 3:19. The cup and table of the Lord: 1 Cor 10:21. ### Citation (SBL) Paulinus of Nola, Carm. 27.542 (CSEL 30:286lines 542–571–287; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-542). ## Poem 27, lines 572–606 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-572 - Source: CSEL 30:287lines 572–606–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drinking at the shrine serves the devil; the paintings with their inscriptions are meant to occupy the pilgrims and draw them from wine to the holy histories. Paulinus asks Niceta's prayers that his spiritual building be completed. ### Latin text sancta precum domus est ecclesia; cede sacratis liminibus, serpens. non hac male ludus in aula debetur, sed poena tibi; ludibria misces subpliciis, inimice, tuis. idem tibi discors tormentis ululas atque inter pocula cantas. Felicem metuis, Felicem spernis inepte, ebrius insultas, reus oras; et miser ipso iudice luxurias, quo uindice plecteris ardens. propterea uisum nobis opus utile totis Felicis domibus pictura ludere sancta, si forte adtonitas haec per spectacula mentes agrestum caperet fucata coloribus umbra, quae super exprimitur titulis, ut littera monstret quod manus explicuit, dumque omnes picta uicissim ostendunt releguntque sibi, uel tardius escae sint memores, dum grata oculis ieiunia pascunt, atque ita se melior stupefactis inserat usus, dum fallit pictura famem; sanctasque legenti historias castorum operum subrepit honestas exemplis inducta piis; potatur hianti sobrietas, nimii subeunt obliuia uini. dumque diem ducunt spatio maiore tuentes, pocula rarescunt, quia per miracula tracto tempore iam paucae superant epulantibus horae. quod superest ex his, quae facta et picta uidemus, materiam orandi pro me tibi suggero poscens, rem Felicis agens ut pro me sedulus ores. et decet, ut quem mente pia comitaris eundem et mentis facie referas animoque sequaris par in amore mei; nec enim miser ambigo amari martyre, uel modici dignatus amore catelli, cum mihi uita domus res gratia gloria panis sit Felix donante deo. quo praesule posce montibus in sanctis mea fundamenta locari et coeptam peragi inrupto molimine turrem. ### English translation (Claude) the church is the holy house of prayer; yield from the sacred thresholds, serpent. Not sport, wrongly, but punishment is owed you in this hall; you mix mockeries with your own punishments, enemy. Discordant, you both howl in torments and sing amid cups. You fear Felix and foolishly spurn Felix; drunk, you insult, as one accused you pray; and, wretch, you revel before him as judge, by whose vengeance you are punished, burning. Therefore it seemed to us a useful work to adorn all the houses of Felix with playful holy painting, in case the shade painted in colours might capture through these spectacles the astonished minds of the rustics, the shade which is explained above by inscriptions, so that the letter shows what the hand has unfolded; and while they all in turn show and read over the paintings to one another, they may be mindful of food more slowly, while welcome fasts feed their eyes, and so a better practice may insert itself in them, astonished, while the painting cheats their hunger; and as one reads the holy histories, the honour of chaste works steals upon him, led in by godly examples; sobriety is drunk in by the gaping one, and forgetfulness of too much wine comes on. And while they spend the day looking over a larger space, the cups grow fewer, because, the time drawn out by marvels, few hours now remain for the feasters. From what remains of these things which we see done and painted, I suggest to you matter for praying for me, asking that, as you are doing Felix's business, you pray diligently for me. And it is fitting that you, who accompany him with godly mind, should reproduce him in the face of the mind and follow him in spirit, equal in love of me; for I, wretch, do not doubt that I am loved by the martyr, deemed worthy even of the love due to a little puppy, since my life, house, property, grace, glory, bread is Felix by God's gift. With him as protector, ask that my foundations be laid on the holy mountains and the tower begun be completed with unbroken effort. ### Scripture references - Matt 21:13: allusion, high confidence - Matt 15:27: allusion, medium confidence - Ps 87:1 (86:1 Vulg.): allusion, medium confidence - Luke 14:28: allusion, medium confidence ### Translation notes - The house of prayer: Matt 21:13. The dogs under the table: Matt 15:27. Foundations on the holy mountains: Ps 87:1. Finishing the tower: Luke 14:28–30. The purpose of the paintings is described as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.572 (CSEL 30:287lines 572–606–289; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-572). ## Poem 27, lines 607–647 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/27-167/#p-27-607 - Source: CSEL 30:289lines 607–647–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus asks Niceta to pray that he may follow the patriarchs' example from Genesis and Exodus, and ends with a prayer to Christ, whom no building contains, to dwell in their hearts through the saints' intercession. ### Latin text de Genesi, precor, hunc orandi collige sensum, ne maneam terrenus Adam, sed uirgine terra nascar et exposito ueteri noua former imago. educar tellure mea generisque mei sim degener et sponsae festinem ad mellea terrae flumina, Chaldaei seruatus ab igne camini. sim facilis tectis quasi Lot fore semper aperta, liberer ut Sodomis; neque uertam lumina retro, ne salis in lapidem uertar sale cordis egenus. hostia uiua deo tamquam puer offerar Isac et mea ligna gerens sequar almum sub cruce patrem. inueniam puteos, sed ne, precor, obruat illos inuidus et uiuentis aquae caecator Amalech. sim profugus mundi, tamquam benedictus Iacob fratris Edom fugitiuus erat, fessoque sacrandum subponam capiti lapidem Christoque quiescam. sit mihi castus amor, sit et horror amoris iniqui, carnis ut inlecebras uelut inuiolatus Ioseph effugiam uinclis exuto corpore liber criminis et spolium mundo carnale relinquam. tempus enim longe fieri conplexibus, instat summa dies, prope iam dominus, iam surgere somno tempus et ad domini pulsum uigilare paratos. sit mihi ab Aegypto bonus exitus, ut duce lege diuisos penetrans undosi pectoris aestus fluctibus euadam rubris dominique triumphum demerso Pharaone canam, cui subplice uoto exultando tremens et cum formidine gaudens ipsius pia dona, meos commendo labores. adsere, Niceta, prece quod precor, et simul omnes, qui simul huc sancta pro religione coistis, deuoti domino et gratantes dicite mecum: haec tibi, Christe deus, tenui fragilique paratu pro nobis facimus; nec enim te, summe creator, facta manu capiunt, toto quem corpore mundus non capit, angustum cui caelum terraque punctum est. sed sanctis sine fine tuis deuota ferentes obsequia exiguo magnos ueneramur honore, sperantes illis exoratoribus, ut tu in nobis operum ponas perfecta tuorum culmina et extructis habitator mentibus adsis. ### English translation (Claude) From Genesis, I pray, gather this meaning for your prayer: that I may not remain earthly Adam, but be born from virgin earth and, the old put off, be formed as a new image. May I be led out of my land and be unlike my race, and hasten to the honey-flowing rivers of the promised land, saved from the fire of the Chaldean furnace. May I be generous with my house, like Lot, its doors always open, so that I may be freed from Sodom; and may I not turn my eyes back, lest, lacking the salt of the heart, I be turned into a pillar of salt. May I be offered to God as a living victim like the boy Isaac, and, carrying my wood, follow my kindly Father beneath the cross. May I find wells, but, I pray, may envious Amalek, the blinder of living water, not fill them up. May I be a fugitive from the world, as blessed Jacob was a fugitive from his brother Edom, and may I place a stone to be consecrated under my weary head and rest in Christ. May mine be a chaste love, and a horror of wicked love, so that, like inviolate Joseph, I may flee the enticements of the flesh, my body stripped of its chains, free of crime, and leave fleshly spoil to the world. For it is time to be far from embraces; the last day is at hand, the Lord is already near, it is time now to rise from sleep and, ready, to keep watch for the Lord's knock. May I have a good exodus from Egypt, so that with the law as guide, passing through the divided surges of my stormy breast, I may escape the red waves and sing the Lord's triumph with Pharaoh drowned; to him with suppliant vow, exulting with trembling and rejoicing with fear, I commend my labours, his own godly gifts. Support, Niceta, by prayer what I pray, and at the same time all of you who have gathered here together for holy religion, devoted to the Lord and giving thanks, say with me: These things, Christ God, we do for you on our behalf with slender and fragile provision; for things made by hand do not contain you, highest Creator, you whom the world with its whole body does not contain, to whom heaven is narrow and earth a point. But bringing devoted services to your saints without end, we venerate the great with slight honour, hoping, with them as intercessors, that you may set in us the perfect summits of your works and be present as dweller in minds built up. ### Scripture references - 1 Cor 15:47: allusion, high confidence - 1 Cor 15:49: allusion, high confidence - Gen 12:1: allusion, high confidence - Exod 3:8: allusion, medium confidence - Gen 15:7: allusion, medium confidence - Gen 19:2: allusion, medium confidence - Gen 19:26: allusion, high confidence - Gen 22:6: allusion, high confidence - Gen 26:15: allusion, medium confidence - Gen 28:11: allusion, high confidence - Gen 39:12: allusion, high confidence - Eccl 3:5: allusion, medium confidence - Rom 13:11: allusion, high confidence - Luke 12:36: allusion, medium confidence - Exod 15:1: allusion, high confidence - Ps 2:11: allusion, medium confidence - Acts 17:24: allusion, high confidence - 1 Kgs 8:27: allusion, high confidence - Eph 3:17: echo, medium confidence ### Translation notes - The earthly and heavenly Adam: 1 Cor 15:47–49; Christ born of “virgin earth” is Mary. Abraham leaving his land: Gen 12:1; the furnace of the Chaldeans recalls Ur (Gen 15:7). Lot's hospitality and his wife: Gen 19. Isaac carrying the wood: Gen 22:6. The wells stopped up: Gen 26:15–18 (by the Philistines; Paulinus names Amalek). Jacob's stone pillow: Gen 28:11. Joseph: Gen 39:12. A time to refrain from embracing: Eccl 3:5; the day near: Rom 13:11–12; the knock: Luke 12:36. The song at the sea: Exod 15. Rejoicing with trembling: Ps 2:11. God not contained by temples: Acts 17:24; 1 Kgs 8:27. The saints' intercession is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 27.607 (CSEL 30:289lines 607–647–291; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/27-607). ## Poem 28, lines 1–32 (XXVIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-1 - Source: CSEL 30:291lines 1–32–292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the feast of 404 Paulinus describes the newly completed buildings: porticoes, halls, side chapels painted with martyrs, Job and Tobit, Judith and Esther, and a court with a covered fountain. ### Latin text In ueteri nobis noua res adnascitur actu, et solita insolito crescunt sollemnia uoto, materiamque simul mihi carminis et simul almi natalem geminant Felicis in aedibus eius nata recens opera haec, quae molibus undique celsis cernitis emicuisse pari splendentia cultu. istic porticibus late circumdata longis uestibula incluso tectis reserantur operto et simul astra oculis, ingressibus atria pandunt. illic adiunctis sociantur moenibus aulae diffusoque situ simul et coeunte patentes aemula consertis iungunt fastigia tignis et paribus uarie speciosae cultibus extant marmore pictura laquearibus atque columnis, inter quae et modicis uariatur gratia cellis; quas in porticibus, qua longius una coactum porticus in spatium tractu pertenditur uno, adpositas lateri tria comminus ora recludunt trinaque cancellis currentibus ostia pandunt. martyribus mediam pictis pia nomina signant, quos par in uario redimiuit gloria sexu. at geminas, quae sunt dextra laeuaque patentes, binis historiis ornat pictura fidelis. unam sanctorum conplent sacra gesta uirorum, Iob uulneribus temptatus, lumine Tobit; ast aliam sexus minor obtinet, inclita Iudith, qua simul et regina potens depingitur Esther. interior uariis ornatibus area ridet, laeta super tectis et aperta luce serenis frontibus atque infra niueis redimita columnis. cuius in exposito praelucens cantharus extat, quem cancellato tegit aerea culmine turris. ### English translation (Claude) In an old act a new thing is born for us, and the usual solemnities grow with an unusual vow, and both the material of my song and the birthday of kindly Felix are doubled in his buildings by these works, newly born, which you see shining out with lofty masses on every side, gleaming with equal adornment. Here, surrounded far and wide by long porticoes, the forecourts open with an enclosed covered space under the roofs, and open the sky to the eyes and the courts to those entering. There halls are joined with walls added, and, open both in their spread position and coming together, join rival roofs with interlocked beams, and stand out, variously beautiful with equal adornments, in marble, painting, coffered ceilings and columns, among which grace is also varied by modest cells; where one portico stretches in one line over a longer space, three openings set close together along its side lay these open, and three doors open with running lattices. Godly names mark the middle one, with painted martyrs whom an equal glory crowned in different sex. But the twin ones, which open on the right and left, faithful painting adorns with two histories each. The sacred deeds of holy men fill one: Job tried with wounds, Tobit with blindness; but the lesser sex holds the other: famous Judith, with whom mighty Queen Esther is also painted. The inner court smiles with various ornaments, glad with roofs above and with serene fronts open to the light, and below wreathed with snowy columns. In its open space stands a shining cantharus, which a bronze tower with latticed top covers. ### Scripture references - Job 2:7: allusion, high confidence - Esth 5:1: echo, medium confidence ### Extrabiblical texts - Tob 2:10 (Tobit): allusion, high confidence - Jdt 13:8 (Judith): allusion, medium confidence ### Translation notes - Job: Job 2:7. Tobit's blindness: Tob 2:10; Judith (outside the 66 books). Esther. A cantharus is a fountain basin for washing before entering the church. ### Citation (SBL) Paulinus of Nola, Carm. 28.1 (CSEL 30:291lines 1–32–292; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-1). ## Poem 28, lines 33–61 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-33 - Source: CSEL 30:292lines 33–61–294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes the fountains and porticoes of the court joining three basilicas, and the outer forecourt with its cells like a fortress wall. ### Latin text cetera dispositis stant uasa sub aere nudo fonticulis, grato uarie quibus ordine fixis dissidet artis opus, concordat uena metalli, unaque diuerso fluit ore capacibus unda. basilicis haec iuncta tribus patet area cunctis, diuersosque aditus ex uno pandit ad omnes, atque itidem gremio diuersos excipit uno a tribus egressus, medio spatiosa pauito; quod tamen ordinibus structis per quinque nitentum agmina concharum series denseta coacto marmore mirum oculis aperit, spatiantibus artat; sed circumiectis in porticibus spatiari copia larga subest interpositisque columnas cancellis fessos incumbere et inde fluentes aspectare lacus pedibusque madentia siccis cernere nec calcare sola et certamine blando mirari placido salientes murmure fontes. non solum hiberno placitura in tempore praesto est commoditas, quia sic tecti iuuat umbra per aestum, sicut aprica placent in frigore siccaque in imbri. parte alia patet exterior quae cingitur aeque area porticibus, cultu minor, aequore maior. ante sacras aedes longe spectabile pandit uestibulum, duplici quae extructis tegmine cellis per contextarum coeuntia tigna domorum castelli speciem meditatur imagine muri conciliisque forum late spatiabile pandit. quale loco signum Felix uenerandus in isto ediderit nuper, celeri narrabo relatu. ### English translation (Claude) The other vessels stand under the open air, arranged as little fountains, in which, set variously in pleasing order, the work of art differs while the vein of metal agrees, and one water flows from different mouths into the capacious basins. This court, joined to three basilicas, lies open to all, and from one place opens different approaches to all, and likewise receives in one bosom different exits from the three, spacious with its middle pavement; yet this, with rows of shining shell-basins, a series packed with closely set marble through five ranks, opens a wonder to the eyes and narrows it for those walking; but in the surrounding porticoes there is ample room for walking, and, with lattices set between the columns, for the weary to lean and look from there at the flowing pools, and to see wet floors with dry feet without treading them, and with pleasant rivalry to marvel at fountains leaping with calm murmur. Not only in winter is a pleasing convenience at hand, for the shade of the roof delights in heat just as sunny places please in cold and dry places in rain. On the other side lies open an outer court, which is likewise surrounded by porticoes, smaller in adornment, greater in level space. Before the sacred buildings it spreads a forecourt visible from afar, which, with cells built under a double roof through the joining beams of houses woven together, imitates the appearance of a fortress in the image of a wall, and spreads a forum broad for walking for gatherings. What sign venerable Felix lately gave in this place, I shall tell in a quick account. ### Citation (SBL) Paulinus of Nola, Carm. 28.33 (CSEL 30:292lines 33–61–294; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-33). ## Poem 28, lines 62–93 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-62 - Source: CSEL 30:294lines 62–93–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two wooden huts blocked the view of the basilica's door, and their occupants refused to move; one night a spark set one of them ablaze, threatening the whole area. ### Latin text in medio campi contra uenerabilis aulae limina de ligno duo texta tegilla manebant, inportuna situ simul et deformia uisu, quae decus omne operum perimebant inproba, foedo obice prospectum caecantia; namque patentis ianua basilicae tuguri breuis interiectu obscurata fores in cassum clausa patebat. haec amoliri cupientibus obuia nobis uerba dabant tectis qui metabantur in illis iurabantque prius uitam se posse pacisci quam cogi migrare locis. temnenda quidem uox ista uidebatur; sed erat, fateor, mihi id ipsum inuidiae; taedebat enim uel uincere rixa. interea quadam primam iam nocte quietem carpere sopitis coeptantibus, ecce relictis prosiliens scintilla focis conflauit in una cellarum ipsarum latebra de stramine faeni, quo forte inciderat, subitum ignem; moxque per ipsam fusa casam uires alimenta per arida cepit ingentem et fragili rapuit de fomite flammam, tum facili lapsu per putria ligna uetusti culminis erumpens; magnis incendia torsit turbida uerticibus calidamque per aera nubem miscuit et nigro subduxit sidera fumo. ipsaque terribilem dabat insuper ira fragorem, materiae fragilis crepitu grauiore resultans, cunctaque uicanis circum metata colonis atque etiam uico submotos longius agros sic uapor adflabat, sic horrida lux feriebat, sic prope, sic longe sita culmina respergebat scintillis late uolitantibus igneus imber, ut subito exciti nos planctibus undique maestis ### English translation (Claude) In the middle of the field, opposite the threshold of the venerable hall, there remained two huts woven of wood, awkward in position and at the same time ugly to see, which, shameless, destroyed all the beauty of the works, blinding the view with a foul obstacle; for the door of the open basilica, darkened by the interposition of a small hut, lay open in vain, as if its doors were closed. When we wished to remove these, those who were lodging in those huts opposed us with words, and swore they could sooner bargain away their lives than be compelled to move from the places. That talk seemed contemptible indeed; but, I confess, it was itself a reproach to me; for I was weary even of winning by a quarrel. Meanwhile, one night, when the sleepers were beginning to take their first rest, behold, a spark, leaping from a hearth left untended, kindled in one hidden corner of those very huts a sudden fire from the straw of hay onto which it had happened to fall; and soon, spreading through the hut itself, it gained strength through the dry fuel and seized a huge flame from the fragile kindling; then, slipping easily through the rotten wood of the old roof, bursting out, it twisted the turbid conflagration in great whirls, mixed a hot cloud through the air, and hid the stars with black smoke. And its very wrath gave a terrible crash besides, resounding with the heavier crackling of fragile material, and the heat so blew on all the dwellings round marked out by the village settlers, and even on the fields farther from the village, so did the horrid light strike, so did the fiery rain sprinkle roofs set near and far with sparks flying far and wide, that we, suddenly roused by sorrowful laments on every side, ### Citation (SBL) Paulinus of Nola, Carm. 28.62 (CSEL 30:294lines 62–93–295; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-62). ## Poem 28, lines 94–124 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-94 - Source: CSEL 30:295lines 94–124–296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unable to fight the fire, the community prayed at Felix's tomb and the apostles' altar, and Paulinus held up a fragment of the true cross against the flames. ### Latin text et circumfusis inmani lumine tectis omnia circa nos lucere ut aperta uidentes, cuncta putaremus flammis correpta cremari ipsaque sanctorum simul igne palatia tanto feruere et a tectis simul omnibus illa referri fulgora, quae sparsis etiam longinqua replebant ignibus et magno torrebant rura uapore, ut quasi uicinas omnes sibi quisque timeret ad sua tecta faces, ardentem comminus aestum infectasque trahens diris nidoribus auras. nos trepidi ut nostris domibus propiore periclo nil ope de nostra praesumimus; unde etenim uis et manus infirmis foret illam extinguere molem sufficiens, cum flamma suis incensior iret fomitibus paruoque exorta repente tegillo culmina cuncta simul perfunderet igne minaci? currimus ergo fide tantum et prece subplice nixi ad uicina mei Felicis limina et inde contiguam paribus uotis adcurrimus aulam atque ab apostolici cineris uirtute medellam poscimus, inpositis subiecti altaribus ora. ipse domum remeans modicum sed grande saluti de crucis aeternae sumptum mihi fragmine lignum promo tenensque manu aduersis procul ingero flammis, ut clipeum retinens pro pectore, quo tegerem me arceremque hostem conlato umbone relisum. credite nec donate mihi, sed reddite Christo grates et iustas date laudes omnipotenti; nostra salus etenim cruce Christi et in nomine constat, inde fides nobis et in hoc cruce nixa periclo profuit, et nostram cognouit flamma salutem. ### English translation (Claude) and, seeing everything around us lit as if in the open, the roofs flooded with immense light, we thought everything was seized by flames and burning, and that the very palaces of the saints were blazing with so great a fire, and that those flashes were reflected from all the roofs at once, flashes which filled even distant places with scattered fires and scorched the countryside with great heat, so that each feared the torches as if near his own roof, drawing in the burning heat close by and air infected with dire fumes. We, trembling, since our houses were in nearer danger, presumed nothing from our own help; for whence would strength and hands be sufficient for the weak to extinguish that mass, when the flame went on more inflamed by its own fuel, and, sprung suddenly from a small hut, was flooding all the roofs at once with threatening fire? So we run, relying only on faith and suppliant prayer, to the neighbouring threshold of my Felix, and from there with equal vows we run to the adjoining hall, and beg healing help from the power of the apostolic ashes, our faces laid beneath the altars set over them. Returning home myself, I bring out wood, small but great for salvation, taken for me from a fragment of the eternal cross, and, holding it in my hand, thrust it from afar against the opposing flames, as though holding a shield before my breast, with which I might cover myself and ward off the enemy, beaten back by the boss brought against it. Believe, and do not credit it to me, but return thanks to Christ and give just praises to the Almighty; for our salvation stands by the cross of Christ and in his name; hence faith, resting on the cross, helped us in this danger too, and the flame recognized our salvation. ### Scripture references - Gal 6:14: echo, medium confidence - Eph 6:16: echo, low confidence ### Translation notes - Paulinus possessed a relic of the cross (cf. his Letter 31). The use of the relic and its effect are described as written. ### Citation (SBL) Paulinus of Nola, Carm. 28.94 (CSEL 30:295lines 94–124–296; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-94). ## Poem 28, lines 125–155 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-125 - Source: CSEL 30:296lines 125–155–298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire died down at once where it began, as water could not quench it but the wood of the cross did; only one of the two obstructing huts burned. ### Latin text nec mea uox aut dextra illum, sed uis crucis ignem terruit inque loco, de quo surrexerat ipso, ut circumsaeptam praescripto limite flammam sidere et extingui fremitu moriente coegit et cinere exortam cineri remeare procellam. quanta crucis uirtus! ut se natura relinquat, omnia ligna uorans ligno crucis uritur ignis. multa manus crebris tunc illa incendia uasis aspergens largis cupiebat uincere limphis; sed licet exhaustis pensarent fontibus imbres, ui maiore tamen lassis spargentibus omnem uicerat ignis aquam. nos ligno extinximus ignem, quamque aqua non poterat uicit breuis astula flammam. post ubi decessit metus optatumque reduxit lux operosa diem, processimus acta uidere noctis et extinctae quamuis fumantia late securis spectare oculis uestigia flammae. et credebamus nos plurima damna domorum uisuros, magni memores terroris et ignis; sed cito conspectis decreuit opinio rebus, et nihil exustum nisi quod debebat aduri cernimus ex illisque unum flagrasse duobus hospitiis, quae nostra manus, nisi flamma tulisset, abstulerat. sed et hoc Felicis gratia nobis munere consuluit, quod praeueniendo laborem utilibus flammis operum conpendia nobis praestitit inde, parem incensae quia liquerat illic flamma domum, non ut pateretur stare uel ipsam obstantem simili bipatentibus obice ualuis, uerum ut et hoc illum puniret flamma colonum, conseruans illi quod mox euerteret ipse. ### English translation (Claude) Not my voice or right hand, but the power of the cross terrified that fire, and in the very place from which it had risen, as if the flame were hedged round by a prescribed boundary, compelled it to sink and be extinguished with a dying roar, and the storm born of ash to return to ash. How great the power of the cross! Nature forsakes itself: fire, which devours all wood, is burned by the wood of the cross. Many hands then, sprinkling those fires with frequent vessels, wished to conquer them with abundant water; but though they made up showers by exhausting the fountains, yet the fire, with greater force, had conquered all the water as the sprinklers tired. We extinguished the fire with wood, and a little splinter conquered the flame that water could not. Afterward, when fear had departed and the busy light had brought back the longed-for day, we went out to see the deeds of the night and to look with secure eyes at the traces of the extinguished flame, though still smoking far and wide. And we believed we would see very great damage to the houses, remembering the great terror and fire; but at once, when we saw things, our opinion diminished, and we see nothing burned except what ought to have been burned, and that one of those two lodgings had burned, which our hand would have removed if the flame had not taken it. But even in this the grace of Felix provided for us by a gift, in that, forestalling our labour, it furnished us a saving of work by useful flames; for the flame had left there a house like the burned one, not so as to allow it to stand and itself obstruct the double doors in the same way, but so that the flame might punish that tenant with this too, preserving for him what he himself would soon overthrow. ### Citation (SBL) Paulinus of Nola, Carm. 28.125 (CSEL 30:296lines 125–155–298; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-125). ## Poem 28, lines 156–186 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-156 - Source: CSEL 30:298lines 156–186–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tenant pulled down the other hut himself; the way to the basilica is now open, where Old and New Testament scenes are painted, and a chapel with a baptismal font is being dedicated. ### Latin text nam sua qui sanctis nuper gurgustia tectis praetulerat, primum flamma multatus in uno, mox aliud propria ipse manu uastare tegillum incipit et celeri peragit sua damna furore dilectasque domos et inanes plangit amores. qui simul aspiciens incensa et diruta tecta, dissimiles simili miratur in aggere labes ruderis et cineris iuncti bicolore ruina. hunc nobis sine lite uidens cessisse triumphum, se tantum miser accusat, quem gratia nulla manserit obsequii et maneat confusio poenae. nunc quia dimoto patuerunt obice frontes, eloquio simul atque animo spatiemur in ipsis gaudentes spatiis sanctasque feramur in aulas miremurque sacras, ueterum monumenta, figuras et tribus in spatiis duo testamenta legamus, hanc quoque cernentes rationem lumine recto, quod noua in antiquis tectis, antiqua nouis lex pingitur; est etenim pariter decus utile nobis in ueteri nouitas atque in nouitate uetustas, ut simul et noua uita sit et prudentia cana, et grauitate senes et simplicitate pusilli temperiem mentis gemina ex aetate trahamus, iungentes nostris diuersum moribus aeuum. est etiam interiore situ maioris in aulae insita cella procul quasi filia culminis eius, stellato speciosa tholo trinoque recessu dispositis sinuata locis; medio pietatis fonte nitet mireque simul nouat atque nouatur. namque hodie bis eam geminata nouatio comit, dum gemina antistes gerit illic munera Christi; ### English translation (Claude) For he who had lately preferred his hovel to the holy roofs, first fined by the flame in one hut, soon begins himself with his own hand to destroy the other, and completes his own loss with swift fury, and laments his beloved houses and empty loves. Looking at the burned and the demolished roofs together, he marvels at the unlike ruins in a like heap, the two-coloured wreck of rubble and ash joined. Seeing that this triumph had been yielded to us without a quarrel, he accuses only himself, wretch, for whom no thanks for service remained, and the shame of punishment remains. Now, since the fronts have been opened, the obstacle removed, let us walk in speech and mind through these very spaces, rejoicing, and let us be carried into the holy halls, and marvel at the sacred figures, monuments of the ancients, and in three spaces read the two testaments, seeing also this reason with right sight, that the new law is painted in the old buildings, the old in the new; for it is equally a useful ornament for us, newness in the old and oldness in newness, so that there may be at once new life and grey-haired prudence, and, old in gravity and little ones in simplicity, we may draw a temperate mind from twofold age, joining different ages in our characters. There is also, set in the inner part of the greater hall, a chapel far in, as it were a daughter of that building, beautiful with a starry dome and curving with a threefold recess in arranged places; in the middle it shines with the fountain of piety, and wondrously renews and is renewed at once. For today a twofold renewal adorns it twice, while the bishop performs there the twin gifts of Christ; ### Scripture references - Matt 13:52: allusion, medium confidence - Matt 18:3: echo, medium confidence ### Translation notes - Old and new: Matt 13:52. The chapel with the font is the baptistery; the bishop dedicates the altar (eucharist) and the font (baptism) on the same day. The digital text's “nonis” is read “nouis” (“new”). ### Citation (SBL) Paulinus of Nola, Carm. 28.156 (CSEL 30:298lines 156–186–299; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-156). ## Poem 28, lines 187–217 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-187 - Source: CSEL 30:299lines 187–217–300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bishop dedicates the chapel for both the eucharist and baptism, whose font always renews the old; the old basilica, restored with columns and paintings, matches the new one. ### Latin text in geminos adytum uenerabile dedicat usus, castifico socians pia sacramenta lauacro; sic pariter templum nouat hostia, gratia fontem, fonsque nouus renouans hominem, quod suscipit, et dat munus siue magis, quod desinit esse per usum, tradere diuino mortalibus incipit usu. nam fons ipse semel renouandi missus in usum desinit esse nouus; sed tali munere semper utendus numquam ueteres renouare facesset. hoc domini donum, hanc speciem, qua munere Christi idem homo fit nouus et uetus interit, ecce refectis cernite culminibus gemina Felicis in aula. quae fuerant uetera, et noua nunc extare uidentur; nam steterant uasto deformibus agmine pilis. nunc meliore datis eadem uice fulta columnis et spatii cepere et luminis incrementa depositoque situ reducem sumpsere iuuentam. namque his et duplex spectandi gratia fulget, qua renouata nouis aequali lumine certant culmina culminibus; tectorum dissidet aetas, concordat species; ueterum manus atque recentum conuenit; in facie simili decor unus utrumque ornat opus; coeunt olim fundata nouellis. nec discrimen adest oculis, nitet una uetustas annosis rudibusque locis; niger abditur horror, et senibus tectis iuuenem pictura nitorem reddidit infuso uariorum flore colorum. hinc operum tempus confunditur et nitet extra parietibus nouitas, latet intus operta uetustas; fronte iuuentatis tegitur fucata senectus, in pueram faciem ueterana refloruit aetas; ### English translation (Claude) he dedicates the venerable sanctuary for twin uses, joining the godly sacraments with the chastening washing; so equally the sacrifice renews the temple and grace the font, and the new font, renewing the man whom it receives, gives a gift, or rather, what ceases to be new by use, begins to hand over to mortals by divine use. For the font itself, once put into use for renewing, ceases to be new; but, always to be used for such a gift, it will never cease to renew the old. See this gift of the Lord, this likeness, by which, by Christ's gift, the same man becomes new and the old perishes, in the twin hall of Felix with its roofs restored. What had been old now appears to stand new also; for they had stood with a vast row of ugly pillars. Now, supported in turn by better columns given, they have gained increase of space and of light, and, their mould put off, have taken back returning youth. For in these a double grace of viewing shines, in which the renewed roofs vie with the new roofs in equal light; the age of the roofs differs, the appearance agrees; the hands of old and recent workers come together; in a like face one beauty adorns both works; things founded long ago come together with new. Nor is there any distinction for the eyes; one antiquity shines in old and new places; the black horror is hidden, and painting has given back youthful brightness to the aged roofs by pouring in the bloom of various colours. Hence the age of the works is confused, and newness shines outside on the walls, while covered antiquity lies hidden within; painted old age is covered with the face of youth, veteran age has flowered again into a girl's face; ### Scripture references - Rom 6:4: allusion, medium confidence - 2 Cor 4:16: allusion, medium confidence - Eph 4:22: allusion, medium confidence - Eph 4:24: allusion, medium confidence - Titus 3:5: echo, medium confidence ### Translation notes - The dedication of the altar and baptismal font, and baptism as renewal of the old man, are stated as written. The new man: Rom 6:4; 2 Cor 4:16; Eph 4:22–24. ### Citation (SBL) Paulinus of Nola, Carm. 28.187 (CSEL 30:299lines 187–217–300; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-187). ## Poem 28, lines 218–250 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-218 - Source: CSEL 30:301lines 218–250–302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The buildings, at once old and new, figure the Christian's renewal now and the transformation of the risen body; believers should put off the old life and flee even contemplated sin. ### Latin text suntque simul uetera et noua, nec noua nec uetera aeque, non eadem simul atque eadem, quae forma futuri praesentisque boni est; namque et nunc utile nobis deterso ueteris uitae squalore nouari mente pia Christumque sequi regnisque parari. tunc quoque cum dabitur redeunte resurgere uita, ille resurgentum potior numerabitur ordo, qui super inlustri carnem perfusus amictu seruilem domini mutabit imagine formam conformemque deo conregnaturus honorem accipiet Christo similis, sed munere Christi. haec eadem species ueterem deponere formam et gestare nouam monet et retro acta abolere inque futura dei conuersam intendere mentem, congrua praeteritis obliuia ducere curis caelestumque animo regnorum inducere curam rebus et humanis et moribus istius aeui mente prius quam morte mori neque corporis ante nexibus absolui quam criminis. ergo nouemur sensibus et luteos terrestris imaginis actus discutere a nostro properemus corpore longe uestibus excussis, puros ut sorde recussa corporis atque animae nitidi reddamus amictus. nec modo commissum peccati sed meditatum, sicut morbiferam de labe cadaueris auram, naribus obstrictis tristem fugiamus odorem. ut faciem colubri Salomon peccata timeri horrerique monet dicitque armata leonis dentibus; et uere, leonis uelut ore ferino saeua uorant animam, quam uicerit aegra uoluptas corporis euictemque suae draco duxerit escae, qui uorat Aethiopum populos non sole perustos, sed uitiis nigros et crimine nocticolores. ### English translation (Claude) and they are at once old and new, neither new nor old equally, not the same and at once the same, which is the figure of future and present good; for now too it is useful for us, the squalor of the old life wiped away, to be renewed with godly mind and to follow Christ and be prepared for the kingdom. Then also, when it is given to rise again as life returns, that order of the risen will be counted better which, its flesh flooded over with a shining garment, will change the servile form for the image of the Lord, and, conformed to God, about to reign with him, will receive honour, like Christ, but by the gift of Christ. This same likeness warns us to lay aside the old form and wear the new, and to abolish what is past, and to turn the mind and direct it to the future things of God, to draw fitting forgetfulness over past cares and bring into the mind the care of the heavenly kingdoms, and to die in mind to human affairs and the ways of this age before dying in death, and not to be released from the bonds of the body before those of sin. So let us be renewed in our senses, and let us hasten to shake far from our body the muddy acts of the earthly image, our garments shaken out, so that, the dirt struck off, we may give back the bright garments of body and soul pure. And not only committed sin but sin contemplated let us flee, like the disease-bearing air from the corruption of a corpse, with nostrils closed, as a sad smell. Solomon warns that sins are to be feared and dreaded like the face of a serpent, and says they are armed with the teeth of a lion; and truly, as with the wild mouth of a lion, they savagely devour the soul which sick pleasure of the body has conquered, and which, conquered, the dragon has led away as his food, he who devours the peoples of the Ethiopians, not scorched by the sun, but black with vices and coloured like night with crime. ### Scripture references - Phil 3:21: allusion, high confidence - 1 Cor 15:49: allusion, medium confidence - Phil 2:7: echo, medium confidence - Col 3:9: allusion, high confidence - Col 3:10: allusion, high confidence - Phil 3:13: echo, medium confidence - Ps 74:14 (73:14 Vulg.): allusion, medium confidence - 1 Pet 5:8: echo, medium confidence ### Extrabiblical texts - Sir 21:2 (Sirach): quotation, high confidence ### Translation notes - Conformed to Christ's glorious body: Phil 3:21; 1 Cor 15:49. Putting off the old man: Col 3:9–10; Eph 4:22. Flee sin as from a serpent, its teeth a lion's teeth: Sir 21:2 (outside the 66 books), which Paulinus ascribes to Solomon. The dragon given as food to the Ethiopians: Ps 74:14 (73:14 Vulgate), allegorized. ### Citation (SBL) Paulinus of Nola, Carm. 28.218 (CSEL 30:301lines 218–250–302; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-218). ## Poem 28, lines 251–281 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-251 - Source: CSEL 30:302lines 251–281–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners are the serpent's food; it is time to wake; the conversion of a rubbish-strewn garden into a marble-paved court offers a pattern for the soul's renewal. ### Latin text tales Aethiopas serpens edit, in quibus escam, quam capere est, damnatus habet, quia peccatorem serpentisque cibum deus uno nomine terram dixit, et nomine uorans peccata dracone uoratur. tempus adest mutare uias, exurgere somno et tandem uigilare deo, dormire uicissim actibus his, quibus inuigilat mens mortua Christo. si nobis doctrina dei deus lumine uerbi non aperit sensum, saltem capiamus ab ipsis aedibus exempla, et lapides ac ligna magistri sint stolidis, ut quale manu confecimus istic quale fide faciamus opus; licet absit ab uno mentis opus manuumque labor, sed ab inpare causa par operis trahitur ratio; ecce uidete, probabo dissimiles simili specie concurrere formas. qua noua tecta sedent, multi meminere locorum; nam breue tempus id est, ex quo sunt omnia coepta, quae modo facta manent; annis sudata duobus tertius explicuit prece sanctorum atque ope Christi. pars spatii breuis hortus erat, pars ruderis agger, quem conlata manus populo curante remouit et uiles holerum cum sentibus eruit herbas, ut nitido purgata patesceret area dorso, quae modo marmoreis ornato iugere saxis late strata nitet, cultus oblita priores. quam bene mutauit speciem! post stercoris usum marmoris ornatum; Parias post uilia conchas brassica fert et splendet aquis quae sorde nitebat. quonam igitur nunc ista modo mihi fabrica formam praebebit, qua me colere aedificare nouare sensibus et Christo metandum ponere possim? ### English translation (Claude) The serpent eats such Ethiopians, in whom, condemned, he has the food that is his to take, because God called the sinner and the serpent's food by one name, earth, and the one who devours sins is himself devoured by the dragon bearing that name. The time is here to change our ways, to rise from sleep, and at last to keep watch for God, and in turn to sleep to those deeds for which a mind dead to Christ stays awake. If God, by the light of his Word, does not open our understanding through the teaching of God, let us at least take examples from these very buildings, and let stones and timbers be teachers to the dull, so that the kind of work we have made here with our hands we may make by faith; though the work of the mind is far from the labour of the hands, yet from an unequal cause an equal reasoning of work is drawn; see, I shall prove it, how unlike forms come together in a like appearance. Many remember the places where the new roofs stand; for it is a short time since all were begun that now stand finished; sweated over for two years, the third year completed them by the prayer of the saints and the help of Christ. Part of the space was a small garden, part a heap of rubble, which joined hands, with the people taking care, removed, and dug out the cheap herbs of vegetables with the brambles, so that the area, purged, might lie open with a shining surface, which now shines far and wide, paved over an acre adorned with marble stones, forgetful of its former cultivation. How well it has changed its look! After the use of dung, the adornment of marble; after cheap cabbage it bears Parian shell-basins, and shines with waters where it shone with filth. In what way, then, will this building now give me a pattern by which I may cultivate, build and renew myself in my senses and set myself as a dwelling to be marked out for Christ? ### Scripture references - Gen 3:14: allusion, high confidence - Gen 3:19: allusion, high confidence - Rom 13:11: allusion, high confidence - Eph 5:14: allusion, medium confidence - Luke 24:45: allusion, medium confidence - 1 Cor 3:9: echo, medium confidence ### Translation notes - The serpent eating earth, and man as earth: Gen 3:14, 19. Rising from sleep: Rom 13:11; Eph 5:14. Opening the understanding: Luke 24:45. ### Citation (SBL) Paulinus of Nola, Carm. 28.251 (CSEL 30:302lines 251–281–303; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-251). ## Poem 28, lines 282–325 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-28-282 - Source: CSEL 30:303lines 282–325–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vices are the rubble and thorns of the heart, rooted in greed; when that root is cut, Christ can build in the soul, and believers must leave the old life for the new. ### Latin text prompta quidem ratio est, quae sit mea terra, quod in me rudus et unde meo spinae nascantur in agro. terra cor est, culpae praui sunt rudera cordis; luxus iners, inpurus amor, maculosa libido rudera sunt animae; sic corporis anxia cura, liuor edax et auara fames, grauis ira, leuis spes, prodiga et ambitio proprii, sitiens alieni, spinae sunt animo, quia semper inanibus angunt ancipites animas stimulis, quas iugiter urit defectus miseri metus et miser ardor habendi. atque ita et inter opes inopes quasi Tantalus ille inter aquas sitiunt nec habent quod habere uidentur. nam partis uti metuunt, seruata relinquunt, dumque alimenta parant, uiuendi tempora perdunt. has igitur spinas, haec rudera mentibus hirtis* egerere est opus et primam hanc euellere fibris cunctorum stirpem scelerum, qua pullulat arbor infelix; domini radicitus illa securi icta cadat, nostris ut numquam germinet aruis. haec si praeciso de nobis fomite radix aruerit, cadet omne nefas, uitium omne peribit, matricisque suae casum mala cuncta sequentur, et moriente sua simul arbore poma peribunt. tunc bene purgato domus aedificabitur horto et uiuo fundata solo bene surget in altum fabrica diuini moliminis. ipse columnas eriget in nobis Christus ueteresque resoluet obstructae pilas animae, spatiumque sibi rex sensibus efficiet nostris, ut inambulet illis, tamquam in porticibus Salomonis quinque solebat ore pio medicos sapientia ducere gressus, corpora tangendo sanans et corda docendo. non igitur simus ueteres inter noua tecta, ut qui corde habitat Christus noua corda reuisat. peior enim scissura nouo ueterique coactis redditur, et noua uina nouos bene dantur in utres. uita prior pereat, pereat ne uita futura. sponte relinquamus mundum, non sponte carendum, sponte nisi fugimus; moriamur, ne moriamur; letalem uitam uitali morte tegamus. terrena intereat, subeat caelestis imago, et Christo uertatur Adam; mutemur et istic, ut mutemur ibi; qui nunc permanserit in se idem, et in aeternum non inmutabitur a se. ### English translation (Claude) The reasoning is ready: what my earth is, what is rubble in me, and whence thorns are born in my field. The heart is earth; the faults of a depraved heart are rubble; idle luxury, impure love, stained lust are the rubble of the soul; so anxious care for the body, gnawing envy and greedy hunger, heavy anger, light hope, ambition prodigal of its own and thirsty for another's, are thorns to the mind, because they always torment wavering souls with empty goads, souls continually burned by wretched fear of want and wretched ardour of having. And so, amid riches, they thirst, needy, like that Tantalus amid the waters, and do not have what they seem to have. For they fear to use what they have gained, they leave what they have kept, and while they prepare the means of living, they lose the time of living. These thorns, then, this rubble must be cleared from bristling minds, and this first root of all crimes, from which the unhappy tree sprouts, must be plucked from our fibres; let it fall, struck at the root by the Lord's axe, so that it may never sprout in our fields. If this root, its fuel cut off from us, dries up, every wickedness will fall, every vice will perish, and all evils will follow the fall of their mother, and as their tree dies the fruits will perish with it. Then, the garden well purged, the house will be built, and, founded on living soil, the structure of divine effort will rise well on high. Christ himself will raise columns in us and dissolve the old pillars of the obstructed soul, and the King will make space for himself in our senses, to walk about in them, as in Solomon's five porticoes Wisdom used to lead healing steps with godly mouth, healing bodies by touch and hearts by teaching. So let us not be old among new roofs, so that Christ, who dwells in the heart, may revisit new hearts. For a worse tear results when new and old are forced together, and new wine is well put into new wineskins. Let the former life perish, lest the future life perish. Let us leave the world willingly, which we must lose unwillingly unless we flee it willingly; let us die, that we may not die; let us cover a deadly life with a life-giving death. Let the earthly image perish, let the heavenly come in, and let Adam be turned into Christ; let us be changed here too, that we may be changed there; whoever now remains in himself the same will not be changed from himself for eternity either. ### Scripture references - 1 Tim 6:10: allusion, high confidence - Matt 3:10: allusion, high confidence - Matt 13:22: echo, medium confidence - John 5:2: allusion, medium confidence - John 10:23: allusion, medium confidence - Eph 3:17: allusion, medium confidence - Mark 2:21: allusion, high confidence - Mark 2:22: allusion, high confidence - Matt 16:25: allusion, medium confidence - 1 Cor 15:49: allusion, high confidence - 1 Cor 15:51: allusion, medium confidence ### Translation notes - The love of money as the root of all evils: 1 Tim 6:10. The axe at the root: Matt 3:10. Tantalus is the figure of classical myth tormented by thirst amid water. Solomon's portico and the five porticoes of Bethesda: John 10:23; 5:2. Christ dwelling in the heart: Eph 3:17. New wine in new wineskins: Mark 2:21–22. Losing life to save it: Matt 16:25. The earthly and heavenly image: 1 Cor 15:49–51. An asterisk after “hirtis” in the digital text has no evident lacuna. ### Citation (SBL) Paulinus of Nola, Carm. 28.282 (CSEL 30:303lines 282–325–305; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/28-282). ## Poem 29, lines 1–35 (XXVIIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-29-1 - Source: CSEL 30:305lines 1–35–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fragment of another poem for Felix's feast: Paulinus asks Felix to inspire him, admits the saints' wonders exceed all telling, and praises Christ through whom Felix heals the sick and the possessed. ### Latin text Ver age carminibus, fluat articulata modestis uox numeris. ades, o diues mihi causa loquendi Felix, et tacito mea corda inlabere flatu. spiritus ore meo curret tuus. esto meis fons eloquiis; ego uero tuis ero fistula riuis, quos mihi praebueris diuini a flumine uerbi. Surge igitur blandoque meum spiramine pectus ingredere, o Felix pater et domine atque patrone, tu domus et medicina mihi et sapientia, Felix; tu nunc obtusam mihi longa per otia mentem exacue, ignito uegetans mea lumine corda. Sed mihi non isto fundendus in aequore sermo est, ut per sanctorum merita aut miracula curram et quae per sanctos omnes ab origine rerum praestat agitque deus uersu detexere coner, quae nec mens humana capit nec lingua profari. et quid in hoc mirum, si charta uolumine toto non capiat quae nec mundus capit omnia totus? maior enim (mundo) mundi sator, ipse deus rex, qui terram caelumque implet; quem non capit iste mundus, eum capiunt sancti, non corporis amplo, sed pietate humiles et mundo corde capaces. Nunc itaque ut diuina mei bene gesta patroni Felicis referam uel quae mihi commoda uitae contulerit uel quae multis ope caelite praestans muneribus conferre piis non desinit omni paene die, uariis tribuens pia munera signis, Christum laudari meritorum postulat ordo; non hominem sed eum potius laudare uidebor, quo Felix auctore potens uenerabile nomen optinet et medicas dat opes, quibus aegra reuisit corpora captiuasque animas ui daemonis atri absoluit superante deo. nec in hac ope tantum munificus Felix operatur munera Christi et de uipereo fortissimus hoste triumphat. ### English translation (Claude) Make spring with songs; let my articulate voice flow in modest measures. Be present, Felix, my rich cause for speaking, and glide into my heart with silent breath. Your spirit will run through my mouth. Be the fountain of my eloquence; I shall be the pipe for your streams, which you supply to me from the river of the divine Word. Rise, then, and enter my breast with gentle breath, O Felix, father and lord and patron, you, Felix, my house and medicine and wisdom; now sharpen my mind, dulled through long leisure, quickening my heart with fiery light. But my speech is not to be poured out on this sea, to run through the merits or miracles of the saints, and to try to set out in verse what God grants and does through all the saints from the origin of things, which neither the human mind grasps nor the tongue can utter. And what wonder in this, if a sheet in a whole volume cannot contain what the whole world does not contain? For the sower of the world is greater than the world, God the King himself, who fills earth and heaven; him whom this world does not contain, the saints contain, not by amplitude of body, but, humble in piety, capacious with a pure heart. So now, that I may tell the divine good deeds of my patron Felix, either the benefits of life he has conferred on me, or those which, excelling with heavenly help, he does not cease to confer as gifts on the godly almost every day, bestowing godly gifts with various signs, the order of his merits demands that Christ be praised; I shall seem to praise not a man but rather him by whose authority Felix, mighty, holds a venerable name and gives healing riches, by which he visits sick bodies and frees souls captive to the power of the black demon, God overcoming. Nor in this help alone does bountiful Felix perform the gifts of Christ and triumph most mightily over the viperous enemy. ### Scripture references - Jer 23:24: allusion, medium confidence - 1 Kgs 8:27: allusion, medium confidence - Isa 57:15: echo, medium confidence - John 14:23: echo, medium confidence - John 21:25: echo, low confidence ### Translation notes - Poem 29 survives only as this opening fragment. God filling heaven and earth: Jer 23:24; not contained by the world: 1 Kgs 8:27; dwelling in the humble: Isa 57:15; John 14:23. “(mundo)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 29.1 (CSEL 30:305lines 1–35–306; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/29-1). ## Poem 30, lines 1–12 (XXX. (BASILIOAE VETERIS INSCRIPTIONES.)) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/28-1/#p-30-1 - Source: CSEL 30:307lines 1–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Verses, probably an inscription, celebrating the enlargement of the sanctuary around Felix's tomb, so that there is now room for the altars and the worshippers. ### Latin text Felicis penetral, prisco uenerabile cultu lux noua diffusis nunc aperit spatiis. angusti memores solii gaudete uidentes praesulis ad laudem quam nitet hoc solium. Paruus erat locus ante sacris angustus agendis supplicibusque negans pandere posse manus, nunc populo spatiosa sacris altaria praebet officiis medii martyris in gremio. cuncta deo renouata placent, nouat omnia semper Christus et in cumulum luminis amplificat. sic et dilecti solium Felicis honorans et splendore simul protulit et spatio. ### English translation (Claude) The sanctuary of Felix, venerable with ancient worship, now opens a new light in widened spaces. You who remember the narrow throne, rejoice to see how this throne shines to the praise of the patron. Before, the place was small, narrow for performing the sacred rites, and refusing suppliants room to spread their hands; now it offers the people spacious altars for the sacred services, in the bosom of the martyr in the middle. All things renewed please God; Christ always renews all things and enlarges them to a fullness of light. So, honouring also the throne of beloved Felix, he has advanced it in splendour and in space at once. ### Scripture references - Rev 21:5: allusion, medium confidence ### Translation notes - Poem 30 is probably a building inscription. Christ renewing all things: Rev 21:5. ### Citation (SBL) Paulinus of Nola, Carm. 30.1 (CSEL 30:307lines 1–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/30-1). ## Poem 31, lines 1–30 (XXXI) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-1 - Source: CSEL 30:307lines 1–30–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A poem of consolation to Pneumatius and Fidelis on the death of their son Celsus, aged seven, recently baptized: Paulinus is torn between grief and joy, since the boy was taken innocent to God. ### Latin text Ante puer patribus claris et nomine auito Celsus erat, sed nunc celsus agit merito, quem dominus tanto cumulauit munere Christus, ut rudis ille annis et nouus iret aquis, atque bis infantem spatio aeui et fonte lauacri congeminata deo gratia proueheret. heu! quid agam? dubia pendens pietate laboro, gratuler an doleam? dignus utroque puer; cuius amor lacrimas et amor mihi gaudia suadet, sed gaudere fides, flere iubet pietas. tam modicum patribus tam dulci e pignore fructum defleo in exiguo temporis esse datum. rursus ut aeternae bona uoluo perennia uitae, quae deus in caelo praeparat innocuis; laetor obisse breui functum mortalia saeclo, ut cito diuinas perfrueretur opes, nec terrena diu contagia mixtus iniquis duceret in fragili corporis hospitio, sed nullo istius temeratus crimine mundi dignius aeternum tenderet ad dominum. ergo deo potius quam nobis debitus infans, uerum et pro nobis ille deo placitus, coeperat octauum producere paruulus annum, prima citis agitans tempora curriculis. iam puerile iugum tenera ceruice ferebat, grammatici duris subditus imperiis, quaeque docebatur puer, admirante magistro sorbebat docili nobilis ingenio. gaudebant trepido praesagi corde parentes, dum metuunt tanti muneris inuidiam. ### English translation (Claude) Before, the boy was Celsus through his famous fathers and ancestral name, but now he lives lofty by merit, whom the Lord Christ has heaped with so great a gift that he went, unformed in years and new, to the waters, and grace, doubled for God, advanced him, twice an infant, by span of age and by the font of washing. Alas, what shall I do? Hanging in doubtful affection, I struggle: shall I congratulate or grieve? The boy is worthy of both; love urges tears on me and love urges joys, but faith bids rejoice, affection bids weep. I lament that so little fruit was given to his fathers from so sweet a pledge in so slight a time. Again, as I turn over the everlasting goods of eternal life, which God prepares in heaven for the innocent, I rejoice that he died, having finished mortal things in a short age, so that he might quickly enjoy divine riches, nor, mingled long with the wicked, draw earthly contagions in the fragile lodging of the body, but, defiled by no crime of this world, might go more worthily to the eternal Lord. So the infant was owed to God rather than to us, and indeed, for our sake too, he pleased God. The little one had begun to draw out his eighth year, driving his first times in swift courses. Already he bore the boyish yoke on his tender neck, subject to the hard commands of a grammarian, and what the boy was taught, as his teacher marvelled, the noble boy drank in with teachable talent. His parents rejoiced, with foreboding, trembling hearts, while they feared envy of so great a gift. ### Scripture references - 1 Cor 2:9: echo, medium confidence - 1 Thess 4:13: echo, low confidence ### Extrabiblical texts - Wis 4:11 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Poem 31 consoles Pneumatius and his wife Fidelis on the death of their young son Celsus. Paulinus plays on the name Celsus (“lofty”). Taken early so that wickedness might not change him: Wis 4:10–14 (outside the 66 books). ### Citation (SBL) Paulinus of Nola, Carm. 31.1 (CSEL 30:307lines 1–30–308; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-1). ## Poem 31, lines 31–62 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-31 - Source: CSEL 30:308lines 31–62–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Celsus died of a throat swelling; Paulinus urges his parents not to grieve excessively for a soul with God, and turns to Christ, who took the form of a servant to free humanity. ### Latin text nec mora longa fuit, placitam deus aethere Christus arcessens merito sumpsit honore animam et rapuit terris subitum, quia dignior esset adsociata piis uiuere conciliis. causa fuit leti suffusus faucibus umor, quo grauis inflauit lactea colla tumor, inde repressus abit, sed lapsus ad intima fugit corporis et uitam uisceribus pepulit. terra suam partem tumulata carne recepit, spiritus angelico uectus abit gremio. deserti uacuum funus duxere parentes, Celsus in excelso laetus agit nemore. parcite quaeso, pii, multis peccare, parentes, fletibus, in culpam ne pietas ueniat. inpia nam pietas animam lugere beatam gaudentemque deo flere nocens amor est. nonne patet quantum tali pietate trahatur peccatum? arguimur fraude tenere fidem aut reprobare dei leges errore rebelli, ni placeat nobis quod placuit domino. iustius est istas hominum lugere tenebras, quas facimus nostrae degeneres animae, inmemores primi caelestis imaginis ortus, quam reuocat miserans ad sua regna pater. cuius amore meos suscepit filius artus, uirgine conceptus, uirgine natus homo, cuncta gerens hominum, cunctos et corpore in uno cunctorum dominus suscipiens famulus. factus enim serui forma est, qui summus agebat, forma dei regnans cum patre rege deus. suscepit formam serui culpamque peremit, qua poenae et mortis quondam homo seruus erat. ### English translation (Claude) Nor was there long delay; God, Christ, summoning from heaven the pleasing soul, took it up with deserved honour and snatched him suddenly from earth, because he was worthier to live joined to the godly assemblies. The cause of death was a moisture spread in his throat, by which a heavy swelling puffed up his milky neck; then, repressed, it went away, but, slipping to the inmost parts, it fled into the body and drove life from the vitals. The earth received its part, the flesh being buried; the spirit went away, carried in an angelic bosom. The bereft parents led an empty funeral; Celsus lives glad in a lofty grove. Refrain, I pray, godly parents, from sinning with many tears, lest affection come into fault. For it is impious affection to mourn a blessed soul, and a harmful love to weep for one rejoicing in God. Is it not plain how much sin is drawn on by such affection? We are accused of holding faith deceitfully, or of rejecting God's laws by rebellious error, unless what pleased the Lord pleases us. It is more just to mourn those human darknesses which we, degenerate, make for our souls, forgetful of the first origin of the heavenly image, which the Father, pitying, calls back to his kingdom. For love of it the Son took up my limbs, conceived of a virgin, born a man of a virgin, bearing all things of men, and in one body all men, the Lord of all taking them up as servant. For he was made in the form of a servant, he who was highest, God reigning in the form of God with the Father King. He took up the form of a servant and destroyed the guilt by which man was once a slave of punishment and death. ### Scripture references - Luke 16:22: allusion, medium confidence - 1 Thess 4:13: allusion, high confidence - Gen 1:27: echo, medium confidence - Matt 1:23: allusion, medium confidence - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence - Heb 2:15: echo, medium confidence ### Translation notes - Carried by angels: Luke 16:22. Not grieving as those without hope: 1 Thess 4:13. The form of God and the form of a servant: Phil 2:6–7. Born of a virgin: Matt 1:23. The image of God: Gen 1:27. ### Citation (SBL) Paulinus of Nola, Carm. 31.31 (CSEL 30:308lines 31–62–309; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-31). ## Poem 31, lines 63–94 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-63 - Source: CSEL 30:309lines 63–94–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When neither law nor prophets could heal humanity enslaved to sin and death, the Father sent the Son, who became man without sin, God and man together. ### Latin text et libertati famulum sub imagine serui nostra caro effectus restituit dominus, ut mihi per Christum caelestis imago rediret, qui cruce terrenum despoliauit Adam. carnem igitur mortemque meam meus ille creator pertulit et carum morte redemit opus. multa mihi dederat prius et promissa salutis et praecepta, quibus per bona dirigerer. sed quia nec legis posito medicamine primi inueterata patris uulnera dilueram et neque praemissis diuino ex ore prophetis expectare dei munera credideram, et genus humanum passim sine luce fidei desperata salus merserat in tenebras, regnabatque simul peccatum in corpore nostro, mors in peccato, daemon in interitu, captiuumque hominem tristis metus et miser error altius in mortem praecipitare dabant: interea pater ipse polo miseratus ab alto errantum lapsus pestiferos hominum serpentemque truci dominantem in morte cadentum non tulit et natum misit ad omne bonum. paruit ille libens, deus omnia cum patre concors, communem curans rem pietate pari. aduenit et fit homo et mixtum perfectus utroque ostendit fragili carnis inesse deum. utitur officiis hominis, sed et intus operti signa dei medicis exerit inperiis. uoce hominis diuina docet, mortalia uero extra peccatum corporeus peragit. quippe sui rem tantum operis sibi reddere curans, naturam uenit sumere, non uitium. ### English translation (Claude) And our flesh, made Lord in the image of a servant, restored the servant to freedom, so that the heavenly image might return to me through Christ, who on the cross stripped off the earthly Adam. So my Creator bore my flesh and my death and redeemed his dear work by death. He had given me many things before, promises of salvation and precepts by which I might be directed through good things. But because, though the medicine of the law was applied, I had not washed away the inveterate wounds of the first father, nor had I believed, though prophets were sent ahead from the divine mouth, that I should wait for the gifts of God, and despaired salvation had plunged the human race everywhere into darkness without the light of faith, and sin reigned at the same time in our body, death in sin, the demon in destruction, and sad fear and wretched error were driving captive man headlong more deeply into death: meanwhile the Father himself, from high heaven, pitying the pestilent falls of erring men, and the serpent ruling in the savage death of the fallen, did not bear it, and sent his Son for every good. He obeyed willingly, God in harmony with the Father in all things, caring for their common cause with equal kindness. He came and became man, and, perfect, mingled of both, showed that God was in the frail flesh. He uses the services of a man, but also shows forth signs of the God hidden within by healing commands. He teaches divine things with a human voice, and performs mortal things in the body, but apart from sin. For, caring only to restore to himself the substance of his own work, he came to take nature, not vice. ### Scripture references - 1 Cor 15:49: allusion, medium confidence - Col 2:15: echo, medium confidence - Rom 5:12: allusion, high confidence - Rom 5:21: allusion, medium confidence - Rom 6:12: allusion, high confidence - John 3:16: allusion, medium confidence - Gal 4:4: allusion, medium confidence - Heb 4:15: allusion, high confidence - Heb 1:1: echo, medium confidence ### Translation notes - Sin reigning and death through sin: Rom 5:12–21; 6:12. The Father sending the Son: John 3:16; Gal 4:4. Without sin: Heb 4:15. The union of God and man in Christ is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.63 (CSEL 30:309lines 63–94–310; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-63). ## Poem 31, lines 95–126 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-95 - Source: CSEL 30:311lines 95–126–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ took a mortal body without sin, so death had no claim on him and, having unjustly seized him, lost its hold on humanity; he showed both his human weaknesses and his divine power. ### Latin text namque bonum natura hominem bonus ad bona fecit. mente sua lapsus se uitiauit homo. quare opifex hominum mortali in corpore uenit, non et mortali crimine factus homo. nam neque deleret culpas nisi liber ab illis nec laxare reos posset et ipse reus, nec peccatori mors cederet utpote uinctum peccati uinclis legitime retinens. iure igitur cessit rumpenti tartara Christo, in quo quod posset nectere non habuit. ipsaque iudicii iniusti rea facta uicissim per scelus occiso iure subacta homini est. palluit inuidia serpens, inferna reducto claustra homini uersa lege reclusa uidens inque uicem uincta mortalem morte resolui excussumque sua surgere corpus humo, insuper et caelos rediuiuum scandere cernens, dente truci frustra liuidus infremuit. et modo tabescit, cum crebrescente piorum agmine per Christum perditor ipse perit. ergo mei uitiosa animi sanauit et aegra corporis excepit, matre homo, patre deus. imbecilla quidem, sed naturalia carnis gessit et affectus corporis exhibuit. sensibus humanis edit et bibit et sua somno lumina declinat, lassat eundo uiam. tamquam homo defuncto lacrimas inpendit amico, quem mox ipse deus suscitat e tumulo. nauigio uectatur homo, et deus imperat austris, et uirtute dei ambulat aequor homo. mente hominis trepidat uicinae mortis ad horam, mente dei nouit tempus adesse necis. ### English translation (Claude) For the good one made man good in nature for good things; man, fallen by his own mind, corrupted himself. Therefore the maker of men came in a mortal body, not made man with mortal crime as well. For he would not destroy faults unless free of them, nor could he release the guilty if himself guilty, nor would death have yielded to a sinner, since it would lawfully hold one bound by the chains of sin. So it rightly yielded to Christ as he broke open hell, in whom it had nothing it could bind. And death itself, made guilty in turn of an unjust judgment, was subdued by right to man, slain through crime. The serpent grew pale with envy, seeing the infernal bars opened, the law reversed, as man was led back, and the mortal in turn released from the bonds of death, and the body shaken out of its earth to rise, and moreover seeing it, alive again, climb the heavens, he gnashed in vain, livid, with savage tooth. And now he wastes away, as with the growing ranks of the godly the destroyer himself perishes through Christ. So he healed the vices of my soul and took on the weaknesses of my body, man from a mother, God from a Father. Weak indeed, but natural, were the things of the flesh he bore, and he showed the affections of the body. With human senses he eats and drinks, and lowers his eyes in sleep, and tires on the road by walking. As man he sheds tears for a dead friend, whom soon, as God himself, he raises from the tomb. As man he is carried in a boat, and as God he commands the winds, and by the power of God the man walks on the sea. With the mind of man he trembles at the hour of approaching death; with the mind of God he knows the time of death is at hand. ### Scripture references - Gen 1:31: echo, medium confidence - John 14:30: allusion, medium confidence - Acts 2:24: allusion, medium confidence - Heb 2:14: allusion, high confidence - Heb 2:15: allusion, medium confidence - John 4:6: allusion, medium confidence - John 11:35: allusion, high confidence - John 11:43: allusion, high confidence - Matt 8:24: allusion, high confidence - Matt 8:26: allusion, high confidence - Matt 14:25: allusion, high confidence - Matt 26:38: allusion, high confidence - John 13:1: allusion, medium confidence ### Translation notes - The ruler of this world has nothing in me: John 14:30. Death could not hold him: Acts 2:24. Destroying the devil through death: Heb 2:14–15. Jesus wept and raised Lazarus: John 11:35, 43. Asleep in the boat and stilling the wind: Matt 8:24–26. Walking on the sea: Matt 14:25. Distress in Gethsemane: Matt 26:38. Knowing his hour: John 13:1. The two natures are stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.95 (CSEL 30:311lines 95–126–312; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-95). ## Poem 31, lines 127–158 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-127 - Source: CSEL 30:312lines 127–158–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the cross Christ suffered as man and acted as God, giving paradise to the believing robber; he rose in the same body and let Thomas touch it, so that believers may be sure of their own bodily resurrection. ### Latin text in cruce fixus homo est, deus e cruce terruit orbem. mortem homo, uerum mors ipsa deum patitur. in cruce pendet homo, deus e cruce crimina donat et moriens uitam criminis interimit proque reis habitus peiorque latrone putatus, quem Iudaea pio praeposuit domino, credenti donat regnum caeleste latroni, clausus adhuc terris iam paradisum aperit. nos igitur firmare animos, attollere mentem ignauosque decet trudere corde metus, pro quibus ecce animam posuit simul atque resumpsit filius ille dei cuncta manente deo. de nostra uictor deus egit morte triumphum et nostrum secum corpus in astra tulit, non sat habens, quod pro nobis mortalia cuncta hausit, ut auferret uulnera nostra suis. sed ne me dubiae suspenderet anxia mentis cura, resurrexit corpore quo cecidit. clara fides oculis patuit mortalibus, ipse post obitum uisus qualis et ante obitum. nam se discipulis dubitantibus obtulit ultro rimandumque oculis praebuit et manibus. nec sine mente dei dubitauit apostolus olim, uiuere post mortem nullus ut ambigeret. firmauit dubitando fidem; dum comminus anceps arguitur Thomas, omnis homo instruitur. cernere quod Thomas coram et palpare iubetur, constanter stabili credere disco fide mortem hominum Christi crucifixi morte subactam spemque resurgendi corporibus positam, corporibus nostris, quia Christus uictor in ista carne resurrexit, quam gero, qua morior. ### English translation (Claude) As man he is fixed on the cross; as God he terrified the world from the cross. As man he suffers death, but death itself suffers God. As man he hangs on the cross; as God he forgives crimes from the cross, and dying he kills the life of crime; and, reckoned among the guilty and thought worse than the robber whom Judea preferred to the godly Lord, he gives the heavenly kingdom to the believing robber, and, still shut in the earth, already opens paradise. So it befits us to strengthen our souls, to raise our minds, and to thrust idle fears from the heart, we for whom, behold, that Son of God laid down his life and took it up again, remaining God throughout. God the victor celebrated a triumph over our death and carried our body with him to the stars, not content that he drank all mortal things for us, to take away our wounds by his own. But lest the anxious care of a doubtful mind should keep me in suspense, he rose in the body in which he fell. Clear proof lay open to mortal eyes; he himself was seen after death as he was before death. For he offered himself of his own accord to the doubting disciples and gave himself to be examined by eyes and hands. Nor did the apostle once doubt without the purpose of God, so that no one might doubt that he lives after death. He strengthened faith by doubting; while Thomas, hesitant, is reproved face to face, every man is instructed. What Thomas is bidden to see and touch in person, I learn to believe steadfastly with firm faith: that the death of men has been subdued by the death of Christ crucified, and the hope of rising again placed in bodies, in our bodies, because Christ rose victorious in this flesh which I bear, in which I die. ### Scripture references - Matt 27:51: allusion, medium confidence - Matt 27:21: allusion, high confidence - Isa 53:12: allusion, medium confidence - Luke 23:42: allusion, high confidence - Luke 23:43: allusion, high confidence - John 10:17: allusion, high confidence - John 10:18: allusion, high confidence - Eph 4:8: echo, medium confidence - 1 Pet 2:24: echo, medium confidence - Luke 24:39: allusion, high confidence - John 20:27: allusion, high confidence - 1 Cor 15:20: allusion, high confidence - 1 Cor 15:21: allusion, medium confidence ### Translation notes - The earth shaken at his death: Matt 27:51. Barabbas preferred: Matt 27:21. Numbered with transgressors: Mark 15:28; Isa 53:12. The penitent thief: Luke 23:39–43. Laying down life and taking it up: John 10:17–18. Touch and see: Luke 24:39. Thomas: John 20:24–29. Christ the firstfruits: 1 Cor 15:20–22. Paulinus's statements about Judea are given as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.127 (CSEL 30:312lines 127–158–313; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-127). ## Poem 31, lines 159–188 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-159 - Source: CSEL 30:313lines 159–188–314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Paulinus's paraphrase the risen Christ shows his wounds and declares that he has conquered death in the body and restored Adam; no greater consolation is possible. ### Latin text meque docens pro me dubitantibus ingerit artus et solidam carnem structa per ossa probat, insuper et lateris, manuum quoque uulnera monstrat et dubium digitos his iubet inserere. cerne, inquit, latus ecce meum, palmasque pedesque; ecce crucis clauuos, cuspidis ecce uiam. ecce ipsam toto conpagem corpore uiuam stare patet neruis ossibus ore cute. ergo tenete fidem, quam cernitis, insuper et quam tangitis, et dubios pellite corde animos, et testes tantae cunctis estote salutis cunctorumque hominum soluite corda metu. omnibus intereat mortis timor, et simul omnes ista resurgendi spes animet populos. credentum tamen ista salus, qui corde fideli suscipient quae uos lumine conspicitis. ecce in me cunctorum hominum discrimine nullo mors superata abiit, stat rediuiua salus. uitam ex morte dedi, mortem moriendo subegi et genus humanum sanguine restitui; peccatum carnis superans in carne peremi materiam culpae, iustitiam peperi. corpore mors cecidit, surrexit corpore uita; qua prius occiderat, carne reuixit homo. et nunc ecce meo rediuiuum in corpore portans praefero uictorem mortis et anguis Adam. quae, rogo, sufficient nobis solacia uel quae sanabit fessos iam requies animos, si nec tanta potest aegris medicina mederi, quae uitas obita morte redire docet? ### English translation (Claude) And, teaching me, for my sake he presents his limbs to the doubters and proves his solid flesh through its structure of bones, and moreover shows the wounds of side and hands and bids the doubter put his fingers into them. “See,” he says, “behold my side, and hands and feet; behold the nails of the cross, behold the path of the spear. Behold, it is plain that the very framework of the whole body stands alive in sinews, bones, face and skin. So hold the faith which you see and, moreover, which you touch, and drive doubtful thoughts from your heart, and be witnesses to all of so great a salvation, and free the hearts of all men from fear. Let the fear of death perish for all, and let this hope of rising again animate all peoples together. Yet this is the salvation of believers, who with faithful heart will receive what you behold with your eyes. Behold, in me, with no distinction among all men, death has been overcome and has gone; salvation stands revived. I gave life from death, I subdued death by dying, and restored the human race with my blood; overcoming the sin of the flesh in the flesh, I destroyed the material of guilt and brought forth justice. In the body death fell, in the body life rose; in the flesh by which he had died before, man has come alive again. And now, behold, carrying Adam alive again in my body, I display him as victor over death and the serpent.” What consolations, I ask, will suffice us, or what rest will heal souls now weary, if not even so great a medicine can heal the sick, which teaches that lives return when death has died? ### Scripture references - Luke 24:39: allusion, high confidence - Luke 24:40: allusion, high confidence - John 20:27: allusion, high confidence - John 19:34: allusion, medium confidence - Acts 1:8: allusion, medium confidence - Rom 8:3: allusion, high confidence - 1 Cor 15:21: allusion, high confidence - 1 Cor 15:22: allusion, high confidence - Heb 2:15: echo, medium confidence ### Translation notes - The risen Christ's wounds and words: Luke 24:39–40; John 20:20, 27. Witnesses: Acts 1:8. Condemning sin in the flesh: Rom 8:3. In Adam all die, in Christ all made alive: 1 Cor 15:21–22. ### Citation (SBL) Paulinus of Nola, Carm. 31.159 (CSEL 30:313lines 159–188–314; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-159). ## Poem 31, lines 189–220 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-189 - Source: CSEL 30:314lines 189–220–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Christ has conquered death and opened paradise, believers should put away grief and believe in the bodily resurrection, which faith, like grace, holds without seeing. ### Latin text maeror, abi; discede, pauor; fuge, culpa. ruit mors, uita resurrexit, Christus in astra uocat, morte mea functus mihi mortuus et mihi uictor, ut mors peccati sit mihi uita dei. denique seruatum iam de cruce duxit aperto limite latronem, qua paradisus adest, munere quo signum dedit et peccata piare et nemoris uetiti uincere saepta fide. talibus exemplis, tanto sponsore salutis erectos laetis uertere maesta decet. pellamus querulos ingrato corde dolores et redeant tersis lumina pura oculis. credamus Christo, quod in ipso uidimus, isdem nos quibus occidimus surgere corporibus, inde superfusa diuini ueste decoris sumere mutatos angelicam speciem. quod si tanta animis nox caligantibus obstat et piger obtunso corpore sensus hebet, ut, quia corporeis oculis diuina teguntur, nullam dicatis scripta tenere fidem: sed doceat Paulus quia non aeterna uidentur, aeterna humanis abdita sunt oculis. insipiens, terrena uide, caelestia crede, obtutu mundum conspice, mente deum. hinc pretiosa fides; nam sicut gratia iam non gratia, si meritis adtribuatur, erit, sic et nulla fides nisi quae quod non uidet illud credit et aeternam spe duce rem sequitur. mortales miseri, querulum genus, impia tandem pectora mollitis mentibus exuite. heu! quonam, precor, usque graui mendacia corde quaeritis et uani lubrica diligitis? ### English translation (Claude) Grief, depart; fear, go away; guilt, flee. Death falls, life has risen, Christ calls to the stars, having undergone my death, dead for me and victor for me, so that the death of sin may be for me the life of God. In short, he led the robber, saved now from the cross, by an open path to where paradise is, and by this gift gave a sign both of expiating sins and of overcoming by faith the hedges of the forbidden grove. With such examples, with so great a guarantor of salvation, it befits us, raised up, to turn sad things into glad. Let us drive away complaining griefs with an ungrateful heart, and let pure light return to our eyes when they are wiped. Let us believe Christ that, as we have seen in him, we rise in the same bodies in which we die, and then, the garment of divine beauty poured over us, changed, we put on the angelic appearance. But if so great a night stands in the way of darkened minds, and the sluggish sense grows dull in a blunted body, so that, because divine things are hidden from bodily eyes, you say that the Scriptures hold no credibility: let Paul teach that eternal things are not seen, that eternal things are hidden from human eyes. Fool, see earthly things, believe heavenly things; look at the world with the eye, at God with the mind. Hence faith is precious; for just as grace will no longer be grace if it is attributed to merits, so there is no faith except that which believes what it does not see and follows an eternal thing with hope as guide. Wretched mortals, complaining race, at last strip off impious hearts with softened minds. Alas, how long, I pray, with heavy heart do you seek lies and love the slippery things of vanity? ### Scripture references - Rom 6:10: echo, medium confidence - Luke 23:43: allusion, high confidence - Gen 3:24: allusion, medium confidence - 1 Cor 15:51: allusion, high confidence - 1 Cor 15:53: allusion, high confidence - Matt 22:30: allusion, medium confidence - 2 Cor 4:18: allusion, high confidence - Rom 11:6: allusion, high confidence - Heb 11:1: allusion, high confidence - Ps 4:2 (4:3 Vulg.): quotation, high confidence ### Translation notes - The thief in paradise: Luke 23:43. The guarded garden: Gen 3:24. Changed at the resurrection: 1 Cor 15:51–53; like the angels: Matt 22:30. The unseen eternal: 2 Cor 4:18. Grace no longer grace: Rom 11:6. Faith in what is not seen: Heb 11:1. “How long, with heavy heart, will you love vanity and seek lies?”: Ps 4:2 (4:3 Vulgate). The digital text's “grani” is read “graui” (“heavy”). ### Citation (SBL) Paulinus of Nola, Carm. 31.189 (CSEL 30:314lines 189–220–315; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-189). ## Poem 31, lines 221–252 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-221 - Source: CSEL 30:315lines 221–252–316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nature everywhere shows the pattern of resurrection: day and night, sleep and waking, the seasons, and seed that dies and rises multiplied. ### Latin text commutate uias, dirumpite uincula mortis et date praedulci libera colla iugo. sumite diuinas pro libertate catenas, crimine quae soluunt et pietate ligant. qui sequeris tenebras, in aperto lucis oberras, et qui nocte uides, lumine caecus agis. ergo oculos mentis Christo reseremus et aures, ut mens peccato clausa deo pateat. namque et corporeis sua iam promissa reuelat uisibus et claris monstrat operta deus. cuncta resurgendi faciem meditantur in omni corpore et in terris germina et astra polo. noctes atque dies, ortus obitusque uicissim alternant; morior nocte, resurgo die. dormio corporeae sopitus imagine mortis, excitor a somno sicut ab interitu. quid sata, quid frondes nemorum, quid tempora? nempe legibus his obeunt omnia uel redeunt. uere resurgenti cunctis noua rebus imago post hiemis mortem uiuificata redit. quod semel est facturus homo, cui subdita mundi corpora, sub caelo cuncta frequenter agunt. sed quaerunt quonam reparetur mortuus omnis corpore quoue modo fiat homo ex cinere. si non sufficiunt sacris signata prophetis, muta fidem clamant, credite conspicuis. cernite nulla suis emergere semina campis, ni prius intereant tabe soluta putri. nuda seris, uestita legis; iacis arida grana atque eadem fructu multiplicata metis. o peruersa fides et diffidentia nobis, credere nos terris et dubitare deo! ### English translation (Claude) Change your ways, break the bonds of death, and give your free necks to the very sweet yoke. Take divine chains in exchange for liberty, which release from crime and bind with piety. You who follow darkness wander in the open light, and you who see in the night act blind in the light. So let us unlock the eyes and ears of the mind to Christ, so that the mind, shut to sin, may be open to God. For God already reveals his promises to bodily sight too and shows hidden things through clear ones. All things rehearse the likeness of rising again in every body, both seeds on earth and stars in the sky. Nights and days, risings and settings, alternate in turn; I die at night, I rise in the day. I sleep, lulled in the bodily image of death; I am roused from sleep as from destruction. What of seeds, what of the leaves of the groves, what of the seasons? Surely by these laws all things pass away and return. In rising spring a new appearance returns to all things, brought to life after the death of winter. What man will do once, to whom the bodies of the world are subject, all things under heaven do often. But they ask with what body every dead man is restored, or in what way a man is made from ash. If the things recorded by the sacred prophets are not enough, dumb things cry out faith; believe what is visible. See that no seeds emerge in their fields unless they first perish, dissolved by rotting decay. You sow naked, you gather clothed; you cast dry grains and reap the same multiplied in fruit. O perverse faith and distrust in us, that we trust the earth and doubt God! ### Scripture references - Matt 11:29: allusion, medium confidence - Matt 11:30: allusion, medium confidence - John 12:35: echo, medium confidence - 1 Cor 15:35: allusion, high confidence - 1 Cor 15:36: allusion, high confidence - 1 Cor 15:37: allusion, high confidence - John 12:24: allusion, high confidence - Rom 1:20: echo, medium confidence ### Translation notes - The easy yoke: Matt 11:29–30. “With what body do they come?” and the seed that dies: 1 Cor 15:35–38; John 12:24. ### Citation (SBL) Paulinus of Nola, Carm. 31.221 (CSEL 30:315lines 221–252–316; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-221). ## Poem 31, lines 253–286 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-253 - Source: CSEL 30:316lines 253–286–317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the earth returns seed, God, who made us from nothing, can restore us from our dust; however bodies are dispersed, drowned or eaten, all remain in the Creator's keeping for the resurrection. ### Latin text et certe nil terra mihi spondere nec ausa est nec potuit; quin et saepe fefellit ager uix commissa sibi reddens sata; nec tamen illi credere deceptus spem segetis dubito, nec piget incertis certum sudare laborem fructibus et nudo credere nuda solo. quod si terra potest corruptum reddere semen, quod tamen aeterni lege facit domini, difficile omnipotentis opus fore creditur, ut nos ex nihilo factos ex aliquo reparet? nullus eram, et faciente deo sum natus ut essem; nunc iam de proprio semine rursus ero. nam licet in tenuem redigantur et ossa fauillam, corporis integri semina puluis habet, cumque etiam cineres uacuatis terra sepulchris cognato inmixtos caespite sorbuerit, tunc quoque corporeis hominum uanescere uisos luminibus solidos continet omnipotens, inque die magno, quae nunc absumpta putamus corpora, cernemus surgere tota deo, nulla cui natura perit, quia quicquid ubique est omne creatoris clauditur in gremio. quos aqua fluminibus pelagoque et piscibus hausit, quos uolucres et quos diripuere ferae, cunctos terra deo debet, quia quos aqua mersit litore uel fundo strata recepit humus, quae licet una, tamen non uno sumpta sepulchro, sparsa locis laceri funeris ossa tegit, et quia consumptus simul et consumptor in uno telluris gremio morte ferente cadunt, siue per egeriem, qua sese animalia purgant, reddunt digestis membra uorata cibis, humanum corpus transfunditur ex alieno corpore nec perdit uim proprii generis. ### English translation (Claude) And certainly the earth neither dared nor was able to promise me anything; indeed the field has often deceived me, barely returning the seed entrusted to it; nor yet, though deceived, do I hesitate to entrust it with the hope of a crop, nor does it irk me to sweat at sure labour for uncertain fruits and to entrust bare seeds to bare soil. But if the earth can give back corrupted seed, which yet it does by the law of the eternal Lord, is it believed that it will be a hard work for the Almighty to restore from something us who were made from nothing? I was nothing, and by God's making I was born to be; now I shall be again from my own seed. For though even the bones be reduced to fine ash, the dust holds the seeds of the whole body, and even when the earth has sucked up the ashes from emptied tombs, mixed with kindred turf, then also the Almighty holds whole those who seem to have vanished from the bodily eyes of men, and on the great day we shall see the bodies we now think consumed rise whole for God, for whom no nature perishes, because whatever is anywhere is all enclosed in the Creator's bosom. Those whom water has swallowed in rivers and sea and fish, those whom birds and beasts have torn apart, the earth owes all to God, because those whom water has drowned the ground has received, laid on shore or seabed; the earth, though one, yet not received in one tomb, covers the bones of a torn body scattered in places; and because consumed and consumer alike fall in the one bosom of the earth as death brings them, or through the excretion by which animals purge themselves they give back devoured limbs in digested food, the human body is poured over from another's body and does not lose the force of its own kind. ### Scripture references - Rev 20:13: allusion, high confidence - 1 Cor 15:42: echo, medium confidence - Ezek 37:5: echo, medium confidence ### Extrabiblical texts - 2 Macc 7:28 (2 Maccabees): allusion, medium confidence ### Translation notes - Made from nothing: 2 Macc 7:28 (outside the 66 books). The sea and the dead giving up their dead: Rev 20:13. Paulinus's argument about bodies eaten by animals is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.253 (CSEL 30:316lines 253–286–317; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-253). ## Poem 31, lines 287–314 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-287 - Source: CSEL 30:317lines 287–314–318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only human flesh, as the vessel of a rational soul, will rise; at the trumpet soul and body will be reunited to share reward or punishment, as Ezekiel's vision shows. ### Latin text sed licet e membris in humum transmissa ferinis membra hominum uiuo semine salua manent, et moriente fera, cui forte cadaueris esca humani fuerit, diuiditur ratio. namque animal rationis homo est, ideoque et in ipso rex aliis praestat corpore corporibus, unde licet possit mutis animalibus idem praeda dari, tamen his sorte coire negat. sola resurgendi caro perceptura uigorem, quae rationalis uas animae fuerit, ut reducem terris animam conpage refecta iam non lapsuro tegmine suscipiat, et uelut hic omni mens et caro iungitur actu, sic et in aeternam sint sociata diem, ut carpant socio gestorum praemia fructu, consortes meriti luce uel igne loci. propterea quamuis nos et spirantia cuncta unam sortiti corpore materiem, non tamen in uacuum reuocamur morte soluti, exsortes animae carnis ab occiduo; sed clangente tuba reddentibus undique terris nostra ex arcanis corpora seminibus, corpore mente anima rursum in sua foedera nexis integri dominum sistimur ante deum. si dubitas cineres in corpora posse recogi et fieri reduces in sua uasa animas, Ezechiel tibi testis erit, cui prodita dudum tota resurgendi per dominum facies. ### English translation (Claude) But though the limbs of men, passed into the ground from the limbs of beasts, remain safe by a living seed, when the beast dies, for which a human corpse may have been food, the account is divided. For man is a rational animal, and therefore in him the king excels the other bodies in body, so that, although he may be given as prey to dumb animals, he refuses to be joined with them in lot. Only the flesh which was the vessel of a rational soul will receive the vigour of rising again, so that, its frame restored, it may receive the soul returned to earth in a covering that will no longer fall, and as here mind and flesh are joined in every act, so they may be associated for the eternal day, so that they may gather the rewards of their deeds with shared fruit, partners in merit, in the light or the fire of their place. Therefore, although we and all breathing things have received one matter in body, yet we, released by death, are not called back into emptiness, without share of soul, from the setting of the flesh; but when the trumpet sounds, the lands on every side giving back our bodies from hidden seeds, with body, mind and soul knit again in their covenants, we are set whole before God the Lord. If you doubt that ashes can be gathered again into bodies and souls brought back into their vessels, Ezekiel will be your witness, to whom long ago the whole appearance of rising again was revealed by the Lord. ### Scripture references - 1 Cor 15:52: allusion, high confidence - 2 Cor 5:10: allusion, medium confidence - Ezek 37:1: allusion, high confidence ### Translation notes - The trumpet of the resurrection: 1 Cor 15:52. Judgment for deeds done in the body: 2 Cor 5:10. Paulinus's argument about human and animal bodies is given as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.287 (CSEL 30:317lines 287–314–318; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-287). ## Poem 31, lines 315–346 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-315 - Source: CSEL 30:318lines 315–346–319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel saw dry bones rise; Christ, the life, proved it when at his death he harrowed hell, the tombs opened, the sun was darkened and the temple veil was torn, foreshadowing the temple's destruction. ### Latin text illic aspicies toto uiuiscere campo arentes ueterum reliquias hominum ossaque porrectum late dispersa per agrum ultro ad conpages currere iussa suas atque medullatis penetralibus edere neruos moxque supernata ducere carne cutem et dicto citius perfectis ordine membris puluere de ueteri stare nouos homines. ac ne forte, sacri quod fert manifesta prophetae uisio, sopiti somnia uana putes, maiorem super his et plenum suscipe testem; ipse prophetarum nam loquitur dominus: uita ego sum; qui me credet, nec morte peremptus, consorti mecum luce beatus aget. denique quod uerbo dixit uirtute probauit, ipse suum reuocans ex abysis hominem, tempore quamquam illo non tantum in corpore Christus signa suo dederit, cum cruce uictor obit. namque ut concussis patefecit tartara terris et uinctum inferno carcere soluit Adam, fissa resurgentes ruperunt saxa sepulti, et nouus in sancta floruit urbe tholus. uiderunt multi ueterum renouata piorum corpora descensu uiuificata dei. tunc etiam refugo caecatus lumine mundus aeterna timuit nocte piare nefas. tunc et discisso nudata altaria uelo amisere sacri religionem adyti, ut monstraretur uacuandum numine templum et fore ab hostili sancta profana manu, quod duce Romano docuit post exitus ingens euersis templo ciuibus urbe sacris. ### English translation (Claude) There you will see coming alive in the whole plain the dry remains of ancient men, and bones scattered widely through the extended field running of their own accord, as bidden, to their joints, and putting forth sinews from their marrowy inner parts, and soon drawing skin over the flesh grown upon them, and, quicker than a word, the limbs completed in order, new men standing from old dust. And lest perhaps you think what the manifest vision of the holy prophet brings to be the vain dreams of a sleeper, take a greater and full witness besides; for the Lord of the prophets himself speaks: “I am the life; whoever believes in me, not destroyed by death, will live blessed in light shared with me.” In short, what he said in word he proved by power, himself calling back his own man from the abysses, although at that time Christ gave signs not only in his own body, when he died, victor, on the cross. For as he opened hell, the earth shaken, and released Adam bound in the infernal prison, the buried, rising, burst the split rocks, and a new dome flowered in the holy city. Many saw the bodies of the ancient godly renewed, brought to life by the descent of God. Then also the world, blinded as the light fled, feared to expiate the crime with eternal night. Then too the altars, laid bare as the veil was torn, lost the sanctity of the sacred shrine, so that it might be shown that the temple was to be emptied of divinity and its holy things profaned by an enemy hand, as the great outcome later taught under a Roman leader, when the citizens were overthrown with the temple and the sacred things with the city. ### Scripture references - Ezek 37:7: allusion, high confidence - Ezek 37:8: allusion, high confidence - Ezek 37:10: allusion, high confidence - John 11:25: quotation, high confidence - John 11:26: allusion, high confidence - Matt 27:51: allusion, high confidence - Matt 27:52: allusion, high confidence - Matt 27:53: allusion, high confidence - Luke 23:45: allusion, high confidence - 1 Pet 3:19: echo, medium confidence - Luke 21:6: echo, medium confidence ### Translation notes - The valley of dry bones: Ezek 37:1–10. “I am the resurrection and the life”: John 11:25–26. The earthquake, the opened tombs and the saints seen in the city: Matt 27:51–53. The darkness: Luke 23:44–45. The descent to the dead: 1 Pet 3:19. The destruction of the temple by Titus in AD 70 is read as a consequence, as written. The digital text's “uirtnte” and “ei abysis” are read “uirtute” and “ex abysis”. ### Citation (SBL) Paulinus of Nola, Carm. 31.315 (CSEL 30:318lines 315–346–319; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-315). ## Poem 31, lines 347–376 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-347 - Source: CSEL 30:319lines 347–376–320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the end of the law; the torn veil signifies that faith now unveils the law's hidden meaning, which remains veiled for the Jews, while believers see Christ by faith. ### Latin text fas etenim, ut Iudaea, cui suus hostia Christus non erat et per quam uictima Christus erat, sede locoque simul ueterum uiduata sacrorum, infitiata fidem, perderet omne sacrum. finis enim legis Christus, quia lege fideli praedictus legi lex ueniendo fuit, praescribens ueteri finem legemque fidei, legem prophetae gentibus instituens. unde magister ait: uetera effluxere peractis temporibus, subeunt omnia ubique noua. iamque reuelata facie speculamur apertum in Christo propriae lucis honore deum. et puto quod scissi in templo mysteria ueli id quoque signarint, gratia quod tribuit. nam ueluti rupto patuere sacraria uelo, sic reserat nobis legis operta fides. inde sub antiquo legitur uelamine Moyses Iudaeis nebula cordis opertus adhuc, quam de luminibus mentis mihi creditus aufert Christus, adumbratas discutiens species seque docens prisca uelatum legis in umbra iamque reuelatum corporis in facie, qualem praemissi cecinerunt adfore uates, qualis apostolicis coram oculis patuit, qualem et Iudaei non perspexere uidentes mentibus obtunsis impietate sua, et qualem, quamuis non uisum in corpore nobis, credendo interno lumine conspicimus. nam quod ueridici sese uidisse magistri et palpasse docent, tango fide et uideo. ### English translation (Claude) For it was right that Judea, for which Christ was not its sacrifice and through which Christ was made a victim, bereft at once of the seat and place of its ancient rites, having denied faith, should lose everything sacred. For Christ is the end of the law, because, foretold by the faithful law, he was by his coming the law to the law, prescribing an end to the old and a law of faith, establishing for the nations the law of the prophets. Hence the teacher says: the old things have flowed away, their times completed; all things everywhere come forth new. And now with unveiled face we behold God openly in Christ in the honour of his own light. And I think that the mysteries of the veil torn in the temple signified this too, which grace bestows. For as the sanctuary lay open when the veil was torn, so faith unlocks for us the hidden things of the law. Hence Moses is read under the ancient veil by the Jews, still covered with a cloud of the heart, which Christ, believed by me, takes from the eyes of my mind, scattering the shadowed appearances, and teaching that he was veiled in the ancient shadow of the law and is now revealed in the face of a body, such as the prophets sent before sang would come, such as appeared before the apostles' eyes, such as the Jews did not perceive though they saw, their minds blunted by their own impiety, and such as, though not seen by us in the body, we behold by believing with inner light. For what the truthful teachers teach that they saw and touched, I touch and see by faith. ### Scripture references - Rom 10:4: allusion, high confidence - 2 Cor 5:17: quotation, high confidence - 2 Cor 3:14: allusion, high confidence - 2 Cor 3:15: allusion, high confidence - 2 Cor 3:18: allusion, high confidence - Matt 27:51: allusion, high confidence - Col 2:17: echo, medium confidence - 1 John 1:1: allusion, high confidence - John 20:29: echo, medium confidence ### Translation notes - Paulinus's statements about Judea and the Jews are his own polemic, given as written. Christ the end of the law: Rom 10:4. The old has passed away: 2 Cor 5:17. The veil over Moses and the unveiled face: 2 Cor 3:13–18. What we have seen and touched: 1 John 1:1. The digital text's “nona” and “renelata” are read “noua” and “reuelata”. ### Citation (SBL) Paulinus of Nola, Carm. 31.347 (CSEL 30:319lines 347–376–320; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-347). ## Poem 31, lines 377–408 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-377 - Source: CSEL 30:320lines 377–408–321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus urges the parents to leave grief to those without hope and to take comfort from Scripture, which shows Christ ascending bodily and promises his return, for which all should prepare. ### Latin text et cunctis credendo patet cognoscere Christum impia caecantem pectora perfidiae fundentemque suam per corda fidelia lucem, ut placitas habitet clarificetque animas. ergo, mei fratres, mea cura, meum cor, in ista maerentes animos laetificate fide. pellite tristitiam dociles pietate fideli fidentesque deo laetitiam induite. illos infelix luctus decet et dolor amens, nulla quibus superest spes, quia nulla fides, et quibus omne bonum est hoc tantum uiuere saeclo, desperare deo, fidere corporeis. illis internus stupor insolabile pectus desertis uero sensibus obsideat, quos infida deo mens abdicat et quibus exsors a Christo infernas sors cadit in tenebras. nobis ore dei solator apostolus adsit, nos euangelio Christus amans doceat; nos exempla patrum simul et praeconia uatum, nos liber historiae firmet apostolicae, in qua corporeum remeare ad sidera Christum cernimus et gremio nubis in astra uehi, et talem e caelis reducem sperare iubemur, ad caelos qualem uidimus ire patri. huius in aduentum modo pendent omnia rerum, omnis in hunc regem spesque fidesque inhiat. iamque propinquantem supremo tempore finem inmutanda nouis saecula parturiunt. omnes uera monent sacris oracula libris credere praedictis seque parare deo. festinate, precor, dum copia panditur istic procurare bonis praeque cauere malis. ### English translation (Claude) And by believing it lies open to all to know Christ, who blinds the impious hearts of faithlessness and pours his light through faithful hearts, that he may dwell in pleasing souls and glorify them. So, my brothers, my care, my heart, in this faith gladden your sorrowing souls. Drive away sadness, teachable in faithful piety, and, trusting God, put on joy. Unhappy mourning and mad grief befit those for whom no hope remains, because no faith, and for whom all good is only to live in this age, to despair of God, to trust in bodily things. Let an inner stupor besiege the inconsolable breast of those deserted by true understanding, whom a mind faithless to God disowns, and for whom a lot without share in Christ falls into infernal darkness. For us let the apostle be present as consoler with the mouth of God, let loving Christ teach us by the gospel; let the examples of the fathers and the proclamations of the prophets, let the book of apostolic history strengthen us, in which we see Christ return bodily to the stars and be carried to heaven in the bosom of a cloud, and we are bidden to hope for him to return from the heavens such as we saw him go to the Father in heaven. On his coming all things now hang, all hope and faith gape toward this King. And now the ages, to be changed for new ones, are in labour with the end approaching in the last time. The true oracles in the sacred books warn all to believe what was foretold and to prepare themselves for God. Hasten, I pray, while the opportunity lies open here, to provide good things and to guard against evils beforehand. ### Scripture references - 2 Cor 4:4: echo, medium confidence - 2 Cor 4:6: echo, medium confidence - 1 Thess 4:13: allusion, high confidence - Eph 2:12: allusion, medium confidence - Acts 1:9: allusion, high confidence - Acts 1:11: allusion, high confidence - Rom 8:22: echo, low confidence - 2 Cor 6:2: echo, medium confidence ### Translation notes - Grieving as those without hope: 1 Thess 4:13; Eph 2:12. The ascension and promised return: Acts 1:9–11. The digital text's “nonis” is read “nouis” (“new”). ### Citation (SBL) Paulinus of Nola, Carm. 31.377 (CSEL 30:320lines 377–408–321; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-377). ## Poem 31, lines 409–440 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-409 - Source: CSEL 30:321lines 409–440–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rather than grieve for Celsus, one should weep for sin like David; Paulinus asks Christ to break his stony heart and become in him a fountain of living water, which satisfies and yet makes one thirst. ### Latin text uertite peruersas conuerso pectore curas, monstrat flere fides utilibus lacrimis. peccatum lugere iuuat contractaque culpis uulnera profusis fletibus abluere, qualibus ille suum stratum omni nocte rigabat multa gemens Dauid, corde potens humili. si cinerem ut panem ille deo dilectus edebat et sua miscebat pocula cum lacrimis, quid facere, heu! misero mihi conpetit? unde piabor? unde satisfaciam? quanam ope saluus ero? pumiceum cor eget lacrimis, cinis horret ad escam, deliciaeque iuuant esuriente anima. quis mihi suggereret lacrimarum ad flumina fontem, quo mea deflerem facta meosque dies? nam mihi pro meritis actae per crimina uitae ingentes plagas flumine flere opus est. rumpe mei lapidem cordis, saluator Iesus, ut mollita pio uiscera fonte fluant; tu, precor, o fons Christe, meis innascere fibris, ut mihi uiua tuae uena resultet aquae. nam tu fons, quo uita fluit, quo gratia manat, quo lux omnigenas funditur in populos. qui te, Christe, bibent, dulci torrente refecti non sitient ultra, sed tamen et sitient. nam quos diuini satiarit copia uerbi, hos dulcedo magis pota sitire facit. te, domine, ergo, deus, panem fontemque salutis semper et esuriant et sitiant animae. non ieiuna fames, sed nec sitis arida uitam consumet, si te mens edat atque bibat. iugifluus semper biberis turbamque sitimque potantum exhaustus largior exuperas. ### English translation (Claude) Turn away your perverse cares with a converted heart; faith shows how to weep with useful tears. It is good to mourn sin and to wash away with poured tears the wounds contracted by faults, tears with which that David, groaning much, mighty with humble heart, watered his bed every night. If he, beloved of God, ate ashes like bread and mixed his cups with tears, what, alas, befits wretched me to do? Whence shall I be expiated? Whence shall I make satisfaction? By what help shall I be saved? My pumice heart lacks tears, ashes revolt me as food, and delicacies please my hungry soul. Who would supply me a fountain for rivers of tears, with which I might weep for my deeds and my days? For, according to the deserts of a life spent in crimes, I need to weep for huge wounds with a river. Break the stone of my heart, Saviour Jesus, so that my softened inmost parts may flow with a godly fountain; you, I pray, O Christ the fountain, be born in my fibres, so that the living vein of your water may spring up in me. For you are the fountain from which life flows, from which grace streams, from which light is poured on peoples of every kind. Those who drink you, Christ, refreshed by the sweet torrent, will thirst no more, and yet they will thirst. For those whom the abundance of the divine Word has satisfied, its sweetness, once drunk, makes thirst the more. So, Lord, God, let souls always hunger and thirst for you, the bread and fountain of salvation. Neither fasting hunger nor dry thirst will consume life if the mind eats and drinks you. Ever-flowing, you are always drunk, and, though drained, more generous, you surpass the crowd and the thirst of the drinkers. ### Scripture references - Ps 6:6 (6:7 Vulg.): allusion, high confidence - Ps 102:9 (101:10 Vulg.): allusion, high confidence - Jer 9:1 (8:23 LXX): allusion, high confidence - Ezek 36:26: allusion, high confidence - John 4:14: allusion, high confidence - John 6:35: allusion, high confidence - Ps 36:8 (35:9 Vulg.): echo, medium confidence ### Extrabiblical texts - Sir 24:21 (Sirach): allusion, medium confidence ### Translation notes - David's tears and ashes: Ps 6:6; 102:9. A fountain of tears: Jer 9:1. The heart of stone: Ezek 36:26. Living water, never thirsting: John 4:14; the bread of life: John 6:35. Those who drink of Wisdom thirst for more: Sir 24:21 (outside the 66 books). ### Citation (SBL) Paulinus of Nola, Carm. 31.409 (CSEL 30:321lines 409–440–323; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-409). ## Poem 31, lines 441–474 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-441 - Source: CSEL 30:323lines 441–474–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus prefers the tears of penitence now to reap eternal joy, choosing to be like the prodigal son restored and like Lazarus at the rich man's gate rather than the rich man in the flames. ### Latin text totus enim dulcedo, deus, dilectio, Christe, es, inde replere magis quam satiare potes. et desideriis semper sitiendus auaris influis exciperis, nec saturatur amor, atque ita perficitur pietas, sine fine ut ameris, Christe, tuis uitam qui sine fine dabis. da mihi nunc lugere, deus, fletuque salubri praeserere aeternae semina laetitiae; hoc, precor, hoc potius maneat mihi luctus in aeuo, in quo quicquid adest per breue transit iter. ite procul, laeti, flentum consortia malo, ut breuibus lacrimis gaudia longa metam. si modo lugentem grauis hirto tegmine saccus caprigenum saetis, dum tegit, et stimulet, tunc patre placato meriti reddetur honoris anulus, et cinget me stola laetitiae; tunc mihi iure pater uitulum mactabit opimum, si modo ieiunus iustitiam esuriam. malo famem panis quam sancti ducere uerbi; nolo domum uini, lucis aquam sitio; hic cruciet me dira fames, hic turpis egestas contractum pannis tristibus obsideat, hic licet ante suas diues me transeat aedes, spernens uel micis me saturare suis. nolo mihi Tyrio modo Serica murice uestis ardeat, arsuri corporis inuidia, ne post purpureos me flamma perennis amictus ambiat et pretium uestis in igne luam. hic potius miseri iaceamus in aggere foedo stercoris et lambant ulcera nostra canes, ut placida tristem post uitam morte solutos mitis ad occursus angelus excipiat et patriarcharum sinibus deponat ouantes, unde gehenna procul saeuit hiante chao. ### English translation (Claude) For you are wholly sweetness, God, love, Christ; hence you can fill rather than satiate. And, always to be thirsted for with greedy desires, you flow in and are received, nor is love sated, and so piety is made perfect, that you may be loved without end, Christ, by your own, to whom you will give life without end. Grant me now to mourn, God, and with saving weeping to sow beforehand the seeds of eternal joy; let this mourning, I pray, rather remain for me in the age in which whatever is present passes by a short road. Go far off, you glad; I prefer the company of those who weep, so that with brief tears I may reap long joys. If now heavy sackcloth with its rough covering of goats' bristles covers and goads me as I mourn, then, the Father appeased, the ring of deserved honour will be returned, and the robe of joy will gird me; then rightly the Father will kill the fatted calf for me, if only, fasting, I hunger for justice. I would rather endure hunger for bread than for the holy Word; I do not want the house of wine, I thirst for the water of light; here let dire hunger torment me, here foul poverty besiege me, shrunk in sad rags, here let the rich man pass me by before his house, scorning to fill me even with his crumbs. I do not want a silken garment to glow on me with Tyrian purple, to the envy of a body that will burn, lest after purple robes the everlasting flame surround me and I pay for my garment in fire. Here rather let us lie wretched on a foul heap of dung, and let dogs lick our sores, so that, released after a sad life by a calm death, a gentle angel may receive us as we meet him and set us down rejoicing in the bosoms of the patriarchs, far from where Gehenna rages with gaping chasm. ### Scripture references - 1 John 4:8: allusion, medium confidence - Ps 126:5 (125:5 Vulg.): allusion, medium confidence - Luke 6:21: allusion, medium confidence - Luke 6:25: allusion, medium confidence - Luke 15:22: allusion, high confidence - Luke 15:23: allusion, high confidence - Matt 5:6: allusion, high confidence - Amos 8:11: allusion, medium confidence - Luke 16:19: allusion, high confidence - Luke 16:21: allusion, high confidence - Luke 16:22: allusion, high confidence - Luke 16:26: allusion, medium confidence ### Translation notes - God is love: 1 John 4:8. Sowing in tears: Ps 126:5–6. Blessed are those who weep: Luke 6:21, 25. The prodigal's ring, robe and calf: Luke 15:22–23. Hunger for justice: Matt 5:6. Famine of the word: Amos 8:11. The rich man and Lazarus: Luke 16:19–26. ### Citation (SBL) Paulinus of Nola, Carm. 31.441 (CSEL 30:323lines 441–474–324; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-441). ## Poem 31, lines 475–506 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-475 - Source: CSEL 30:324lines 475–506–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not the myths of the underworld but the gospel's story of the rich man and Lazarus teaches the reversal after death; the rich who despise the poor are inwardly filthier than the beggar's sores. ### Latin text non commenta loquor natum terrentia paruos, latrantem in foribus per tria rostra canem terrentemque umbras tristi squalore Charontem, uipereis saeuas crinibus Eumenidas, aeternam, Tityon, funesti uulturis escam arentemque siti Tantalon inter aquas, uoluentem sine fine rotam et reuolubile saxum, cassaque sudantum dolia Danaidum. haec inopes ueri uanis cecinere poetae, qui Christum ueri non tenuere caput. at nos uera deus docuit, sator ipse suorum enarrans nobis omnia uera operum. disce euangelio loca pauperis et loca ditis: pauper in Abraham, diues in igne iacet. iustitia mutante uices qui fleuerat istic gaudet ibi, et pleno paupere diues eget. iste bona requie fruitur, gemit ignibus ille, diues opum poenas, pauper opes recipit. mendicat diues modicum de paupere rorem, quem mendicantem spreuerat in superis. inde in eum ardentem nec parua e pauperis imo stillauit digito gutta refrigerii, de magnis quoniam dapibus nec mica referto esurientis in os pauperis exciderat. his monitis sanctam discamus uiuere Christo iustitiam et partem ponere pauperibus. tu, cui sordet inops, qui uiso horrescis egeno occursumque pii subplicis omen habes, qui te miraris pretiosa ueste nitentem nec sordere uides interiore habitu, omnia mente geris, quae corpore pauperis horres, sordidior pannis diues et ulceribus; ### English translation (Claude) I do not speak fictions that terrify little children: the dog barking at the gates through three mouths, and Charon terrifying shades with sad squalor, the Eumenides savage with viper hair, Tityos, the eternal food of the deadly vulture, and Tantalus parched with thirst amid the waters, the wheel turning without end and the rolling stone, and the vain jars of the sweating Danaids. These things poets empty of truth sang with vain words, who did not hold Christ, the head of truth. But God has taught us true things, the sower of his own works himself recounting to us all the truth of them. Learn from the gospel the places of the poor man and of the rich: the poor man lies in Abraham, the rich in fire. With justice reversing their lots, he who had wept here rejoices there, and the rich man is in want while the poor is full. The one enjoys good rest, the other groans in fires; the rich man receives punishment for his wealth, the poor man riches. The rich man begs a little dew from the poor man, whom he had scorned when he begged in the world above. Hence not even a small drop of refreshment trickled on him, burning, from the tip of the poor man's finger, since from his great feasts not even a crumb had fallen into the mouth of the hungry poor man. By these warnings let us learn to live holy justice for Christ and to set aside a share for the poor. You, to whom the needy man is filthy, who shudder at the sight of the poor and hold meeting a godly suppliant to be an ill omen, who admire yourself shining in a precious garment and do not see that you are filthy in your inner dress, you carry in your mind all that you shudder at in the poor man's body, a rich man filthier than rags and sores; ### Scripture references - Luke 16:22: allusion, high confidence - Luke 16:23: allusion, high confidence - Luke 16:24: allusion, high confidence - Luke 16:25: allusion, high confidence - Luke 16:21: allusion, high confidence ### Extrabiblical texts - Virgil, Aen. 6.417 (Virgil): allusion, medium confidence ### Translation notes - The mythical underworld (Cerberus, Charon, the Furies, Tityos, Tantalus, Ixion's wheel, Sisyphus's stone, the Danaids) as in Virgil, Aen. 6. The rich man and Lazarus: Luke 16:19–26. ### Citation (SBL) Paulinus of Nola, Carm. 31.475 (CSEL 30:324lines 475–506–325; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-475). ## Poem 31, lines 507–538 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-507 - Source: CSEL 30:325lines 507–538–326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The greedy rich are lepers in soul; their surplus belongs to the poor; Christ became poor and chose the lowly, and the parents should give themselves to God while time remains. ### Latin text contemnis caecum, leprosum tangere uitas, diues auare, lepram diligis ipse tuam. ille oculis hominum miser est et debilis; at tu turpis es ante deum debilitate animae. inprobe, consortem naturae spernis egentem et facis exsortem partis auaritia. quicquid, inique, tibi nullo supereffluit usu, quod fosso abstrudis caespite, pars inopum est. cur aliena tenes, qua spe linquenda retentas, nec retributa suis nec potiunda tibi? tu, cui sordet inops, qui nomine diuitis excors triste leuas crispa fronte supercilium, nec dignaris eos homines uel nomine fari, quos simili luxu non fluitare uides, filius ille dei qua uenerit aspice forma, qui cum esset diues, pauper in orbe fuit. et ueniens non alta deus, sed uilia mundi legit, ut infirmis fortia destrueret. non iam diuitiis diues nec robore fortis nec sapiens magno gaudeat ingenio. nemo ope confidat propria aut de se sibi plaudat, cum sata uel data sint omnia fonte deo. perfugium Christus personaque factus egentum, diuitibus pudor est, gloria pauperibus. huius in ambrosios auidi curramus odores, ut procul a nobis mortis odor fugiat. quis mihi det pretiosum alabastro fundere nardum et domini sacros flendo lauare pedes? uos, precor, o mea cura, piis operam date curis uosque date inmenso coniuge mente deo. tempus adest, prope iam dominus; properate parari regis ad occursum, dum breuis hora patet. ### English translation (Claude) you despise the blind, you avoid touching the leper, greedy rich man, you yourself love your own leprosy. He is wretched and weak in the eyes of men; but you are foul before God by weakness of soul. Shameless one, you spurn the needy man, your partner in nature, and by avarice deprive him of his share. Whatever overflows for you, unjust one, with no use, which you hide in dug turf, is the share of the poor. Why do you hold what belongs to others? With what hope do you keep what must be left, neither returned to its owners nor to be enjoyed by you? You, to whom the needy man is filthy, who, senseless in the name of a rich man, raise a sad eyebrow with wrinkled brow, and do not deign even to call them men whom you do not see flowing with like luxury, look in what form that Son of God came, who, though he was rich, was poor in the world. And coming, God chose not the lofty but the cheap things of the world, to destroy the strong by the weak. Let not the rich now rejoice in riches, nor the strong in strength, nor the wise in great talent. Let no one trust in his own resources or applaud himself, since all things are sown or given from God as fountain. Christ, made the refuge and the person of the needy, is shame to the rich, glory to the poor. Let us run eagerly toward his ambrosial fragrance, that the odour of death may flee far from us. Who will grant me to pour precious nard from alabaster and to wash the Lord's sacred feet with weeping? You, I pray, my care, give your effort to godly cares, and give yourselves to God, the immense spouse, with united mind. The time is here, the Lord is now near; hasten to be prepared to meet the King while the short hour lies open. ### Scripture references - 2 Cor 8:9: allusion, high confidence - 1 Cor 1:27: allusion, high confidence - 1 Cor 1:28: allusion, medium confidence - Jer 9:23: allusion, high confidence - Matt 25:40: echo, medium confidence - 2 Cor 2:15: allusion, medium confidence - 2 Cor 2:16: allusion, medium confidence - Luke 7:38: allusion, high confidence - Mark 14:3: allusion, medium confidence - Phil 4:5: allusion, medium confidence - Matt 25:6: allusion, medium confidence ### Translation notes - Surplus as the share of the poor is stated as written. Made poor though rich: 2 Cor 8:9. God chose the weak: 1 Cor 1:27–28. Let not the rich boast: Jer 9:23–24. The fragrance of life and the odour of death: 2 Cor 2:15–16. The woman with the alabaster jar: Luke 7:37–38; Mark 14:3. The Lord is near: Phil 4:5. Going out to meet the bridegroom: Matt 25:6. ### Citation (SBL) Paulinus of Nola, Carm. 31.507 (CSEL 30:325lines 507–538–326; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-507). ## Poem 31, lines 539–570 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-539 - Source: CSEL 30:326lines 539–570–327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The parents should use their wealth for the poor so as to rejoin Celsus; following Paul, they should not grieve without hope, for the dead in Christ will rise first, while the wicked will rise to punishment. ### Latin text utimini uestris opibus pietate benigna radicemque mali uellite pectoribus. corde inopum uestrae pretium concludite uitae et capita expensis ungite uestra piis. castaque lambentes domini uestigia Christi, detergete comis ambo, lauate oculis. si desiderium est Celsi sine fine fruendi, sic agite, ut uobis aula eadem pateat. nam quem sancta fides et nescia criminis aetas et pia mens casto corpore continuit, certa fides illa superum regione potiri, ignea qua sanctos protegit ara dei. nolumus ergo, boni fratres, de pignore nostro uos ita tristari tamquam homines uacuos; nam si certe fides nobis quia Christus Iesus mortuus est et nunc uiuit in arce dei, sic et eos, quicumque fide uiuente quiescunt, adducet Christo cum remeante pater. hoc etenim in uerbo domini docet ille magister, quo duce sidereas nitimur ire uias, quod quibus in Christo fuerit modo uita peracta, isdem cum Christo uita perennis erit. cumque tuba signum domini aduentantis ab alta sede patris princeps angelus ediderit, primi qui in Christo mortes obiere resurgent, dignati occursum nubibus ire deo. cumque omnes in qua uixerunt carne reuiuent, non omnes uerso corpore lumen erunt. namque resurgemus, sed non mutabimur omnes; hoc discrimen erit gentibus ante deum. incorrupta profanorum quoque corpora surgent a tumulis, longo pabula supplicio. ### English translation (Claude) Use your riches with kindly piety, and pluck the root of evil from your hearts. Store the price of your life in the hearts of the poor, and anoint your heads with godly expenditure. And, kissing the chaste footprints of the Lord Christ, wipe them, both of you, with your hair, wash them with your eyes. If you desire to enjoy Celsus without end, act so that the same hall may lie open to you. For him whom holy faith, an age not knowing crime, and a godly mind contained in a chaste body, it is sure faith that he possesses that region above, where the fiery altar of God protects the saints. So we do not want you, good brothers, to grieve over our pledge like men without hope; for if we surely believe that Christ Jesus died and now lives in the citadel of God, so also the Father will bring with Christ when he returns those who rest in living faith. For this that teacher teaches in the word of the Lord, with whom as guide we strive to go the starry ways: that for those whose life was spent in Christ, there will be everlasting life with Christ. And when the chief angel has sounded with the trumpet the sign of the Lord's coming from the lofty seat of the Father, those who died in Christ will rise first, deemed worthy to go on the clouds to meet God. And when all live again in the flesh in which they lived, not all will become light, their bodies changed. For we shall all rise, but we shall not all be changed; this will be the distinction among the nations before God. The bodies of the profane too will rise incorruptible from the tombs, food for long punishment. ### Scripture references - 1 Tim 6:10: allusion, high confidence - Matt 6:20: echo, medium confidence - Luke 7:38: allusion, high confidence - 1 Thess 4:13: allusion, high confidence - 1 Thess 4:14: allusion, high confidence - 1 Thess 4:16: allusion, high confidence - 1 Thess 4:17: allusion, high confidence - 1 Cor 15:51: quotation, high confidence - John 5:29: echo, medium confidence ### Translation notes - The root of evil: 1 Tim 6:10. Treasure in heaven: Matt 6:20. Washing the Lord's feet: Luke 7:38. Not grieving without hope, the trumpet, the dead in Christ rising first, meeting the Lord in the clouds: 1 Thess 4:13–17. “We shall all rise, but we shall not all be changed” follows the Latin reading of 1 Cor 15:51. ### Citation (SBL) Paulinus of Nola, Carm. 31.539 (CSEL 30:326lines 539–570–327; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-539). ## Poem 31, lines 571–604 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-571 - Source: CSEL 30:327lines 571–604–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked will suffer without end, the godly be conformed to Christ; Celsus rests in Abraham's bosom or with the Holy Innocents, and Paulinus recalls his own infant son, also named Celsus. ### Latin text uita erit his sine fine mori et mors uiuere poenis et durante suas pascere carne cruces. ipse suos proprio peccator corpore gignet carnifices et erit uermibus esca suis. at quos caelesti pietas euexerit actu, participata gerent stemmata rege deo uestitique suum diuino lumine corpus conformes Christo semper agent domino. quod cum ita sit, capite ex istis solacia uerbis et fidos ueri spe recreate animos; et pignus commune superno in lumine Celsum credite uiuorum lacte fauisque frui. aut illum gremio exceptum fouet almus Abraham et blandus digiti rore Eleazar alit, aut cum Bethlaeis infantibus in paradiso, quos malus Herodes perculit inuidia, inter odoratum ludit nemus atque coronas texit honorandis praemia martyribus. talibus inmixtus regem comitabitur agnum uirgineis infans additus agminibus. Celse, beatorum castae puer incola terrae, Celse, dolor patribus, gloria, Celse, patrum, Celse, amor et desiderium lumenque tuorum, Celse, breuis nobis gratia, longa tibi. sed tamen et nobis poterit tua gratia longum uiuere, si nostri sis memor ad dominum. namque in te parui meritis ingentibus aeui tempore uita breuis, sed pietate potens. talium enim infantum caeli regnum esse probatur, qualis eras aeuo mente fideque puer, qualis et ille fuit noster, tuus ille beati nominis, accitus tempore quo datus est, exoptata diu soboles nec praestita nobis gaudere indignis posteritate pia; ### English translation (Claude) For them life will be to die without end, and death to live in punishments, and to feed their tortures with enduring flesh. The sinner himself will beget his own executioners from his own body and will be food for his own worms. But those whom piety has lifted by heavenly conduct will wear shared crowns with God as King, and, their body clothed with divine light, will live always conformed to Christ the Lord. Since this is so, take consolation from these words, and restore your souls, faithful to the true hope; and believe that Celsus, our common pledge, in the light above enjoys the milk and honeycombs of the living. Either kindly Abraham cherishes him, received in his bosom, and gentle Lazarus feeds him with the dew of his finger, or, with the infants of Bethlehem in paradise, whom wicked Herod struck in envy, he plays in a fragrant grove and weaves crowns, rewards for the martyrs to be honoured. Mingled with such, the infant will accompany the Lamb, the King, added to the virgin ranks. Celsus, boy dwelling in the chaste land of the blessed, Celsus, grief of your fathers, glory, Celsus, of your fathers, Celsus, love and longing and light of your own, Celsus, a grace brief for us, long for you. But yet your grace will be able to live long for us too, if you remember us before the Lord. For in you, of short age but great merits, life was short in time but mighty in piety. For of such infants the kingdom of heaven is proved to be, such as you were, a boy in age, mind and faith, and such as was ours too, he of your blessed name, called away at the time he was given, offspring long desired and not granted to us, unworthy to rejoice in godly posterity; ### Scripture references - Mark 9:48: allusion, high confidence - Isa 66:24: allusion, medium confidence - Phil 3:21: allusion, medium confidence - Luke 16:22: allusion, high confidence - Luke 16:24: allusion, high confidence - Matt 2:16: allusion, high confidence - Rev 14:4: allusion, high confidence - Matt 19:14: allusion, high confidence ### Translation notes - The undying worm: Mark 9:48; Isa 66:24. Conformed to Christ's glorious body: Phil 3:21. Abraham's bosom and Lazarus (Eleazar): Luke 16:22–24. The infants of Bethlehem: Matt 2:16. Following the Lamb with the virgins: Rev 14:1–4. Of such is the kingdom: Matt 19:14. Paulinus and Therasia had a son, Celsus, who died a few days after birth. Celsus's remembrance of them before the Lord is asked as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.571 (CSEL 30:327lines 571–604–328; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-571). ## Poem 31, lines 605–632 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/31-1/#p-31-605 - Source: CSEL 30:328lines 605–632–329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus's infant son, buried beside the martyrs at Complutum, plays with young Celsus in paradise; he asks both children to intercede for their parents and for Paulinus and Therasia. ### Latin text credimus aeternis illum tibi, Celse, uirectis laetitiae et uitae ludere participem, quem Conplutensi mandauimus urbe propinquis coniunctum tumuli foedere martyribus, ut de uicino sanctorum sanguine ducat, quo nostras illo spargat in igne animas. forte etenim nobis quoque peccatoribus olim sanguinis haec nostri guttula lumen erit. Celse, iuua fratrem socia pietate laborans, ut uestra nobis sit locus in requie. uiuite participes, aeternum uiuite, fratres, et laetos dignum par habitate locos, innocuisque, pares, meritis peccata parentum, infantes, castis uincite suffragiis. quot tibi, Celse, annis, totidem illi uita diebus hausta; sed ille minor, qua prior, est senior. nam minor est, in quo uixit minus; attamen idem qua prior abscessit, nunc ibi te senior. Celse, tuo cum fratre tuis, quibus addimur, adsta; nam tua de patrio sanguine uena sumus. cum patre Pneumatio simul et cum matre Fideli dic et Paulinum Therasiamque tuos, ut precibus commune tuis miserante habeamus praesidium Christo nos quoque, Celse, tui. sed tamen et nobis superest operam dare, qua te possimus simili simplicitate sequi. tum nostro socii poterimus uiuere Celso, dulcis et aeternum pignoris esse patres. ### English translation (Claude) we believe that he, Celsus, plays with you, sharer of joy and life, in the eternal green places, he whom we entrusted, in the city of Complutum, to the neighbouring martyrs, joined to them by the covenant of a tomb, so that from the nearby blood of the saints he may draw that with which to sprinkle our souls in that fire. For perhaps for us sinners too, one day, this little drop of our blood will be a light. Celsus, help your brother, labouring with shared piety, that we may have a place in your rest. Live as partners, live eternally, brothers, and inhabit the glad places, a worthy pair, and, equal infants, overcome the sins of your parents by innocent merits and chaste intercessions. As many years as you, Celsus, had, so many days of life did he draw; but he, the younger, is the elder in being first. For he is younger in that he lived less; but yet the same, in that he departed first, is now your elder there. Celsus, with your brother, stand by your own, to whom we are added; for we are a vein of your father's blood. Together with your father Pneumatius and your mother Fidelis, name also Paulinus and Therasia as your own, so that by your prayers, as Christ pities, we too, Celsus, may have with your own a common protection. But yet it remains for us to give effort, so that we may follow you with like simplicity. Then we shall be able to live as companions of our Celsus, and to be eternally fathers of a sweet pledge. ### Scripture references - Matt 18:3: echo, medium confidence ### Translation notes - Complutum (Alcalá de Henares) had the shrine of the martyrs Justus and Pastor. Paulinus's son lived as many days as Celsus lived years. The intercession of the children is asked as written. ### Citation (SBL) Paulinus of Nola, Carm. 31.605 (CSEL 30:328lines 605–632–329; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/31-605). ## Poem 32, lines 1–31 (XXXII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-1 - Source: CSEL 30:329lines 1–31–330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A poem in which the speaker, Antonius, having examined all the sects, finds nothing better than faith in Christ; he begins with the ingratitude of Israel and the absurdity of pagan idolatry. ### Latin text Discussi, fateor, sectas, Antonius, omnes; plurima quaesiui, per singula quaeque cucurri, sed nihil inueni melius quam credere Christo. haec ego disposui leni describere uersu, et ne displiceat quod talia carmina pango, Dauid ipse deum modulata uoce rogauit, quo nos exemplo pro magnis parua canemus, dicentes quae sunt fugienda sequenda colenda, cum tamen in cunctis et res et causa probetur. Iudaicum primo populum nec gratia mouit mira dei; nam tum Pharaoni ereptus iniquo et mare transgressus pedibus lucente columna, cum duce qui mergi infestos uidit equestres et cui desertis nihil umquam defuit agris, Manna cui e caelo et fons de rupe cucurrit, post haec ipse deum praestantem tanta negauit, dumque aliud numen dementi pectore quaerit, ignibus incensis quod misit perdidit aurum. par quoque paganus; lapides quos sculpit adorat et facit ipse sibi quod debeat ipse timere. tum simulacra colit quae sic ex aere figurat, ut, quando libitum est, mittat confracta monetae aut magis in species conuertat saepe pudendas. hinc miseras mactat pecudes mentesque deorum, quos putat irasci, calido in pulmone requirit atque hominis uitam pecoris de morte precatur. quid petit ignosci ueniam qui sanguine poscit? illud enim quale est, quam stultum quamue notandum! cum deus omnipotens hominem formauerit olim, audet homo formare deum; ne crimina desint, hunc etiam uendit, dominum sibi comparat emptor. ### English translation (Claude) I have examined, I confess, all the sects, I, Antonius; I have sought very many things, I have run through each one, but I have found nothing better than to believe in Christ. These things I have resolved to describe in gentle verse; and lest it displease that I compose such songs, David himself entreated God with melodious voice, and by his example we shall sing small things instead of great, telling what is to be fled, what followed, what worshipped, so that in all things both the matter and the reason may be proved. First, not even the wondrous grace of God moved the Jewish people; for then, snatched from wicked Pharaoh, and having crossed the sea on foot with the shining column, with a leader who saw the hostile horsemen drowned, a people which never lacked anything in the desert fields, for whom manna ran from heaven and a spring from the rock, after this it denied the God who granted such great things, and while with mad heart it sought another deity, it destroyed in kindled fires the gold that it brought. The pagan, too, is like it; he adores the stones he carves and makes for himself what he himself must fear. Then he worships images which he so shapes from bronze that, when it pleases him, he sends them broken to the mint, or rather often turns them into shameful forms. Hence he slaughters wretched cattle and seeks in the hot lung the minds of the gods whom he thinks angry, and prays for the life of a man from the death of a beast. What pardon does he ask to be forgiven, who demands it with blood? For what a thing is that, how foolish or how remarkable! Though almighty God once formed man, man dares to form God; and lest crimes be lacking, he even sells him, and the buyer purchases a lord for himself. ### Scripture references - Exod 14:22: allusion, high confidence - Exod 14:28: allusion, high confidence - Exod 13:21: allusion, medium confidence - Exod 16:15: allusion, high confidence - Exod 17:6: allusion, high confidence - Exod 32:4: allusion, high confidence - Ps 115:4 (113:12 Vulg.): allusion, medium confidence - Isa 44:15: allusion, medium confidence ### Translation notes - Poem 32 (the poem “to” or “of Antonius”) is generally regarded as not by Paulinus; Hartel prints it among his poems, and its author is unknown. The exodus, manna, water from the rock and the golden calf: Exod 14–17; 32. Idols made by hand: Ps 115:4–8; Isa 44:9–20. ### Citation (SBL) Paulinus of Nola, Carm. 32.1 (CSEL 30:329lines 1–31–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-1). ## Poem 32, lines 32–63 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-32 - Source: CSEL 30:331lines 32–63–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poem mocks the philosophers, Cynics, Platonists unsure of the soul, and an ascetic who threw away his cup, then turns to the scandalous myths of Jupiter worshipped on the Capitol. ### Latin text philosophos credam quicquam rationis habere, qui ratione carent, quibus est sapientia uana? sunt Cynici canibus similes, quod nomine produnt; sunt et sectantes incerti dogma Platonis, quos quaesita diu animae substantia turbat, tractantes semper nec definire ualentes, unde Platonis amant de anima describere librum, qui praeter titulum nil certi continet intus. sunt etiam Physici naturae nomine dicti, quos antiqua iuuat rudis atque incondita uita. namque unus baculum quondam et uas fictile portans, utile quod solum solumque putaret habendum, illud ut auxilii, hoc esset causa bibendi, cum stare agricolam manibusque haurire supinis potandas uidisset aquas, uas fictile fregit, quo procul abiecto remouenda superflua dixit. rusticus hunc docuit quod spernere posset et istud. hi neque uina bibunt nec uictu panis aluntur nec lecto recubant nec frigora uestibus arcent ingratique deo quae praestitit ille recusant. quid dicam diuersa sacra et dis atque deabus condita templa. loquar quae sint Capitolia primum: his deus (est) uxorque dei, ipsamque sororem esse uolunt, quam Vergilius notat auctor eorum dicendo et soror et coniunx. plus de Ioue fertur et natam stuprasse suam fratrique dedisse, utque alias caperet, propriam uariasse figuram: nunc serpens, nunc taurus erat, nunc cygnus et arbor seque inmutando qualis fuit indicat ipse; plus aliena sibi quam propria forma placebat. turpius his aquilam finxit puerique nefandos uenit in amplexus. quid dicit turba colentum? ### English translation (Claude) Should I believe that philosophers have anything of reason, who lack reason, whose wisdom is vain? There are Cynics, like dogs, as they betray by their name; there are also followers of the uncertain doctrine of Plato, whom the long-sought substance of the soul troubles, always discussing it and never able to define it; hence they love to copy out Plato's book on the soul, which contains nothing certain within except its title. There are also Physicists, called by the name of nature, whom an ancient, rude and uncultivated life delights. For one of them once, carrying a staff and an earthen vessel, which alone he thought useful and alone to be kept, the one for support, the other for drinking, when he had seen a farmer stand and with upturned hands draw water to drink, broke the earthen vessel, and, throwing it far away, said that superfluous things must be removed. A rustic taught him that he could scorn even this. These neither drink wine nor are nourished by bread, nor lie on a bed nor keep off the cold with clothes, and, ungrateful to God, they refuse what he has granted. What shall I say of the various rites, and the temples founded to gods and goddesses? I shall say first what the Capitol is: here is a god and the god's wife, and they will have her to be his sister too, whom Virgil, their authority, marks by saying “both sister and wife.” More is told of Jupiter: that he violated his own daughter and gave her to his brother, and, to seize other women, changed his own shape: now he was a serpent, now a bull, now a swan and a tree, and by changing himself he shows what he was; another's form pleased him more than his own. More shamefully than these he feigned an eagle and came into the unspeakable embraces of a boy. What does the crowd of worshippers say? ### Scripture references - 1 Cor 1:20: echo, medium confidence - Rom 1:22: echo, medium confidence - Col 2:8: echo, medium confidence ### Extrabiblical texts - Plato, Phaed. (Plato (works)): allusion, medium confidence - Virgil, Aen. 1.47 (Virgil): quotation, high confidence ### Translation notes - Plato's book on the soul is the Phaedo. The anecdote of the man who threw away his cup on seeing a farmer drink from his hands is told of the Cynic Diogenes. Juno as Jupiter's “sister and wife”: Virgil, Aen. 1.47. Jupiter's transformations and Ganymede are from classical myth. “(est)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 32.32 (CSEL 30:331lines 32–63–332; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-32). ## Poem 32, lines 64–95 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-64 - Source: CSEL 30:332lines 64–95–333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poem mocks Janus, a deified king, whom the Romans invoke before Jupiter, and the cult of the Great Mother and Attis with its eunuch priests. ### Latin text aut neget esse Iouem aut fateatur dedecus istud. nomen habet certe quod nec ratione probetur. sacra Ioui faciunt et Iuppiter optime' dicunt huncque rogant, et Iane pater' primo ordine ponunt. rex fuit hic Ianus proprio qui nomine fecit Ianiculum, prudens homo, qui cum multa futura * * * * * * * * * * * * * * posset respicere, (et) duplici hunc pinxere figura et Ianum geminum ueteres dixere Latini. hic quia nauigio Ausonias aduenit ad oras, nummus huic primum tali est excussus honore, ut pars una caput, pars sculperet altera nauem; cuius nunc memores quaecumque nomismata signant, ex ueteri facto capita' haec et nauia' dicunt. de Ioue quid sperant, (ut) qui est a rege secundus quique sacrificiis apponitur ore precantum? hic habet et matrem captam pastoris amore; nam prior est pastor quam Iuppiter aut Iouis ipse; sed Melius pastor, castum seruare pudorem qui uoluit spreuitque deam, cui saeua uiriles abscidit partes, ne quando tangeret ille alterius thalamum, qui uoluit eius adire. hoc tamen, hoc egit sententia iusta deorum, ne fieret coniunx qui non est factus adulter? nunc quoque semiuiri mysteria turpia plangunt nec desunt homines, quos haec contagia uertant, intus et arcanum quiddam quasi maius adorant idque uocant sanctum, quo si uelit ire pudicus, iste profanus erit. sic artior ipse sacerdos femineos uitat coitus patiturque uiriles. o mens caeca uirum! de sacris semper eorum scaena mouet risus, nec ab hoc errore recedunt. ### English translation (Claude) Let them either deny that he is Jupiter or confess that disgrace. He certainly holds a name that cannot be proved by reason. They sacrifice to Jupiter and say “Jupiter, best,” and pray to him, and put “Father Janus” in the first rank. This Janus was a king who made the Janiculum by his own name, a prudent man, who, since many future things … he could look back on, they painted him with a double face, and the old Latins called him twin Janus. Because he came by ship to the Ausonian shores, a coin was first struck in his honour in such a way that one side carried a head, the other a ship; remembering this, whatever coins they mark, from the ancient deed they call them “heads” and “ships.” What do they hope from Jupiter, who is second to a king, and who is placed after him in sacrifices by the mouths of those who pray? He also has a mother captured by love of a shepherd; for the shepherd is earlier than Jupiter or Jove himself; but the shepherd was better, who wished to keep his chaste modesty and spurned the goddess, who savagely cut off his manly parts, so that he might never touch another's bed, he who would not approach hers. Was this, was this what the just sentence of the gods did, that he who did not become an adulterer should not become a husband? Now too half-men lament the shameful mysteries, nor are men lacking whom this contagion turns, and within they adore some secret thing as greater and call it holy, and if a chaste man wishes to go there, he will be profane. So the priest himself, more strictly, avoids intercourse with women and submits to that with men. O blind mind of men! The stage always raises laughter at their rites, nor do they withdraw from this error. ### Scripture references - Rom 1:27: echo, low confidence ### Translation notes - A line or more is lost after line 69 (asterisks in the edition). The “mother” of Jupiter here is the Great Mother (Cybele), identified with Rhea; the shepherd is Attis. The polemic against pagan cults is given as written. “(et)”, “(ut)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 32.64 (CSEL 30:332lines 64–95–333; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-64). ## Poem 32, lines 96–127 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-96 - Source: CSEL 30:333lines 96–127–334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poem mocks the myths of Saturn, the human sacrifice of the Latiar, the cave-worship of Mithras as the Unconquered Sun, and the rites of Isis and Serapis. ### Latin text Saturnum perhibent Iouis esse patrem huncque uorasse natos ante suos et mox e uentre nefandas euomuisse dapes, sed postea coniugis arte pro Ioue suppositum mersisse in uiscera saxum, quod nisi fecisset, consumptus Iuppiter esset. huncque Cronon dicunt ficteque Chronon, quia tempus quae creat absumit rursusque absumpta promittit. cur tamen oblique nomen pro tempore fingunt? hunc etiam, quod saepe sibi de prole timebat, ab Ioue deiectum caelo latuisse per agros Italiae Latiumque ideo tunc esse uocatum. magnus uterque deus! terris est abditus alter, alter non potuit terrarum scire latebras. hinc Latiare malum prisci statuere Quirites, ut mactatus homo nomen satiaret inane. quae nox est animi, quae sunt inprouida corda! quod colitur nihil est (et) sacra cruenta geruntur. quid quod et Inuictum spelaea sub atra recondunt quemque tegunt tenebris audent hunc dicere Solem? quis colat occulte lucem sidusque supernum celet in infernis nisi rerum causa malarum? quid quod et Isiaca sistrumque caputque caninum non magis abscondunt, sed per loca publica ponunt? nescio quid certe quaerunt gaudentque repertum rursus et amittunt quod rursus quaerere possint. quis ferat hoc sapiens illos quasi claudere solem, hos proferre palam propriorum monstra deorum? qui Serapis meruit, qui sic laceratur ab ipsis per uarios turpesque locos? hic denique semper fit fera fitque canis, fit putre cadauer aselli, fit homo nunc pannis, nunc corpore languidus aegro. talia dum faciunt, nihil hunc sentire fatentur. ### English translation (Claude) They say Saturn is Jupiter's father and that he devoured his children before, and soon vomited the unspeakable feast from his belly, but afterward, by his wife's art, sank into his belly a stone substituted for Jupiter, and had he not done so, Jupiter would have been consumed. And they call him Cronos and, by a fiction, Chronos, because time consumes what it creates and promises again what it has consumed. Why, though, do they obliquely invent a name for time? They say too that he, because he often feared for himself from his offspring, cast down from heaven by Jupiter, hid through the fields of Italy, and that for this reason it was then called Latium. Great gods both! One is hidden in the lands, the other could not know the hiding places of the lands. Hence the ancient Quirites established the evil of the Latiar, so that a slaughtered man might satisfy an empty name. What night of the mind, what improvident hearts! What is worshipped is nothing, and bloody rites are performed. What of the fact that they hide the Unconquered in dark caves, and dare to call him whom they cover in darkness the Sun? Who would worship light in secret and hide the star above in the underworld, except the cause of evils? What of the fact that the rites of Isis do not hide the sistrum and the dog's head, but set them in public places? They certainly seek something and rejoice when it is found, and lose again what they may seek again. What wise man would bear this: those, as it were, shutting up the sun, these bringing out openly the monsters of their own gods? What has Serapis deserved, who is so torn apart by them through various and shameful places? In short, he always becomes a beast and a dog, becomes the rotting corpse of a little ass, becomes a man now in rags, now languid with a sick body. While they do such things, they confess that he feels nothing. ### Scripture references - 1 Cor 8:4: echo, medium confidence ### Translation notes - The Latiar was the festival of Jupiter Latiaris, at which a human sacrifice was reputedly offered. The “Unconquered” worshipped in caves is Mithras. The polemic is given as written. “(et)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 32.96 (CSEL 30:333lines 96–127–334; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-96). ## Poem 32, lines 128–160 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-128 - Source: CSEL 30:334lines 128–160–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After mocking the cult of Vesta and the feeding of a sacred serpent, the speaker says he once practised all these rites until the church received him into the harbour of salvation. ### Latin text quid loquar et Vestam, quam se negat ipse sacerdos scire quid est? imisque tamen penetralibus intus semper inextinctus seruari fingitur ignis. cur dea, non deus est? cur ignis femina fertur? ista quidem mulier, sicut commendat Hyginus, stamine prima nouo uestem contexuit olim. nomine de proprio dictam, quam tradidit ipsa Vulcano, qui tunc illi monstrarat opertos custodire focos; hic rursum munere laetus obtulit hanc Soli, per quem deprehenderat ante Martis adulterium; nunc omnis credula turba suspendunt Soli per Vulcanalia uestes. utque notent Venerem, tunc et portatur Adonis; stercora tunc mittunt, ipsum pro stercore iactant. omnia si quaeras, magis et ridenda uidentur. additur hic aliud: Vestae quas uirgines aiunt quinquennis epulas audio portare draconi, qui tamen aut non est aut si est diabolus ipse est, humano generi contrarius antea suasor, et uenerantur eum, qui nunc in nomine Christi et tremit et pendet suaque omnia facta fatetur. quae mens est hominum, ut pro ueris falsa loquantur, qui linquenda colunt contraque colenda relinquunt! iam sat erit nobis uanos narrare timores. haec ego cuncta prius, clarum quam lumen adeptus, meque diu incertum et tot tempestatibus actum sancta salutari suscepit eclesia portu postque uagos fluctus tranquilla sede locauit, ut mihi iam liceat detersa nube malorum tempore promisso lucem sperare serenam. iam prior illa salus, quam perdidit immemor Adam tunc uento suadente malo, nunc remige Christo eruta de scopulis semper mansura resurget. ### English translation (Claude) Why should I speak of Vesta, of whom the priest himself denies he knows what she is? And yet in the deepest inner recesses an ever-unextinguished fire is pretended to be kept. Why is she a goddess, not a god? Why is fire said to be female? This woman, indeed, as Hyginus records, was the first long ago to weave a garment with new thread, called after her own name, which she herself handed over to Vulcan, who had then shown her how to guard covered hearths; he in turn, glad of the gift, offered it to the Sun, through whom he had earlier detected the adultery of Mars; now the whole credulous crowd hang garments for the Sun during the Vulcanalia. And to mark Venus, Adonis too is then carried; then they throw dung, they throw him himself as dung. If you inquire into everything, things seem still more laughable. Another thing is added here: I hear that those whom they call Vestal virgins carry five-yearly feasts to a serpent, who either does not exist or, if he exists, is the devil himself, formerly the counsellor against the human race; and they venerate him who now, in the name of Christ, both trembles and hangs and confesses all his deeds. What a mind men have, to speak false things instead of true, who worship what should be left and leave what should be worshipped! Now it will be enough for us to tell of vain fears. All these things I did before I gained the clear light, and when I was long uncertain and driven by so many storms, holy church received me in the harbour of salvation and, after the wandering waves, placed me in a tranquil seat, so that, the cloud of evils wiped away, I may now hope for serene light in the promised time. Now that first salvation which forgetful Adam lost, then at the persuasion of an evil wind, now, with Christ as oarsman, rescued from the rocks, will rise again to remain forever. ### Scripture references - Gen 3:1: allusion, medium confidence - Jas 2:19: echo, medium confidence - Rom 1:25: echo, medium confidence - 1 Cor 15:22: echo, low confidence ### Translation notes - Hyginus is a Latin mythographer; the story of Vesta and the garment (uestis) is a play on her name. The serpent is identified with the devil, who now trembles before Christ's name (in exorcisms). The ancient serpent: Gen 3:1. ### Citation (SBL) Paulinus of Nola, Carm. 32.128 (CSEL 30:334lines 128–160–335; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-128). ## Poem 32, lines 161–190 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-161 - Source: CSEL 30:335lines 161–190–336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The speaker confesses one God, Father and Son of one substance and power; Christ the Word made the world from chaos, ordering sky, earth, sea and air, above which, beyond seven heavens, God dwells in inaccessible light. ### Latin text rector enim noster sic undique cuncta gubernat, ut modo qui nobis errorem mentis ademit hic meliore uia paradisi limina pandat. felix nostra fides uni certoque dicata. unus enim deus est, substantia filius una unus, in utroque est unus uigor, una potestas. namque dei uerbum patrio de pectore Christus emicuit semperque fuit, qui non quasi natus, ore sed egressus chaos illud inane remouit et tulit informem contextae noctis hiatum distribuitque locis mare terras aera caelum hisque dedit geminam pulsa caligine lucem. ast ubi cuncta nouum stupuerunt surgere solem, quattuor haec auxit uariis exordia rebus: sunt homines terris, sunt addita sidera caelo, (aere) pendet auis, liquido natat aequore piscis. sic elementa suis decorauit singula formis; nexuit haec diuersa licet discretaque iunxit iunctaque discreuit, quae nunc diuisa cohaerent. claudit enim Oceanus terram, mare clauditur ipsa, axe sub aetherio medius concluditur aer. hoc etiam caelum quod nos sublime uidemus sex aliis infra est spatio surgentibus aequo, postque thronos septem, post tot caelestia regna cetera pars omnis, quae cunctis eminet ultra, quae super excedit, quae passim tendit in altum, quae sine fine patet, quam nec mens colligit ulla, lucis inaccessae domus est sedesque potentis sancta dei, unde procul quae fecit subdita cernit. omnia sic constant, dum spiritus omnia cingit. ### English translation (Claude) For our helmsman so governs all things everywhere that he who just now took error of mind from us opens the threshold of paradise by a better way. Happy is our faith, dedicated to the one and sure God. For God is one, one substance, the Son is one, one; in both there is one vigour, one power. For Christ, the Word of God, shone out from the Father's heart and always was; he, not as if born, but going forth from his mouth, removed that empty chaos and took away the shapeless gap of woven night and distributed sea, lands, air, sky in their places, and gave them twin light, the darkness driven off. But when all things were amazed to see the new sun rise, he increased these four beginnings with various things: men are added to the lands, stars to the sky, the bird hangs in the air, the fish swims in the liquid sea. So he adorned each element with its own forms; he knotted these, though different, and joined the separate, and separated the joined, which now cohere though divided. For Ocean encloses the land, the sea itself is enclosed, under the heavenly axis the air is enclosed in the middle. Even this heaven which we see lofty is below six others rising at equal distance, and after seven thrones, after so many heavenly kingdoms, all the rest, which rises above all beyond, which exceeds above, which stretches everywhere on high, which lies open without end, which no mind gathers, is the house of inaccessible light and the holy seat of mighty God, whence from afar he sees the subject things he made. All things stand so, while the Spirit encircles all things. ### Scripture references - Deut 6:4: echo, medium confidence - John 10:30: echo, medium confidence - John 1:1: allusion, medium confidence - John 1:3: allusion, medium confidence - Ps 33:6 (32:6 Vulg.): allusion, medium confidence - Gen 1:2: allusion, medium confidence - Gen 1:16: allusion, medium confidence - Gen 1:20: allusion, medium confidence - 1 Tim 6:16: allusion, high confidence - 2 Cor 12:2: echo, low confidence ### Translation notes - The poem's description of the Word as going forth from the Father's mouth “not as if born” is stated as written. The seven heavens are a cosmological tradition. Inaccessible light: 1 Tim 6:16. Creation by the Word: John 1:1–3; Ps 33:6; Gen 1. ### Citation (SBL) Paulinus of Nola, Carm. 32.161 (CSEL 30:335lines 161–190–336; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-161). ## Poem 32, lines 191–220 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-191 - Source: CSEL 30:336lines 191–220–337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world, cosmos or mundus, was made by the Word; believing in one God is not enough without honouring his Word, who is as invisible as the Father, created all things with him, and saves the world. ### Latin text haec itidem, quorum nobis conceditur usus, quae polus inferior magno complectitur orbe, cuncta licet distent, una cum pace tenentur, denique nomen habent unum, sunt omnia mundus. hunc etiam Graeci cosmon dixere priores; hinc ita conpositum distinguens utraque lingua cosmon ab ornatu, mundum de lumine dixit. nam qua sol nitet, hoc totum sordebat in umbra, et manet exemplum, quotiens nox omnia foedat, et docet ex tenebris quae sit data gratia lucis. tot bona qui fecit, qui sic operatus ubique est, hic dominus de corde dei, hic spiritus oris, sancti sermo patris, tantarum fabrica rerum. nec se paganus laudet, si qui idola uitat aut satis esse putat quod numine credat in uno. qui colit ille deum, qui uerbum non colit eius, qui non uirtutem simili ueneratur honore? quique inuisibilem inconprensibilemque fatetur esse deum, hic etiam Christum, si cogitet, idem inueniet, quoniam uerbum conprendere nemo, nemo uidere potest, opera eius sola uidentur. in patre natus enim, in nato pater omnia fecit et quicquid uirtute dedit pietate tuetur. sic fuit, est et erit uerus saluator in aeuum, qui tulit errores, qui fecit uera uideri placatoque patri pereuntem reddidit orbem. nec mirum si cuncta regit qui cuncta creauit, qui dedit ex nihilo totum lucique tenebras reppulit atque diem iussit succedere nocti quodque in carne fuit carnis peccata remittit; ### English translation (Claude) These likewise, whose use is granted us, which the lower sky embraces in a great circle, though all differ, are held in one peace; in short, they have one name: all are the world. The earlier Greeks also called this cosmos; hence, distinguishing what was so composed, each language called it cosmos from adornment, mundus from light. For where the sun shines, all this lay foul in shadow, and the example remains whenever night disfigures all things, and teaches from darkness what grace of light has been given. He who made so many good things, who has so worked everywhere, this is the Lord from the heart of God, this the Spirit of his mouth, the Word of the holy Father, the builder of such great things. Nor let the pagan praise himself if he avoids idols, or thinks it enough to believe in one divinity. Does he worship God who does not worship his Word, who does not venerate his Power with like honour? And whoever confesses God to be invisible and incomprehensible will find, if he reflects, that Christ too is the same, since no one can comprehend the Word, no one can see him; his works alone are seen. For the Son in the Father, the Father in the Son made all things, and whatever he gave by power he protects by kindness. So he was, is, and will be the true Saviour forever, who took away errors, who made true things to be seen, and, the Father appeased, gave back the perishing world. Nor is it wonderful if he rules all things who created all things, who gave the whole from nothing and drove back darkness from light and ordered day to succeed night, and, because he was in the flesh, forgives the sins of the flesh; ### Scripture references - Gen 1:4: echo, medium confidence - John 1:18: allusion, medium confidence - Col 1:15: allusion, medium confidence - John 14:10: allusion, high confidence - John 5:23: allusion, medium confidence - Heb 13:8: allusion, medium confidence - Rev 1:8: echo, medium confidence - 2 Cor 5:19: echo, medium confidence ### Translation notes - The Latin mundus (“world”) also means “clean, bright”. The Father in the Son: John 14:10. Christ the same yesterday, today and for ever: Heb 13:8. The equal honour of the Word is stated as written. ### Citation (SBL) Paulinus of Nola, Carm. 32.191 (CSEL 30:336lines 191–220–337; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-191). ## Poem 32, lines 221–255 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-32-221 - Source: CSEL 30:337lines 221–255–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, knowing human frailty, will be more merciful than just, granting pardon to those who ask and to the repentant, so that the faithful may reach eternal life, as the passing storm shows his restraint. ### Latin text cernit enim fragilem faciles incurrere lapsus corripiensque tamen ueniam dabit omnibus unam, remque nouam dicam nec me dixisse pigebit, plusque pius quam iustus erit. si denique iustus esse uelit, nullus fugiet sine crimine poenam; iustus enim mala condemnat, pius omnia donat. hoc facit, ut rata sint uenturae munera uitae et quod culpa tulit rursum indulgentia reddat; quae si non fuerit plebi concessa roganti, tunc prope nullus erit delicto liber ab omni. quis poterit meritus promissa luce potiri? tangere tunc laetis caelorum regna licebit, tunc poterit mors ipsa mori, cum tempore toto uita perennis erit, qua tunc in sede beata nullus peccandi locus est, ubi nulla cupido est. gloria tanta manet populo seruata fideli. amplius hoc tribuit, maius dedit hoc quoque munus, quod peccatorem quem paenitet antea lapsum non facit in numero turbae peccantis haberi. quippe satis poena est, cui sit sua culpa dolori; supplicium proprium timor (est); tormenta reatus tam ueluti patitur qui se meruisse fatetur, quid poterit melius uel quid moderatius esse? iudicat inquirit castigat parcit honorat omnia qui uincit nec ab ipsa uincitur ira. quod de praesenti iam cernimus esse futurum; nam cum saepe minax horrentia nubila cogit et terrore pio rutilo nimis igne coruscat tristibus et pluuiis et nubibus intonat atris, omne genus timet interitum; sed uiua potestas desinit et pariter caelum mentesque serenat. hoc quoque tunc sperare iubet qui se modo cuncta perdere posse probat, sed perdere uelle recusat. sic iteranda salus uenturo ostenditur aeuo aeternique dei pietas aeterna manebit. ### English translation (Claude) for he sees that the frail fall into easy slips, and, though he reproves, he will give one pardon to all; and I shall say a new thing, nor shall I regret having said it: he will be more kind than just. In short, if he wished to be just, no one would escape punishment, without crime; for the just condemns evil things, the kind forgives all. He does this so that the gifts of the life to come may be assured, and that indulgence may give back what guilt took away; if this were not granted to the people who ask, then almost no one would be free from every offence. Who could possess the promised light by deserving it? Then it will be granted to the glad to touch the kingdoms of heaven, then death itself will be able to die, when through all time there will be everlasting life, when in that blessed seat there is no place for sinning, where there is no desire. So great a glory remains kept for the faithful people. He has bestowed more than this, given this greater gift too: that the sinner who repents of his former fall he does not have counted in the number of the sinning crowd. For it is punishment enough for one to whom his own guilt is grief; fear is its own punishment; he who confesses he has deserved them suffers, as it were, the torments of guilt. What could be better or what more moderate? He judges, examines, chastises, spares, honours, he who conquers all things and is not conquered even by anger. That this will be so in the future we already see from the present; for when, threatening, he often gathers bristling clouds and with godly terror flashes with fire too ruddy, and thunders with sad rains and black clouds, every kind of creature fears destruction; but the living power ceases and calms both the sky and minds alike. This too he bids us hope then, he who now proves he can destroy all things but refuses to will to destroy. So salvation to be renewed is shown for the age to come, and the kindness of the eternal God will remain eternal. ### Scripture references - Ps 103:14 (102:14 Vulg.): echo, medium confidence - Jas 2:13: allusion, medium confidence - Ps 130:3 (129:3 Vulg.): echo, medium confidence - 1 Cor 15:26: allusion, medium confidence - Rev 21:4: allusion, medium confidence - Ezek 33:11: echo, medium confidence - 2 Pet 3:9: echo, medium confidence ### Translation notes - The poem's claims that God “will give one pardon to all” and “will be more kind than just” are stated as written. Mercy triumphs over judgment: Jas 2:13. Death destroyed: 1 Cor 15:26; Rev 21:4. God does not desire the death of the sinner: Ezek 33:11; 2 Pet 3:9. “(est)”: the round brackets are the editor's supplement. ### Citation (SBL) Paulinus of Nola, Carm. 32.221 (CSEL 30:337lines 221–255–338; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/32-221). ## Poem 33, lines 1–32 (XXXIII) - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-33-1 - Source: CSEL 30:338lines 1–32–340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Death of Baebianus: a wealthy noble, near death, repents, is baptized and receives the sacrament and chrism, and, feeling a wondrous fragrance, refuses to pray for longer life. ### Latin text O uir beatus, cui remissa iniquitas nec imputata est pigra credendi mora, operum cui cassa contulit uitam fides! en iste, celsi quem sub auro culminis pictura ueris exprimit miraculis, clarus superbo Veriorum nomine et consulari Baebianus sanguine ipse est potentis larga Christi gratia. prius iste captus uinculis mortalibus opes et inter saeculi pauper deo uitam paratis blandientem copiis mortalitatis immemor cucurrerat. ut se subactum fine mortalem uidet, fesso benignum quaerit aspectu deum. statimque Christum luminatus inuenit; ueniam precatur et sacerdotum pedes supplex adorat ipse culpator sui negansque dignum gratia dignum facit. uouetque uitam, (si) supersit, integram et obire gaudet, si renatus oppetat. Credidit oranti et sitientem flumina (uitae) praecinctus puro perfudit episcopus amne. quo peragente pios solito mox ordine ritus et diuale sacrum libans et chrismate fragrans attonitum mira se maiestate fatetur; sed quis odor, quaerit, quem sentiat in sua labi pectora praedulci medicantem nectare fibras? sedula tunc coniunx Cwtrv de nomine Christi unguentum spirare docet, spondetque sacerdos et monet, ut longi spatium sibi postulet aeui. ille dei iam totus ad haec: satis hoc mihi donum, quo potior; nunc mors lucrum mihi uitaque Christus! ### English translation (Claude) O blessed man, whose iniquity is forgiven and whose sluggish delay in believing has not been imputed, on whom faith conferred life when his works were empty! See, this man, whom painting, beneath the gold of the lofty roof, represents with true wonders, Baebianus, famous with the proud name of the Verii and with consular blood, is himself the generous grace of mighty Christ. Before, this man, caught in mortal bonds, amid the riches of the world but poor toward God, had run through a flattering life with resources ready, forgetful of mortality. When he sees himself, a mortal, subdued by his end, with weary look he seeks the kind God, and at once, enlightened, he finds Christ; he prays for pardon, and as a suppliant reveres the feet of the priests, himself his own accuser, and, as he denies he is worthy, grace makes him worthy. And he vows his life, if any remains, to be blameless, and rejoices to die, if he should die reborn. The bishop believed his prayer and, girded, poured the pure stream over him as he thirsted for the rivers of life. When the bishop soon performed the godly rites in the usual order, he, partaking of the divine sacrament and fragrant with chrism, confesses that he is astonished by a wondrous majesty; but what fragrance, he asks, does he feel gliding into his breast, healing his fibres with very sweet nectar? Then his diligent wife teaches that the ointment breathes of … from the name of Christ, and the priest promises and urges him to ask for himself a long span of life. He, now wholly God's, replies: “This gift is enough for me, which I possess; now death is gain for me, and life is Christ!” ### Scripture references - Ps 32:1 (31:1 Vulg.): allusion, high confidence - Ps 32:2 (31:2 Vulg.): allusion, high confidence - Rom 4:7: allusion, high confidence - Luke 12:21: allusion, medium confidence - John 7:38: echo, medium confidence - Phil 1:21: quotation, high confidence ### Translation notes - Poem 33, the Obitus Baebiani, is of uncertain authorship; Hartel prints it among the poems of Paulinus. The deathbed baptism, the eucharist and the anointing are described as written. Blessed is he whose iniquity is forgiven: Ps 32:1–2; Rom 4:7–8. Rich but not rich toward God: Luke 12:21. To live is Christ, to die is gain: Phil 1:21. One word in line 30 (“Cwtrv”) is garbled in the digital text and is marked “…”. The digital text's “neris” is read “ueris” (“true”). “(si)”, “(uitae)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 33.1 (CSEL 30:338lines 1–32–340; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/33-1). ## Poem 33, lines 33–62 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-33-33 - Source: CSEL 30:340lines 33–62–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptized at the last like the penitent thief or the eleventh-hour labourer, Baebianus refuses his wife's plea to pray for recovery, lest he lose his baptismal innocence, and falls into a deathlike trance after a vision of light. ### Latin text ecce per aeternum terris data gratia Christum! hic est ille latro felix, qui fine sub ipsa confessus Christum meruit reus astra fidelis; hic donatus abit solida mercede diei, serus ab undecima iam mercennarius hora. ergo ut sanctifica nituit renouatus ab unda, ipse grauis artus in mollia fulcra refusus unanimam alloquitur recreato corde iugalem: Aetatis spatium lustra nouem mihi, annum uita super ducere coeperat, felix unanimo coniugio mihi, dulcis pigneribus clara et honoribus, et nunc mortificis eluta sordibus sancto fine pium transmeat in deum. haec ad uerba piis sedula fletibus coniunx, oret adhuc uiuere, supplicat. tunc ille: o mulier nescia quid petas, iam scis an ualeam uiuere tam pie, ut tanti maneam muneris integer? et quid uita iuuat, qua moritur salus? haec ut fortis ait, toruum oculis micans et caelum stupide suspiciens ait: flammantem uideo luminis ambitum, in quem nulla uenit femina circulum. o felix, cui adhuc corporeo datum aeterni speciem cernere saeculi, in quo conubiis nulla necessitas, sexus perpetuis corporibus perit! Rursus ut haec dixit, subita quasi morte solutus exanguem porrecta trahit per membra rigorem. ### English translation (Claude) See grace given to the earth through eternal Christ! This is that happy robber, who at the very end, confessing Christ, earned the stars, guilty but faithful; this is the late hired labourer from the eleventh hour, who goes away given the full wage of the day. So when he shone, renewed by the sanctifying wave, he himself, his heavy limbs laid back on the soft cushions, addresses his like-minded wife with refreshed heart: “My life had begun to draw out nine lustra of age, and a year beyond, happy for me in a like-minded marriage, sweet in children, famous in honours; and now, washed of deadly dirt, by a holy end it passes over to the godly God.” At these words his diligent wife, with godly tears, begs that he pray to live still. Then he: “O woman, not knowing what you ask, do you know already whether I can live so godly as to remain unimpaired in so great a gift? And what good is a life in which salvation dies?” As he says this bravely, his eyes flashing grimly, and looking up at heaven in amazement, he says: “I see a flaming circuit of light, into which circle no woman comes.” O happy he, to whom it was given while still in the body to see the appearance of the eternal age, in which there is no need of marriages, and sex passes away in perpetual bodies! Again, as he said this, released as if by sudden death, he draws a bloodless stiffness through his outstretched limbs. ### Scripture references - Luke 23:42: allusion, high confidence - Luke 23:43: allusion, high confidence - Matt 20:6: allusion, high confidence - Matt 20:9: allusion, high confidence - Matt 20:22: allusion, medium confidence - Matt 22:30: allusion, high confidence - Luke 20:35: allusion, medium confidence ### Translation notes - The penitent thief: Luke 23:40–43. The eleventh-hour labourers: Matt 20:6–9. Not knowing what you ask: Matt 20:22. No marrying in the resurrection: Matt 22:30. The metre changes to lyric verses for Baebianus's speeches. ### Citation (SBL) Paulinus of Nola, Carm. 33.33 (CSEL 30:340lines 33–62–341; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/33-33). ## Poem 33, lines 63–96 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-33-63 - Source: CSEL 30:341lines 63–96–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For two days Baebianus lay as if dead while an angel showed him heaven; reviving, he described, during the next morning's liturgy, the angelic hosts, Christ reigning with the Father, and the jewelled city. ### Latin text at trepida et uisis exterrita talibus uxor soluitur in speciem leti, iam muta trementes tendit in ora manus membrisque intenta iacentis pendet in exanimum pallentior ipsa maritum. ipsa fidem mortis suadet mora; namque bis acto orbe duplex reuoluta dies, bis uespere clausa est, mortales oculos dum fallit mortis imago. ille autem angelicis manibus per nubila raptus liquerat hospitium repetendi corporis et tunc aetherii secreta poli sedesque beatas spectabat monstrante deo dignataque Christo mens pia, dum fletur terris, gaudebat in astris, hoc tantum maerens, quod adhuc remea(re time)ret. demissa excessu redit, ut conspecta referret firmaretque fidem dubitantum uiuere functos. utque redux membris admotae coniugis ora uidit, pollicitus quiddam mirabile sese dicturum, in lucem sua distulit orsa sequentem. Ergo dies primos ubi crastina fulsit in ortus, mane nouo sacris (aderat nam forte) sacerdos fungitur, utque pio gessit solemnia cultu, suspiciens caelum ille manus dispandit et in se bracchia constringens quasi quaedam munera caelo missa auido premit amplexu, meane omnia sunt haec? percontans. cuncti dictis stupuere rogantque, quidnam conspiciat clausum mortalibus. ille πάντα καλῶς inquit, patriarcham saepius Isac commemorans, graece θεῖον, γλυκὺ θεῖον ὁρᾶσθαι horrescens ueneransque refert, utque angelus illum sustulerit per inane uehens, ut milia multa uiderit angelicis mixta agninisque cateruis regnantemque deum super omnia cum patre Christum, narrat et aeternam portis gemmantibus urbem, narrat (et) aetherii caeleste nemus paradisi. ### English translation (Claude) But his wife, trembling and terrified by such sights, falls into the likeness of death; now mute, she stretches trembling hands to his face and, intent on the limbs of the one lying there, hangs, paler herself, over her lifeless husband. The very delay urges belief in death; for twice the double day turned round its circle, twice was closed by evening, while the image of death deceived mortal eyes. But he, snatched through the clouds by angelic hands, had left the lodging of the body that he was to seek again, and then was beholding the secrets of the heavenly sky and the blessed seats, as God showed them, and his godly mind, deemed worthy by Christ, while he was wept for on earth, rejoiced among the stars, grieving only at this, that he feared he must still return. Sent down from his ecstasy he returns, to tell what he had seen and to strengthen the faith of those who doubt that the dead live. And as, returned to his limbs, he saw the face of his wife bent over him, he promised that he would tell something wonderful, and put off his account to the following daylight. So when the next day shone at its first rising, in the new morning the priest (for he happened to be present) performs the sacred rites, and as he carried out the solemnities with godly worship, Baebianus, looking up at heaven, spread his hands and, drawing his arms to himself, as if pressing with eager embrace some gifts sent from heaven, asks: “Are all these mine?” All were astonished at his words and ask what he sees, hidden from mortals. He says in Greek “All things well,” often recalling the patriarch Isaac, and, shuddering and revering, says, in Greek, “divine, sweet divine to behold,” and tells how an angel lifted him, carrying him through the void, how he saw many thousands mingled with angelic hosts and companies, and Christ reigning as God over all with the Father; he tells of the eternal city with jewelled gates, he tells of the heavenly grove of the paradise of the sky. ### Scripture references - 2 Cor 12:2: allusion, high confidence - 2 Cor 12:4: allusion, high confidence - Rev 5:11: allusion, medium confidence - Rev 21:21: allusion, high confidence - Rev 2:7: echo, medium confidence - Mark 7:37: echo, low confidence ### Translation notes - The vision is described as written. Caught up to paradise: 2 Cor 12:2–4. The jewelled gates: Rev 21:21. Thousands of angels: Rev 5:11. The Greek phrases are πάντα καλῶς (“all things well”) and θεῖον, γλυκὺ θεῖον ὁρᾶσθαι (“divine, sweet divine to behold”). “agninisque” in the digital text is unclear and is rendered by sense. “remea(re time)ret”, “(et)”: the round brackets are the editor's supplements. ### Citation (SBL) Paulinus of Nola, Carm. 33.63 (CSEL 30:341lines 63–96–342; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/33-63). ## Poem 33, lines 97–132 - URL: https://sophiascriptura.com/fathers/paulinus-nola-carmina/32-1/#p-33-97 - Source: CSEL 30:342lines 97–132–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baebianus died declaring that he and his wife were one; the poem foretells that when his widow Apra dies, he and their dead son will welcome her into heaven, where their marriage continues in a better union. ### Latin text inter et haec dextram secreta in pectora misit coniugis, hoc dicens: unum sumus ambo et idem, quae ingeminans, sancto placidam sic ordine complens finem, euangelico uitam in sermone refudit. Et nunc ille deo fruitur curamque beatae coniugis aeterno uinctus amore tenet; attamen unius rapuit solatia nati inpatiens tota prole carere pater. sed postquam iusto tua tempora clauseris aeuo, eductis genetrix inclita pignoribus, tunc puer ille tuus florentem luce coronam praeditus occurret cum genitore tibi; quo comite adueniens tibi laetus ab aethere coniunx dextram cum blandis porriget alloquiis: tempus adest! curis iam soluere, soluere membris! uixisti natis, nunc redhibere mihi. iam non coniugium nobis mortale, ut in aegris ante dedit breuitas inuida corporibus, quod nobis tenui fructu rapida abstulit aetas orbibus accumulans uix duo lustra tribus; nam tua uiginti lustro cumulauerat annos, praecessit cursus cum mea uita tuos, at mihi bis decies maior te fluxerat aetas, sed tamen aequaeuos fecerat unus amor. nunc meliore iugo stabiles et in ore piorum aurea uiuemus saecula rege deo. surge, uirum natumque sequens; patet ecce sereni porta poli merito * * * * * * * * * * * * * * * * * * * * * * * * * * angelus anteuolans; ipse piam de nube manum deus exerit et te in caelum dextra sollicitante uocat. felix Apra, cui licuit terraque poloque coniugis unicubae iuge tenere bonum, quo terris tibi clarus honor, sub nomine eodem in caelis etiam gloria perpes erit! ### English translation (Claude) And among these words he put his right hand into the secret breast of his wife, saying: “We are both one and the same,” and, repeating this, so completing a calm end in holy order, he gave back his life with a word of the gospel. And now he enjoys God and keeps his care for his blessed wife, bound by eternal love; yet he has taken one son with him as comfort, a father impatient of lacking all his offspring. But after you have closed your times with a full age, famous mother, your children brought up, then that boy of yours, endowed with a crown flowering with light, will run to meet you with his father; and your husband, coming glad from heaven with him as companion, will stretch out his right hand to you with kind words: “The time is here! Be released now from cares, released from limbs! You have lived for your children; now be given back to me. Now ours is not a mortal marriage, such as envious brevity gave before in sickly bodies, which the swift years took from us with slender fruit, adding barely two lustra to three years; for your life had heaped twenty years on one lustrum when my life went before your course, but my age had flowed twice ten years beyond yours, yet one love had made us equal in age. Now, firm in a better yoke and on the lips of the godly, we shall live golden ages with God as King. Rise, following husband and son; see, the gate of the serene sky lies open to merit … … … an angel flying ahead; God himself puts forth a godly hand from the cloud and calls you to heaven with his summoning right hand.” Happy Apra, to whom it was granted on earth and in heaven to hold the lasting good of a husband, wife of one man, by whom, as there was bright honour for you on earth, under the same name there will also be everlasting glory in heaven! ### Scripture references - Gen 2:24: allusion, high confidence - Matt 19:6: allusion, high confidence - 2 Tim 4:8: echo, low confidence - Rev 3:20: echo, low confidence ### Translation notes - “One flesh”: Gen 2:24; Matt 19:6. Lines are lost before the end (asterisks in the edition). The continuing bond of husband and wife in heaven is the poem's own picture, given as written; Apra is praised as univira (wife of one husband). ### Citation (SBL) Paulinus of Nola, Carm. 33.97 (CSEL 30:342lines 97–132–343; trans. Sophia Scriptura, https://sophiascriptura.com/p/paulinus-nola-carmina/33-97).