Hymns for the Hours 0.1–6.129 (Hymns for the Hours)

Prudentius

Hymns for the Hours 0.1–6.129

Prudentius · Hymns for the Hours · ca. 400-405 · place unknown · 26 passages

Latin text: Lanfranchi, Opera (Turin 1898) (Latin text: Lanfranchi, Turin 1898 (public domain), via the Internet Archive OCR).English: Claude (claude-opus-5-5), public domain (CC0).

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Lines 1–46

0.1Lanfranchi 1:lines 1–46

Per quinquennia iani decem, Ni fallor, fuimus: septimus insuper Annum cardo rotat, dum fruimur sole volubili. Instat terminus, et diem Vicinum senio iam Deus adplicat. Quid nos utile tanti spatio temporis egimus? Aetas prima crepantibus Flevit sub ferulis. Mox docuit toga Infectum vitiis falsa loqui, non sine crimine : Tum lasciva protervitas, Ac luxus petulans (heu pudet, ac piget!) Foedavit iuvenem nequitiae sordibus ac luto. Exin iurgia turbidos Armarunt animos, et male pertinax Vincendi studium subiacuit casibus asperis. Bis legum moderamine Frenos nobilium reximus urbium; Ius civile bonis reddidimus, terruimus reos. Tandem militiae gradu Evectum pietas Principis extulit, Adsumptum propius stare iubens ordine proximo. Haec dum vita volans agit, Inrepsit subito canicies seni, Oblitum veteris me Saliae consulis arguens: Sub quo prima dies mihi, Quam multas hiemes volverit, et rosas Pratis post glaciem reddiderit, nix capitis probat. Numquid talia proderunt Carnis post obitum vel bona, vel mala , Quum iam, quidquid id est, quod fueram, mors abolerit? Dicendum mihi, quisquis es, Mundum quem coluit, mens tua perdidit. Non sunt illa Dei, quae studuit, cuius habeberis. Atqui fine sub ultimo Peccatrix anima stultitiam exuat: Saltem voce Deum concelebret, si meritis nequit: Hymnis continuet dies, Nec nox ulla vacet, quin Dominum canat ; Pugnet contra hereses, catholicam discutiat fidem, Conculcet sacra gentium, Labem, Roma, tuis inferat idolis, Carmen Martyribus devoveat, laudet Apostolos. Haec dum scribo vel eloquor, Vinclis o utinam corporis emicem Liber, quo tulerit lingua sono mobilis ultimo!

For ten periods of five years, if I am not mistaken, I have lived; and the hinge of time is turning a seventh year besides, while I enjoy the circling sun. The end is near, and already God brings close the day that borders on old age. What useful thing have I done in so long a space of time? My early years wept under the cracking cane. Soon the toga taught me, stained with vices, to speak falsehoods, not without guilt. Then wanton impudence and unruly self-indulgence (alas, I am ashamed and sorry!) defiled the young man with the filth and mud of wickedness. After that, quarrels armed a troubled mind, and a perversely stubborn desire to win exposed me to harsh mishaps. Twice, by the governing power of the laws, I held the reins of noble cities; I gave civil justice to the good and struck fear into the guilty. At last the emperor’s kindness raised me, promoted in rank of service, taking me closer and bidding me stand in the next rank to him. While life sped on in this way, white hair crept suddenly on the old man, convicting me of having forgotten the old consul Salia, under whom my first day dawned; how many winters it has rolled by since, and how often it has given roses back to the meadows after the ice, the snow on my head proves. Will such things, good or bad, profit me after the death of the flesh, when death has abolished whatever it was that I had been? This must be said to me: “Whoever you are, your mind has lost the world it cherished. The things it pursued are not God’s, whose you will be.” Yet, near the very end, let my sinful soul put off its folly; let it at least celebrate God with its voice, if it cannot with merits; let it link day to day with hymns, and let no night be idle of singing the Lord; let it fight against heresies, set out the catholic faith, trample on the rites of the pagans, bring ruin, Rome, on your idols, dedicate a song to the martyrs, praise the apostles. While I write or speak these things, oh, that I might spring free from the bonds of the body to wherever my nimble tongue has carried me with its last sound!

Notes and citation

Summary: In his preface the aged Prudentius reviews his schooling, legal career, governorships and court office, judges them worthless before death, and resolves to spend his remaining days praising God in verse.

Preface to the collected poems. Salia was consul in 348, the year of Prudentius’s birth. Lines 30–31: the printed line ‘mors abolerit?’ was split by the OCR, the end ‘leverit?’ standing on the next line; restored by a logged correction.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; leftover footnote line removed; OCR slips; OCR slips and stray marks; turned-over line end rejoined): Instat terminos, et diem Yicinum Benio iam Deus adplicat. → Instat terminus, et diem Vicinum senio iam Deus adplicat.; spatio temporia egimus → spatio temporis egimus; non sino crimine : (u) tmju: virilis. → non sine crimine : ; ac pig<-t!) Poedavit iuvonem → ac piget!) Foedavit iuvenem; casibus asperisr. → casibus asperis.; Frcnos → Frenos; mors abo- Dicendum mihi, quisquis es, [leverit? → mors abolerit? Dicendum mihi, quisquis es,; A.tqui l i 1 1 • • sub altimo Peccatrix anima stultitiam exnat: '■'<■> Saltem voce Deum concelebret, si meritis aequit: → Atqui fine sub ultimo Peccatrix anima stultitiam exuat: Saltem voce Deum concelebret, si meritis nequit:; Nec qox ulla vacet, guin Dominum canal ; Pugnel contra hereses, catholicam discutial Bdem, → Nec nox ulla vacet, quin Dominum canat ; Pugnet contra hereses, catholicam discutiat fidem,; Labem, Boma, tuis inferat Molis Carmen Rfartyribus devovcat → Labem, Roma, tuis inferat idolis, Carmen Martyribus devoveat; ffaec dum scribo → Haec dum scribo; Vinclia o utinam corporis emicem Libor, qno tulerit → Vinclis o utinam corporis emicem Liber, quo tulerit.

Topics: Heresy

Cite (SBL): Prudentius, Cath. 0.1 (Lanfranchi 1:lines 1–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/0-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

Chapter 1

1.1Lanfranchi 1:lines 1–32

Ales, diei nuntius, Lucem propinquam praecinit ; Nos excitator mentium Iam Christus ad vitam vocat. Auferte, clamat, lectulos Aegros, soporos, desides; Castique, recti, ac sobrii Vigilate: iam sum proximus. Post solis ortum fulgidi Serum est cubile spernere , Ni parte noctis addita, Tempus labori adieceris. Vox ista, qua strepunt aves, Stantes sub ipso culmine, Paullo ante quam lux emicet, Nostri figura est iudicis. Tectos tenebris horridis, Stratisque opertos segnibus, Suadet quietem linquere Iamiamque venturo die ; Ut, quum coruscis flatibus Aurora caelum sparserit, Omnes labore exercitos Confirmet ad spem luminis. Hic somnus, ad tempus datus, Est forma mortis perpetis : Peccata, ceu nox horrida, Cogunt iacere ac stertere. Sed vox ab alto culmine Christi docentis praemonet, Adesse iam lucem prope, Ne mens sopori serviat ;

The bird, messenger of day, sings in advance of the approaching light; now Christ, who rouses minds, calls us to life. “Take away,” he cries, “your beds, sickly, drowsy, slothful; and, chaste, upright and sober, keep watch: now I am very near.” After the bright sun has risen it is late to spurn one’s couch, unless, by adding part of the night, you have added time to your labor. That voice with which the birds clamor, perched beneath the very roof-top a little before the light flashes out, is a figure of our Judge. Us, covered by bristling darkness and buried under sluggish bedclothes, he urges to leave our rest, since the day is coming now, even now; so that, when with flashing breezes the dawn has sprinkled the sky, he may strengthen all who are worn with labor to hope for the light. This sleep, given for a time, is an image of everlasting death; sins, like bristling night, force us to lie down and snore. But the voice of Christ, teaching from the high roof-top, warns beforehand that the light is now near at hand, so that the mind may not be a slave to sleep;

Rom 13:11 (echo, low confidence)

Notes and citation

Summary: The cock’s crow before dawn is a figure of Christ the Judge, who calls sleepers to rise, for sleep is an image of the death that sin brings.

Hymn 1, ‘Hymn at cockcrow’.

Notes on the original text

Digital text corrected (OCR slip): propinqnam → propinquam; Nos oxcitator → Nos excitator; proxinius → proximus; folgidi → fulgidi; strepnnt → strepunt; liorrida → horrida.

Topics: Eschatology

Cite (SBL): Prudentius, Cath. 1.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/1-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

1.33Lanfranchi 1:lines 33–64

Ne somnus usque ad terminos Vitae socordis opprimat Pectus sepultum crimine, Et lucis oblitum suae. Ferunt, vagantes daemonas Laetos tenebris noctium, Gallo canente exterritos Sparsim timere et cedere. Invisa nam vicinitas Lucis, salutis, numinis, Rupto tenebrarum situ, Noctis fugat satellites. Hoc esse signum praescii Norunt repromissae spei , Qua nos, soporis liberi, Speramus adventum Dei. Quae vis sit huius alitis Salvator ostendit Petro, Ter ante quam gallus canat, Sese negandum praedicans. Fit namque peccatum prius, Quam praeco lucis proximae Inlustret humanum genus, Finemque peccandi ferat. Flevit negator denique Ex ore prolapsum nefas , Quum mens maneret innocens, Animusque servaret fidem. Nec tale quidquam postea Linguae locutus lubrico est; Cantuque galli cognito, Peccare iustus destitit.

so that sleep may not, right up to the end of a slothful life, overwhelm a heart buried in guilt and forgetful of its own light. They say that the roaming demons, who rejoice in the darkness of night, are terrified when the cock crows and scatter in fear and withdraw. For the hated nearness of light, of salvation, of the divine power, breaking up the mouldering darkness, puts to flight the attendants of night. Those who foresee know this to be the sign of the hope that has been promised, in which we, set free from sleep, hope for the coming of God. What the force of this bird is the Savior showed to Peter, foretelling that before the cock crowed he would deny him three times. For the sin is committed first, before the herald of the approaching light shines on the human race and brings an end to sinning. Then at last the denier wept for the wrong that had slipped from his mouth, though his mind remained innocent and his heart kept its faith. Nor did he ever afterwards say anything like it with a slippery tongue; and when he recognized the cock’s crowing, the righteous man ceased to sin.

Matt 26:34 (allusion, high confidence) · Matt 26:75 (allusion, high confidence)

Notes and citation

Summary: Cockcrow puts demons to flight and recalls Peter, who denied Christ before the cock crowed, wept, and sinned so no more.

Peter’s denial: Matt 26:34, 69–75.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; first word of the line lost in the scan; OCR slips; OCR slips; first word of the line lost in the scan): Ferunt, vagantes daemonaa tenebris Doctinm, → Ferunt, vagantes daemonas Laetos tenebris noctium,; Gallo canente ezterritos Sparsim timere 1 1 cedere. Tnvis;i nani vicinitas Lncis, salntis, anminis, → Gallo canente exterritos Sparsim timere et cedere. Invisa nam vicinitas Lucis, salutis, numinis,; Bnpto → Rupto; repromissac spei , Qna nos, soporis liberi, Speramns adventnm → repromissae spei , Qua nos, soporis liberi, Speramus adventum; negandnm praedicans. → Sese negandum praedicans.; Inlustret liumanum genus, Finemqne → Inlustret humanum genus, Finemque; 1'1'vit negator → Flevit negator; Xec tale → Nec tale.

Cite (SBL): Prudentius, Cath. 1.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/1-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/1-33

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

1.65Lanfranchi 1:lines 65–101

Inde est, quod omnes credimus, Illo quietis tempore, Quo gallus exsultans canit, Christum redisse ex inferis. Tunc mortis oppressus vigor, Tunc lex subacta est Tartari, Tunc vis diei fortior Noctem coegit cedere. Iam iam quiescant improba, Iam culpa furva obdormiat, Iam noxa letalis suum Perpessa somnum marceat. Vigil vicissim spiritus Quodcumque restat temporis, Dum meta noctis clauditur, Stans ac laborans excubet. Iesum ciamus vocibus, Flentes, precantes, sobrii: Intenta supplicatio Dormire cor mundum vetat. Sat convolutis artubus, Sensum profunda oblivio Pressit, gravavit, obruit Vanis vagantem somniis. Sunt nempe falsa et frivola, Quae mundiali gloria, Ceu dormientes, egimus : Vigilemus ; hic est veritas. Aurum, voluptas, gaudium, Opes, honores, prospera, Quaecumque nos inflant mala, Fit mane, nil sunt omnia. Tu, Christe, somnum disiice, Tu rumpe noctis vincula : Tu solve peccatum vetus, Novumque lumen ingere.

That is why we all believe that at that hour of rest when the cock crows exultantly Christ returned from the dead. Then the strength of death was crushed, then the law of Tartarus was subdued, then the stronger power of day forced night to give way. Now, now let wicked things be still, now let dark guilt fall asleep, now let deadly harm suffer its own sleep and wither. Let the spirit in turn be wakeful for whatever time remains, until the end of night is reached, and keep watch, standing and toiling. Let us call on Jesus with our voices, weeping, praying, sober; earnest supplication forbids a pure heart to sleep. Long enough has deep forgetfulness, with our limbs rolled up, pressed down, weighed down and overwhelmed our sense as it wandered in empty dreams. For false and trivial are the things we did for worldly glory, as if asleep: let us wake; here is the truth. Gold, pleasure, joy, wealth, honors, success, whatever evils puff us up: morning comes, and they are all nothing. You, Christ, scatter sleep, you break the chains of night; you loosen the old sin, and pour in new light.

Notes and citation

Summary: Christ rose from the dead at cockcrow; so the soul should wake from sin and worldly dreams and pray to him for new light.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; first words of two lines lost in the scan; leftover note line removed; OCR slips): Libero Arbitrio, <•. XII. Inde est, quod omnes crediraus, Hlo quietis → Inde est, quod omnes credimus, Illo quietis; Cliristum → Christum; Tunc lox subacta → Tunc lex subacta; Noctcm → Noctem; i dormienies, egimua : Vlgilemns ; hic esi veritas. Aurum, volnptas, gandinm, Opes, bonores, prospera, Qnaecnmqne nos inflant mala, mane . uil sunt omnia. Tn, Christe, somnnm disiice, → Ceu dormientes, egimus : Vigilemus ; hic est veritas. Aurum, voluptas, gaudium, Opes, honores, prospera, Quaecumque nos inflant mala, Fit mane, nil sunt omnia. Tu, Christe, somnum disiice,; Tu Bolve peccatnm vetus, Novnmque → Tu solve peccatum vetus, Novumque.

Topics: Prayer

Cite (SBL): Prudentius, Cath. 1.65 (Lanfranchi 1:lines 65–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/1-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/1-65

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

Chapter 2

2.1Lanfranchi 1:lines 1–32

Nox et tenebrae, et nubila Confusa mundi et turbida, Lux intrat, albescit polns, Christus venit, discedite. Caligo terrae scinditur, Percussa solis spiculo ; Rebusque iam color redit Vultu nitentis sideris. Sic nostra mox obscuritas, Fraudisque pectus conscium, Ruptis retectum nubibus, Regnante pallescet Deo. Tunc non licebit claudere, Quod quisque fuscum cogitat ; Sed mane clarescent novo Secreta mentis prodita. Fur ante lucem squalido Impune peccat tempore ; Sed lux dolis contraria Latere furtum non sinit. Versuta fraus et callida Amat tenebris obtegi, Aptamque noctem turpibus Adulter occultus fovet. Sol, ecce, surgit igneus: Piget, pudescit, poenitet; Nec teste quisquam lumine Peccare constanter potest. Quis mane sumptis nequiter Non erubescit poculis, Quum fit libido temperans, Castumque nugator sapit?

Night and darkness and clouds, confused and troubled things of the world, depart: the light enters, the sky grows white, Christ comes. The gloom of the earth is torn apart, struck by the sun’s dart, and color now returns to things at the face of the shining star. So soon our own darkness and the heart aware of its deceit, laid bare when the clouds are broken, will turn pale when God reigns. Then no one will be allowed to hide the dark thing he is thinking; but in the new morning the secrets of the mind will be brought out and made clear. The thief before daylight sins unpunished in the murky hour; but light, the foe of tricks, does not let theft lie hidden. Cunning, crafty fraud loves to be covered by darkness, and the secret adulterer cherishes the night as fit for shameful things. See, the fiery sun rises: one regrets, one is ashamed, one repents; nor can anyone go on sinning steadily with the light as witness. Who does not blush at cups wickedly taken in the morning, when lust grows temperate and the trifler is chaste and wise?

1 Cor 4:5 (echo, low confidence)

Notes and citation

Summary: As dawn drives out night, so Christ’s coming will expose every hidden sin; in daylight thieves, frauds and adulterers are ashamed.

Hymn 2, ‘Morning hymn’.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Nox et tenebrae, et nnbila Confnsa mnndi et tnrbida, → Nox et tenebrae, et nubila Confusa mundi et turbida,; Percnssa → Percussa; Bebnsqne → Rebusque; Sic nostra mox obscnritas, Prandisqne jM-ctus conscium, Bnptis retectum nnbibns, Regnante paHescet Deo. Tniic non licebil claudere, Quod quisque ftiscum cogital ; → Sic nostra mox obscuritas, Fraudisque pectus conscium, Ruptis retectum nubibus, Regnante pallescet Deo. Tunc non licebit claudere, Quod quisque fuscum cogitat ;; costanter → constanter.

Topics: Eschatology

Cite (SBL): Prudentius, Cath. 2.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/2-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/2-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

2.33Lanfranchi 1:lines 33–64

Nunc, nunc severum vivitur; Nunc nemo tentat ludicrum : Inepta nunc omnes sua Vultu colorant serio. Haec hora cunctis utilis, Qua quisque, quod studet, gerat, Miles, togatus, navita, Opifex, arator, institor. Illum forensis gloria, Hunc triste raptat classicum : Mercator hinc ac rusticus Avara suspirant lucra. At nos lucelli ac foenoris, Fandique prorsus nescii, Nec arte fortes bellica, Te, Christe, solum novimus : Te mente pura et simplici, Te voce, te cantu pio, Rogare curvato genu, Flendo et canendo discimus. His nos lucramur quaestibus, Hac arte tantum vivimus ; Haec inchoamus munera, Quum sol resurgens emicat. Intende nostris sensibus, Vitamque totam dispice: Sunt multa fucis inlita, Quae luce purgentur tua. Durare nos tales iube, Quales, remotis sordibus, Nitere pridem iusseras Iordane tinctos flumine. Quodcumque nox mundi dehinc Infecit atris nubibus,

Now, now life is lived in earnest; now no one tries frivolity; now all give their follies the color of a serious face. This hour is useful for all, in which each may do what he pursues: soldier, civilian, sailor, craftsman, ploughman, shopkeeper. One is swept off by the glory of the courts, another by the grim trumpet; the merchant and the farmer, for their part, sigh after greedy gains. But we, of petty gain and interest and of fine speaking wholly ignorant, and not strong in the art of war, know you alone, Christ; with a pure and simple mind, with our voice, with devout song, we learn to pray to you on bended knee, weeping and singing. These are the gains we make, by this art alone we live; these are the tasks we begin when the rising sun shines out. Attend to our senses, and look over our whole life: there are many things smeared with false colors that must be cleansed by your light. Bid us remain such as you once bade us shine, our filth removed, when we were dipped in the river Jordan. Whatever the night of the world has since stained with its black clouds,

Notes and citation

Summary: While others begin the day’s trades, Christians begin it in prayer to Christ, asking him to keep them as pure as at their baptism.

The last two lines of this passage were run together in the OCR; restored as four printed lines (‘Nitere pridem iusseras / Iordane tinctos flumine. / Quodcumque nox mundi dehinc / Infecit atris nubibus’), so the passage holds 34 lines.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips and stray marks; OCR slips; first word of a line lost in the scan; OCR slips; lines run together in the scan separated): Illnin forensis gloria . 1 1 u M«- triste raptat classicum : tfercator hinc ;ic rnsticus Avara Bospirant Incra. At ii"- lucelli ac foenoris, Fandiqne prorsus nescii, → Illum forensis gloria, Hunc triste raptat classicum : Mercator hinc ac rusticus Avara suspirant lucra. At nos lucelli ac foenoris, Fandique prorsus nescii,; Te, Christe, solnm → Te, Christe, solum; Te voce, te canta pio, ii', curvato genu, Flendo et canendo discimns. His noa lucramur qnaestibns, → Te voce, te cantu pio, Rogare curvato genu, Flendo et canendo discimus. His nos lucramur quaestibus,; Haec inchoamus munera, *i *,»uuui sol resurgens ••micat. → Haec inchoamus munera, Quum sol resurgens emicat.; Vltamqne totam dispice: Suiit mnlta fhcis inlita, Qnae Ince pnrgentnr tua. Dnrare nos tales inbe, Quales, remotis sordibns, Nitere pridem insseras ordane tinctos flumiii". Quodcumque nox mnndi debinc nfecit atri.s nubibus, → Vitamque totam dispice: Sunt multa fucis inlita, Quae luce purgentur tua. Durare nos tales iube, Quales, remotis sordibus, Nitere pridem iusseras Iordane tinctos flumine. Quodcumque nox mundi dehinc Infecit atris nubibus,.

Topics: Prayer, Baptism

Cite (SBL): Prudentius, Cath. 2.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/2-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/2-33

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

2.65Lanfranchi 1:lines 65–110

Tu, rex eoi sideris, Vultu sereno inlumina. Tu, Sancte, qui tetram picem Candore tinguis lacteo, Ebenoque crystallum facis, Delicta terge livida. Sub nocte Iacob caernla, Luctator audax angeli, Eo usque dum lux surgeret, Sudavit impar praelium. Sed quum iubar claresceret, Lapsante claudus poplite, Femurque victus debile, Culpae vigorem perdidit. Nutabat inguen saucium, Quae corporis pars vilior, Longeque sub cordis loco Diram fovet libidinem. Hae nos docent imagines, Hominem tenebris obsitum, Si forte non cedat Deo, Vires rebelles perdere. Erit tamen beatior, Intemperans membrum cui Luctando claudum et tabidum Dies oborta invenerit. Tandem facessat caecitas, Quae nosmet in praeceps diu Lapsos sinistris gressibus Errore traxit devio. Haec lux serenum conferat, Purosque nos praestet sibi : Nihil loquamur subdolum, Volvamus obscurum nihil. Sic tota decurrat dies, Ne lingua mendax, ne manus, Oculive peccent lubrici ; Ne noxa corpus inquinet. Speculator adstat desuper, Qui nos diebus omnibus, Actusque nostros prospicit A luce prima in vesperum. Hic testis, hic est arbiter, Hic intuetur quidquid est, Humana quod mens concipit; Hunc nemo fallit iudicem.

you, King of the eastern star, light up with your calm face. You, Holy One, who dye black pitch with milky whiteness and make crystal out of ebony, wipe away our livid offenses. Under the dark-blue night Jacob, the bold wrestler with the angel, until the light rose sweated through an unequal fight. But when the radiance grew bright, lame, his knee giving way, and beaten, his thigh weakened, he lost the vigor of guilt. The wounded groin was faltering, which is the baser part of the body and, lying far below the seat of the heart, nourishes dire lust. These images teach us that a man covered with darkness, if perhaps he does not yield to God, loses his rebellious strength. Yet he will be the more blessed whose unrestrained member the rising day has found lamed and wasted by the wrestling. Let blindness at last depart, which has long dragged us headlong, fallen with crooked steps, by its wandering error. May this light bring us serenity and make us pure for itself; let us say nothing deceitful, let us turn over nothing dark in mind. So let the whole day run its course: let neither the lying tongue, nor the hand, nor the roving eyes sin, nor any guilt stain the body. A watcher stands above, who on all our days looks upon us and our deeds from the first light to evening. He is witness, he is judge, he beholds whatever the human mind conceives; no one deceives this Judge.

Gen 32:24 (allusion, high confidence) · Gen 32:25 (allusion, high confidence) · Prov 15:3 (echo, low confidence)

Notes and citation

Summary: Jacob, lamed in the thigh while wrestling the angel until dawn, teaches that the man who yields to God loses his rebellious lust; the day should be spent without sin under God’s watchful eye.

Jacob’s wrestling: Gen 32:24–32, read allegorically of lust.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray line number removed): Tn. rex eoi → Tu, rex eoi; crystallum focis → crystallum facis; Luctator auclax angeli, Eo usque duni lux surgeret, 7.". Sudavit → Luctator audax angeli, Eo usque dum lux surgeret, Sudavit; Lapsanto claudus → Lapsante claudus; Bic tota decurrat dies, lingaa mendaz, ne manus, ( lculive peccont lubrici ; No noxa corpus inquinet. Speculator adstat desnper, 1<»:. Qni nos diobus omnibus, Actusque nostr«s prospicit A lnce prinia in vesperum. → Sic tota decurrat dies, Ne lingua mendax, ne manus, Oculive peccent lubrici ; Ne noxa corpus inquinet. Speculator adstat desuper, Qui nos diebus omnibus, Actusque nostros prospicit A luce prima in vesperum.; Hic testis, liic est arbiter, Hic intuetnr quidquid est, Hnmana quod mens ccncipit; Ilunc nemo fallit iudicein. → Hic testis, hic est arbiter, Hic intuetur quidquid est, Humana quod mens concipit; Hunc nemo fallit iudicem..

Topics: Ethics

Cite (SBL): Prudentius, Cath. 2.65 (Lanfranchi 1:lines 65–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/2-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/2-65

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

Chapter 3

3.1Lanfranchi 1:lines 1–32

O crucifer bone, lucisator, Omniparens, pie, verbigena, Edite corpore virgineo, Sed prius in Genitore potens, Astra, solum, mare quam fierent, Huc nitido, precor, intuitu Flecte salutiferam faciem, Fronte serenus . et inradia, Nominis ut sub honore tui Has epulas liceat capere. Te sine dulce nihil, Domine, Nec iuvat ore quid appetere, Pocula ni prius atque cibos, Christe, tuus favor imbuerit, Omnia sanctificante fide. Fercula nostra Deum sapiant, Christus et influat in pateras : Seria, ludicra verba, iocos; Denique quod sumus, aut agimus Trina superne regat pietas. Hic mihi nulla rosae spolia, Nullus aromate fragrat odor; Sed liquor influit ambrosius, Nectareamque fidem redolet Fusus ab usque Patris gremio. Sperne, Camoena, leves hederas, Cingere tempora quis solita es; Sertaque mystica dactylico Texere docta liga strophio, Laude Dei redimita comas. Quod generosa potest anima, Lucis et aetheris indigena,

O good bearer of the cross, sower of light, maker of all, loving one, begotten as the Word, brought forth from a virgin’s body, but before that mighty in the Father, before the stars, the land and the sea came to be: turn here, I pray, with a radiant look, your face that brings salvation; calm of brow, shine on us, so that under the honor of your name we may partake of this meal. Without you, Lord, nothing is sweet, nor is it pleasant to seek anything with the mouth, unless first your favor, Christ, has steeped the cups and the food, with faith that sanctifies all things. Let our dishes savor of God, and let Christ flow into our cups; serious things, playful words, jests, in short what we are and what we do, let the threefold Love on high govern. Here I have no spoils of roses, no scent of spice is fragrant; but an ambrosial liquid flows in and breathes of nectar-sweet faith, poured forth from the very bosom of the Father. Spurn, my Muse, the light ivy with which you used to bind your temples; and, having learned to weave mystic garlands in dactylic measure, bind them with a fillet, your hair wreathed with the praise of God. What can a noble soul do, native of light and of the upper air,

John 1:14 (echo, medium confidence) · 1 Cor 10:31 (echo, medium confidence) · John 1:18 (echo, low confidence)

Notes and citation

Summary: Before the meal the poet invokes Christ, the cross-bearer and Word, begotten of the Father before creation and born of a virgin, to bless food and drink, so that all the table’s talk and actions are governed by the Trinity; his Muse is to wear the garland of God’s praise instead of ivy.

Hymn 3, ‘Hymn before meals’. ‘Threefold Love’ (trina pietas): the Trinity.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray mark removed): 0 crucifer bone → O crucifer bone; mare quaiu fierent, Buc nitido → mare quam fierent, Huc nitido; Flecte salatiferam → Flecte salutiferam; Xominis ut suD honore tui Ilas cpulas → Nominis ut sub honore tui Has epulas; Te sino dulce nihil, Domine, ■ Noc iuvat ore quid appetere, Pocula ni prius atquo cibos, Christe, tuus favor imbuorit, → Te sine dulce nihil, Domine, Nec iuvat ore quid appetere, Pocula ni prius atque cibos, Christe, tuus favor imbuerit,; leves hedoras → leves hederas.

Topics: Christology, Trinity

Cite (SBL): Prudentius, Cath. 3.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/3-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

3.33Lanfranchi 1:lines 33–64

Solvere dignius obsequium, Quam data munera si recinat, Artificem modulata suum? Ipse homini quia cuncta dedit, Quae capimus, dominante manu, Quae polus, aut humus, aut pelagus Aere, gurgite, rure creant , Haec mihi subdidit, et sibi me. Callidus inlaqueat volucres Aut pedicis dolus aut maculis: Inlita glutine corticeo Vimina plumigeram seriem Impediunt, et abire vetant. Ecce per aequora fluctivagos Texta greges sinuosa trahunt : Piscis item sequitur calamum, Raptus acumine vulnifico, Credula saucius ora cibo. Fundit opes ager ingenuas, Dives aristiferae segetis, Hic ubi vitea pampineo Brachia palmite luxuriant, Pacis alumna ubi bacca viret. Haec opulentia Christicolis Servit, et omnia subpeditat: Absit enim procul illa fames, Caedibus ut pecudum libeat Sanguineas lacerare dapes. Sint fera gentibus indomitis Prandia de nece quadrupedum ; Nos oleris coma, nos siliqua Foeta legumine multimodo Paverit innocuis epulis. Spumea mulctra gerunt niveos

pay as worthier homage than to sing back the gifts it was given, hymning its own Maker? Since he himself has given to man all things that we take and hold under our dominion, all that sky, or earth, or sea bring forth in air, in deep water, in the country, he has made these subject to me, and me to himself. Craft ensnares the birds with the trickery of snares or nets; twigs smeared with bark-glue entangle the feathered ranks and forbid them to fly off. See, through the waters winding nets drag the wave-roaming shoals; the fish too follows the rod, caught by the wounding hook, its trusting mouth pierced through the bait. The field pours out its native wealth, rich in the bearded corn, here where the vine’s arms run riot with leafy shoots, where the berry, nurseling of peace, grows green. This abundance serves the worshipers of Christ and supplies all things; far be from us that hunger which delights, by the slaughter of cattle, to tear bloody feasts. Let the untamed nations have their savage meals from the death of four-footed beasts; us, leafy herbs and the pod pregnant with many kinds of pulse will feed with innocent meals. The foaming milk-pails bear snowy

Gen 1:28 (echo, medium confidence) · Ps 8:6 (echo, medium confidence)

Notes and citation

Summary: God has made all the creatures of air, sea and land subject to man; Christians gladly use the fruits of field and vine and prefer innocent meals of herbs and pulse to the slaughter of animals.

Hymn 3, ‘Hymn before meals’. Two pairs of lines run together in the OCR were separated, so the passage holds 34 lines.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; lines run together separated; OCR slips; stray line number; lines run together separated): Artificem modulata suum? pse bomini quia cnncta dedit, Quae capimus, dominante mann, Qnae polus, ant hnmns, ant pelagoa .\. ire, gurgite, rure creant , Baec milii subdidit → Artificem modulata suum? Ipse homini quia cuncta dedit, Quae capimus, dominante manu, Quae polus, aut humus, aut pelagus Aere, gurgite, rure creant , Haec mihi subdidit; Callidns inlaqueal volucree Aut pedicis dolns ant maculis: → Callidus inlaqueat volucres Aut pedicis dolus aut maculis:; plumigeram s.Tiem mpediunt, et abire vetant. 4* Ecce per aeqnora → plumigeram seriem Impediunt, et abire vetant. Ecce per aequora; calamnm, Baptus acumine vulnifico, Credula saucins → calamum, Raptus acumine vulnifico, Credula saucius; Ili.-. abi vitea → Hic ubi vitea; Pacis alnmna → Pacis alumna; Hacc opulentia Christicolis Servit, et omnia snbpeditat: → Haec opulentia Christicolis Servit, et omnia subpeditat:; Saiii.ruin»jas laccrare → Sanguineas lacerare; quadrupeduin → quadrupedum.

Cite (SBL): Prudentius, Cath. 3.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/3-33

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

3.65Lanfranchi 1:lines 65–96

Ubere de gemino latices, Perque coagula densa liquor In solidum coit, et fragili Lac tenerum premitur calatho. Mella recens mihi Cecropia Nectare sudat olente favus: Haec opifex apis aerio Rore liquat, tenuique thymo, Nexilis inscia connubii. Hinc quoque pomiferi nemoris Munera mitia proveniunt: Arbor onus tremefacta suum Deciduo gravis imbre pluit, Puniceosque iacit cumulos. Quae veterum tuba, quaeve lyra Flatibus inclita, vel fidibus, Divitis omnipotentis opus, Quaeque fruenda patent homini, Laudibus aequiparare queat? Te, Pater optime, mane novo, Solis et orbita quum media est; Te quoque luce sub occidua, Sumere quum monet hora cibum, Nostra, Deus, canet harmonia. Quod calet halitus interior, Corde quod abdita vena tremit, Pulsat et incita quod resonam Lingua sub ore latens caveam, Laus superi Patris esto mihi. Nos igitur tua, Sancte, manus Caespite composuit madido, Effigiem meditata suam;

streams from the twin udder, and through rennet the liquid thickens and sets solid, and in a fragile basket the tender curd is pressed. Fresh Cecropian honey is sweated for me by the comb with fragrant nectar; this the craftsman bee distils from airy dew and slender thyme, knowing nothing of the bond of marriage. From here too come the mild gifts of the fruit-bearing grove: the tree, shaken and heavy with its burden, rains it down in a falling shower and throws down crimson heaps. What trumpet of the ancients, or what lyre, famed for its breath or its strings, the work of the rich Almighty and the things open for man to enjoy could equal with its praises? You, best Father, in the new morning and when the sun’s course is at its midpoint, you also at the setting of the light, when the hour bids us take food, our harmony shall sing, O God. Since the breath within is warm, since the hidden vein throbs in the heart, and since the tongue, quick-moving, beats the echoing hollow, hidden within the mouth, let the praise of the Father on high be mine. Us, then, Holy One, your hand formed from moist turf, designing its own likeness;

Gen 1:26 (allusion, medium confidence) · Gen 2:7 (allusion, high confidence)

Notes and citation

Summary: Milk, cheese, honey and fruit are God’s gifts, beyond the praise of any poet; the poet resolves to praise the Father at every meal, recalling that God shaped man from the earth in his own image.

‘Cecropian’ honey: Attic honey (of Hymettus), a poetic epithet.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Perquo coagula → Perque coagula; calatbo → calatho; Ncctare → Nectare; fidibns → fidibus; Laudibas → Laudibus; Te queque luce → Te quoque luce; Sumor* qnum monet → Sumere quum monet; harmonla → harmonia; Quod calet lialitus intc-rior, «'•>rde quod → Quod calet halitus interior, Corde quod; csto mihi → esto mihi; -pite composuitiinadido, Ktfiuriem meditata → Caespite composuit madido, Effigiem meditata.

Cite (SBL): Prudentius, Cath. 3.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/3-65

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

3.97Lanfranchi 1:lines 97–128

Utque foret rata materies Flavit, et indidit ore animam. Tunc per amoena vireta iubet Frondicomis habitare locis , Ver ubi perpetuum redolet, Prataque multicolora latex Quadrifluo celer amne rigat. Haec tibi nunc famulentur, ait: Usibus omnia dedo tuis ; Sed tamen aspera mortifero Stipite carpere poma veto, Qui medio viret in nemore. Hic draco perfidus indocile Virginis inlicit ingenium, Ut socium malesuada virum Mandere cogeret ex vetitis, Ipsa pari peritura modo. Corpora mutua (nosse nefas) Post epulas inoperta vident, Lubricus error et erubuit: Tegmina suta parant foliis, Dedecus ut pudor occuleret. Conscia culpa, Deum pavitans, Sede pia procul exigitur : Innuba foemina quae fuerat, Coniugis excipit imperium, Foedera tristia iussa pati. Auctor et ipse doli coluber Plectitur improbus, ut mulier Colla trilinguia calce terat: Sic coluber muliebre solum Suspicit, atque virum mulier.

and that the material might be made firm he breathed, and put a soul into its mouth. Then he bids him dwell amid pleasant thickets, in places of leafy foliage, where perpetual spring breathes fragrance, and the many-colored meadows a swift stream waters with its four-branched river. “Let all these now serve you,” he says; “I give all things for your use; but yet I forbid you to pluck the harsh fruit from the death-bearing trunk which grows green in the middle of the grove.” Here the treacherous serpent entices the unteachable mind of the maiden, so that, giving evil counsel, she might force her companion, the man, to eat of the forbidden things, she herself to perish in like manner. Each other’s bodies (a sin to know) they see uncovered after the meal, and slippery error blushed: they make coverings sewn of leaves, so that shame might hide the disgrace. Conscious guilt, trembling before God, is driven far from the holy dwelling; the woman who had been unmarried receives the rule of a husband, commanded to bear a sad covenant. And the serpent himself, the author of the deceit, is punished, the wicked one, so that the woman should tread his three-tongued neck with her heel: thus the serpent looks up to the woman’s sole, and the woman to the man.

Gen 2:7 (allusion, high confidence) · Gen 2:10 (allusion, high confidence) · Gen 2:16 (allusion, high confidence) · Gen 2:17 (allusion, high confidence) · Gen 3:6 (allusion, high confidence) · Gen 3:7 (allusion, high confidence) · Gen 3:15 (allusion, high confidence) · Gen 3:16 (allusion, high confidence) · Gen 3:23 (allusion, high confidence)

Notes and citation

Summary: Paraphrase of Genesis 2–3: God breathes life into man, sets him in paradise, forbids the tree; the serpent deceives the woman, the pair hide their nakedness, are expelled, the woman is put under her husband, and the serpent is condemned to be trodden by her heel.

Gen 2:7–17; 3:1–16. ‘Solum’ in the last lines is the sole of the foot.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Prondicomis → Frondicomis; nosse nofas → nosse nefas; ernbuit → erubuit; Tegmina snta parant fuliis, Dedecus ut pudor occulcret. → Tegmina suta parant foliis, Dedecus ut pudor occuleret.; Coniugis oxcipit imperium, Foodera → Coniugis excipit imperium, Foedera.

Cite (SBL): Prudentius, Cath. 3.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-97). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/3-97

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

3.129Lanfranchi 1:lines 129–160

His ducibus vitiosa dehinc Posteritas ruit in facinus; Dumque rudes imitatur avos, Fasque nefasque simul glomerans, Impia crimina morte luit. Ecce venit nova progenies, Aethere proditus alter homo ; Non luteus velut ille prius , Sed Deus ipse gerens hominem, Corporeisque carens vitiis. Fit caro vivida Sermo Patris, Numine quem rutilante gravis Non thalamo, neque iure thori, Nec genialibus inlecebris Intemerata puella parit. Hoc odium vetus illud erat, Hoc erat aspidis atque hominis Digladiabile discidium, Quod modo cernua foemineis Vipera proteritur pedibus. Edere namque Deum merita Omnia Virgo venena domat: Tractibus anguis inexplicitis Virus inerme piger revomit, Gramine concolor in viridi. Quae feritas modo non trepidat, Territa de grege candidulo? Impavidas lupus inter oves Tristis obambulat, et rabidum, Sanguinis inmemor, os cohibet. Agnus enim vice mirifica Ecce Leonibus imperitat ; Exagitansque truces aquilas Per vaga nubila, perque notos

With these as leaders, posterity thereafter rushed, corrupted, into crime; and while it imitates its crude forefathers, heaping together right and wrong alike, it paid for its impious crimes with death. See, a new offspring comes, a second man sent forth from heaven; not of clay as that first one was, but God himself bearing man, and free of the body’s vices. The Word of the Father becomes living flesh, whom, heavy with the glowing divine power, not by the bridal chamber, nor by marriage right, nor by the enticements of wedlock, an undefiled girl brings forth. This was that ancient enmity, this was the deadly strife between the asp and man, that now the viper, bowed to the ground, is trodden under a woman’s feet. For the Virgin, found worthy to bear God, subdues all poisons: the serpent, in its uncoiled windings, sluggishly vomits back its harmless venom, the same color as the green grass. What savagery does not now tremble, terrified by the little white flock? Among the unafraid sheep the wolf walks sullenly about, and, forgetful of blood, restrains its raging mouth. For the Lamb, by a wondrous reversal, see, rules over lions; and, chasing the fierce eagles through the wandering clouds and through the south winds,

1 Cor 15:47 (allusion, high confidence) · John 1:14 (allusion, high confidence) · Gen 3:15 (allusion, high confidence) · Isa 11:6 (allusion, medium confidence) · Isa 65:25 (echo, medium confidence)

Notes and citation

Summary: Fallen posterity followed Adam into sin and death; then the Word became flesh, born of a virgin without intercourse, and the ancient enmity of Genesis 3:15 was fulfilled as the woman’s offspring crushed the serpent and peace came to the flock.

Gen 3:15 is read of the Virgin; the peaceable flock recalls Isa 11:6–8. Two printed lines run together in the OCR were separated, so the passage holds 34 lines.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; lines run together separated): hominein → hominem; lit caro vivida Sermo Patris, Nnmine quem rntilante gravis Non thalamo, neque iure thori, Nec genialibus ill bria ntemerata pnella parit. ]{>«■ odinm vetus illnd exat, Boc eral aspidis atque hominis Digladiabile discidinm, Qaod modo cernna fbemineie Vipera proteritor pedibos. ESdere oamqae Denm merita Omnia Virgo venena domat: Tractibos angnis inexplicitis Virns inerme → Fit caro vivida Sermo Patris, Numine quem rutilante gravis Non thalamo, neque iure thori, Nec genialibus inlecebris Intemerata puella parit. Hoc odium vetus illud erat, Hoc erat aspidis atque hominis Digladiabile discidium, Quod modo cernua foemineis Vipera proteritur pedibus. Edere namque Deum merita Omnia Virgo venena domat: Tractibus anguis inexplicitis Virus inerme; Qoae feritas → Quae feritas; caudidulo? mpavidas lupus inter oves Tristis obambolat, et rabidum, Sangoinis iuimemor → candidulo? Impavidas lupus inter oves Tristis obambulat, et rabidum, Sanguinis inmemor; aTgnns enim → Agnus enim; Leonibns imperitat ; Exagitansqne truces aquilas Per vaga nnbila → Leonibus imperitat ; Exagitansque truces aquilas Per vaga nubila.

Topics: Christology

Cite (SBL): Prudentius, Cath. 3.129 (Lanfranchi 1:lines 129–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-129). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/3-129

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

3.161Lanfranchi 1:lines 161–203

Sidere lapsa columba fugat. Tu mihi, Christe, columba potens, Sanguine pasta cui cedit avis; Tu niveus per ovile tuum Agnus hiare lupum prohibes, Sub iuga tigridis ora premens. Da, locuples Deus, hoc famulis Rite precantibus, ut tenui Membra cibo recreata levent; Neu piger immodicis dapibus Viscera tenta gravet stomachus. Haustus amarus abesto procul: Ne libeat tetigisse manu Exitiale quid, aut vetitum; Gustus et ipse modum teneat, Sospitet ut iecur incolume. Sit satis anguibus horrificis, Liba quod impia corporibus Ah ! miseram peperere necem. Sufficiat semel ob facinus Plasma Dei potuisse mori. Oris opus, vigor igneolus Non moritur, quia flante Deo Compositus, summoque fluens De solio Patris artificis, Vim liquidae rationis habet. Viscera mortua quin etiam Post obitum reparare datur, Eque suis iterum tumulis Prisca renascitur effigies, Pulvereo coeunte situ. Credo equidem, neque vana fides, Corpora vivere more animae: Nam modo corporeum memini De Phlegethonte gradu facili Ad superos remeasse Deum. Spes eadem mea membra manet, Quae redolentia funereo Iussa quiescere sarcophago, Dux parili rediviva gradu Aurea Christus ad astra vocat.

the dove, come down from the sky, puts to flight. You are my mighty dove, Christ, to whom the bird that feeds on blood gives way; you, the snow-white Lamb, throughout your fold forbid the wolf to gape, pressing the tiger’s jaws beneath the yoke. Grant this, bountiful God, to your servants who pray rightly: that their limbs, refreshed with light food, may be lightened, and that the sluggish stomach may not weigh down the bowels stretched with immoderate feasts. Let the bitter draught be far away; let us take no pleasure in touching with the hand anything deadly or forbidden; let taste itself keep measure, so that it may keep the liver unharmed. Let it be enough for the horrid serpents that impious food brought forth for our bodies, ah, a wretched death; let it suffice that once, because of a crime, God’s handiwork could die. The work of his mouth, the fiery vigor, does not die, for, formed by the breath of God and flowing from the highest throne of the Father the craftsman, it has the power of clear reason. Moreover, the dead flesh too is granted to be restored after death, and from its tomb once again the former likeness is reborn, as the dusty decay comes together. I believe indeed, and it is no empty faith, that bodies live as souls do; for I remember that God, in bodily form, lately returned with easy step from Phlegethon to the world above. The same hope awaits my limbs, which, fragrant in the funeral coffin, are bidden to rest: Christ their leader, returning to life on a like path, calls them to the golden stars.

John 1:29 (echo, low confidence) · Gen 2:7 (allusion, medium confidence) · 1 Cor 15:20 (echo, medium confidence) · 1 Cor 15:42 (echo, medium confidence)

Notes and citation

Summary: Christ, the dove and the Lamb, tames the beasts; the poet prays for temperance at table, affirms that the God-breathed soul does not die, and confesses the resurrection of the body after the pattern of Christ’s own return from the dead.

The prose argument of Hymn 4 printed by the editor leaked into the end of this passage and was removed. The last two lines are badly damaged in the scan (‘l>u\ parili redivivus tmmo jrnea Christus’); read as ‘Dux parili rediviva gradu / Aurea Christus ad astra vocat’, the common text, and translated by that sense: uncertain. Phlegethon: a river of the underworld in classical poetry, used of the realm of the dead.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; lines run together separated; the editor's prose argument of the next hymn removed; last two lines doubtful (see note)): Sidere Lapsa columba rugat. → Sidere lapsa columba fugat.; Christo, columba → Christe, columba; .V.nius hiare → Agnus hiare; Ilaustus amarus → Haustus amarus; No libeat → Ne libeat; peperero necem • → peperere necem.; supwoque fluens → summoque fluens; I»-' Phlegethonte gradu faeili .VI sm|mtus renieasse Deum Spea aadem mea membra manet, Quae redolentia ftmereo ussa quiescere sarcophago, l>u\ parili redivivus tmmo jrnea Christus ad astra vocat. Qrates pro sumpto cibo persolvit Deo. Dei bonitateni in honii- D68 ait comparere io Danielis historia, quem, Deo iubente, Habacac in specu leonum pavit. Danielis bistoriam ad mores nostros traducit. → De Phlegethonte gradu facili Ad superos remeasse Deum. Spes eadem mea membra manet, Quae redolentia funereo Iussa quiescere sarcophago, Dux parili rediviva gradu Aurea Christus ad astra vocat..

Topics: Eschatology, Fasting

Cite (SBL): Prudentius, Cath. 3.161 (Lanfranchi 1:lines 161–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-161). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/3-161

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

Chapter 4

4.1Lanfranchi 1:lines 1–32

Pastis visceribus, ciboque sumpto, Quem lex corporis imbecilla poscit, Laudem lingua Deo Patri rependat: Patri, qui Cherubin sedile sacrum, Nec non et Seraphim suum supremo Subnixus solio tenet regitque. Hic est, quem Sabaoth Deum vocamus, Expers principii, carensque fine , Rerum conditor, et repertor orbis. Fons vitae liquida fluens ab arce, Infusor fidei, sator pudoris, Mortis perdomitor, salutis auctor. Omnes quod sumus, aut vigemus, inde est. Regnat Spiritus ille sempiternus, A Christo simul et Parente missus. Intrat pectora candidus pudica, Quae templi vice consecrata rident, Postquam combiberint Deum medullis. Sed, si quid vitii dolive nasci Inter viscera iam dicata sensit, Ceu spurcum refugit celer sacellum. Tetrum flagrat enim vapore crasso Horror conscius aestuante culpa, Offensumque bonum niger repellit. Nec solus pudor innocensve votum Templum constituunt perenne Christo In cordis medii sinu ac recessu; Sed, ne crapula ferveat cavendum est, Quae sedem fidei cibis refertam Usque ad congeriem coartet intus. Parcis victibus expedita corda Infusum melius Deum receptant:

Our bodies fed, and the food taken that the law of our weak body demands, let the tongue pay back praise to God the Father: to the Father, who the Cherubim, his sacred seat, and his Seraphim too, resting on his supreme throne, holds and rules. This is he whom we call God of Sabaoth, without beginning and without end, founder of things and discoverer of the world, fountain of life flowing clear from the height, pourer-in of faith, sower of modesty, conqueror of death, author of salvation. That we all exist or have strength comes from him. That eternal Spirit reigns, sent at once by Christ and by the Father. Bright, he enters chaste hearts, which, consecrated in place of a temple, smile, once they have drunk in God to their marrow. But if he perceives any vice or guile arise within the inward parts already dedicated, he flees swiftly as from a defiled shrine. For a foul horror, conscious of seething guilt, reeks with thick vapor, and in its blackness drives away the offended Good. Nor do modesty and innocent vows alone make up a lasting temple for Christ in the bosom and recess of the inmost heart; but care must be taken that gluttony does not seethe, which crams the seat of faith full of food and compresses it within into a heap. Hearts unburdened by sparing meals better receive the God who is poured into them:

Isa 6:3 (echo, medium confidence) · Ps 80:1 (79:2 Vulg.) (echo, low confidence) · John 15:26 (allusion, medium confidence) · 1 Cor 3:16 (allusion, medium confidence) · 1 Cor 6:19 (allusion, medium confidence)

Notes and citation

Summary: After the meal the tongue praises the Father, eternal Lord of the Cherubim and Seraphim, and the Spirit sent by Christ and the Father, who dwells in chaste hearts as a temple but flees from vice and gluttony.

Hymn 4, ‘Hymn after meals’. The Spirit is said to be sent by Christ and the Father together (line 15), as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray line number removed; OCR slips): ciboquc sunipto, Quem lex corporis iinbodlhi poscit, → ciboque sumpto, Quem lex corporis imbecilla poscit,; Cherubin sediio sacrum → Cherubin sedile sacrum; suprorao → supremo; tenet rogitque. Hic ost, queni Sabaoth → tenet regitque. Hic est, quem Sabaoth; ab arco → ab arce; Infnsor → Infusor; pcrdomitor → perdomitor; aut vigemas, inde e&1. Regnat Spiritns → aut vigemus, inde est. Regnat Spiritus; A Christe simul et Parente missus. 1"> → A Christo simul et Parente missus.; caudidus → candidus; niedullis → medullis; boniun → bonum; Usquo ad → Usque ad.

Topics: Trinity, Fasting

Cite (SBL): Prudentius, Cath. 4.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/4-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/4-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

4.33Lanfranchi 1:lines 33–64

Hic pastus animae est, saporque verus. Sed nos tu gemino fovens paratu , Artus atque animas utroque pastu Confirmas, Pater, ac vigore comples. Sic olim tua praecluens potestas, Inter raucisonos situm leones, Inlapsis dapibus virum refovit. Illum fusile numen exsecrantem, Et curvare caput sub expolita Aeris materia nefas putantem Plebs dirae Babylonis, ac tyrannus Morti subdiderant, feris dicarant, Saevis protinus haustibus vorandum. O semper pietas fidesque tuta ! Lambunt indomiti virum leones, Intactumque Dei tremunt alumnum. Adstant comminus et iubas reponunt: Mansuescit rabies, fameque blanda Praedam rictibus ambit incruentis. Sed quum tenderet ad snperna palmas, Expertumque sibi Deum rogaret, Clausus iugiter, indigensque victus , lussus nuntius advolare terris, Qni pastum famulo daret probato , Raptim desilit obsequente mundo. Cernit forte procul dapes inemptas, Quas messoribus Abacuc propheta Agresti bonus exhibebat arte. Huius caesarie manu prehensa, Plenis, sicut erat, gravem canistris Suspensum rapit, et vehit per auras. Tum raptus simul ipse, prandiumque Sensim labitur in lacum leonum.

This is the soul’s food, and the true savor. But you, Father, cherishing us with a twofold provision, strengthen both limbs and souls with both kinds of food and fill them with vigor. So once your shining power refreshed a man placed among hoarse-roaring lions with food that slipped down from above. Him, who cursed the molten deity and thought it a sin to bow his head beneath the polished bronze, the people of dread Babylon and the tyrant had handed over to death, had devoted to wild beasts, to be devoured at once by their savage gulps. O piety and faith, ever safe! The untamed lions lick the man and tremble at God’s nurseling, untouched. They stand close by and lay down their manes; their rage grows gentle, and, fawning in their hunger, they court their prey with bloodless jaws. But when he stretched his palms to heaven and called upon the God he had proved, shut in continually and in want of food, a messenger bidden to fly to earth, to give food to the servant who had stood the test, leaps swiftly down as the world yields to him. He sees by chance, far off, food not bought, which the prophet Habakkuk was kindly offering to reapers with rustic skill. Seizing him by the hair with his hand, heavy as he was with full baskets, he snatches him up, suspended, and carries him through the air. Then, snatched away, he and the meal together glide gently down into the lions’ den.

Dan 6:16 (allusion, medium confidence) · Dan 6:22 (allusion, medium confidence) · Dan 3:18 (echo, low confidence)

Notes and citation

Summary: God feeds both body and soul, as he fed Daniel in the lions’ den when an angel carried the prophet Habakkuk with the reapers’ meal through the air.

Daniel in the lions’ den fed by Habakkuk: Bel and the Dragon 31–39 (Dan 14 in the Greek and Latin Bible); cf. Dan 6:16–22.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray line number; lines run together separated): Plebfl dirae Babylonis, ac tyrannufi llorti subdiderant → Plebs dirae Babylonis, ac tyrannus Morti subdiderant; Saevia protinua → Saevis protinus; < l semper pietaa fidesqne tuta ! Laiiilnuit indomiti virum leonos, ntactumque Dei tromunt alumnum. Adstant comminna ot iubas reponnnt: Ifansuescrt rabies, fameque blanda. -r>0 Praedam rictibns ambit incrnentis. → O semper pietas fidesque tuta ! Lambunt indomiti virum leones, Intactumque Dei tremunt alumnum. Adstant comminus et iubas reponunt: Mansuescit rabies, fameque blanda Praedam rictibus ambit incruentis.; Ezpertnmqne sibi Denm rogaret, Clansns → Expertumque sibi Deum rogaret, Clausus; darot probato → daret probato; obsequonto mundo → obsequente mundo; dapos inemptas, Qnas → dapes inemptas, Quas; Snspensnm → Suspensum; labitnr in lacnm loonum. → labitur in lacum leonum..

Extrabiblical texts: Bel 31-39 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Cite (SBL): Prudentius, Cath. 4.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/4-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/4-33

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

4.65Lanfranchi 1:lines 65–98

Et quas tunc epulas gerebat, offert. « Sumas laetus, ait, libensque carpas, Quae summus Pater, angelusque Christi Mittunt liba tibi sub hoc periclo ». His sumptis, Daniolus excitavit In caelum faciem ; ciboque fortis Amen reddidit, alleluia dixit. Sic nos, muneribus tuis refecti, Largitor Deus omnium bonorum, Grates reddimus, et sacramus hymnos. Tu nos tristifico velut tyranno, Mundi scilicet impotentis actu Conclusos regis, et feram repellis , Quae circumfremit, ac vorare tentat, Insanos acuens furore dentes ; Cum te, summe Deus, precemur unum. Vexamur, premimur, malis rotamur : Oderunt, lacerant, trahunt, lacessunt; Iuncta est suppliciis fides iniquis. Nec defit tamen anxiis medela; Nam, languente truci leonis ira, Inlapsae superingeruntur escae. Quas si quis sitienter hauriendo, Non gustu tenui sed ore pleno, Internis velit implicare venis, Hic sancto satiatus ex propheta, Iustorum capiet cibos virorum , Qui fructum domino metunt perenni. Nil est dulcius ac magis saporum, Nil quod plus hominem iuvare possit, Quam vatis pia praecinentis orsa. His sumptis licet insolens potestas Pravum iudicet, inrogetque mortem; Impasti licet irruant leones ,

and he offers the food that he was then carrying. “Take it gladly,” he says, “and eat it willingly: these cakes the most high Father and the angel of Christ send you in this danger.” When he had taken them, Daniel lifted his face to heaven, and, strong with the food, he answered “Amen” and said “Alleluia.” So we, refreshed by your gifts, God, bountiful giver of all good things, give thanks and consecrate hymns. You rule us, shut in as by a grim tyrant, that is, by the doings of a world without self-control, and you drive back the beast that roars around us and tries to devour us, sharpening its maddened teeth in fury, when we pray to you, highest God, alone. We are harassed, crushed, rolled about by evils; they hate, mangle, drag, provoke us; faith is joined to unjust tortures. Yet healing is not lacking to the anxious; for, while the lion’s savage anger languishes, food that slips down from above is heaped upon us. If anyone, drinking this thirstily, not with a slight taste but with a full mouth, would take it into his inner veins, he, filled from the holy prophet, will take the food of righteous men who reap fruit for the everlasting Lord. Nothing is sweeter or more savory, nothing that can help a man more, than the holy words of the prophet singing beforehand. When these are taken, though arrogant power may judge a man wicked and impose death, though unfed lions may rush upon him,

1 Pet 5:8 (allusion, medium confidence)

Notes and citation

Summary: Daniel ate the food God sent, gave thanks, and was strong; so Christians, beset by the roaring beast of a violent world and its persecutions, are fed by God and by the prophets’ words and need fear neither tyrants nor lions.

The roaring beast recalls 1 Pet 5:8.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): E1 quas tunc epulas gorebat, offort. « Sumas laetus, ait, libunsque carpas, Qnae summus Pater, angelnsque Christi → Et quas tunc epulas gerebat, offert. « Sumas laetus, ait, libensque carpas, Quae summus Pater, angelusque Christi; In caelnm → In caelum; muneribas tuis refecti, psrgitor Deus omniuni bonorum, Grrates → muneribus tuis refecti, Largitor Deus omnium bonorum, Grates; Cur te, summe Dens, precemur umim. → Cum te, summe Deus, precemur unum.; lacessnnt → lacessunt; Ml quod plus → Nil quod plus.

Extrabiblical texts: Bel 37-39 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Topics: Persecution

Cite (SBL): Prudentius, Cath. 4.65 (Lanfranchi 1:lines 65–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/4-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/4-65

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

Chapter 5

5.1Lanfranchi 1:lines 1–32

Inventor rutili, Dux bone, luminis, Qui certis vicibus tempora dividis, Merso sole, chaos ingruit horridum: Lucem redde tuis, Christe, fidelibus. Quamvis innumero sidere regiam, Lunarique polum lampade pinxeris , Incussu silicis lumina nos tamen Monstras saxigeno semine quaerere , Ne nesciret homo spem sibi luminis Qui dici stabilem se voluit petram, Nostris igniculis unde genus venit ; Pinguis quos olei rore madentibus Lychnis, aut facibus pascimus aridis: Quin et fila favis scirpea floreis Presso melle prius conlita ungimus. Vivax flamma viget, seu cava testula Succum linteolo suggerit ebrio, Seu pinus piceam fert alimoniam, Seu ceram teretem stuppa calens bibit. Nectar de liquido vertice fervidum Guttatim lacrimis stillat olentibus ; Ambustum quoniam vis facit ignea Imbrem de madido flere cacumine. Splendent ergo tuis muneribus, Pater, Flammis mobilibus scilicet atria, Absentemque diem lux agit aemula, Quam nox cum lacero victa fugit peplo. Sed quis non rapidi luminis arduam Manantemque Deo cernat originem? Moses nempe Deum spinifera in rubo Vidit conspicuo lumine flammeum. Felix, qui meruit sentibus in sacris

Creator of the glowing light, good Leader, who divide the seasons by fixed turns, the sun has sunk, and horrid chaos falls upon us: give back the light to your faithful, Christ. Although you have painted the royal sky with countless stars and with the lamp of the moon, yet you show us how to seek light by striking flint, from the seed in the rock, so that man might not be ignorant that his hope of light [is founded in the solid body of Christ,] who willed to be called the steadfast rock, from which the race of our little fires comes; these we feed with lamps soaked in the dew of rich oil, or with dry torches; and we also smear wicks of rush first coated with honey pressed from the flowery combs. The lively flame thrives, whether a hollow little pot supplies juice to the drunken wick, or the pine bears pitchy nourishment, or the hot tow drinks in the smooth wax. Hot nectar from the melting top drips drop by drop in fragrant tears, since the fiery force makes the burnt part weep a shower from its moist top. So by your gifts, Father, the halls shine with moving flames, and a rival light drives off the absent day, before which night, defeated, flees with torn robe. But who would not see that the swift light has a lofty origin, flowing from God? Moses indeed saw God, flaming with conspicuous light, in the thorny bush. Happy he who was found worthy, in the sacred brambles,

Textual problem in this passage: see the notes.

1 Cor 10:4 (allusion, medium confidence) · Exod 3:2 (allusion, high confidence)

Notes and citation

Summary: At lamp-lighting the poet asks Christ for light: fire struck from flint recalls Christ the rock, lamps and candles are God’s gifts, and light comes from God, as Moses saw him in the burning bush.

Hymn 5, ‘Hymn at the lighting of the lamp’. A line is missing in the scan after ‘spem sibi luminis’ (in the common text ‘in Christi solido corpore conditam’); its sense is supplied in brackets in the translation, not in the Latin. Christ the rock: 1 Cor 10:4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Invontor rutili, Dux bone, lnminis, → Inventor rutili, Dux bone, luminis,; cbaos ingrnit → chaos ingruit; innnmero → innumero; Lnnariqne → Lunarique; Incnssu → Incussu; saxigeno scmine → saxigeno semine; Nfl nesciret → Ne nesciret; conlita nngimus → conlita ungimus; lintcolo suggerit cbrio → linteolo suggerit ebrio; Ambustuin → Ambustum; Imbroin dc madido → Imbrem de madido; muneribus, Patei", → muneribus, Pater,.

Cite (SBL): Prudentius, Cath. 5.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/5-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

5.33Lanfranchi 1:lines 33–64

Caelestis solii visere principem, Ne sanctum involucris pollueret locum! Hunc ignem populus sanguinis incliti Maiorum meritis tutus et impotens, Suetus sub dominis vivere barbaris, Iam liber sequitur longa per avia. Qua gressum tulerant, castraque cerulae Noctis per medium concita moverant, Plebem pervigilem, fulgure praevio, Ducebat radius sole micantior. Rex Niliaci litoris, invido Fervens felle, iubet praevalidam manum In bellum rapidis ire cohortibus, Ferratasque acies clangere classicum. Sumunt arma viri, seque minacibus Praefigit calamis spicula Gnosiis. Densetur cuneis turba pedestribus; Currus pars, et equos, et volucres rotas Conscendunt celeres, signaque bellica Praetendunt tumidis clara draconibus. Hic iam servitii nescia pristini Gens Pelusiacis usta vaporibus, Tandem purpurei gurgitis hospita Rubris litoribus fessa resederat. Hostis dirus adest cum duce perfido, Infert et validis proelia viribus. Moses porro suos in mare praecipit Constans intrepidis tendere gressibus. Praebent rupta locum stagna viantibus, Riparum in faciem pervia : sistitur Circumstans vitreis unda liquoribus, Dum plebs sub bifido permeat aequore.

to look on the Prince of the heavenly throne, lest he defile the holy place with his shoes! This fire the people of famous blood, safe through the merits of their forefathers, though powerless, accustomed to live under barbarian masters, now free, follow through long trackless ways. Wherever they went, and when they had moved camp hastily through the middle of the dark-blue night, a ray brighter than the sun, with its lightning going before, led the wakeful people. But the king of the Nile shore, burning with envious gall, bids his mighty force go to war in swift cohorts, and the trumpet to sound to the iron-clad lines. The men take up arms, and fix Cretan points on their threatening shafts. The crowd of foot soldiers is massed in wedges; some swiftly mount the chariots, the horses and the flying wheels, and hold out war-standards bright with swelling dragons. Here already the nation, ignorant now of its former slavery, scorched by the heat of Pelusium, had at last, as guest of the purple sea, settled down, weary, on the Red shores. The dread enemy is at hand with his treacherous leader, and brings battle with strong forces. Moses then, steadfast, commands his people to march into the sea with fearless steps. The waters, broken, make room for the travelers, passable like the face of a shore; the wave stands still around them in glassy liquid, while the people pass through beneath the cleft sea.

Exod 3:5 (allusion, high confidence) · Exod 13:21 (allusion, high confidence) · Exod 14:9 (allusion, high confidence) · Exod 14:22 (allusion, high confidence)

Notes and citation

Summary: Moses removed his shoes before the burning bush; the pillar of fire led Israel out of Egypt; Pharaoh’s army pursued, and the sea parted for the Hebrews.

Exod 3:5; 13:21–22; 14:5–22.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray line number removed): locuni → locum; . rei Niliaci litoris, invido Fervens fcllc, inbet praevalidam manum In bellum rapidis ire oouortibos, Ferratasque aciea clangBre classicum. Sumunt arma viri, Beque → Rex Niliaci litoris, invido Fervens felle, iubet praevalidam manum In bellum rapidis ire cohortibus, Ferratasque acies clangere classicum. Sumunt arma viri, seque; resederat. GO → resederat.; • ircumstans → Circumstans.

Cite (SBL): Prudentius, Cath. 5.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/5-33

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

5.65Lanfranchi 1:lines 65–96

Pubis quin etiam decolor asperis Inritata odiis, rege sub impio, Hebraeum sitiens fundere sanguinem, Audet se pelago credere concavo. Ibant praecipiti turbine percita Fluctus per medios agmina regia ; In semet revolans gurgite confluo. Currus tunc, et equos, telaque naufraga, Ipsos et proceres, et vaga corpora Nigrorum videas nare satellitum, Arcis iustitium triste tyrannicae. Quao tandem poterit lingua retexere Laudes, Christe, tuas? qui domitam Pharon Plagis multimodis cedere praesuli Cogis iustitiae vindice dextera ; Qui pontum rapidis aestibus invium Persultare vetas, ut refluo in salo Securus pateat, te duce, transitus, Et mox unda rapax ut voret impios ; Cui ieiuna eremi saxa loquacibus Exundant scatebris, et latices novos Fundit scissa silex , quae sitientibus Dat potum populis axe sub igneo. Instar fellis aqua tristifico in lacu Fit ligni venia mel velut Atticum: Lignum est, quo sapiunt aspera dulcius; Nam praefixa Cruci spes hominum viget. Implet castra cibus tunc quoque ninguidus, Inlabens gelida grandine densius : His mensas epulis, hac dape construunt, Quam dat sidereo Christus ab aethere. \ '■•• liuii imbrifero ventus anhelitu

Moreover the swarthy youth, provoked by bitter hatred, under an impious king, thirsting to shed Hebrew blood, dares to trust itself to the hollowed sea. The royal columns went, driven in headlong rush, through the midst of the waves; the sea rolls back upon itself in a flood that flows together. Then you might see chariots and horses and shipwrecked weapons, the nobles themselves and the drifting bodies of the dark attendants swimming, the grim day of mourning of the tyrant’s citadel. What tongue at last will be able to unfold your praises, Christ? You compel Pharos, tamed by plagues of many kinds, to yield to the leader, with your right hand, the avenger of justice; you forbid the sea, impassable with its rushing tides, to leap about, so that in the ebbing salt water a safe passage lies open, with you as guide, and soon the greedy wave devours the impious; for you the hungry rocks of the desert overflow with babbling springs, and the split flint pours out new waters, which give drink to thirsty peoples under a fiery sky. Water like gall in a grim pool becomes, by the grace of wood, like Attic honey: it is wood by which bitter things taste sweeter; for the hope of men flourishes fixed to the Cross. Then too snow-like food fills the camp, falling down thicker than icy hail; with this feast, this fare, they furnish their tables, which Christ gives from the starry heaven. [Then] the wind, with rainy breath,

Exod 14:23 (allusion, high confidence) · Exod 14:28 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Num 20:11 (allusion, medium confidence) · Exod 15:25 (allusion, high confidence) · Exod 16:14 (allusion, high confidence) · 1 Cor 10:4 (echo, low confidence)

Notes and citation

Summary: Pharaoh’s army drowned in the returning sea; Christ, who struck Egypt with plagues and parted the sea, also gave water from the rock, sweetened the bitter water with wood (a figure of the Cross), and sent manna.

Exod 14:23–28; plagues Exod 7–12; water from the rock Exod 17:6, Num 20:11; Marah Exod 15:23–25, the wood read as the Cross; manna Exod 16:13–15. Christ is named as the one who acted in the exodus. ‘Pharos’ stands for Egypt. The first word(s) of the last line are unreadable in the scan (‘\ '■•• liuii’); left as printed and translated by sense.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Audet so polago → Audet se pelago; retexciv → retexere; loquacilms → loquacibus; Instar feliis aqua → Instar fellis aqua; Eit ligni venia → Fit ligni venia.

Topics: Christology

Cite (SBL): Prudentius, Cath. 5.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/5-65

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

5.97Lanfranchi 1:lines 97–128

Quae difflata in humum quum semel agmina Fluxerunt, reduci non revolant fuga. Haec olim patribus praemia contulit Insignis pietas Numinis unici, Cuius subsidio nos quoque vescimur, Pascentes dapibus pectora mysticis. Fessos ille vocat per freta saeculi, Discissis populum turbinibus regens; Iactatasque animas mille laboribus Iustorum in patriam scandere praecipit. Illic purpureis tecta rosariis Omnis flagrat humus, calthaque pinguia, Et molles violas, et tenues crocos Fundit fonticulis unda fugacibus. Illic et gracili balsama surculo Desudata fluunt, raraque cinnama Spirant, et folium, fonte quod abdito Praelambens fluvius portat in exitum. Felices animae prata per herbida Concentu parili suave sonantibus Hymnorum modulis dulce canunt melos, Calcant et pedibus lilia candidis. Sunt et spiritibus saepe nocentibus Poenarum celebres sub styge feriae Illa nocte, sacer qua rediit Deus Stagnis ad superos ex Acheronticis : Non sicut tenebras de face fulgida Surgens oceano Lucifer imbuit, Sed terris Domini de Cruce tristibus Maior sole novum restituens diem. Marcent suppliciis Tartara mitibus; Exsultatque sui carceris otio Umbrarum populus liber ab ignibus,

flocks which, once blown down to the ground, have streamed in, do not fly back in returning flight. These rewards the noble kindness of the one Godhead once bestowed on our fathers; by its help we too are fed, feeding our hearts with mystic food. He calls the weary through the straits of the world, guiding his people as the whirlwinds are parted, and bids souls tossed by a thousand labors to climb into the homeland of the righteous. There, covered with purple rose-beds, all the ground is fragrant, and rich marigolds and soft violets and slender crocuses the water pours forth from fleeting little springs. There too balsam, sweated out from its slender shoot, flows, and rare cinnamon breathes, and the leaf which the river, licking past from a hidden spring, carries to its outlet. Happy souls, through grassy meadows, in harmony with sweetly sounding measures of hymns, sing a sweet melody and tread the lilies with white feet. And the harmful spirits too often have a famous holiday from their punishments beneath the Styx on that night on which the holy God returned from the pools of Acheron to the world above: not as the Morning Star, rising from the ocean, tinges the darkness with its bright torch, but, greater than the sun, restoring a new day to the lands saddened by the Lord’s Cross. Tartarus slackens with gentler punishments, and the people of shades, free from fires, exults in the respite of its prison,

Num 11:31 (allusion, high confidence) · Exod 16:13 (allusion, medium confidence) · 1 Cor 10:3 (echo, low confidence) · Heb 11:16 (echo, low confidence)

Notes and citation

Summary: God gave quails and manna to the fathers and feeds Christians with mystic food; he leads the weary to the paradise of the righteous, and on the night of Christ’s resurrection even the punished souls below have a respite.

Quails: Exod 16:13; Num 11:31. The respite of the damned on the night of Easter is the poet’s own image, translated as written. Styx, Acheron, Tartarus: classical names for the underworld.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; lines run together separated): Qoae difflata in hnmnm quum Bemel agmina Fluxerunt, rednci nuii revolant fnga. Baec olim patribua praemia contulit TiisiLriiis pietas → Quae difflata in humum quum semel agmina Fluxerunt, reduci non revolant fuga. Haec olim patribus praemia contulit Insignis pietas; pi r freta → per freta; Discissis popnlnm tnrbinibns → Discissis populum turbinibus; Eactatasque animas mille laboribus nstornm in patriam → Iactatasque animas mille laboribus Iustorum in patriam; tiuunt → fluunt; tluvius → fluvius; Poenarnm → Poenarum; Dla nocte, sacer qna rcdiit → Illa nocte, sacer qua rediit.

Topics: Eschatology, Eucharist

Cite (SBL): Prudentius, Cath. 5.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-97). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/5-97

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

5.129Lanfranchi 1:lines 129–152

Nec fervent solito flumina sulphure. Nos festis trahimus per pia gaudia Noctem conciliis , votaque prospera Certatim vigili congerimus prece ; Exstructoque agimus liba sacrario. Pendent mobilibus lumina funibus, Quae suffixa micant per laquearia, Et de languidulis fota natatibus Lucem perspicuo flamma iacit vitro. Credas stelligeram desuper aream Ornatam geminis stare Trionibus, Et qua Bosphoreum temo regit iugum Passim purpureos spargier Hesperos. Noctis principio grex tuus offerat, Lucem, qua tribuis nil praetiosius: Lucem, qua reliqua praemia cernimus ! Tu lux vera oculis, lux quoque sensibus, Intus tu speculum, tu speculum foris , Per Christum genitum, summe Pater, tuum, Qui noster Dominus, qui tuus unicus, Per quem splendor, honos, laus, sapientia, Maiestas, bonitas, et pietas tua Regnum continuat numine triplici, Texens perpetuis saecula saeculis.

nor do the rivers boil with their usual sulphur. We spend the night in festal gatherings amid holy joys, and, vying with one another, heap up prayers for blessing in wakeful supplication, and present our offerings at the shrine that has been built. Lights hang from swaying ropes, which, fastened below, sparkle along the paneled ceilings, and the flame, fed by its languid floating, casts its light through the clear glass. You would think that the starry floor above stood adorned with the twin Bears, and that, where the pole guides the Bosporan yoke, purple evening stars were scattered everywhere. At the beginning of the night let your flock offer the light, than which you grant nothing more precious, the light by which we see your other gifts! You are the true light to the eyes, light too to the senses, a mirror within, a mirror without; through Christ, your Son, highest Father, who is our Lord, who is your only one, through whom your splendor, honor, praise, wisdom, majesty, goodness and love continues its reign in threefold divine power, weaving ages into everlasting ages.

John 1:9 (echo, low confidence)

Notes and citation

Summary: The faithful keep the night vigil with prayers and offerings by the light of hanging lamps, offering to God the light he gave, and end with a doxology to the Father through Christ in threefold power.

The scan appears to lack a few lines found in the common text of this hymn (e.g. between ‘tu speculum foris’ and ‘Per Christum’, and after ‘qui tuus unicus’); not supplied. The vigil is probably the Easter vigil.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): suflixa → suffixa; perpiscuo → perspicuo; oflerat → offerat; Per Christnm genitum, snmme Pater, tnnm, <t>ui noster Dominus, qni tuus onicns Per quem splendor, honos, lans, sapientia, Maiestas, bonitas, el pietas tua Begnnm continnai nunline triplici, Tezens perpetuis saecula Baeculis. → Per Christum genitum, summe Pater, tuum, Qui noster Dominus, qui tuus unicus, Per quem splendor, honos, laus, sapientia, Maiestas, bonitas, et pietas tua Regnum continuat numine triplici, Texens perpetuis saecula saeculis..

Topics: Prayer, Trinity

Cite (SBL): Prudentius, Cath. 5.129 (Lanfranchi 1:lines 129–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-129). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/5-129

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

Chapter 6

6.1Lanfranchi 1:lines 1–32

Ades, Pater supreme, Quem nemo vidit unquam, Patrisque Sermo, Christe, Et Spiritus benigne. O Trinitatis huius Vis una, lumen unum, Deus ex Deo perennis, Deus ex utroque missus, Fluxit labor diei, Redit et quietis hora, Blandus sopor vicissim Fessos relaxat artus. Mens aestuans procellis, Curisque sauciata, Totis bibit medullis Obliviale poclum. Serpit per omne corpus Lethaea vis, nec ullum Miseris doloris aegri Patitur manere sensum. Lex haec data est caducis Deo iubente, membris, Ut temperet laborem Medicabilis voluptas. Sed, dum pererrat omnes Quies amica venas, Pectusque feriatum Placat, rigante somno, Liber vagat per auras Rapido vigore sensus, Variasque per figuras, Quae sunt operta cernit.

Be present, supreme Father, whom no one has ever seen, and you, Christ, Word of the Father, and kindly Spirit. O single power of this Trinity, one light, God everlasting from God, God sent from both. The labor of the day has flowed away, and the hour of rest returns; in turn gentle sleep relaxes weary limbs. The mind, tossed by storms and wounded by cares, drinks with all its marrow the cup of forgetfulness. A Lethean force creeps through the whole body, and does not allow any sense of sick pain to remain in the wretched. This law was given to frail limbs by God’s command, that a healing pleasure should temper labor. But while friendly rest wanders through all the veins and, as sleep waters it, calms the heart on holiday, the mind wanders free through the air with swift vigor, and in various figures sees things that are hidden.

John 1:18 (allusion, medium confidence) · Ps 127:2 (126:2 Vulg.) (echo, low confidence)

Notes and citation

Summary: Before sleep the poet invokes the Trinity, Father, Word and Spirit, one power and one light, and describes sleep as God’s healing gift, during which the mind roams free and sees hidden things.

Hymn 6, ‘Hymn before sleep’. ‘God sent from both’ (the Spirit from the Father and the Son), as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray line number removed): Ados, Pater → Ades, Pater; Patrisqne → Patrisque; El Spiritus → Et Spiritus; 0 Trinitatis hnius .'> Vis una, lumen nnnm, → O Trinitatis huius Vis una, lumen unum,; Deus ox ntroque → Deus ex utroque; Eedit et → Redit et; omno corpns → omne corpus; Miscris → Miseris; spnsum → sensum; Lex baec data est* caducis → Lex haec data est caducis; sunt eperta → sunt operta.

Topics: Trinity, Prayer

Cite (SBL): Prudentius, Cath. 6.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/6-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

6.33Lanfranchi 1:lines 33–64

Quia mens soluta curis, Cui est origo caelum, Purusque fons ab aethra, Iners iacere nescit. Imitata multiformes Facies sibi ipsa fingit, Per quas repente currens Tenui fruatur actu. Sed sensa somniantum Dispar fatigat horror: Nunc splendor intererrat, Qui dat futura nosse; Plerumque dissipatis Mendax imago veris, Animos pavore moestos Ambage fallit atra, Quem rara culpa morum Non polluit frequenter, Hunc lux serena vibrans Res edocet latentes ; At, qui coinquinatum Vitiis cor implicavit, Lusus pavore multo, Species videt tremendas. Hoc Patriarcha noster Sub carceris catena Geminis simul ministris Interpres adprobavit. Quorum regressus unus Dat poculum tyranno ; Ast alterum rapaces Fixum vorant volucres.

For the mind, released from cares, whose origin is heaven and whose pure source is from the upper air, does not know how to lie idle. Imitating many-shaped appearances, it fashions them for itself, running through them suddenly, so that it enjoys a slight activity. But a varying dread disturbs the perceptions of dreamers: now a splendor wanders in among them which gives knowledge of the future; often, the truth being scattered, a lying image deceives minds sad with fear by dark ambiguity. The man whom faults of conduct, being rare, do not often pollute, him a calm, flashing light teaches hidden things; but he who has entangled his heart, defiled with vices, mocked by much fear, sees dreadful apparitions. This our patriarch under the chain of prison proved as interpreter for two servants together; of whom one, restored, gives the cup to the tyrant; but the other, fixed on a stake, the greedy birds devour.

Gen 40:8 (allusion, high confidence) · Gen 40:21 (allusion, high confidence) · Gen 40:22 (allusion, high confidence)

Notes and citation

Summary: In sleep the mind fashions images: to the pure, true dreams reveal hidden things; to the vicious, lying terrors appear, as Joseph showed when he interpreted the dreams of Pharaoh’s two servants in prison.

Joseph and the cupbearer and baker: Gen 40.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): (,»ii i dat fdtora noe Plerunuiue dissipatis Bfendax Lmago veris, → Qui dat futura nosse; Plerumque dissipatis Mendax imago veris,; Qnem rara cnlpa mornm Non polluit freqnenter, → Quem rara culpa morum Non polluit frequenter,; Bes edocet → Res edocet; qui coinqninatam Vitiis cor impiavit, Lusus pavoro → qui coinquinatum Vitiis cor implicavit, Lusus pavore; Fatriarcha → Patriarcha; sinml → simul; rogressus → regressus.

Cite (SBL): Prudentius, Cath. 6.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/6-33

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

6.65Lanfranchi 1:lines 65–96

Ipsum deinde regem, Perplexa somniantem, Monuit, famem futuram Clausis cavere acervis. Mox praesul ac tetrarches Regnum per omne iussus Sociam tenere virgam, Dominae resedit aulae. O quam profunda iustis Arcana per soporem Aperit tuenda Christus! Quam clara, quam tacenda! Evangelista summi Fidissimus Magistri, Signata quae latebant Nebulis videt remotis; Ipsum Tonantis agnum De caede purpurantem, Qui conscium futuri Librum resignat unus. Huius manum potentem Gladius perarmat anceps, Et fulgurans utrinque Duplicem minatur ictum. Quaesitor ille solus Animaeque, corporisque, Ensisque bis timendus Prima ac secunda mors est. Idem tamen benignus Ultor retundit iram, Paucosque non piorum Patitur perire in aevum.

Then the king himself, dreaming perplexing dreams, he warned to guard against the famine to come by shutting up stores of grain. Soon, made governor and tetrarch, bidden to hold throughout the whole kingdom a shared sceptre, he sat as lord in the palace. Oh, what profound mysteries Christ opens to the righteous through sleep for them to see! How clear, how fit for silence! The evangelist, most faithful disciple of the supreme Master, sees what lay hidden and sealed, the clouds removed: the very Lamb of the Thunderer, purple from his slaughter, who alone unseals the book that knows the future. His mighty hand a two-edged sword arms, and, flashing on both sides, it threatens a double blow. He alone is the judge of soul and of body, and the sword, twice to be feared, is the first and the second death. Yet the same, a kindly avenger, blunts his wrath, and of the ungodly allows only a few to perish forever.

Gen 41:25 (allusion, high confidence) · Gen 41:41 (allusion, high confidence) · Rev 5:1 (allusion, high confidence) · Rev 5:6 (allusion, high confidence) · Rev 1:16 (allusion, high confidence) · Rev 20:14 (allusion, medium confidence) · Matt 10:28 (echo, medium confidence)

Notes and citation

Summary: Joseph interpreted Pharaoh’s dreams and became ruler of Egypt; John in his revelation saw the slain Lamb open the sealed book and bear a two-edged sword, judge of soul and body, yet merciful.

Gen 41; Rev 5:1–9; 1:16; 2:12; 20:14. ‘Thunderer’ is a classical epithet applied to God. ‘Allows only a few of the ungodly to perish forever’: as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Perpkxa → Perplexa; Muiiuit, famem futuram Clausis cavore acorvis. Mox praosul ac tetrarcb.es Begnnm per omno inssns → Monuit, famem futuram Clausis cavere acervis. Mox praesul ac tetrarches Regnum per omne iussus; Dominao rescdit → Dominae resedit; 0 quam profunda → O quam profunda; soporera → soporem; Ipsura Tonantis agnuni → Ipsum Tonantis agnum; ictura → ictum; aevura → aevum.

Topics: Eschatology, Christology

Cite (SBL): Prudentius, Cath. 6.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/6-65

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

6.97Lanfranchi 1:lines 97–128

Huic inclytus perenne Tribuit Pater tribunal ; Hunc obtinere iussit Nomen supra omne nomen. Hic praepotens cruenti Exstinctor Antichristi, Qui de furente monstro Pulchrum refert tropaeum. Quam bestiam rapacem, Populosque devorantem, Quam sanguinis Charybdin Ioannes exsecratur. Haec nempe, quae sacratum Praeferre nomen ausa, Imam petit gehennam , Christo perempta vero. Tali sopore iustus Mentem relaxat heros, Ut spiritu sagaci Caelum peragret omne. Nos nil meremur horum, Quos creber implet error, Concreta quos malarum Vitiat cupido rerum. Sat est quiete dulci Fessum fovere corpus : Sat, si nihil sinistrum Vanae minentur umbrae. Cultor Dei, memento Te fontis et lavacri Rorem subisse sanctum, Te chrismate innovatum. Fac, quum, vocante somno, Castum petis cubile,

To him the glorious Father has given the everlasting judgment seat; him he has bidden to hold the name above every name. He is the all-powerful destroyer of the bloody Antichrist, who brings back a fair trophy from the raging monster. That rapacious beast, devouring peoples, that Charybdis of blood, John curses. This beast, which dared to display the sacred name, seeks the lowest hell, slain by the true Christ. In such sleep the righteous hero relaxes his mind, so that with discerning spirit he roams through all heaven. We deserve none of these things, we whom frequent error fills, whom a hardened desire for evil things corrupts. It is enough to refresh the weary body with sweet rest; enough, if empty shadows threaten nothing harmful. Worshiper of God, remember that you have received the holy dew of the font and of the washing, that you were renewed with chrism. See that, when sleep calls and you seek your chaste bed,

John 5:22 (allusion, medium confidence) · Phil 2:9 (quotation, high confidence) · 2 Thess 2:8 (allusion, high confidence) · Rev 13:1 (allusion, high confidence) · Rev 19:20 (allusion, high confidence)

Notes and citation

Summary: Christ, given the Father’s judgment seat and the name above every name, will destroy the Antichrist, the beast John saw; ordinary sinners should be content with peaceful sleep and remember their baptism and anointing.

John 5:22; Phil 2:9; 2 Thess 2:8; Rev 13; 19:20. Charybdis: the whirlpool of classical myth. Two pairs of lines run together in the OCR separated; the passage holds 34 lines.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray line number removed; OCR slips; lines run together separated): Bic praepotens crnenti Exstinctor A nt idiristi, Qui de furente tnonstro Pulchrum referf tropaenm. Qnam bestiam rapacem, Popnlosqne devorantem, Qnam sangninis Charybdin oannes exsecratur. Haec nempe, qnae sacratum Praeferre nomen ansa mam petit → Hic praepotens cruenti Exstinctor Antichristi, Qui de furente monstro Pulchrum refert tropaeum. Quam bestiam rapacem, Populosque devorantem, Quam sanguinis Charybdin Ioannes exsecratur. Haec nempe, quae sacratum Praeferre nomen ausa, Imam petit; Rfentem relaxat → Mentem relaxat; peragret oimie → peragret omne; mereraur → meremur; raalarum → malarum; Fessura → Fessum; memento 1J5 To fontis → memento Te fontis; innovatuin → innovatum.

Topics: Eschatology, Baptism

Cite (SBL): Prudentius, Cath. 6.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-97). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/6-97

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.

6.129Lanfranchi 1:lines 129–151

Frontem, locumque cordis Crucis figura signet. Crux pellit omne crimen: Fugiunt Crucem tenebrae ; Tali dicata signo Mens fluctuare nescit. Procul, o procul vagantum Portenta somniorum : Procul esto pervicaci Praestigiator astu, O tortuose serpens, Qui mille per meandros, Fraudesque flexuosas Agitas quieta corda. Discede : Christus hic est; Hic Christus est, liquesce: Signum, quod ipse nosti, Damnat tuam catervam. Corpus licet fatiscens Iaceat recline paullum, Christum tamen sub ipso Meditabimur sopore.

let the sign of the Cross mark your forehead and the place of your heart. The Cross drives away every sin; darkness flees from the Cross; a mind dedicated by such a sign does not know how to waver. Away, away, you monstrous shapes of wandering dreams! Away with you, deceiver, with your persistent cunning! O twisting serpent, who through a thousand windings and tortuous frauds disturb quiet hearts, depart: Christ is here; here is Christ: melt away! The sign, which you yourself know, condemns your band. Though the body, worn out, lies reclining for a little while, yet even in sleep we shall meditate on Christ.

Notes and citation

Summary: Before sleeping the Christian signs forehead and heart with the Cross, which drives away sin, darkness and the deceiving serpent, and keeps the mind on Christ even in sleep.

A stray fragment (‘vri’, probably the next hymn’s number VII) after the last line was removed.

Notes on the original text

Digital text corrected (OCR slip; stray fragment removed): crimcn → crimen; Praestigiator actu → Praestigiator astu; 0 tortuose serpens → O tortuose serpens; Christus liic est → Christus hic est; quod ipsq, nosti → quod ipse nosti; fatisceus → fatiscens; Meditabimur sopore. vri → Meditabimur sopore..

Topics: Prayer

Cite (SBL): Prudentius, Cath. 6.129 (Lanfranchi 1:lines 129–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-129). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/6-129

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged). No public-domain English was used; FOTC 43 is not available, so each batch was re-read against the Latin.