Hymns for the Hours 7.1–12.193
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).
Chapter 7
7.1Lanfranchi 1:lines 1–32
0 Nazarene, lux Bethlem, Verbum Patris, Quem partus alvi virginalis protulit, Adesto castis, Christe, parsimoniis, Festumque nostrum, rex, serenus adspice, Ieiuniorum dum litamus victimam. Nil hoc profecto purius mysterio, Quo fibra cordis expiatur lividi , Intemperata quo domantur viscera, Arvina putrem ne resudans crapulam Obstrangulatae mentis ingenium premat. Hinc subiugatur luxus et turpis gula , Vini atque somni degener socordia, Libido sordens, inverecundus lepos ; Variaeque pestes languidorum sensuum nn subactae disciplinam sentiunt. Nam si licenter diffluens potu et cibo Ieiuna rite membra non coerceas, Sequitur, frequenti marcida oblectamine Scintilla mentis ut tepescat nobilis, Animusque in pigris stertat praecordiis. Frenentur ergo corporum cupidines, Detersa ut intus emicet prudentia : Sic excitato perspicax acumine, Liberque flatu laxiore spiritus Rerum Parentem rectius precabitur. Helia tali crevit observantia, Vetus sacerdos, ruris hospes aridi: Fragore ab omni quem remotum et segregem Sprevisse tradunt criminum frequentiam, Casto fruentem syrtium silentio. Sed mox in auras igneis iugalibus, Curruque raptus evolavit praepete,
O Nazarene, light of Bethlehem, Word of the Father, whom the birth from a virgin womb brought forth, be present, Christ, at our chaste abstinence, and look kindly, King, on our festival, while we offer the sacrifice of fasting. Nothing indeed is purer than this mystery, by which the fiber of a livid heart is cleansed, by which the unrestrained bowels are tamed, lest the fat, sweating out putrid surfeit, should crush the native power of the strangled mind. By this luxury and foul gluttony are brought under the yoke, the degenerate sloth of wine and sleep, filthy lust, shameless jesting, and the various plagues of the languid senses, subdued, feel discipline. For if, flowing licentiously with drink and food, you do not duly restrain the limbs by fasting, it follows that, withered by frequent pleasure, the noble spark of the mind grows lukewarm and the soul snores in a sluggish breast. Let the cravings of bodies therefore be reined in, so that wisdom, cleansed, may shine out within: so, discerning with sharpened insight, and free with a looser breath, the spirit will pray more rightly to the Parent of all things. By such observance Elijah grew, the ancient priest, guest of the parched countryside; removed and apart from all din, they say, he spurned the press of crimes, enjoying the chaste silence of the sands. But soon, caught up by fiery yoke-mates and a swift chariot, he flew up into the air,
1 Kgs 19:8 (allusion, medium confidence) · 2 Kgs 2:11 (allusion, high confidence)
Notes and citation
Summary: Fasting is a pure mystery that tames gluttony, lust and sloth and frees the mind to pray; Elijah grew strong by it in the desert before he was carried up in the fiery chariot.
- Hymn 7, ‘Hymn of those who fast’. Elijah: 1 Kgs 17; 19; 2 Kgs 2:11. The first word of line 15 is damaged in the scan (‘nn subactae’); translated by sense.
Notes on the original text
- Digital text corrected (OCR slip): Festumque nostrnm → Festumque nostrum; tnysterio → mysterio; resudana → resudans; ingenmm → ingenium; subingatar → subiugatur; Viui atque → Vini atque; liconter → licenter; mentis nt tepescat → mentis ut tepescat; Kerum Parentem → Rerum Parentem.
Topics: Fasting
Cite (SBL): Prudentius, Cath. 7.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-1
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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.
7.33Lanfranchi 1:lines 33–64
Ne de propinquo sordium contagio Dirus quietum mundus adflaret virum, Olim probatis inclitum ieiuniis. Non ante caeli principem septemplicis Moses, tremendi fidus interpres throni, Potuit videre, quam decem recursibus Quater volutis sol peragrans sidera Omni carentem cerneret substantia. Victus precantis solus in lacrimis fuit: Nam flendo pernox, inrigatam pulverem Humi madentis ore pressit cernuo , Donec loquentis voce praestrictus Dei Expavit ignem non ferendum visibus. Ioannes huius artis haud minus potens, Dei perennis praecucurrit Filium, Curvos viarum qui retorsit tramites, Et, flexuosa corrigens dispendia, Dedit sequendam calle recto lineam. Hanc obsequelam praeparabat nuntius, Mox adfuturo construens iter Deo ; Clivosa planis, confragosa ut lenibus Converterentur, neve quidquam devium Inlapsa terris inveniret Veritas. Non usitatis ortus hic natalibus, Oblita lactis iam vieto in pectore Matris tetendit serus infans ubera; Nec ante partu de senili effusus est, Quam praedicaret Virginem plenam Deo. Post in patentes ille solitudines, Amictus hirtis bestiarum pellibus, Setisve tectus, hispida et lanugine, Secessit, horrens inquinari et pollui
lest the dreadful world, from near contagion of filth, should breathe upon the quiet man, famed long since for his proven fasts. The prince of the sevenfold heaven Moses, faithful interpreter of the dread throne, could not see until, with ten circuits rolled four times, the sun, travelling through the stars, had seen him go without all sustenance. His only food, as he prayed, was in tears; for, weeping all night, he pressed the watered dust of the moist ground with his face bowed down, until, dazzled by the voice of God speaking, he dreaded the fire unbearable to sight. John, no less mighty in this art, ran before the Son of the everlasting God, he who straightened the crooked paths of the ways and, correcting the winding detours, gave a line to be followed on a straight track. This service the messenger was preparing, building a road for God who would soon be present, so that steep places might be changed to level, rough to smooth, and that Truth, coming down to the earth, might find nothing out of the way. Born by no usual birth, in a withered bosom that had forgotten milk the late-born infant reached for his mother’s breasts; nor was he poured forth from an aged womb before he proclaimed the Virgin full of God. Afterwards he withdrew into the open wilderness, clothed in the shaggy skins of beasts, or covered with bristles and rough hair, shrinking from being defiled and polluted
Exod 34:28 (allusion, high confidence) · Exod 24:18 (allusion, medium confidence) · Isa 40:3 (allusion, high confidence) · Isa 40:4 (allusion, high confidence) · Luke 3:4 (allusion, high confidence) · Luke 1:7 (allusion, high confidence) · Luke 1:41 (allusion, high confidence) · Matt 3:4 (allusion, high confidence)
Notes and citation
Summary: Moses fasted forty days before he saw God; John the Baptist, born of an aged mother and greeting the Virgin from the womb, prepared the way of the Lord and withdrew into the desert.
- Exod 24:18; 34:28; Isa 40:3–4; Luke 1:7, 41–44; 3:4–5; Matt 3:4.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; stray line number removed; OCR slips): Victns precantifl boIus in lacrimis fnit: Xaiii flendo pernox → Victus precantis solus in lacrimis fuit: Nam flendo pernox; cornuo → cernuo; loqnentis voce praestrictns → loquentis voce praestrictus; Dedii sequendam calle recto lineam. r>0 → Dedit sequendam calle recto lineam.; Sffox adfuturo → Mox adfuturo; ortus bic natalibus → ortus hic natalibus; de scnili → de senili; Qnam praedicaret → Quam praedicaret; Pi».st in patentes → Post in patentes.
Topics: Fasting
Cite (SBL): Prudentius, Cath. 7.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-33
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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.
7.65Lanfranchi 1:lines 65–96
Contaminatis oppidorum moribus. Illic dicata parcus abstinentia Potum cibumque vir severae industriae In usque serum respuebat vesperum, Rarum locustis et favorum agrestium Liquore pastum corpori suetus dare. Hortator ille primus, et doctor novae Fuit salutis : nam sacrato in flumine Veterum pietas lavit errorum notas ; Sed tincta postquam membra defaecaverat, Caelo refulgens influebat Spiritus. Hoc ex lavacro, labe dempta criminum, Ibant renati non secus, quam si rudis Auri recocta vena pulchrum splendeat , Micet metalli sive lux argentei, Sudum polito praenitens purgamine. Referre prisci stemma nunc ieiunii Libet, fideli proditum volumine, Ut diruendae civitatis incolis Fulmen benigni mansuefactum Patris Pie repressis ignibus pepercerit. Gens insolenti praepotens iactantia Pollebat olim, quam fluentem nequiter Corrupta vulgo solverat lascivia, Et inde bruto contumax fastidio, Cultum superni negligebat Numinis. Offensa tandem iugis indulgentiae Censura, iustis excitatur motibus ; Dextram perarmat rhompheali incendio, Nimbos crepantes et fragosos turbines Vibrans, tonantem nube flammarum quatit. Sed poenitendi dum dator diecula,
by the contaminated ways of the towns. There, sparing in his dedicated abstinence, a man of stern diligence, he refused drink and food until late evening, accustomed to give his body scant food of locusts and the liquid of wild honeycombs. He was the first exhorter and teacher of the new salvation; for in the consecrated river holiness washed away the marks of old errors; but after it had cleansed the dipped limbs, the Spirit, shining from heaven, flowed down. From this washing, the stain of crimes removed, they went forth reborn, just as if a rough vein of gold, smelted again, shines beautifully, or the light of silver metal gleams, bright as a clear sky, its dross polished away. Now I would recount the lineage of an ancient fast, handed down in the faithful volume: how, to the inhabitants of a city to be destroyed, the thunderbolt of the kindly Father, softened, in goodness spared them, its fires checked. A nation, overpowerful in insolent boasting, was once strong; as it flowed wickedly, corrupt wantonness had loosened it among the people, and thereupon, stubborn in brutish disdain, it neglected the worship of the supreme Godhead. At last the strictness of a constant indulgence, offended, is roused to just emotions; it arms its right hand with the fire of the sword, and, brandishing crashing storm-clouds and roaring whirlwinds, shakes them in a thundering cloud of flames. But while he gives a short space for repentance,
Matt 3:4 (allusion, high confidence) · Matt 3:6 (allusion, medium confidence) · Matt 3:16 (allusion, medium confidence) · Jonah 1:2 (allusion, medium confidence)
Notes and citation
Summary: John the Baptist lived on locusts and wild honey, preached the new salvation and baptized, the Spirit descending on the baptized; the poet then turns to Nineveh, which God was about to destroy for its pride and luxury.
- Matt 3:4–6, 16. The Nineveh story follows Jonah 1–3. Line 25 begins with a damaged word (‘Bi inde brnto >’); read ‘Et inde bruto’ and translated by sense: uncertain. ‘Rhompheali’: from romphaea, a long sword.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; first words of line 25 uncertain; OCR slips; stray line number removed): Hlic dicata → Illic dicata; Raruni locustis → Rarum locustis; Hortator illo → Hortator ille; infiuebat → influebat; lliant renati → Ibant renati; Ft diruendae → Ut diruendae; Pollebat oliui . quam fluent m nequiter Corrnpta vulgo Bolverat lascivia, Bi inde brnto > contumax fastidio, Cnltnm → Pollebat olim, quam fluentem nequiter Corrupta vulgo solverat lascivia, Et inde bruto contumax fastidio, Cultum; Oflensa tandem iugia indnlgentiae Censnra, instis excitator motibns ; Deztram perarmat rhompheali incendio, Nimbos crepantes et fragosos tnrbines Vibrans, tonantom nnbe nammarum qnatit. '•I"> Sed poenitendi dum dator diecnla, → Offensa tandem iugis indulgentiae Censura, iustis excitatur motibus ; Dextram perarmat rhompheali incendio, Nimbos crepantes et fragosos turbines Vibrans, tonantem nube flammarum quatit. Sed poenitendi dum dator diecula,.
Cite (SBL): Prudentius, Cath. 7.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-65
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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.
7.97Lanfranchi 1:lines 97–128
Si forte vellent improbam libidinem, Veteresque nugas condomare ac frangere, Suspendit ictum terror exorabilis, Paullumque dicta substitit sententia. Ionam prophetam mitis ultor excitat, Poenae imminentis iret ut praenuntius; Sed nosset ille quum minacem iudicem Servare malle, quam ferire ac plectere, Tectam latenter vertit in Tharsos fugam. Celsam paratis pontibus scandit ratem: Udo revincta fune puppis solvitur; Itur per altum : fit procellosum mare. Tum caussa tanti quaeritur periculi: Sors in fugacem missa vatem decidit. Iussus perire solus e cunctis reus, Cuius voluta crimen urna expresserat, Praeceps rotatur, et profundo immergitur; Exceptus inde belluinis faucibus, Alvi capacis vivus hauritur specu. Transmissa raptim praeda cassos dentium Eludit ictus, incruentam transvolans Impune linguam, ne retentam mordicus Offam molares dissecarent uvidi: Os omne transit, et palatum praeterit. Ternis dierum ac noctium processibus Mansit ferino devoratus gutture : Errabat illic per latebras viscerum ; Ventris meandros circuibat tortiles Anhelus, extis intus aestuantibus. Intactus exin tertiae noctis vice Monstri vomentis pellitur singultibus, Qua murmuranti fine fluctus frangitur,
in case they might be willing to tame and break their wicked lust and old trifling, the terror that can be entreated holds back the blow, and the sentence pronounced stood still for a little. The gentle avenger rouses the prophet Jonah to go as forerunner of the imminent punishment; but since he knew that the threatening judge would rather save than strike and punish, he secretly turned his flight toward Tarshish. He boards a lofty ship by the gangways made ready; the stern, tied with a wet rope, is cast off; they sail out over the deep; the sea becomes stormy. Then the cause of such great danger is sought: the lot, cast, falls upon the fleeing prophet. The one guilty man among them all, ordered to perish, whose guilt the shaken urn had declared, is flung headlong and plunged into the deep; taken from there by a monster’s jaws, he is swallowed alive into the cave of its capacious belly. The prey, swiftly passed through, eludes the empty bites of the teeth, flying unharmed over the bloodless tongue, so that the wet molars might not cut up the morsel held in their grip: he passes the whole mouth and goes by the palate. For three courses of days and nights he remained, devoured, in the beast’s gullet; there he wandered through the hiding-places of the entrails, he went round the twisting windings of the belly, panting, as the bowels seethed within. Then, untouched, at the turn of the third night, he is driven out by the retching of the vomiting monster, where at the murmuring shore the wave is broken
Jonah 1:3 (allusion, high confidence) · Jonah 1:7 (allusion, high confidence) · Jonah 1:15 (allusion, high confidence) · Jonah 1:17 (allusion, high confidence) · Jonah 2:10 (allusion, high confidence) · Jonah 4:2 (allusion, medium confidence)
Notes and citation
Summary: God delayed Nineveh’s punishment and sent Jonah, who fled toward Tarshish knowing God would rather save than strike; the lot fell on him, he was thrown overboard, swallowed whole by the sea monster, and cast out unharmed after three days and nights.
- Jonah 1:1–2:10; 4:2.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; stray line number removed; first word of the line lost in the scan): nngas → nugas; ictnm → ictum; Panllnmqne dicta snbstitit sententia. 1"" → Paullumque dicta substitit sententia.; mitis nltor → mitis ultor; iret nt praennntius → iret ut praenuntius; minacem indicem → minacem iudicem; fnne pnppis → fune puppis; Itnr per → Itur per; in fugacem missa → Sors in fugacem missa; hauritnr → hauritur.
Cite (SBL): Prudentius, Cath. 7.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-97
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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.
7.129Lanfranchi 1:lines 129–160
Salsosque candens spuma tundit pumices : Eructatus exit, seque servatum stupet. In Ninivitas se coactus percito Gressu reflectit ; quos ut increpaverat, Pudenda censor imputans opprobria, Impendet, inquit, ira summi Vindicis Urbemque flamma mox cremabit, credite. Apicem deinde ardui montis petit, Visurus inde conglobatum turbidae Fumum ruinae, cladis et dirae struem, Tectus flagellis multinodi germinis, Nato et repente perfruens umbraculo. Moesta postquam civitas vulnus novi Hausit doloris, heu! supremum palpitat: Cursant per ampla congregatim moenia Plebs et Senatus, omnis aetas civium, Pallens iuventus, eiulantes foeminae. Placet frementem publicis ieiuniis Placare Christum; mos edendi spernitur. Glaucos amictus induit monilibus Matrona demptis; proque gemma et serico Crinem fluentem sordidus spargit cinis. Squalent recincta veste pullati patres, Setasque plangens turba sumit textiles: Imposta villis virgo bestialibus, Nigrante vultum contegit velamine ; Iacens arenis et puer provolvitur. Rex ipse, Coos aestuantem murices Laenam revulsa dissipabat fibula ; Gemmas virentes et lapillos sutiles, Insigne frontis exuebat vinculum, Turpi capillos impeditus pulvere. Nullus bibendi, nemo vescendi memor, Ieiuna mensas pubes omnis liquerat ; Quin et, negato lacte, vagientium
and the white foam pounds the salty pumice stones: belched out, he comes forth and is amazed that he is saved. Under compulsion he turns back to the Ninevites with hurried step; and when he had rebuked them, as censor charging them with shameful disgraces, “The wrath of the supreme Avenger,” he said, “hangs over you, and flame will soon burn up the city: believe it.” Then he goes to the summit of a steep mountain, to see from there the massed smoke of turbulent ruin and the heap of dire destruction, covered by the lashes of a many-knotted growth and enjoying a shade that had suddenly sprung up. After the sorrowing city had drunk in the wound of the new grief, alas, it throbs its last: through the wide walls run in crowds the people and the senate, citizens of every age, the pale young men, the wailing women. They resolve to appease the angry Christ with public fasts; the habit of eating is spurned. The matron puts on gray garments, her necklaces removed; and in place of gems and silk dirty ash sprinkles her flowing hair. The fathers, in dark clothes, are squalid in ungirt robes, and the lamenting crowd takes woven haircloth; the maiden, dressed in the shaggy hair of beasts, covers her face with a black veil; the boy too lies rolling in the sand. The king himself, his brooch torn off, scattered the cloak that glowed with Coan purple; the green gems and the threaded stones, the badge of his brow, he put off, his hair matted with foul dust. No one mindful of drinking, no one of eating, all the young, fasting, had left the tables; even the infants, denied milk, wailing,
Jonah 2:10 (allusion, high confidence) · Jonah 3:4 (allusion, high confidence) · Jonah 3:5 (allusion, high confidence) · Jonah 3:6 (allusion, high confidence) · Jonah 3:7 (allusion, high confidence) · Jonah 4:5 (allusion, high confidence) · Jonah 4:6 (allusion, high confidence)
Notes and citation
Summary: Cast up on shore, Jonah preached Nineveh’s destruction and waited on a hill under a sudden shade; the whole city, king and people, young and old, turned to fasting, sackcloth and ashes to appease Christ.
- Jonah 2:10; 3:4–9; 4:5–6. Nineveh is said to appease ‘Christ’, as written. The first word of line 13 is missing in the scan; not supplied. Several lines run together in the OCR were separated; the passage holds 35 lines.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; stray line number removed; OCR slips; OCR slips; lines run together separated): Euctatus exit, seque servatum stupet. lOO → Eructatus exit, seque servatum stupet.; mquit → inquit; moesta postqnam civitaa vnlnus novi → Moesta postquam civitas vulnus novi; heul supremum → heu! supremum; Cursanl → Cursant; Plebs e1 Senatus → Plebs et Senatus; einlantes → eiulantes; Placel firementem publicia ieinniis Placare Christum; raos edendi spernitnr. Glaucos amictns indnit monilibns BCatrona demptis; proqne gemma et serieo Crinem flnentem sordidns spargit cinis. Squalent recincta veste pnllati patres, Setasqne plangens tnrba surait textiles: linpoxa villis virgo bestialibus, ETigrante vultum contegit velamine ; acens arenis et puer provolvitur. Rex ipse, Coos aestuantem mnrices Laenam revnlsa dissipabat fibula ; Gtemmas virentes et lapillos sutiles, nsigne frontis exuebat vinculum, Turpi capillos iinpeditus pulvere. Nullus bibencii, nemo vescendi memor, einna mensas pnbes omnis liqnerat ; uuin et, negato lacte, vagientium → Placet frementem publicis ieiuniis Placare Christum; mos edendi spernitur. Glaucos amictus induit monilibus Matrona demptis; proque gemma et serico Crinem fluentem sordidus spargit cinis. Squalent recincta veste pullati patres, Setasque plangens turba sumit textiles: Imposta villis virgo bestialibus, Nigrante vultum contegit velamine ; Iacens arenis et puer provolvitur. Rex ipse, Coos aestuantem murices Laenam revulsa dissipabat fibula ; Gemmas virentes et lapillos sutiles, Insigne frontis exuebat vinculum, Turpi capillos impeditus pulvere. Nullus bibendi, nemo vescendi memor, Ieiuna mensas pubes omnis liquerat ; Quin et, negato lacte, vagientium.
Topics: Fasting
Cite (SBL): Prudentius, Cath. 7.129 (Lanfranchi 1:lines 129–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-129). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-129
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-cathemerinon-7-129) · Report an error
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.
7.161Lanfranchi 1:lines 161–192
Fletu madescunt parvulorum cunulae, Succum papillae parca nutrix derogat. Greges et ipsos claudit armentalium Sollers virorum cura, ne vagum pecus Contingat ore rorulenta gramina, Potum strepentis neve fontis hauriat : Vacuis querelae personant praesepibus. Mollitus his et talibus brevem Deus Iram refrenat, temperans oraculum Prosper sinistrum ; prona nam clementia Haud difficulter supplicem mortalium Solvit reatum, fitque fautrix flentium. Sed cur vetustae gentis exemplum loquor? Pridem caducis quum gravatus artubus Iesus, dicato corde, ieiunaverit, Praenuncupatus ore qui prophetico Emmanuel est, sive nobiscum Deus. Qui corpus istud molle naturaliter, Captumque laxo sub voluptatum iugo, Virtutis arcta lege fecit liberum, Emancipator servientis plasmatis, Regnantis ante victor et cupidinis. Inhospitali namque secretus loco Quinis diebus octies labentibus, Nullam ciborum vindicavit gratiam, Firmans salubri scilicet ieiunio Vas adpetendis imbecillum gaudiis. Miratus hostis posse limum tabidum Tantum laboris sustinere ac perpeti Explorat arte sciscitator callida, Deusne membris sit receptus terreis Sed, increpata fraude, post tergum ruit.
the cradles of the little ones grow wet with weeping, and the sparing nurse withholds the juice of the breast. The careful concern of the men shuts up even the herds of cattle, lest the wandering flock touch the dewy grass with their mouths or drink from the babbling spring: complaints resound in the empty stalls. Softened by these and such things, God reins in his brief anger, tempering the oracle, favorable instead of ill-omened; for his ready mercy without difficulty releases the guilt of suppliant mortals and becomes the patron of those who weep. But why do I speak of the example of an ancient nation? Long ago, when burdened with perishable limbs, Jesus fasted with dedicated heart, he who was named beforehand by the prophet’s mouth Emmanuel, that is, God with us; who made this body, soft by nature and captured under the loose yoke of pleasures, free by the strict law of virtue, emancipator of the enslaved creature and victor over the desire that reigned before. For withdrawn in an inhospitable place, while five days slipped by eight times, he claimed no comfort of food, strengthening, that is, by wholesome fasting the vessel that is weak toward desirable pleasures. The enemy, amazed that wasting clay could bear and endure so much labor, with cunning art, as questioner, tries to find out whether God had been received in earthly limbs; but, his fraud rebuked, he rushes backward.
Jonah 3:7 (allusion, high confidence) · Jonah 3:10 (allusion, high confidence) · Isa 7:14 (allusion, high confidence) · Matt 1:23 (allusion, high confidence) · Matt 4:2 (allusion, high confidence) · Matt 4:3 (allusion, medium confidence) · Matt 4:10 (allusion, medium confidence)
Notes and citation
Summary: Nineveh’s fast, even of infants and cattle, turned God’s anger to mercy; Jesus, Emmanuel, fasted forty days in the desert, freeing the flesh from pleasure, and repulsed the tempter who tested whether God was in him.
- Jonah 3:7–10; Isa 7:14; Matt 1:23; 4:1–11.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Pletn raadescunt parvulorum cnnnlae, Snccnm papillae → Fletu madescunt parvulorum cunulae, Succum papillae; virmim cura → virorum cura; gsntis → gentis; ere qui prophetico → ore qui prophetico; nobiscum Dcus → nobiscum Deus; scilicat → scilicet.
Topics: Fasting, Christology
Cite (SBL): Prudentius, Cath. 7.161 (Lanfranchi 1:lines 161–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-161). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-161
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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.
7.193Lanfranchi 1:lines 193–218
Hoc nos sequamur quisque nunc pro viribus, Quod consecrati tu, magister dogmatis, Tuis dedisti, Christe, sectatoribus, Ut, quum vorandi vicerit libidinem, Late triumphet imperator spiritus. Hoc est, quod atri livor hostis invidet, Mundi polique quod gubernator probat, Altaris aram quod facit placabilem, Quod dormientis excitat cordis fidem, Quod limat aegram pectoris rubiginem. Perfusa non sic amne flamma extinguitur, Nec sic, calente sole, tabescunt nives, Ut turbidarum scabra culparum seges Vanescit almo trita sub ieiunio, Si blanda semper misceatur largitas. Est quippe et illud grande virtutis genus Operire nudos, indigentes pascere, Opem benignam ferre supplicantibus , Unam, paremque sortis humanae vicem Inter potentes atque egenos ducere. Satis beatus quisque dextram porrigit Laudis rapacem, prodigam pecuniae, Cuius sinistra dulce factum nesciat: Illum perennes protinus complent opes, Ditatque fructus foenerantem centuplex.
Let each of us now follow this, as far as he can, which you, Christ, teacher of the consecrated doctrine, gave to your followers, so that, when it has overcome the lust for devouring, the spirit may triumph far and wide as commander. This it is that the spite of the black enemy envies, that the governor of earth and sky approves, that makes the altar favorable, that rouses the faith of the sleeping heart, that files away the sick rust of the breast. Flame drenched by a river is not so put out, nor do snows so melt in the warm sun, as the rough crop of turbid sins vanishes, worn down under kindly fasting, if gentle generosity is always mixed with it. For that too is a great kind of virtue: to clothe the naked, to feed the needy, to bring kindly help to those who beg, to draw one and the same lot of human life between the powerful and the poor. Blessed enough is he who stretches out a right hand eager for praise, lavish with money, whose left hand does not know the sweet deed: everlasting riches at once fill him, and a hundredfold fruit enriches the lender.
Matt 6:3 (allusion, high confidence) · Matt 25:35 (allusion, medium confidence) · Isa 58:7 (allusion, medium confidence) · Matt 19:29 (echo, medium confidence)
Notes and citation
Summary: Christians should follow Christ’s fasting so the spirit rules the appetite; fasting joined with almsgiving destroys sin, and he who gives in secret is repaid a hundredfold.
- Matt 6:3; 25:35–36; Isa 58:7; Matt 19:29. A leftover footnote (‘nesciat. V. S. Matth. 6.3’) and a stray note mark were removed. The first word of line 24 is damaged in the scan; read ‘Illum’ by sense.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; leftover footnote removed; first word of line 24 read by sense; OCR slips; note marks removed): ll<.<- qos seqnamur quisque nunc pro viribus, Qaod consecrati tu. magister dogmatis, Tnis dedisti, Christe, Bectatoribos, l't. qnnm vorandi vicerit 1 1 > libidinem, Late triumphet imperator spiritns. ll">- est, qnod atri livor hostis invidet, Knndi poliqne qnod gubernator probat, Altaris aram r2) quod facit placabilem, Qnod dormientis excitat cordis fidem, Quod limat aegram pectoris rnbiginem. Perfhsa non sic amiie flamma extinguitur, Nec sic, calente Bole, tabescunt nives, l't tnrbidarnm scabra culparnm seges Vanescit almo trita sub ieiunio, Si blanda semper misceatnr largitas. Est qnippe → Hoc nos sequamur quisque nunc pro viribus, Quod consecrati tu, magister dogmatis, Tuis dedisti, Christe, sectatoribus, Ut, quum vorandi vicerit libidinem, Late triumphet imperator spiritus. Hoc est, quod atri livor hostis invidet, Mundi polique quod gubernator probat, Altaris aram quod facit placabilem, Quod dormientis excitat cordis fidem, Quod limat aegram pectoris rubiginem. Perfusa non sic amne flamma extinguitur, Nec sic, calente sole, tabescunt nives, Ut turbidarum scabra culparum seges Vanescit almo trita sub ieiunio, Si blanda semper misceatur largitas. Est quippe; hnmanae vicom Inter potentes atqne egenos → humanae vicem Inter potentes atque egenos; quisqne dextram → quisque dextram; Cnins Binistra dulce ractum nesciat: 1 1 1 iiii i perennes protinus complent opes, Ditatque fructus foenerantem centnplex. (■i) neaciat. V. S. Matth. \I. ■'>. → Cuius sinistra dulce factum nesciat: Illum perennes protinus complent opes, Ditatque fructus foenerantem centuplex..
Cite (SBL): Prudentius, Cath. 7.193 (Lanfranchi 1:lines 193–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-193). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/7-193
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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 8
8.1Lanfranchi 1:lines 1–32
Christe, servorum regimen tuorum, Mollibus qui nos moderans habenis, Leniter frenas, facilique septos Lege coerces, Ipse quum, portans onus impeditum Corporis, duros tuleris labores, Maior exemplis, famulos remisso Dogmate palpas. Nona submissum rotat hora solem, Partibus vixdum tribus evolutis; Quarta devexo superest in axe Portio lucis. Nos brevis voti, dape vindicata Solvimus festum, fruimurque mensis Adfatim plenis, quibus imbuatur Prona voluptas. Tantus aeterni favor est magistri , Doctor indulgens ita nos amico Lactat hortatu, levis obsequela ut Mulceat artus. Addit et, ne quis velit invenusto Sordibus cultu lacerare frontem ; Sed decns vultus, capitisque pexum Comat honorem. Terge ieiunans, ait, omne corpus; Neve subducto faciem rubore Luteus tinguat color, aut notetur Pallor in ore. Rectius laeto tegimus pudore Quidquid ad cultum Patris exhibemus: Cernit occultum Deus, et latentem Munere donat.
Christ, guide of your servants, who, governing us with gentle reins, curb us lightly, and restrain us hedged by an easy law: since you yourself, carrying the hampering burden of the body, bore hard labors, greater than any example, you soothe your servants with a relaxed teaching. The ninth hour rolls the sinking sun, three parts having barely passed; a fourth portion of light remains in the declining sky. We, whose vow is short, claiming our food, end the fast and enjoy the tables abundantly filled, so that our inclined pleasure may be satisfied. So great is the favor of the eternal master, so does the indulgent teacher nurse us with friendly exhortation, that a light obedience may soothe the limbs. He adds too that no one should wish to disfigure his face with unsightly, squalid dress; but let comeliness of countenance and the combed honor of the head adorn him. “When you fast,” he says, “wipe your whole body, and do not let a sallow color, the red drawn off, tinge your face, nor let pallor be noticed on your mouth.” More rightly do we cover with glad modesty whatever we present to the worship of the Father: God sees what is hidden, and rewards the hidden thing with a gift.
Matt 6:16 (allusion, high confidence) · Matt 6:17 (allusion, high confidence) · Matt 6:18 (allusion, high confidence) · Matt 11:30 (echo, medium confidence)
Notes and citation
Summary: At the ninth hour the short fast ends; Christ, who himself bore hard labors, gives a gentle law and teaches that those who fast should not look gloomy, for God sees and rewards what is done in secret.
- Hymn 8, ‘Hymn after fasting’. Matt 6:16–18.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Leniter frcnas → Leniter frenas; impeditnm → impeditum; in axc → in axe; A.ddit ct, iio quis velit → Addit et, ne quis velit; capitisqne pexnm → capitisque pexum; Terge ieinnans, ait, omno corpus; Nfeve snbdncto faciom ruboro Lntens tinguat color, aut notetur Pallor in oro. Bectius → Terge ieiunans, ait, omne corpus; Neve subducto faciem rubore Luteus tinguat color, aut notetur Pallor in ore. Rectius; Quidqnid ad cultum Patris cxhibemus → Quidquid ad cultum Patris exhibemus; Mnnere donat → Munere donat.
Topics: Fasting
Cite (SBL): Prudentius, Cath. 8.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/8-1
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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.
8.33Lanfranchi 1:lines 33–78
Ille ovem morbo residem, gregique Perditam sano, male dissipantem Vellus adfixis vepribus per hirta Devia silvae, Impiger pastor revocat, lupisque Gestat exclusis, humeros gravatus: Reddit ovili. Reddit et pratis, viridique campo, Vibrat impexis ubi nulla lappis Spina, nec germen sudibus perarmat Carduus horrens ; Sed frequens palmis nemus, et reflexa Vernat herbarum coma, tum perennis Gurgitem vivis vitreum fluentis Laurus obumbrat. Hisce pro donis tibi, fide Pastor, Servitus quaenam poterit rependi? Nulla compensant pretium salutis Vota precantum. Quamlibet, spreto sine more pastu, Sponte confectos tenuemus artus, Teque, contemptis epulis, rogemus Nocte dieque : Vincitur semper minor obsequentum Cura, nec munus Genitoris aequat ; Frangit et cratem luteam laboris Grandior usus. Ergo, ne limum fragilem solutae Deserant vires, et aquosus albis Humor in venis dominetur, aegrum Corpus enervans , Laxus ac liber modus abstinendi Ponitur cunctis ; neque nos severus Terror impellit: sua quemque cogit Velle potestas. Sufficit, quidquid facias, vocato Numinis nutu prius, inchoare, Sive tu mensam removes, cibumve Sumere tentas. Adnuit dexter Deus, et secundo Prosperat vultu; velut hoc salubre Fidimus nobis fore, quod dicatae Carpimus escas. Sit bonum, supplex precor, et medelam Conferat membris, animumque pascat Sparsus in venas cibus obsecrantum Christicolarum.
That sheep, sluggish with sickness, lost to the healthy flock, wretchedly scattering its fleece on the clinging brambles through the rough byways of the forest, the tireless shepherd calls back, and, the wolves shut out, carries it, his shoulders burdened, [and] gives it back to the fold. He gives it back to the meadows and the green plain too, where with unkempt burrs no thorn quivers, nor does the bristling thistle arm its shoots with stakes; but a grove thick with palms, and the curling foliage of the grasses blooms in spring, and the evergreen laurel overshadows the glassy pool with its living streams. For these gifts, faithful Shepherd, what service can be paid back to you? No vows of those who pray compensate for the price of salvation. However much, spurning food beyond measure, we willingly thin our wasted limbs, and, despising feasts, beseech you night and day, the lesser care of those who obey is always outdone, nor does it equal the Father’s gift; and too great a practice of labor breaks the frame of clay. Therefore, lest its loosened strength should desert the fragile mud, and watery humor rule in the white veins, enfeebling the sick body, a lax and free measure of abstinence is set for all; nor does stern terror drive us: his own power moves each to will. It is enough, whatever you do, to begin it after first invoking the assent of the Godhead, whether you put the table away or try to take food. God nods his favor and prospers it with kindly countenance; and so we trust that this will be wholesome for us, that we take the food we have dedicated. May it be good, I humbly pray, and bring healing to the limbs, and may the food, spread through the veins of the worshipers of Christ who pray, nourish the soul.
Luke 15:4 (allusion, high confidence) · Luke 15:5 (allusion, high confidence) · John 10:11 (allusion, medium confidence) · Ps 23:2 (22:2 Vulg.) (allusion, medium confidence)
Notes and citation
Summary: Christ the Good Shepherd brings back the lost sheep to green pastures; no fasting can repay his gift, and since excessive abstinence breaks the body, the measure of fasting is left free to each, provided all is begun with God’s blessing.
- Luke 15:4–6; John 10:11; Ps 23:2. A line of the second stanza is missing in the scan (the stanza ends ‘Reddit ovili’ after only two lines); not supplied. The first words of the last stanza are damaged; read ‘Sit bonum, supplex precor’ by sense.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; lines run together separated; OCR slips; stray line number; first word of a line read by sense): Dle ovem morbo residem, gregiqne Perditam sano, male dissipantem Vellus adfixis vepribns per hirtao Devia silvae, mpiger pastor revocat, lupisquo Gestat exclusis, humeros gravatus: Eeddit ovili. Reddit et pratis, viridiqne campo, Vibrat impexis ubi nulla lappis Spina, nec germen sndibns perarmat Carduus horrens ; Sod froquens palmis nomus, ct reflexa Vernat Jierbarum coma, tum perennis Grurgitem vivis vitreum fluentis Laurus olmmbrat. Bisce pro donis → Ille ovem morbo residem, gregique Perditam sano, male dissipantem Vellus adfixis vepribus per hirta Devia silvae, Impiger pastor revocat, lupisque Gestat exclusis, humeros gravatus: Reddit ovili. Reddit et pratis, viridique campo, Vibrat impexis ubi nulla lappis Spina, nec germen sudibus perarmat Carduus horrens ; Sed frequens palmis nemus, et reflexa Vernat herbarum coma, tum perennis Gurgitem vivis vitreum fluentis Laurus obumbrat. Hisce pro donis; Vincitur seraper → Vincitur semper; Fidimne nobis fore, guod dieatae ~-> Carpimus escas. • bonum, supplea precor, el medelam Conferai memhris, animnmqne pascat Sparsus in venas cibus obsecrantnm Christicolarnm. → Fidimus nobis fore, quod dicatae Carpimus escas. Sit bonum, supplex precor, et medelam Conferat membris, animumque pascat Sparsus in venas cibus obsecrantum Christicolarum..
Topics: Fasting
Cite (SBL): Prudentius, Cath. 8.33 (Lanfranchi 1:lines 33–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/8-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/8-33
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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.
Chapter 9
9.1Lanfranchi 1:lines 1–32
Da, puer, plectrum, choreis ut canam fidelibus Dulce carmen et melodum, gesta Christi insignia : Hunc Camoena nostra solum pangat, hunc laudet lyra. Christus est, quem rex sacerdos adfuturum protinus Infulatus concinebat voce, chorda, et tympano, Spiritum caelo influentem per medullas hauriens. Facta nos, et iam probata pangimus miracula : Testis orbis est; nec ipsa terra quod vidit, negat, Comminus Deum docendis proditum mortalibus. Corde fusus ex Parentis ante mundi exordium, Omnium, qnae sunt, fuerunt, quaeque post futura sunt. Ipse iussit, et creata; dixit ipse, et facta sunt Terra, caelum, fossa ponti, trina rerum machina, Quaeque in his vigent sub alto solis et lunae globo. Corporis formam caduci, membra morti obnoxia Induit, ne gens periret primoplasti ex germine , Merserat quam lex profundo noxialis tartaro. O beatus ortus ille, Virgo quum puerpera Edidit nostram salutem, foeta Sancto Spiritu, Et Puer redemptor orbis os sacratum protulit ! Psallat altitudo caeli, psallite omnes Angeli, Quidquid est virtutis usquam psallat in laudem Dei: Nulla linguarum silescat, vox et omnis consonet. Ecce, quem vates vetustis concinebant saeculis, Quem prophetarum fideles paginae spoponderant, Emicat, promissus olim: cuncta conlaudent eum. Cantharis infusa lympha fit falernum nobile: Nuntiat vinum minister esse promtum ex hydria; Ipse rex sapore tinctis obstupescit poculis. Membra morbis ulcerosa, viscerum putredines Mando ut abluantur, inquit; fit ratum quod iusserat :
Give me the plectrum, boy, that I may sing to the faithful dances a sweet and tuneful song, the glorious deeds of Christ: him alone let my Muse celebrate, him let my lyre praise. It is Christ, whose coming the king and priest sang of long ago, wearing the fillet, with voice, string and drum, drinking in through his marrow the Spirit flowing from heaven. We sing of miracles done and already proved; the world is witness, nor does the earth itself deny what it saw, God revealed face to face to teach mortals. Begotten from the Father’s heart before the world began, [he is the source and end] of all things that are, that have been, and that shall be hereafter. He himself commanded, and they were created; he spoke, and they were made: earth, heaven, the deep of the sea, the threefold fabric of things, and all that thrives in them beneath the high orb of sun and moon. He put on the form of a perishable body, limbs liable to death, so that the race sprung from the first-formed man might not perish, which the law of guilt had plunged into deep Tartarus. O that blessed birth, when the Virgin in childbed, made fruitful by the Holy Spirit, brought forth our salvation, and the Child, Redeemer of the world, showed his sacred face! Let the height of heaven sing psalms, sing psalms, all you angels, let whatever power there is anywhere sing psalms in praise of God: let no tongue be silent, and let every voice sound together. See, he whom the prophets sang of in ancient ages, whom the faithful pages of the prophets had pledged, shines forth, promised long ago: let all things praise him together. Water poured into jars becomes noble Falernian; the servant announces that wine is drawn from the water-pot; the master of the feast himself is amazed at the tinctured cups. “Limbs ulcerous with disease, rotting flesh, I command to be washed clean,” he says; what he commanded is done:
Textual problem in this passage: see the notes.
Ps 33:9 (32:9 Vulg.) (allusion, high confidence) · Ps 148:5 (allusion, medium confidence) · Rev 1:8 (echo, medium confidence) · Luke 1:35 (allusion, high confidence) · Ps 148:2 (allusion, medium confidence) · John 2:9 (allusion, high confidence) · Matt 8:3 (allusion, high confidence)
Notes and citation
Summary: The poet sings of Christ, foretold by David, begotten of the Father before creation, maker of all things, born of the Virgin by the Holy Spirit to save Adam’s race, and of his first miracles: water made wine and lepers cleansed.
- Hymn 9, ‘Hymn for every hour’. ‘The king and priest’ is David. A line is missing in the scan before ‘Omnium, quae sunt’ (in the common text ‘Alpha et Ω cognominatus, ipse fons et clausula’); its place was taken by the running head of the page, which was removed; the sense is supplied in brackets in the translation. Ps 33:9; 148:5; John 2:1–11; Matt 8:2–3.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; running head removed; OCR slips; stray line number removed): Da, pner, plectrum, choreis ut canara fidelibns Dnlce carmen et melodum, gesta Cliristi insiffnia : Hunc Cainoena nostra solura pangat, hunc landet lyra. Christne eet, quem rex sacerdos → Da, puer, plectrum, choreis ut canam fidelibus Dulce carmen et melodum, gesta Christi insignia : Hunc Camoena nostra solum pangat, hunc laudet lyra. Christus est, quem rex sacerdos; Comminns Deuin → Comminus Deum; quaeque post futura sunt. A. PiiVLt.Mii Opcra. 4 Ipsc inssit, ot creata; → quaeque post futura sunt. Ipse iussit, et creata;; < » bcatus ortus ille → O beatus ortus ille; saeculis, 2b → saeculis,; propbetarum → prophetarum; promissus obim → promissus olim; viscer-um → viscerum.
Topics: Christology
Cite (SBL): Prudentius, Cath. 9.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/9-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-cathemerinon-9-1) · Report an error
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.
9.33Lanfranchi 1:lines 33–64
Turgidam cutem repurgant vulnerum piamina. Tu perennibus tenebris iam sepulta lumina Illinis limo salubri, sacri et oris nectare; Mox apertis hac medela lux reducta est orbibus. Increpas ventum furentem, quod procellis tristibus Vertat aequor fundo ab imo, vexet et vagam ratem : Ille iussis obsecundat, mitis unda sternitur. Extimum vestis sacratae furtim mulier attigit : Protinus salus secuta est; ora pallor deserit, Sistitur rivus, cruore qui fluebat perpeti. Exitu dulcis iuventae raptum ephebum viderat, Orba quem mater supremis funerabat fletibus: Surge, dixit ; ille surgit, matri et adstans redditur. Sole iam quarto carentem, iam sepulcro absconditum Lazarum iubet vigere, reddito spiramine : Foetidum iecur reductus rursus intrat halitus. Ambulat per stagna ponti, summa calcat fluctuum ; Mobilis liquor profundi pendulam praestat viam , Nec fatiscit unda sanctis pressa sub vestigiis. Suetus antro bnstuali sub catenis frendere, Mentis impos, efferatis percitus furoribus Prosilit, ruitque supplex, Christum adesse ut senserat. Corripit gregis suilli sordida spurcamina , Seque nigris mergit undis, ut pecus lymphaticum. Quinque panibus peresis, et gemellis piscibus, Adfatim refecta iam sunt accubantum millia ; Fertque qualus ter quaternus ferculorum fragmina. Tu cibus, panisque noster, tu perennis suavitas : Nescit esurire in aevum, qui tuam sumit dapem ; Nec lacunam ventris implet, sed fovet vitalia. Clausus aurium meatus, et sonorum nescius, Purgat ad praecepta Christi crassa quaeque obstacula, Vocibus capax fruendis, ac susurris pervius.
the cleansing of the wounds clears the swollen skin. Eyes already buried in everlasting darkness you smear with healing clay and with the nectar of your sacred mouth; at once, by this cure, light is restored to the opened orbs. You rebuke the raging wind for turning up the sea from its lowest bed with grim storms and harrying the drifting boat: it obeys your commands, the wave is laid down gentle. A woman secretly touched the edge of the sacred garment: at once healing followed; pallor leaves her face, the stream that flowed with constant blood is stanched. He had seen a youth snatched away at the outset of sweet youth, whom his bereaved mother was burying with her last tears: “Arise,” he said; he arises and, standing, is restored to his mother. Lazarus, already four days without the sun, already hidden in the tomb, he bids live, his breath restored: the breath, brought back, enters the stinking innards again. He walks over the waters of the sea, treads the tops of the waves; the moving liquid of the deep offers a hanging road, nor does the wave give way when pressed beneath the holy footsteps. One used to gnash his teeth in chains in a tomb-cave, out of his mind, driven by savage frenzies, leaps forth and falls as a suppliant as soon as he sensed that Christ was present. [The spirit] seizes the filthy herd of swine and plunges itself into the black waters, like a frenzied flock. Five loaves and two fishes eaten, the thousands reclining are now abundantly refreshed, and twelve baskets carry the fragments of the meal. You are our food and our bread, you everlasting sweetness: he who takes your fare never knows hunger, nor does it fill the hollow of the belly, but nourishes the vital parts. The closed passage of the ears, unaware of sounds, at Christ’s command clears every thick obstacle, able to enjoy voices and open to whispers.
John 9:6 (allusion, high confidence) · Mark 4:39 (allusion, high confidence) · Mark 5:27 (allusion, high confidence) · Luke 7:14 (allusion, high confidence) · John 11:39 (allusion, high confidence) · John 11:43 (allusion, high confidence) · Matt 14:25 (allusion, high confidence) · Mark 5:13 (allusion, high confidence) · Matt 14:20 (allusion, high confidence) · John 6:35 (allusion, high confidence) · Mark 7:35 (allusion, high confidence)
Notes and citation
Summary: Christ’s miracles: he heals the blind with clay, stills the storm, heals the woman with the flow of blood, raises the widow’s son and Lazarus, walks on the sea, frees the demoniac of the tombs, feeds the thousands, and opens deaf ears; he is himself the bread that satisfies forever.
- John 9:6–7; Mark 4:39; 5:25–29; Luke 7:11–15; John 11:39–44; Matt 14:25; Mark 5:1–13; Matt 14:17–21; John 6:35; Mark 7:32–35. A leftover footnote (‘bustuali: sepulcrali’) was removed.
Notes on the original text
- Digital text corrected (OCR slips; OCR slips; leftover footnote removed; OCR slips; lines run together separated; OCR slips; words run together separated; stray line number removed): Tn perennibus tenebrifl iam Bepulta lumina nlinis linio salubri, Bacri et orifl uectare; Hox apertis hac medela lu\ redncta esi orbibns. ncrepas ventnm furentem, qnod procellie tristibns • it aeqnor fundo ab imo, vexet et vagam ratem : Ille iussis obsecundat, mitis nnda sternitur. Bxtimnm vestis sacratae furtim mnlier attigit : Protinns salns secuta est; ora pallor deserit, Sistitor rivns, cruore qui Quebat perpeti. Exita dulcis iuventae raptum ephebum viderat, Orba quem raater snpremis funerabat fletibus: Sorge, dixit ; ille surgit, matri ot adstana redditur. Soleiam quarto carentem, iam sepulcro absconditum Lazamm hibet vigere, reddito spiramine : Feetidum iecur reductus rnrsns intrat halitus. Ambulat per stagna ponti, summa calcat fluctuum ; Bfobilis liquor → Tu perennibus tenebris iam sepulta lumina Illinis limo salubri, sacri et oris nectare; Mox apertis hac medela lux reducta est orbibus. Increpas ventum furentem, quod procellis tristibus Vertat aequor fundo ab imo, vexet et vagam ratem : Ille iussis obsecundat, mitis unda sternitur. Extimum vestis sacratae furtim mulier attigit : Protinus salus secuta est; ora pallor deserit, Sistitur rivus, cruore qui fluebat perpeti. Exitu dulcis iuventae raptum ephebum viderat, Orba quem mater supremis funerabat fletibus: Surge, dixit ; ille surgit, matri et adstans redditur. Sole iam quarto carentem, iam sepulcro absconditum Lazarum iubet vigere, reddito spiramine : Foetidum iecur reductus rursus intrat halitus. Ambulat per stagna ponti, summa calcat fluctuum ; Mobilis liquor; Qninqne panibns → Quinque panibus; Fertque <jualus ter quaternus ferculoram fragmina. (\) bmtuali: sopulcrali. V. Diptycon, xxxvl. Tu cibus, panisquc → Fertque qualus ter quaternus ferculorum fragmina. Tu cibus, panisque; Purgatadpra<'ctq>taChristi<Tassaquaequeobstacu]a,65 → Purgat ad praecepta Christi crassa quaeque obstacula,.
Topics: Christology, Eucharist
Cite (SBL): Prudentius, Cath. 9.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/9-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/9-33
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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.
9.65Lanfranchi 1:lines 65–111
Omnis aegritudo cedit, languor omnis pellitur, Lingua fatur, quam veterna vinxerant silentia ; Gestat et suum per urbem laetus aeger lectulum. Quin et ipsum, ne salutis inferi expertes forent, Tartarum benignus intrat: fracta cedit ianua, Vectibus cadit revulsis cardo dissolubilis. Illa prompta ad inruentes, ad revertentes tenax, Obice extrorsum repulso, porta reddit mortuos, Lege versa, et limen atrum iam recalcandum patet. Sed Deus dum luce fulva mortis antra inluminat, Dum stupentibus tenebris candidum praestat diem, Tristia squalentis aethrae palluerunt sidera. Sol refugit, et lugubri sordidus ferrugine Igneum reliquit axem, seque moerens abdidit : Fertur horruisse mundus noctis aeternae chaos. Solve vocem mens sonoram, solve linguam mobilem ; Dic tropaeum passionis, dic triumphalem Crucem: Pange vexillum, notatis quod refulget frontibus. O novum, caedes stupenda , vulneris miraculum ! Hinc cruoris fluxit unda, lympha parte ex altera ; Lympha nempe dat lavacrum, tum corona ex sanguine est. Vidit anguis immolatam corporis sacri hostiam; Vidit, et fellis perusti mox venenum perdidit, Saucius dolore inulto colla fractus sibila. Quid tibi, profane serpens, profuit rebus novis Plasma primum perculisse versipelli hortamine? Diluit culpam recepto forma mortalis Deo. Ad brevem se mortis usum dux salutis dedidit, Mortuos olim sepultos ut redire insuesceret, Dissolutis pristinorum vinculis peccaminum. Tunc patres, sanctique multi conditorem praevium Iam revertentem secuti, tertio demum die Carnis indumenta sumunt, eque bustis prodeunt. Cerneres coire membra de favillis aridis , Frigidum, venis resumptis, pulverem tepescere: Ossa. nervos, ac medullas glutino cutis tegi. Post, ut occasum resolvit, vitae et hominem reddidit, Arduum tribunal alti victor adscendit Patris, Inclitam caelo reportans passionis gloriam. Macte iudex mortuorum, macte rex viventium, Dexter in Parentis arce qui cluis virtutibus, Omnium venturus inde iustus ultor criminum. Te senes, et te iuventus, parvulorum te chorus, Turba matrum virginumque, simplices puellulae, Voce concordes pudicis perstrepant concentibus. Fluminum lapsus et undae, litorum crepidines, Imber, aestus, nix, pruina, silva, et aura, nox, dies, Omnibus te concelebrent saeculorum saeculis.
Every sickness yields, all weakness is driven out, the tongue speaks which long silence had bound, and the sick man, glad, carries his own bed through the city. Moreover, lest those below be without salvation, in his kindness he enters Tartarus itself: the broken door gives way, the hinge, unfastened, falls as the bolts are torn away. That gate, ready for those who rush in, tenacious toward those who return, its bar thrust outward, gives back the dead, its law reversed, and the black threshold lies open to be trodden again. But while God lights up the caves of death with golden light, while he presents bright day to the astonished darkness, the sad stars of the gloomy sky turned pale. The sun fled back and, soiled with mournful rust, left its fiery course and hid itself in grief: the world is said to have shuddered at the chaos of everlasting night. Release your sounding voice, my mind; release your nimble tongue; tell of the trophy of the passion, tell of the triumphant Cross; sing of the standard that shines on marked foreheads. O new thing, astonishing slaughter, miracle of a wound! From here flowed a stream of blood, from the other side water; the water gives the washing, and the crown comes from the blood. The serpent saw the sacrificial victim of the sacred body; it saw, and soon lost the venom of its burnt-up gall, wounded with great pain, its hissing neck broken. What did it profit you, profane serpent, to have struck the first-formed man with novelties by your crafty urging? The mortal form, once God was received into it, washes away the guilt. The leader of salvation gave himself up to a brief experience of death, so that the dead, long buried, might learn to return, the chains of their former sins dissolved. Then the fathers and many saints, following the Creator who went before and was now returning, on the third day at last take on the garments of flesh and come forth from their tombs. You might see limbs coming together from dry ashes, the cold dust growing warm as it took back its veins, bones, sinews and marrows covered with the glue of skin. Afterwards, when he had undone his setting and restored man to life, the victor ascended to the lofty judgment seat of the Father on high, bringing back to heaven the glorious renown of his passion. Hail, judge of the dead, hail, king of the living, renowned for your powers at the right hand in the Father’s citadel, from where you will come as the just avenger of all crimes. Let old men, let young men, let the choir of little ones, the throng of mothers and virgins, simple little girls, resound to you in harmony with chaste songs. Let the gliding of rivers and the waves, the edges of shores, rain, heat, snow, frost, forest and breeze, night and day, celebrate you through all ages of ages.
Mark 7:35 (allusion, medium confidence) · Mark 2:12 (allusion, high confidence) · 1 Pet 3:19 (allusion, medium confidence) · Matt 27:45 (allusion, high confidence) · John 19:34 (allusion, high confidence) · Gen 3:15 (allusion, medium confidence) · Matt 27:52 (allusion, high confidence) · Acts 10:42 (allusion, medium confidence) · Ps 148:12 (allusion, medium confidence)
Notes and citation
Summary: Christ heals all sickness, descends to Tartarus and breaks its gates, darkens the sun at his death; from his side flow blood and water, the serpent is crushed, the saints rise with him, and he ascends to the Father’s right hand as judge, praised by all people and all creation.
- Descent to the dead: 1 Pet 3:19; darkness: Matt 27:45; blood and water: John 19:34 (water read of baptism, blood of the martyr’s crown); risen saints: Matt 27:52–53; judge of living and dead: Acts 10:42; the closing call to creation recalls Ps 148 and the Song of the Three Young Men (Dan 3:57–90 in the Greek and Latin Bible). The letter ‘(o)’, a note mark, removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; note mark removed; turned-over line end rejoined; OCR slip): expertes furent → expertes forent; aetbrae → aethrae; ferrugino → ferrugine; axern → axem; 0 n ovum , caedes → O novum, caedes; parte ex altera (o) ; → parte ex altera ;; corporis Bacri hostiam → corporis sacri hostiam; el fellia perusti → et fellis perusti; Qoid tibi, pro&ne Berpens, i»rofuit rebus novis PJasma primnm perculisse versipelli hortamine Dilnit cnlpam → Quid tibi, profane serpens, profuit rebus novis Plasma primum perculisse versipelli hortamine? Diluit culpam; A<1 brfevem se mortis nsnm dnz salntis dedidit, Hortuos olim sepnltos → Ad brevem se mortis usum dux salutis dedidit, Mortuos olim sepultos; pristinornm → pristinorum; Tain revertentem secnti → Iam revertentem secuti; Carnis indnmenta snmnnt, eque bustis prodennt. → Carnis indumenta sumunt, eque bustis prodeunt.; glutino cntis → glutino cutis; vitae et hominem red- Arduum tribunal alti victor adscendit Patris, [didit, nclitam caelo reportans → vitae et hominem reddidit, Arduum tribunal alti victor adscendit Patris, Inclitam caelo reportans; virginumqUe → virginumque; concentibns → concentibus; Fluminum lapsns → Fluminum lapsus; Cmber, aestus, nix, prnina → Imber, aestus, nix, pruina; saecnlornm → saeculorum.
Extrabiblical texts: Pr Azar 35-68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; echo)
Topics: Christology, Eschatology, Baptism
Cite (SBL): Prudentius, Cath. 9.65 (Lanfranchi 1:lines 65–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/9-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/9-65
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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 10
10.1Lanfranchi 1:lines 1–32
Deus, ignee fons animarum, Duo qui socians elementa, Vivum simul ac moribundum Hominem, Pater, effigiasti, Tua sunt, tua, rector, utraque ; Tibi copula iungitur horum : Tibi dum vegetata cohaerent, Et spiritus et caro servit. Rescissa sed ista seorsum Solvunt hominem perimuntque; Humus excipit arida corpus, Animae rapit aura liquorem. Quia cuncta creata necesse est Labefacta senescere tandem, Compactaque dissociari, Et dissona texta retexi. Hanc tu, Deus optime, mortem Famulis abolere paratus, Iter inviolabile monstras, Qua perdita membra resurgant ; Ut, dum generosa caducis, Ceu carcere clausa, ligantur, Pars illa potentior extet, Quae germen ab aethere traxit. Si terrea forte voluntas Luteum sapit, et grave captat, Animus quoque, pondere victus, Sequitur sua membra deorsum. At si, generis memor ignei, Contagia pigra recuset , Vehit hospita viscera secum, Pariterque reportat ad astra.
God, fiery fountain of souls, who, joining two elements, fashioned man, Father, at once living and mortal, both are yours, yours, ruler; the bond that joins them is joined for you: while, quickened, they cling together for you, both spirit and flesh serve you. But when these are torn apart, they release man and destroy him; the dry earth receives the body, the breeze snatches away the clear substance of the soul. For all created things must at last decay and grow old, things compacted must be separated, and dissimilar things woven together be unwoven. This death, best God, you, ready to abolish it for your servants, show an inviolable road by which the lost limbs may rise again; so that, while noble things are bound to perishable ones, as if shut in a prison, that more powerful part may stand out which drew its seed from heaven. If perhaps an earthly will savors of clay and seeks what is heavy, the soul too, overcome by the weight, follows its limbs downward. But if, mindful of its fiery race, it refuses sluggish contagions, it carries its guest, the flesh, with it and brings it back likewise to the stars.
Gen 2:7 (allusion, medium confidence) · Eccl 12:7 (echo, medium confidence)
Notes and citation
Summary: God made man of soul and body; death separates them, but God shows the way to the resurrection of the flesh, and a soul that resists earthly desires carries its body with it to heaven.
- Hymn 10, ‘Hymn for the burial of the dead’.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; end of line lost in the scan; stray line number removed): animaruin → animarum; utraque ; ."> → utraque ;; Quia cnncta creata d« → Quia cuncta creata necesse est; Compactaqae → Compactaque; Banc tu. Deua optime → Hanc tu, Deus optime; Famulifi → Famulis; It>-r inviolabile → Iter inviolabile; Qao perdita → Qua perdita; J'ars illa i>("»ti-ntior extet → Pars illa potentior extet; Aniinus → Animus; Beqnitor → Sequitur; Pariterqne → Pariterque.
Topics: Eschatology
Cite (SBL): Prudentius, Cath. 10.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/10-1
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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.
10.33Lanfranchi 1:lines 33–64
Nam quod requiescere corpus Vacuum sine mente videmus, Spatium breve restat, ut alti Repetat collegia sensus. Venient cito saecula, quum iam Socius calor ossa revisat, Animataque sanguine vivo Habitacula pristina gestet. Quae pigra cadavera pridem Tumulis putrefacta iacebant, Volucres rapientur in auras, Animas comitata priores. Hinc maxima cura sepulcris Impenditur: hinc resolutos Honor ultimus accipit artus, Et funeris ambitus ornat. Candore nitentia claro Praetendere lintea mos est, Adspersaque myrrha Sabaeo Corpus medicamine servat. Quidnam sibi saxa cavata , Quid pulchra volunt monumenta, Res nisi quod creditur illis Non mortua, sed data somno? Hoc provida Christicolarum Pietas studet, utpote credens Fore protinus omnia viva, Quae nunc gelidus sopor urguet. Qui iacta cadavera passim Miserans tegit aggere terrae, Opus exhibet ille benignum Christo pius omnipotenti.
For that we see the body at rest, empty, without the mind, means that a short space remains until it seeks again the company of the high sense. The ages will come soon, when the companion warmth revisits the bones, and, animated with living blood, carries its former dwelling. The sluggish corpses that long lay rotting in tombs will be snatched into the flying breezes, accompanying their former souls. Hence the greatest care is spent on tombs; hence the last honor receives the loosened limbs, and the procession of the funeral adorns them. It is the custom to spread out linen cloths gleaming with clear whiteness, and myrrh sprinkled on it preserves the body with Sabaean remedy. What do the hollowed rocks mean, what the beautiful monuments, except that the thing entrusted to them is not dead, but given to sleep? This the provident piety of Christ’s worshipers pursues, believing, as it does, that all things will soon be alive which cold sleep now oppresses. He who, pitying, covers with a mound of earth corpses thrown down here and there shows, in his piety, a kindly work to Christ almighty.
1 Thess 4:14 (echo, medium confidence) · John 19:40 (echo, low confidence)
Notes and citation
Summary: The dead body is only asleep and will soon be reunited with its soul; that is why Christians bury the dead with care, linen and myrrh, and why burying the unburied is a work done for Christ.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Xara quod → Nam quod; Y<-ni"]it c.ito saecula → Venient cito saecula; Animataqne → Animataque; Tunralis → Tumulis.
Topics: Eschatology
Cite (SBL): Prudentius, Cath. 10.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/10-33
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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.
10.65Lanfranchi 1:lines 65–96
Gemitum dare sorte sub una, Cognataque funera nobis Aliena in morte dolere. Sancti sator ille Tobiae, Sacer ac venerabilis heros, Dapibus iam rite paratis Ius praetulit exsequiarum. Iam stantibus ille ministris, Cyathos et fercula liquit, Studioque accinctus humandi, Fleto dedit ossa sepulcro. Veniunt mox praemia caelo, Pretiumque rependitur ingens ; Nam lumina nescia solis Deus inlita felle serenat. Quam sit rationis egenis Mordax et amara medela, Quum lux animum nova vexat. Docuit quoque non prius ullum Caelestia cernere regna, Quam nocte et vulnere tristi Toleraverit aspera mundi. Mors ipsa beatior inde est, Quod per cruciamina leti Via panditur ardua iustis, Et ad astra doloribus itur. Sic corpora mortificata Redeunt melioribus annis ; Nec post obitum recalescens Compago fatiscere novit. Haec, quae modo pallida tabo Color albidus inficit ora ,
to groan under one and the same lot, and to grieve for funerals as our kin in the death of strangers. The father of holy Tobias, a sacred and venerable hero, when his meal was already duly prepared, put the duty of burial first. While the servants stood waiting, he left the cups and the dishes, and, girt with zeal for burying, gave the bones to a tomb with weeping. Soon rewards come from heaven, and a great price is paid back; for God clears his eyes, which knew not the sun, smeared with gall. He taught how biting and bitter a remedy is to those who lack reason, when the new light troubles the mind. He taught too that no one sees the heavenly kingdoms before he has endured the harsh things of the world in night and painful wound. Death itself is the more blessed for this, that through the tortures of dying the steep road is opened to the righteous, and one goes to the stars through pains. So bodies put to death return in better years; nor does the frame, growing warm again after death, know how to fall apart. These faces, which now, pale with corruption, a whitish color stains,
Acts 14:22 (echo, low confidence)
Notes and citation
Summary: Tobit left his meal to bury the dead and was rewarded when God restored his sight with the fish’s gall; through suffering and death the righteous reach heaven, and their bodies will return renewed.
- Tobit 2:1–9; 11:11–13.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Geinitom dare sorte snb una, Cognataqne fanera → Gemitum dare sorte sub una, Cognataque funera; Dapibns iam rito paratis Ius praetnlit exseqniarnm. → Dapibus iam rite paratis Ius praetulit exsequiarum.; Stndioque → Studioque; Fleto ded.it → Fleto dedit; nova vcxat → nova vexat; Qnod per → Quod per; mortiflcata Kedeunt melioribus aunis → mortificata Redeunt melioribus annis.
Extrabiblical texts: Tob 2:1-9 (Tobit [in RC, EO, ETH canons]; allusion); Tob 11:11-13 (Tobit [in RC, EO, ETH canons]; allusion)
Topics: Eschatology
Cite (SBL): Prudentius, Cath. 10.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/10-65
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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.
10.97Lanfranchi 1:lines 97–128
Tunc flore venustior omni Sanguis cute tinguet amoena. Iam nulla deinde senectus Frontis decus invida carpet; Macies neque sicca lacertos Succo tenuabit adeso. Morbus quoque pestifer, artus Qui nunc populatur anhelos, Sua tunc tormenta resudans Luet inter vincula mille. Hunc eminus aere ab alto Cernet sine fine gementem, Quos moverat ipse, dolores. Quid turba superstes, inepta Clangens ululamina miscet? Cur tam bene condita iura Luctu dolor arguit amens? Iam moesta quiesce querela; Lacrimas suspendite, matres : Nullus sua pignora plangat; Mors haec reparatio vitae est. Iam mortua, iamque sepulta , Quae reddita cespite ab imo Veteres meditantur aristas. Nunc suscipe terra fovendum, Hominis tibi membra sequestro, Generosa et fragmina credo. Animae fuit haec domus olim Factoris ab ore creatae: Fervens habitavit in istis Sapientia, principe Christo. Tu depositum tege corpus:
then blood, more charming than any flower, will tinge them with lovely skin. No old age thereafter will grudgingly pluck the beauty of the brow, nor will dry leanness thin the arms by eating away their sap. Disease too, the pestilent thing that now ravages the panting limbs, will then sweat out its own torments and pay for them amid a thousand chains. From the high air, far off, [the flesh] will see it groaning without end at the pains which it itself had caused. Why does the surviving crowd, wailing, mingle unseemly lamentations? Why does mad grief accuse such well-founded laws with mourning? Be still now, sad complaint; mothers, hold back your tears: let no one mourn for his dear ones; this death is the renewal of life. [So dry seeds grow green,] already dead and already buried, which, given back from the depth of the turf, are planning the ears of old. Now, earth, receive him to cherish; I entrust to you the limbs of a man, and I give you noble fragments. This was once the house of a soul created from the mouth of its Maker; in these limbs dwelt fervent wisdom, with Christ as its prince. Cover the body that is laid down:
Textual problem in this passage: see the notes.
Rev 21:4 (echo, medium confidence) · 1 Thess 4:13 (echo, medium confidence) · 1 Cor 15:36 (allusion, medium confidence) · John 12:24 (echo, medium confidence)
Notes and citation
Summary: In the resurrection the body will be young and healthy, while disease itself is punished; mourners should stop weeping, for death renews life as buried seed grows into grain; the earth is asked to keep the body safe.
- Two lines appear to be missing in the scan: one before ‘Iam mortua’ (in the common text ‘sic semina sicca virescunt’), supplied in sense in brackets in the translation; and one after ‘Nunc suscipe terra fovendum’ (‘gremioque hunc concipe molli’), not supplied. Also, a line seems missing in the lines on disease (‘Hunc eminus aere ab alto … cernet’), whose subject (the risen flesh) is supplied in brackets. Seed: 1 Cor 15:36–38; John 12:24.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): anbelos → anhelos; Mors baec → Mors haec; Iam mortna, iamqne sepulta , Qnae reddita cespite ab imo Veteres meditantur aristas Nnnc suscipe terra fovendnm, Eominis tibi membra seqnestro, Generosa et fragmina crcdo. → Iam mortua, iamque sepulta , Quae reddita cespite ab imo Veteres meditantur aristas. Nunc suscipe terra fovendum, Hominis tibi membra sequestro, Generosa et fragmina credo.; Animao fuit → Animae fuit; babitavit → habitavit; Tu depositam teg-e corpns: → Tu depositum tege corpus:.
Topics: Eschatology
Cite (SBL): Prudentius, Cath. 10.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/10-97
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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.
10.129Lanfranchi 1:lines 129–170
Non immemor illa requiret Propriique aenigmata vultus. Veniant modo tempora iusta, Quum spem Deus impleat omnem, Reddas patefacta necesse est, Qualem tibi trado figuram. Non, si cariosa vetustas Dissolverit ossa favillis, Fueritque cinisculus arens Minimi mensura pugilli; Vacuum per inane volantes, Tulerint cum pulvere nervos, Hominem periisse licebit. Sed dum resolubile corpus Revocas, Deus, atque reformas, Quanam regione iubebis Animam requiescere puram? Gremio senis abdita sancti Recubabit, ut illa Lazari, Quem floribus undique septum Sequimur tua dicta, Redemptor, Quibus, atra e morte triumphans, Tua per vestigia mandas Socium crucis ire latronem. Patet, ecce, fidelibus ampli Via lucida iam paradisi; Licet et nemus illud adire, Homini quod ademerat anguis. Illic, precor, optime ductor, Famulam tibi praecipe mentem Genitali in sede sacrari, Quam liquerat exul et errans. Nos tecta fovebimus ossa Violis et fronde frequenti; Titulumque et frigida saxa Liquido spargemus odore.
Not unmindful, it will require the riddles of its own face. Only let the just times come, when God fulfils every hope: opened, you must give back such a form as I hand over to you. No, even if decaying age has dissolved the bones into ashes, and there is only a dry little cinder, the measure of the smallest handful; [nor if winds and breezes,] flying through the empty void, have carried off the sinews with the dust, will it be possible for the man to have perished. But while you recall and refashion, O God, the body that can be dissolved, in what region will you bid the pure soul to rest? Hidden in the bosom of the holy old man, it will recline, as does the soul of Lazarus, whom, hedged on every side with flowers, [the rich man, burning, sees from afar.] We follow your words, Redeemer, by which, triumphing over black death, you bid the thief, companion of your cross, to go in your footsteps. See, the bright road of the spacious paradise now lies open to the faithful; and they may enter that grove which the serpent had taken from man. There, I pray, best guide, command this soul, your servant, to be consecrated in its native seat, which it had left as an exile and wanderer. We shall cherish the covered bones with violets and many leaves; and the inscription and the cold stones we shall sprinkle with liquid perfume.
Textual problem in this passage: see the notes.
Luke 16:22 (allusion, high confidence) · Luke 16:23 (allusion, high confidence) · Luke 23:43 (allusion, high confidence) · Gen 3:24 (echo, medium confidence)
Notes and citation
Summary: However completely the body is reduced to dust, the earth must give it back intact; meanwhile the soul rests in Abraham’s bosom like Lazarus, and paradise is open to the faithful as to the penitent thief; the mourners adorn the grave with flowers and perfume.
- Luke 16:22–23; 23:43; Gen 3:24. A leftover note line (‘<vi ut. l. xn’) stands where the common text has ‘nec, si vaga flamina et aurae’; it was removed and the sense supplied in brackets in the translation. A line is missing after ‘Quem floribus undique septum’ (‘dives procul adspicit ardens’); sense supplied in brackets. The editor’s prose argument of Hymn 11 leaked after the last line and was removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; leftover note line removed; the editor's prose argument of the next hymn removed): reqniret → requiret; Qnnm spem → Quum spem; Beddas patefacta necesse cst, Qualem tibi trado ngriram. Xon, si → Reddas patefacta necesse est, Qualem tibi trado figuram. Non, si; Minimi mensura pugilli; <vi ut. l. xn, .%. → Minimi mensura pugilli; ; atra e morto → atra e morte; fidelibus amph → fidelibus ampli; Hlic, precor → Illic, precor; Liquido spargemus odore. iristi Domini celebrat, cuius aeternam a P.i- tre originem ductam aguoscit. Paatores non solum, sol tnuta iii animalia ei tustimoniuni perhibuissc ait ; incredulosque redarguit ludaeos, quibus denuntiat, venturum eum essc ali- quando bonoruin improborumque iudicem. → Liquido spargemus odore..
Topics: Eschatology
Cite (SBL): Prudentius, Cath. 10.129 (Lanfranchi 1:lines 129–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-129). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/10-129
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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 11
11.1Lanfranchi 1:lines 1–32
Quid est, quod arctum circulum Sol iam recurrens deserit? Christusne terris nascitur, Qui Iucis auget tramitem? Heu quam fugacem gratiam Festina volvebat dies! Quam paene subductam facem Sensim recisa extinxerat ! Caelum nitescat laetius, Gratetur et gaudens humus: Scandit gradatim denuo Iubar priores lineas. Emerge, dulcis Pusio, Quem mater edit castitas, Parens et expers coniugis, Mediator et duplex genus. Ex ore quamlibet Patris Sis ortus, et verbo editus, Tamen paterno in pectore Sophia callebas prius ; Quae prompta caelum condidit, Caelum, diemque, et cetera : Virtute Verbi effecta sunt Haec cuncta; nam Verbum Deus. Sed, ordinatis saeculis, Rerumque digesto statu, Fundator ipse et artifex Permansit in Patris sinu, Donec rotata annalium Transvolverentur millia, Atque ipse peccantem diu Dignatus orbem viseret.
Why is it that the sun, already turning back, leaves its narrow circle? Is Christ being born on earth, who lengthens the path of light? Alas, how fleeting a favor the hurrying day was rolling along! How nearly, cut short little by little, it had put out its withdrawn torch! Let the sky shine more gladly, and let the earth rejoice and give thanks: step by step the radiance climbs once again its former lines. Come forth, sweet Child, whom a chaste mother brings forth, a parent and yet without a husband, Mediator, of twofold nature. Though you have come forth from the mouth of the Father and been brought forth by his word, yet in the Father’s heart you were Wisdom, wise before; which, ready at hand, founded heaven, heaven and day and all the rest: by the power of the Word all these were made; for the Word is God. But when the ages had been ordered and the state of things arranged, the founder and craftsman himself remained in the Father’s bosom, until the rolling thousands of years had been turned over, and he himself deigned to visit the world that had long been sinning.
John 1:1 (allusion, high confidence) · John 1:3 (allusion, high confidence) · John 1:18 (allusion, medium confidence) · 1 Tim 2:5 (allusion, medium confidence) · Prov 8:27 (allusion, medium confidence)
Notes and citation
Summary: At the winter solstice the returning sun heralds Christ’s birth from a virgin mother; he is the Mediator of twofold nature, the Word and Wisdom through whom all things were made, who stayed in the Father’s bosom until he came to the sinful world.
- Hymn 11, ‘Hymn for 25 December’. John 1:1–3, 18; 1 Tim 2:5; Prov 8:22–30.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; stray line number removed): recurreus → recurrens; augot → auget; Bfen quam fugacem → Heu quam fugacem; Pestina volvebat → Festina volvebat; Qnam paene → Quam paene; huinus → humus; lubar → Iubar; Emcrge → Emerge; pcctore → pectore; cuucta → cuncta; saeculis, 2-"> LVrumque → saeculis, Rerumque.
Topics: Christology
Cite (SBL): Prudentius, Cath. 11.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/11-1
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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.
11.33Lanfranchi 1:lines 33–64
Nam caeca vis mortalium Venerans inanes naenias, Vel aera, vel saxa algida, Vel ligna credebat Deum. Haec dum sequuntur, perfidi Praedonis in ius venerant, Et mancipatam fumido Vitam barathro immerserant. Stragem sed istam non tulit Christus cadentum gentium Impune ; ne forsan sui Patris periret fabrica, Mortale corpus induit, Ut, excitato corpore, Mortis catenam frangeret, Hominemque portaret Patri. Hic ille natalis dies, Quo te creator arduus Spiravit, et limo indidit, Sermone carnem glutinans. Sentisne, Virgo nobilis, Matura per fastidia Pudoris intactum decus Honore partus crescere? Alvus pudica continet ! Ex qua novellum saeculum Procedit, et lux aurea. Vagitus ille exordium Vernantis orbis prodidit ; Nam tunc renatus sordidum Mundus veternum depulit. Sparsisse tellurem reor
For the blind force of mortals, worshiping empty trifles, believed bronze, or cold stones, or wood to be God. While they followed these, they had come under the power of the treacherous robber, and had plunged their enslaved life into the smoky abyss. But Christ did not let this slaughter of falling nations go unpunished; lest perhaps his Father’s handiwork should perish, he put on a mortal body, so that, raising the body, he might break the chain of death and carry man to the Father. This is that birthday on which the lofty Creator breathed you and put you into clay, gluing flesh together by his word. Do you feel, noble Virgin, through the pains of ripening, the untouched glory of your modesty grow with the honor of childbirth? [What joys] the chaste womb holds! from which a new age comes forth, and golden light. That wailing of the infant revealed the beginning of a world in spring; for then the world, reborn, drove off its filthy old age. I think that the earth scattered
Textual problem in this passage: see the notes.
Rom 1:23 (echo, medium confidence) · Heb 2:14 (allusion, medium confidence) · 2 Cor 5:17 (echo, low confidence)
Notes and citation
Summary: Mankind, worshiping idols, had fallen under the devil’s power; Christ took a mortal body to break death’s chain and bring man to the Father; the Virgin’s childbirth increased her purity, and the Child’s first cry began a renewed world.
- A line is missing in the scan before ‘Alvus pudica continet’ (in the common text ‘O quanta rerum gaudia’); sense supplied in brackets. A leftover note line (‘praecipites deiiciebantur. Hinc profunda vorago’) was removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; stray line number removed; OCR slips; lines run together separated; leftover note line removed; OCR slip): crodabat → credebat; vencrant → venerant; non tolit Christus cadentmn gentium mpnne ; ne forsan sni Patria perirei fabrica, Mortale corpus indnit, 1"t. excitato corpore, Mortia catenam frang r Horainemqne portaret Patri. Hic illc natalia di Qno te creator ardnns → non tulit Christus cadentum gentium Impune ; ne forsan sui Patris periret fabrica, Mortale corpus induit, Ut, excitato corpore, Mortis catenam frangeret, Hominemque portaret Patri. Hic ille natalis dies, Quo te creator arduus; Alvus pudica continet ! EIx qua → Alvus pudica continet ! Ex qua; aurea. GO V igitus ille → aurea. Vagitus ille; veternum depulit. praecipites deiiciebantur. Hinc profunda rorago. Sparsisse tcllurem → veternum depulit. Sparsisse tellurem.
Topics: Christology
Cite (SBL): Prudentius, Cath. 11.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/11-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/11-33
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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.
11.65Lanfranchi 1:lines 65–96
Rus omne densis floribus, Ipsasque arenas syrtium Fragrasse nardo et nectare. Te cuncta nascentem, Puer, Sensere dura et barbara, Victusque saxorum rigor Obduxit herbam cotibus. Iam mella de scopulis fluunt, Iam stillat ilex arido Sudans amomum stipite ; Iam sunt myricis balsama. O sancta praesepis tui, Aeterne Rex, cunabula, Populisque per saeclum sacra Mutis et ipsis credita ! Adorat haec brutum pecus; Indocta turba scilicet, Adorat excors natio, Vis cuius in pastu sita est. Sed quum fideli spiritu Concurrat ad praesepia Pagana gens, et quadrupes, Sapiatque quod brutum fuit , Negat patrum prosapia, Perosa praesentem Deum : Credas venenis ebriam, Furiisve lymphatam rapi. Quid prona per scelus ruis? Agnosce, si quidquam tibi Mentis resedit integrae, Ducem tuorum principum. Hunc, quem latebra et obstetrix,
all the countryside with thick flowers, and that the very sands of the deserts were fragrant with nard and nectar. All hard and barbarous things felt you being born, Child, and the rigidity of the rocks, conquered, covered the stones with grass. Now honey flows from the cliffs, now the oak, sweating balm, drips from its dry trunk; now tamarisks bear balsam. O holy cradle of your manger, eternal King, sacred to peoples through the ages and entrusted even to dumb beasts! The brute beast adores it, an untaught crowd, to be sure; a senseless race adores it, whose strength lies in grazing. But while, with faithful spirit, the pagan race runs together to the manger, and the four-footed beast too, and what was brute becomes wise, the line of the fathers denies him, hating God when he is present: you would think it was drunk with poisons or carried off, maddened by Furies. Why do you rush headlong through crime? Acknowledge, if anything of a sound mind remains in you, the leader of your own princes. Him, whom a hiding-place and a midwife,
Isa 1:3 (allusion, medium confidence) · Isa 35:1 (echo, medium confidence) · Luke 2:7 (allusion, medium confidence)
Notes and citation
Summary: At Christ’s birth all nature blossomed; even the beasts of the manger adore him and the pagan nations come to him, while the descendants of the patriarchs reject him; the poet urges them to acknowledge their own prince.
- Isa 1:3; 35:1–2. ‘The line of the fathers’ is the Jewish people; the poet’s polemic is translated as written.
Notes on the original text
- Digital text corrected (OCR slip; stray line number removed): Kus omne → Rus omne; 0 sancta praesepis → O sancta praesepis; Aeterne Eex → Aeterne Rex; Adorat baec → Adorat haec; fideli spiritu c£> → fideli spiritu; jSTegat patrum → Negat patrum; Furiisvo → Furiisve; Qnid prona → Quid prona; si qnidquam → si quidquam; tuorura → tuorum.
Topics: Christology
Cite (SBL): Prudentius, Cath. 11.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/11-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/11-65
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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.
11.97Lanfranchi 1:lines 97–116
Et Virgo feta, et cunulae, Et imbecilla infantia, Regem dederunt gentibus, Peccator, intueberis Celsum coruscis nubibus, Deiectus ipse, et inritis Plangens reatum fletibus , Quum vasta signum buccina Terris cremandis miserit, Et scissus axis cardinem Mnndi ruentis solverit. Insignis ipse et praeminens Meritis rependet congrua ; His lucis usum perpetis, Illis gehennam et tartarum. Iudaea, tunc fulmen Crucis Experta, qui sit, senties, Quem, te furoris praesule, Mors hausit, et mox reddidit.
and the fruitful Virgin and the cradle and feeble infancy gave as king to the nations, you, sinner, will behold on high amid flashing clouds, yourself cast down, and lamenting your guilt with useless tears, when the vast trumpet has sent its signal to the lands that are to be burned, and the riven sky has loosened the hinge of the collapsing world. He himself, glorious and preeminent, will repay what is fitting to merits: to these the enjoyment of everlasting light, to those Gehenna and Tartarus. Judea, then, having felt the thunderbolt of the Cross, you will perceive who he is whom, with you as leader of the fury, death swallowed and soon gave back.
Matt 24:30 (allusion, high confidence) · Matt 24:31 (allusion, medium confidence) · 1 Thess 4:16 (allusion, medium confidence) · 2 Pet 3:10 (allusion, medium confidence) · Matt 25:46 (allusion, medium confidence) · Rev 1:7 (echo, medium confidence)
Notes and citation
Summary: The Child born in the manger will return on the clouds as judge when the last trumpet sounds and the world burns, giving everlasting light to some and Gehenna to others; then Judea will know whom it gave over to death.
- Matt 24:30–31; 25:46; 1 Thess 4:16; 2 Pet 3:10; Rev 1:7. The address to Judea is translated as written. The running head of the page was removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; running head removed; OCR slips; OCR slips; stray line number removed; first words of two lines lost in the scan): Kt bnbecilla infentia, •m dederont gentibus, luO tor, intneberis Celsnm coruscis nnbibns, Deiectas ipse → Et imbecilla infantia, Regem dederunt gentibus, Peccator, intueberis Celsum coruscis nubibus, Deiectus ipse; Quura vasta → Quum vasta; Heritis → Meritis; Hlis gehennam → Illis gehennam; tunc ralmen Crncis → tunc fulmen Crucis; raox reddidit. A. Pkvdbxih Opera. → mox reddidit..
Topics: Eschatology, Christology
Cite (SBL): Prudentius, Cath. 11.97 (Lanfranchi 1:lines 97–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/11-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/11-97
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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.
Chapter 12
12.1Lanfranchi 1:lines 1–32
Quicumque Christum quaeritis, Oculos in altum tollite : Illic licebit visere Signum perennis gloriae. Haec stella, quae solis rotam Vincit decore ac lumine, Venisse terris nuntiat Cum carne terrestri Deum. Non illa servit noctibus, Secuta lunam menstruam . Sed sola caelum possidens, Cursum dierum temperat. Arctoa quamvis sidera, In se retortis motibus, Obire nolint, attamen Plerumque sub nimbis latent : Hoc sidus aeternum manet, Haec stella numquam mergitur, Nec nubis occursu abdita Obumbrat obductam facem. Tristis cometa intercidat, Et, si quod astrum Sirio Fervet vapore, iam Dei Sub luce destructum cadat. En Persici ex orbis sinu, Sol unde sumit ianuam, Cernunt, periti interpretes, Regale vexillum Magi. Quod ut refulsit, ceteri Cessere signorum globi; Nec pulcher est ausus suam Conferre formam Lucifer.
Whoever you are who seek Christ, lift your eyes on high: there you may see the sign of everlasting glory. This star, which surpasses the wheel of the sun in beauty and in light, announces that God has come to earth with earthly flesh. It does not serve the nights, following the monthly moon, but, possessing the sky alone, it governs the course of the days. Although the northern stars, with motions turned back on themselves, are unwilling to set, yet they often lie hidden under clouds: this star remains forever, this star never sinks, nor, hidden by the meeting of a cloud, does it shade its covered torch. Let the grim comet perish, and if any star burns with the heat of Sirius, let it now fall, destroyed under the light of God. See, from the bosom of the Persian world, where the sun takes its door, the Magi, skilled interpreters, see the royal standard. As soon as it shone out, the other globes of the constellations gave way, nor did the beautiful Morning Star dare to compare its form.
Matt 2:1 (allusion, high confidence) · Matt 2:2 (allusion, high confidence) · Num 24:17 (echo, low confidence)
Notes and citation
Summary: The star of Bethlehem, brighter than the sun and never setting, announces that God has come in the flesh; the Magi in the east see it, and all other stars give way.
- Hymn 12, ‘Hymn for the Epiphany’. Matt 2:1–2.
Notes on the original text
- Digital text corrected (OCR slip; first word of the line damaged in the scan; first word of the line lost in the scan): noctibns → noctibus; lunani → lunam; Atvtoa quamvis → Arctoa quamvis; latenl → latent; aetenram → aeternum; stella numquam → Haec stella numquam; Pervet vapore → Fervet vapore; re signorum globi; → Cessere signorum globi;.
Topics: Christology
Cite (SBL): Prudentius, Cath. 12.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-1
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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.
12.33Lanfranchi 1:lines 33–64
Quis iste tantus, inquiunt, Regnator, astris imperans, Quom sic tremunt caelestia, Cui lux et aethra inserviunt? Inlustre quiddam cernimus, Quod nesciat finem pati , Sublime, celsum, interminum, Antiquius caelo et chao. Hic ille rex est gentium, Populique rex Iudaici, Promissus Abrahae patri, Eiusque in aevum semini. Aequanda nam stellis sua Cognovit olim germina Primus sator credentium, Nati immolator unici. Iam flos subit Davidicus, Radice Iessaea editus, Sceptrique per virgam virens Rerum cacumen occupat. Exin sequuntur perciti, Fixis in altum vultibus, Qua stella sulcum traxerat, Claramque signabat viam. Sed verticem Pueri supra Signum pependit imminens, Pronaque submissum face Caput sacratum prodidit. Videre quod postquam Magi, Eoa promunt munera, Stratique votis offerunt Tus, myrrham, et aurum regium.
“Who is this so great ruler,” they say, “commanding the stars, since the heavenly things tremble so, whom light and sky serve? We see something glorious that does not know how to suffer an end, sublime, lofty, endless, older than heaven and chaos. This is that king of the nations, and king of the Jewish people, promised to father Abraham and to his seed forever. For equal to the stars his own offspring he long ago knew, the first father of believers, the sacrificer of his only son. Now the flower of David comes up, sprung from the root of Jesse, and, flourishing through the rod of the sceptre, occupies the summit of the world.” Thereupon they follow eagerly, their faces fixed on high, where the star had drawn its furrow and marked out a bright way. But above the Child’s head the sign hung, poised over him, and with lowered torch revealed the sacred head. When the Magi had seen it, they bring out eastern gifts, and, prostrate in worship, offer incense, myrrh and royal gold.
Gen 15:5 (allusion, high confidence) · Gen 22:2 (allusion, medium confidence) · Gal 3:16 (echo, medium confidence) · Isa 11:1 (allusion, high confidence) · Matt 2:9 (allusion, high confidence) · Matt 2:11 (allusion, high confidence)
Notes and citation
Summary: The Magi recognize in the star an eternal king, the seed promised to Abraham and the flower of Jesse’s root; they follow it to the Child and offer incense, myrrh and gold.
- Gen 15:5; 22:1–18; Gal 3:16; Isa 11:1; Matt 2:9–11. The first words of lines 25–26 are damaged in the scan; read ‘Sed verticem Pueri supra / Signum pependit imminens’ by sense.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; first words of two lines read by sense): Eadice Iessaea → Radice Iessaea; - ; verticem Pneri supra ,n pej» li^lit imminens, Pronaqne submissum face Caput sacratnm prodidit. Videre quod postqnam Magi, Eoa promnnt mnnera, Stratiqne votis offerunt Tus, myrrham, et aurum reginm. → Sed verticem Pueri supra Signum pependit imminens, Pronaque submissum face Caput sacratum prodidit. Videre quod postquam Magi, Eoa promunt munera, Stratique votis offerunt Tus, myrrham, et aurum regium..
Topics: Christology
Cite (SBL): Prudentius, Cath. 12.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-cathemerinon-12-33) · Report an error
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.
12.65Lanfranchi 1:lines 65–96
Agnosce clara insignia Virtutis ac regni tui, Puer o, cui trinam Pater Praedestinavit indolem. Regem Deumque adnuntiant Thesaurus et fragrans odor Turis Sabaei , ac myrrheus Pulvis sepulcrum praedocet. Hoc, hoc sepulcrum, quo Deus, Dum corpus extingui sinit, Atque id sepultum suscitat, Mortis refregit carcerem. O sola magnarum urbium Maior Bethlem, cui contigit Ducem salutis caelitus Incorporatum gignere Altrice te, summo Patri Heres creatur unicus, Homo ex Tonantis Spiritu, Idemque sub membris Deus. Hunc et Prophetis testibus, Isdemque signatoribus, Testator et sator iubet Adire regnum et cernere: Regnum, quod ambit omnia Dia, et marina, et terrea, A solis ortu ad exitum, Et tartara, et caelum supra. Audit tyrannus anxius Adesse regum principem, Qui nomen Israel regat, Teneatque David regiam.
Recognize the clear tokens of your power and your kingdom, O Child, for whom the Father predestined a threefold nature. The treasure and the fragrant smell of Sabaean incense announce king and God, and the dust of myrrh foretells the tomb. This, this is the tomb in which God, while he allows his body to be put to death and raises it when buried, broke the prison of death. O Bethlehem, alone greater than great cities, to whom it fell to bring forth the leader of salvation embodied from heaven! With you as nurse the only heir is begotten for the highest Father, man from the Spirit of the Thunderer, and the same God under the limbs. Him, with the prophets as witnesses and the same men as signatories, the testator and father bids enter upon the kingdom and take possession: the kingdom that embraces all things, heavenly, marine and earthly, from the rising of the sun to its setting, the underworld, and the heaven above. The tyrant, anxious, hears that the prince of kings is present, who would rule the name of Israel and hold the palace of David.
Matt 2:11 (allusion, high confidence) · Mic 5:2 (allusion, high confidence) · Matt 2:6 (allusion, medium confidence) · Ps 113:3 (112:3 Vulg.) (echo, medium confidence) · Phil 2:10 (echo, medium confidence) · Matt 2:3 (allusion, high confidence)
Notes and citation
Summary: The gifts declare the Child king (gold), God (incense) and mortal (myrrh for his tomb); Bethlehem bore the only heir of the Father, man and God, to whom the Father wills a kingdom over all things; Herod hears of the new king.
- The ‘threefold nature’ is that declared by the three gifts. Mic 5:2; Matt 2:3–6; Ps 113:3; Phil 2:10.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): insicrnia → insignia; indolera → indolem; Thesanrus → Thesaurus; 0 sola magnarum urbium Maior Bothlem → O sola magnarum urbium Maior Bethlem; Homo ox Tonantis → Homo ex Tonantis; Propbetis → Prophetis; Regnuin → Regnum; Dia, ot marina → Dia, et marina.
Topics: Christology
Cite (SBL): Prudentius, Cath. 12.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-65
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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.
12.97Lanfranchi 1:lines 97–128
Exclamat amens nuntio : « Successor instat; pellimur! Satelles, i, ferrum rape, Perfunde cunas sanguine. Mas omnis infans occidat, Scrutare nutricum sinus ; Interque materna ubera Ensem cruentet pusio. Suspecta per Bethlem mihi Puerperarum est omnium Fraus, nequa furtim subtrahat Prolem virilis indolis ». Transfigit ergo carnifex, Mucrone districto furens, Effusa nuper corpora, Animasque rimatur novas. Locum minutis artubus Vix interemptor invenit, Quo plaga descendat patens, Iuguloque maior pugio est. O barbarum spectaculum ! Inlisa cervix cautibus Spargit cerebrum lacteum, Oculosque per vulnus vomit; Aut in profundum palpitans Mersatur infans gurgitem , Cui subter arctis faucibus, Singultat unda et halitus. Salvete, flores Martyrum, Quos lucis ipso in limine Christi insecutor sustulit, Ceu turbo nascentes rosas!
Mad at the news, he cries out: “A successor threatens; we are being driven out! Guard, go, seize your sword, drench the cradles with blood. Let every male infant die; search the bosoms of the nurses, and among the mothers’ breasts let the little boy bloody the sword. I suspect throughout Bethlehem the deceit of all women in childbed, lest any should secretly withdraw a child of male sex.” So the executioner, raging, with drawn blade pierces through bodies lately born, and searches out new souls. The slayer scarcely finds room on the tiny limbs where the wound may go down gaping, and the dagger is larger than the throat. O barbarous spectacle! The neck, dashed against the rocks, scatters the milky brain and pours out the eyes through the wound; or the infant, still throbbing, is plunged into a deep whirlpool, and beneath, in its narrow throat, water and breath sob. Hail, flowers of the martyrs, whom on the very threshold of light the persecutor of Christ took away, as a whirlwind does budding roses!
Matt 2:16 (allusion, high confidence)
Notes and citation
Summary: Herod orders every male infant in Bethlehem killed; the poet describes the slaughter and hails the murdered children as the flowers of the martyrs.
- Matt 2:16–18.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; stray line number removed; OCR slips; OCR slips; stray line number removed): ferruin rape → ferrum rape; Betblem → Bethlem; Puerperaram → Puerperarum; Effosa nupor corpora, Animasquo riraatur novas. → Effusa nuper corpora, Animasque rimatur novas.; Yix intiTemptor invonit, Quo plaga descendat patens, 11"> Iuiruloque maior pugio 0 barbarum spectaculum ! → Vix interemptor invenit, Quo plaga descendat patens, Iuguloque maior pugio est. O barbarum spectaculum !; cantibus → cautibus; Salvete, fiores Martyrum, 1- → Salvete, flores Martyrum,.
Topics: Martyrdom
Cite (SBL): Prudentius, Cath. 12.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-97
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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.
12.129Lanfranchi 1:lines 129–160
Vos, prima Christi victima, Grex immolatorum tener, Aram ante ipsam simplices Palma et coronis luditis. Quo proficit tantum nefas? Quid crimen Herodem iuvat? Unus tot inter funera Impune Christus tollitur. Inter coevi sanguinis Fluenta solus integer , Ferrum, quod orbabat nurus, Partus fefellit Virginis. Sic stulta Pharaonis mali Edicta quondam fugerat, Christi figuram praeferens, Moses, receptor civium. Cautum et statutum ius erat, Quo non liceret matribus, Quum pondus alvi absolverent, Puerile pignus tollere. Mens obstetricis sedulae, Pie in tyrannum contumax, Ad spem potentis gloriae Furata servat parvulum ; Quem mox sacerdotem sibi Adsumpsit orbis conditor, Per quem notatam saxeis Legem tabellis traderet. Licetne Christum noscere Tanti per exemplum viri? Dux ille, caeso Aegyptio, Absolvit Israel iugo.
You, Christ’s first victims, tender flock of the sacrificed, innocently, before the very altar, play with palm and crowns. What does such a crime achieve? What does his guilt profit Herod? Alone among so many deaths Christ is carried off unharmed. Among the streams of blood of those his own age, he alone untouched, the sword that bereaved young wives the Virgin’s offspring escaped. So the foolish edicts of wicked Pharaoh Moses had once escaped, bearing a figure of Christ, Moses, deliverer of his countrymen. There was a provision and statute of law by which mothers were not allowed, when they were delivered of the burden of the womb, to raise a male child. The mind of the careful midwife, dutifully defiant toward the tyrant, stole and saved the little one for the hope of mighty glory; whom soon the Founder of the world took to himself as priest, through whom he would hand down the Law inscribed on stone tablets. May we know Christ through the example of so great a man? That leader, having slain the Egyptian, released Israel from the yoke.
Rev 6:9 (echo, low confidence) · Matt 2:13 (allusion, medium confidence) · Exod 1:16 (allusion, high confidence) · Exod 1:17 (allusion, high confidence) · Exod 2:12 (allusion, high confidence) · Exod 31:18 (allusion, medium confidence)
Notes and citation
Summary: The Holy Innocents play before the heavenly altar; Herod’s crime gained nothing, for Christ escaped, as Moses, a figure of Christ, escaped Pharaoh’s edict and became lawgiver and deliverer of Israel.
- Rev 6:9; Exod 1:15–22; 2:1–12; 31:18.
Notes on the original text
- Digital text corrected (OCR slip; stray mark removed): Partus fefellit Virginis. • → Partus fefellit Virginis.; Israel iusro → Israel iugo.
Topics: Martyrdom, Christology
Cite (SBL): Prudentius, Cath. 12.129 (Lanfranchi 1:lines 129–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-129). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-129
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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.
12.161Lanfranchi 1:lines 161–192
At nos, subactos iugiter Erroris imperio gravi, Dux noster, hoste saucio, Mortis tenebris liberat. Hic expiatam fluctibus Plebem marino in transitu Repurgat undis dulcibus, Lucis columnam praeferens. Hic praeliante exercita, Pansis in altum brachiis, Sublimis Amalech premit, Crucis quod instar tunc fuit. Hic nempe Iesus verior, Qui longa post dispendia Victor, suis tribulibus Promissa solvit iugera ; Qui ter quaternas denique Refluentis amnis alveo Fundavit et fixit petras, Apostolorum stemmata. lure ergo se Iudae ducem Vidisse testantur Magi, Quum facta priscorum ducum Christi figuram finxerint. Hic rex priorum iudicum, Rexere qui Iacob genus, Dominaeque rex Ecclesiae, Templi et novelli et pristini. Hunc posteri Ephrem colunt, Hunc sancta Manassae domus ; Omnesque suspiciunt tribus Bis sena fratrum semina.
But us, long subdued under the heavy rule of error, our leader, wounding the enemy, frees from the darkness of death. He, having cleansed the people in the waves in their crossing of the sea, purifies them again with sweet waters, carrying before them the pillar of light. He, while his army fights, his arms spread out on high, from above overwhelms Amalek, which was then a likeness of the Cross. He indeed is the truer Jesus, who, after long journeys, as victor paid his fellow tribesmen the promised acres; who, finally, twelve stones in the bed of the river flowing back founded and fixed, the lineage of the apostles. Rightly, then, the Magi testify that they have seen the leader of Judah, since the deeds of the ancient leaders shaped a figure of Christ. He is king of the former judges who ruled the race of Jacob, and king of the Church, our mistress, of the new temple and the old. Him the descendants of Ephraim worship, him the holy house of Manasseh; and all the tribes look up to him, the twice six seeds of the brothers.
Exod 14:22 (allusion, medium confidence) · Exod 15:25 (allusion, medium confidence) · Exod 13:21 (allusion, medium confidence) · Exod 17:11 (allusion, high confidence) · Josh 4:3 (allusion, high confidence) · Josh 4:9 (allusion, high confidence) · Josh 21:43 (allusion, medium confidence)
Notes and citation
Summary: Christ is the true leader prefigured by Moses, who led Israel through the sea, sweetened the water, followed the pillar of fire and defeated Amalek with arms outstretched like the cross, and by Joshua, who gave the land and set up twelve stones in the Jordan, figures of the apostles.
- ‘The truer Jesus’: in Latin Joshua bears the name Iesus. Exod 14; 15:25; 13:21; 17:11–13; Josh 4:3–9; 13–21.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray line number removed): subactoa → subactos; I»ii\ noster → Dux noster; Rfortis tenebris → Mortis tenebris; Bic expiatam → Hic expiatam; transitn → transitu; colnmnam → columnam; Hi'-. praeliante → Hic praeliante; tnnc fuit → tunc fuit; dispemlia → dispendia; tribulibus 17.r> → tribulibus; Qni ter qnaternas denique Befluentis amnis alveo Fnndavit et fixit petras, Apostolorum stennnata. → Qui ter quaternas denique Refluentis amnis alveo Fundavit et fixit petras, Apostolorum stemmata.; Qunm facta → Quum facta; l.'"xere qui → Rexere qui.
Topics: Christology
Cite (SBL): Prudentius, Cath. 12.161 (Lanfranchi 1:lines 161–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-161). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-161
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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.
12.193Lanfranchi 1:lines 193–209
Quin et propago degener Ritum secuta inconditum, Quaecumque dirum fervidis Baal caminis coxerat, Fumosa avorum numina, Saxum, metallum, stipitem, Rasum, dolatum, sectile, In Christi honorem deserit. Gaudete, quidquid gentium est, Iudaea, Roma, et Graecia, Aegypte, Thrax, Persa, Scytha, Rex unus omnes possidet. Laudate vestrum Principem, Omnes beati, ac perditi, Vivi, imbecilli, ac mortui; Iam nemo posthac mortuus.
Moreover the degenerate offspring, which had followed a crude rite, whatever dread Baal had baked in his glowing furnaces, the smoky gods of their ancestors, stone, metal, wood, scraped, hewn, cut, abandons in honor of Christ. Rejoice, whatever nations there are, Judea, Rome and Greece, Egypt, Thracian, Persian, Scythian: one king possesses all. Praise your Prince, all you blessed and lost, living, weak and dead: from now on no one is dead.
Ps 117:1 (116:1 Vulg.) (echo, medium confidence)
Notes and citation
Summary: Even idol-worshipers abandon their gods for Christ; all nations are called to rejoice in the one king, and all, living and dead, to praise him, for now no one is dead.
- The closing words ‘Cathemerinon finis’ (end of the Cathemerinon) were removed.
Notes on the original text
- Digital text corrected (closing title removed): Iam nemo posthac mortuus. Cathemerinon finis → Iam nemo posthac mortuus..
Cite (SBL): Prudentius, Cath. 12.193 (Lanfranchi 1:lines 193–209; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/12-193). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-cathemerinon/12-193
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-cathemerinon-12-193) · Report an error
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.