# Hymns for the Hours - Author: [Prudentius](https://sophiascriptura.com/fathers/authors/prudentius/) - Latin title: *Cathemerinon* - Date: ca. 400-405 (approximate) - Source: Aurelii Prudentii Clementis Opera, ed. Lanfranchi, 2 vols. (Turin: Officina Salesiana, 1898); text of the Arevalo tradition, line numbers as printed (Latin text: Lanfranchi, Turin 1898 (public domain), via the Internet Archive OCR) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/prudentius-cathemerinon/ - Passages: 54 ## Preface, lines 1–46 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-0-1 - Source: Lanfranchi 1:lines 1–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In his preface the aged Prudentius reviews his schooling, legal career, governorships and court office, judges them worthless before death, and resolves to spend his remaining days praising God in verse. ### Latin text Per quinquennia iani decem, Ni fallor, fuimus: septimus insuper Annum cardo rotat, dum fruimur sole volubili. Instat terminus, et diem Vicinum senio iam Deus adplicat. Quid nos utile tanti spatio temporis egimus? Aetas prima crepantibus Flevit sub ferulis. Mox docuit toga Infectum vitiis falsa loqui, non sine crimine : Tum lasciva protervitas, Ac luxus petulans (heu pudet, ac piget!) Foedavit iuvenem nequitiae sordibus ac luto. Exin iurgia turbidos Armarunt animos, et male pertinax Vincendi studium subiacuit casibus asperis. Bis legum moderamine Frenos nobilium reximus urbium; Ius civile bonis reddidimus, terruimus reos. Tandem militiae gradu Evectum pietas Principis extulit, Adsumptum propius stare iubens ordine proximo. Haec dum vita volans agit, Inrepsit subito canicies seni, Oblitum veteris me Saliae consulis arguens: Sub quo prima dies mihi, Quam multas hiemes volverit, et rosas Pratis post glaciem reddiderit, nix capitis probat. Numquid talia proderunt Carnis post obitum vel bona, vel mala , Quum iam, quidquid id est, quod fueram, mors abolerit? Dicendum mihi, quisquis es, Mundum quem coluit, mens tua perdidit. Non sunt illa Dei, quae studuit, cuius habeberis. Atqui fine sub ultimo Peccatrix anima stultitiam exuat: Saltem voce Deum concelebret, si meritis nequit: Hymnis continuet dies, Nec nox ulla vacet, quin Dominum canat ; Pugnet contra hereses, catholicam discutiat fidem, Conculcet sacra gentium, Labem, Roma, tuis inferat idolis, Carmen Martyribus devoveat, laudet Apostolos. Haec dum scribo vel eloquor, Vinclis o utinam corporis emicem Liber, quo tulerit lingua sono mobilis ultimo! ### English translation (Claude) For ten periods of five years, if I am not mistaken, I have lived; and the hinge of time is turning a seventh year besides, while I enjoy the circling sun. The end is near, and already God brings close the day that borders on old age. What useful thing have I done in so long a space of time? My early years wept under the cracking cane. Soon the toga taught me, stained with vices, to speak falsehoods, not without guilt. Then wanton impudence and unruly self-indulgence (alas, I am ashamed and sorry!) defiled the young man with the filth and mud of wickedness. After that, quarrels armed a troubled mind, and a perversely stubborn desire to win exposed me to harsh mishaps. Twice, by the governing power of the laws, I held the reins of noble cities; I gave civil justice to the good and struck fear into the guilty. At last the emperor’s kindness raised me, promoted in rank of service, taking me closer and bidding me stand in the next rank to him. While life sped on in this way, white hair crept suddenly on the old man, convicting me of having forgotten the old consul Salia, under whom my first day dawned; how many winters it has rolled by since, and how often it has given roses back to the meadows after the ice, the snow on my head proves. Will such things, good or bad, profit me after the death of the flesh, when death has abolished whatever it was that I had been? This must be said to me: “Whoever you are, your mind has lost the world it cherished. The things it pursued are not God’s, whose you will be.” Yet, near the very end, let my sinful soul put off its folly; let it at least celebrate God with its voice, if it cannot with merits; let it link day to day with hymns, and let no night be idle of singing the Lord; let it fight against heresies, set out the catholic faith, trample on the rites of the pagans, bring ruin, Rome, on your idols, dedicate a song to the martyrs, praise the apostles. While I write or speak these things, oh, that I might spring free from the bonds of the body to wherever my nimble tongue has carried me with its last sound! ### Translation notes - Preface to the collected poems. Salia was consul in 348, the year of Prudentius’s birth. Lines 30–31: the printed line ‘mors abolerit?’ was split by the OCR, the end ‘leverit?’ standing on the next line; restored by a logged correction. ### Citation (SBL) Prudentius, Cath. 0.1 (Lanfranchi 1:lines 1–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/0-1). ## Hymn 1, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-1-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cock’s crow before dawn is a figure of Christ the Judge, who calls sleepers to rise, for sleep is an image of the death that sin brings. ### Latin text Ales, diei nuntius, Lucem propinquam praecinit ; Nos excitator mentium Iam Christus ad vitam vocat. Auferte, clamat, lectulos Aegros, soporos, desides; Castique, recti, ac sobrii Vigilate: iam sum proximus. Post solis ortum fulgidi Serum est cubile spernere , Ni parte noctis addita, Tempus labori adieceris. Vox ista, qua strepunt aves, Stantes sub ipso culmine, Paullo ante quam lux emicet, Nostri figura est iudicis. Tectos tenebris horridis, Stratisque opertos segnibus, Suadet quietem linquere Iamiamque venturo die ; Ut, quum coruscis flatibus Aurora caelum sparserit, Omnes labore exercitos Confirmet ad spem luminis. Hic somnus, ad tempus datus, Est forma mortis perpetis : Peccata, ceu nox horrida, Cogunt iacere ac stertere. Sed vox ab alto culmine Christi docentis praemonet, Adesse iam lucem prope, Ne mens sopori serviat ; ### English translation (Claude) The bird, messenger of day, sings in advance of the approaching light; now Christ, who rouses minds, calls us to life. “Take away,” he cries, “your beds, sickly, drowsy, slothful; and, chaste, upright and sober, keep watch: now I am very near.” After the bright sun has risen it is late to spurn one’s couch, unless, by adding part of the night, you have added time to your labor. That voice with which the birds clamor, perched beneath the very roof-top a little before the light flashes out, is a figure of our Judge. Us, covered by bristling darkness and buried under sluggish bedclothes, he urges to leave our rest, since the day is coming now, even now; so that, when with flashing breezes the dawn has sprinkled the sky, he may strengthen all who are worn with labor to hope for the light. This sleep, given for a time, is an image of everlasting death; sins, like bristling night, force us to lie down and snore. But the voice of Christ, teaching from the high roof-top, warns beforehand that the light is now near at hand, so that the mind may not be a slave to sleep; ### Scripture references - Rom 13:11: echo, low confidence ### Translation notes - Hymn 1, ‘Hymn at cockcrow’. ### Citation (SBL) Prudentius, Cath. 1.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/1-1). ## Hymn 1, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-1-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cockcrow puts demons to flight and recalls Peter, who denied Christ before the cock crowed, wept, and sinned so no more. ### Latin text Ne somnus usque ad terminos Vitae socordis opprimat Pectus sepultum crimine, Et lucis oblitum suae. Ferunt, vagantes daemonas Laetos tenebris noctium, Gallo canente exterritos Sparsim timere et cedere. Invisa nam vicinitas Lucis, salutis, numinis, Rupto tenebrarum situ, Noctis fugat satellites. Hoc esse signum praescii Norunt repromissae spei , Qua nos, soporis liberi, Speramus adventum Dei. Quae vis sit huius alitis Salvator ostendit Petro, Ter ante quam gallus canat, Sese negandum praedicans. Fit namque peccatum prius, Quam praeco lucis proximae Inlustret humanum genus, Finemque peccandi ferat. Flevit negator denique Ex ore prolapsum nefas , Quum mens maneret innocens, Animusque servaret fidem. Nec tale quidquam postea Linguae locutus lubrico est; Cantuque galli cognito, Peccare iustus destitit. ### English translation (Claude) so that sleep may not, right up to the end of a slothful life, overwhelm a heart buried in guilt and forgetful of its own light. They say that the roaming demons, who rejoice in the darkness of night, are terrified when the cock crows and scatter in fear and withdraw. For the hated nearness of light, of salvation, of the divine power, breaking up the mouldering darkness, puts to flight the attendants of night. Those who foresee know this to be the sign of the hope that has been promised, in which we, set free from sleep, hope for the coming of God. What the force of this bird is the Savior showed to Peter, foretelling that before the cock crowed he would deny him three times. For the sin is committed first, before the herald of the approaching light shines on the human race and brings an end to sinning. Then at last the denier wept for the wrong that had slipped from his mouth, though his mind remained innocent and his heart kept its faith. Nor did he ever afterwards say anything like it with a slippery tongue; and when he recognized the cock’s crowing, the righteous man ceased to sin. ### Scripture references - Matt 26:34: allusion, high confidence - Matt 26:75: allusion, high confidence ### Translation notes - Peter’s denial: Matt 26:34, 69–75. ### Citation (SBL) Prudentius, Cath. 1.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/1-33). ## Hymn 1, lines 65–101 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-1-65 - Source: Lanfranchi 1:lines 65–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ rose from the dead at cockcrow; so the soul should wake from sin and worldly dreams and pray to him for new light. ### Latin text Inde est, quod omnes credimus, Illo quietis tempore, Quo gallus exsultans canit, Christum redisse ex inferis. Tunc mortis oppressus vigor, Tunc lex subacta est Tartari, Tunc vis diei fortior Noctem coegit cedere. Iam iam quiescant improba, Iam culpa furva obdormiat, Iam noxa letalis suum Perpessa somnum marceat. Vigil vicissim spiritus Quodcumque restat temporis, Dum meta noctis clauditur, Stans ac laborans excubet. Iesum ciamus vocibus, Flentes, precantes, sobrii: Intenta supplicatio Dormire cor mundum vetat. Sat convolutis artubus, Sensum profunda oblivio Pressit, gravavit, obruit Vanis vagantem somniis. Sunt nempe falsa et frivola, Quae mundiali gloria, Ceu dormientes, egimus : Vigilemus ; hic est veritas. Aurum, voluptas, gaudium, Opes, honores, prospera, Quaecumque nos inflant mala, Fit mane, nil sunt omnia. Tu, Christe, somnum disiice, Tu rumpe noctis vincula : Tu solve peccatum vetus, Novumque lumen ingere. ### English translation (Claude) That is why we all believe that at that hour of rest when the cock crows exultantly Christ returned from the dead. Then the strength of death was crushed, then the law of Tartarus was subdued, then the stronger power of day forced night to give way. Now, now let wicked things be still, now let dark guilt fall asleep, now let deadly harm suffer its own sleep and wither. Let the spirit in turn be wakeful for whatever time remains, until the end of night is reached, and keep watch, standing and toiling. Let us call on Jesus with our voices, weeping, praying, sober; earnest supplication forbids a pure heart to sleep. Long enough has deep forgetfulness, with our limbs rolled up, pressed down, weighed down and overwhelmed our sense as it wandered in empty dreams. For false and trivial are the things we did for worldly glory, as if asleep: let us wake; here is the truth. Gold, pleasure, joy, wealth, honors, success, whatever evils puff us up: morning comes, and they are all nothing. You, Christ, scatter sleep, you break the chains of night; you loosen the old sin, and pour in new light. ### Citation (SBL) Prudentius, Cath. 1.65 (Lanfranchi 1:lines 65–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/1-65). ## Hymn 2, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-2-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As dawn drives out night, so Christ’s coming will expose every hidden sin; in daylight thieves, frauds and adulterers are ashamed. ### Latin text Nox et tenebrae, et nubila Confusa mundi et turbida, Lux intrat, albescit polns, Christus venit, discedite. Caligo terrae scinditur, Percussa solis spiculo ; Rebusque iam color redit Vultu nitentis sideris. Sic nostra mox obscuritas, Fraudisque pectus conscium, Ruptis retectum nubibus, Regnante pallescet Deo. Tunc non licebit claudere, Quod quisque fuscum cogitat ; Sed mane clarescent novo Secreta mentis prodita. Fur ante lucem squalido Impune peccat tempore ; Sed lux dolis contraria Latere furtum non sinit. Versuta fraus et callida Amat tenebris obtegi, Aptamque noctem turpibus Adulter occultus fovet. Sol, ecce, surgit igneus: Piget, pudescit, poenitet; Nec teste quisquam lumine Peccare constanter potest. Quis mane sumptis nequiter Non erubescit poculis, Quum fit libido temperans, Castumque nugator sapit? ### English translation (Claude) Night and darkness and clouds, confused and troubled things of the world, depart: the light enters, the sky grows white, Christ comes. The gloom of the earth is torn apart, struck by the sun’s dart, and color now returns to things at the face of the shining star. So soon our own darkness and the heart aware of its deceit, laid bare when the clouds are broken, will turn pale when God reigns. Then no one will be allowed to hide the dark thing he is thinking; but in the new morning the secrets of the mind will be brought out and made clear. The thief before daylight sins unpunished in the murky hour; but light, the foe of tricks, does not let theft lie hidden. Cunning, crafty fraud loves to be covered by darkness, and the secret adulterer cherishes the night as fit for shameful things. See, the fiery sun rises: one regrets, one is ashamed, one repents; nor can anyone go on sinning steadily with the light as witness. Who does not blush at cups wickedly taken in the morning, when lust grows temperate and the trifler is chaste and wise? ### Scripture references - 1 Cor 4:5: echo, low confidence ### Translation notes - Hymn 2, ‘Morning hymn’. ### Citation (SBL) Prudentius, Cath. 2.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/2-1). ## Hymn 2, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-2-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While others begin the day’s trades, Christians begin it in prayer to Christ, asking him to keep them as pure as at their baptism. ### Latin text Nunc, nunc severum vivitur; Nunc nemo tentat ludicrum : Inepta nunc omnes sua Vultu colorant serio. Haec hora cunctis utilis, Qua quisque, quod studet, gerat, Miles, togatus, navita, Opifex, arator, institor. Illum forensis gloria, Hunc triste raptat classicum : Mercator hinc ac rusticus Avara suspirant lucra. At nos lucelli ac foenoris, Fandique prorsus nescii, Nec arte fortes bellica, Te, Christe, solum novimus : Te mente pura et simplici, Te voce, te cantu pio, Rogare curvato genu, Flendo et canendo discimus. His nos lucramur quaestibus, Hac arte tantum vivimus ; Haec inchoamus munera, Quum sol resurgens emicat. Intende nostris sensibus, Vitamque totam dispice: Sunt multa fucis inlita, Quae luce purgentur tua. Durare nos tales iube, Quales, remotis sordibus, Nitere pridem iusseras Iordane tinctos flumine. Quodcumque nox mundi dehinc Infecit atris nubibus, ### English translation (Claude) Now, now life is lived in earnest; now no one tries frivolity; now all give their follies the color of a serious face. This hour is useful for all, in which each may do what he pursues: soldier, civilian, sailor, craftsman, ploughman, shopkeeper. One is swept off by the glory of the courts, another by the grim trumpet; the merchant and the farmer, for their part, sigh after greedy gains. But we, of petty gain and interest and of fine speaking wholly ignorant, and not strong in the art of war, know you alone, Christ; with a pure and simple mind, with our voice, with devout song, we learn to pray to you on bended knee, weeping and singing. These are the gains we make, by this art alone we live; these are the tasks we begin when the rising sun shines out. Attend to our senses, and look over our whole life: there are many things smeared with false colors that must be cleansed by your light. Bid us remain such as you once bade us shine, our filth removed, when we were dipped in the river Jordan. Whatever the night of the world has since stained with its black clouds, ### Translation notes - The last two lines of this passage were run together in the OCR; restored as four printed lines (‘Nitere pridem iusseras / Iordane tinctos flumine. / Quodcumque nox mundi dehinc / Infecit atris nubibus’), so the passage holds 34 lines. ### Citation (SBL) Prudentius, Cath. 2.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/2-33). ## Hymn 2, lines 65–110 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-2-65 - Source: Lanfranchi 1:lines 65–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob, lamed in the thigh while wrestling the angel until dawn, teaches that the man who yields to God loses his rebellious lust; the day should be spent without sin under God’s watchful eye. ### Latin text Tu, rex eoi sideris, Vultu sereno inlumina. Tu, Sancte, qui tetram picem Candore tinguis lacteo, Ebenoque crystallum facis, Delicta terge livida. Sub nocte Iacob caernla, Luctator audax angeli, Eo usque dum lux surgeret, Sudavit impar praelium. Sed quum iubar claresceret, Lapsante claudus poplite, Femurque victus debile, Culpae vigorem perdidit. Nutabat inguen saucium, Quae corporis pars vilior, Longeque sub cordis loco Diram fovet libidinem. Hae nos docent imagines, Hominem tenebris obsitum, Si forte non cedat Deo, Vires rebelles perdere. Erit tamen beatior, Intemperans membrum cui Luctando claudum et tabidum Dies oborta invenerit. Tandem facessat caecitas, Quae nosmet in praeceps diu Lapsos sinistris gressibus Errore traxit devio. Haec lux serenum conferat, Purosque nos praestet sibi : Nihil loquamur subdolum, Volvamus obscurum nihil. Sic tota decurrat dies, Ne lingua mendax, ne manus, Oculive peccent lubrici ; Ne noxa corpus inquinet. Speculator adstat desuper, Qui nos diebus omnibus, Actusque nostros prospicit A luce prima in vesperum. Hic testis, hic est arbiter, Hic intuetur quidquid est, Humana quod mens concipit; Hunc nemo fallit iudicem. ### English translation (Claude) you, King of the eastern star, light up with your calm face. You, Holy One, who dye black pitch with milky whiteness and make crystal out of ebony, wipe away our livid offenses. Under the dark-blue night Jacob, the bold wrestler with the angel, until the light rose sweated through an unequal fight. But when the radiance grew bright, lame, his knee giving way, and beaten, his thigh weakened, he lost the vigor of guilt. The wounded groin was faltering, which is the baser part of the body and, lying far below the seat of the heart, nourishes dire lust. These images teach us that a man covered with darkness, if perhaps he does not yield to God, loses his rebellious strength. Yet he will be the more blessed whose unrestrained member the rising day has found lamed and wasted by the wrestling. Let blindness at last depart, which has long dragged us headlong, fallen with crooked steps, by its wandering error. May this light bring us serenity and make us pure for itself; let us say nothing deceitful, let us turn over nothing dark in mind. So let the whole day run its course: let neither the lying tongue, nor the hand, nor the roving eyes sin, nor any guilt stain the body. A watcher stands above, who on all our days looks upon us and our deeds from the first light to evening. He is witness, he is judge, he beholds whatever the human mind conceives; no one deceives this Judge. ### Scripture references - Gen 32:24: allusion, high confidence - Gen 32:25: allusion, high confidence - Prov 15:3: echo, low confidence ### Translation notes - Jacob’s wrestling: Gen 32:24–32, read allegorically of lust. ### Citation (SBL) Prudentius, Cath. 2.65 (Lanfranchi 1:lines 65–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/2-65). ## Hymn 3, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-3-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before the meal the poet invokes Christ, the cross-bearer and Word, begotten of the Father before creation and born of a virgin, to bless food and drink, so that all the table’s talk and actions are governed by the Trinity; his Muse is to wear the garland of God’s praise instead of ivy. ### Latin text O crucifer bone, lucisator, Omniparens, pie, verbigena, Edite corpore virgineo, Sed prius in Genitore potens, Astra, solum, mare quam fierent, Huc nitido, precor, intuitu Flecte salutiferam faciem, Fronte serenus . et inradia, Nominis ut sub honore tui Has epulas liceat capere. Te sine dulce nihil, Domine, Nec iuvat ore quid appetere, Pocula ni prius atque cibos, Christe, tuus favor imbuerit, Omnia sanctificante fide. Fercula nostra Deum sapiant, Christus et influat in pateras : Seria, ludicra verba, iocos; Denique quod sumus, aut agimus Trina superne regat pietas. Hic mihi nulla rosae spolia, Nullus aromate fragrat odor; Sed liquor influit ambrosius, Nectareamque fidem redolet Fusus ab usque Patris gremio. Sperne, Camoena, leves hederas, Cingere tempora quis solita es; Sertaque mystica dactylico Texere docta liga strophio, Laude Dei redimita comas. Quod generosa potest anima, Lucis et aetheris indigena, ### English translation (Claude) O good bearer of the cross, sower of light, maker of all, loving one, begotten as the Word, brought forth from a virgin’s body, but before that mighty in the Father, before the stars, the land and the sea came to be: turn here, I pray, with a radiant look, your face that brings salvation; calm of brow, shine on us, so that under the honor of your name we may partake of this meal. Without you, Lord, nothing is sweet, nor is it pleasant to seek anything with the mouth, unless first your favor, Christ, has steeped the cups and the food, with faith that sanctifies all things. Let our dishes savor of God, and let Christ flow into our cups; serious things, playful words, jests, in short what we are and what we do, let the threefold Love on high govern. Here I have no spoils of roses, no scent of spice is fragrant; but an ambrosial liquid flows in and breathes of nectar-sweet faith, poured forth from the very bosom of the Father. Spurn, my Muse, the light ivy with which you used to bind your temples; and, having learned to weave mystic garlands in dactylic measure, bind them with a fillet, your hair wreathed with the praise of God. What can a noble soul do, native of light and of the upper air, ### Scripture references - John 1:14: echo, medium confidence - 1 Cor 10:31: echo, medium confidence - John 1:18: echo, low confidence ### Translation notes - Hymn 3, ‘Hymn before meals’. ‘Threefold Love’ (trina pietas): the Trinity. ### Citation (SBL) Prudentius, Cath. 3.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-1). ## Hymn 3, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-3-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has made all the creatures of air, sea and land subject to man; Christians gladly use the fruits of field and vine and prefer innocent meals of herbs and pulse to the slaughter of animals. ### Latin text Solvere dignius obsequium, Quam data munera si recinat, Artificem modulata suum? Ipse homini quia cuncta dedit, Quae capimus, dominante manu, Quae polus, aut humus, aut pelagus Aere, gurgite, rure creant , Haec mihi subdidit, et sibi me. Callidus inlaqueat volucres Aut pedicis dolus aut maculis: Inlita glutine corticeo Vimina plumigeram seriem Impediunt, et abire vetant. Ecce per aequora fluctivagos Texta greges sinuosa trahunt : Piscis item sequitur calamum, Raptus acumine vulnifico, Credula saucius ora cibo. Fundit opes ager ingenuas, Dives aristiferae segetis, Hic ubi vitea pampineo Brachia palmite luxuriant, Pacis alumna ubi bacca viret. Haec opulentia Christicolis Servit, et omnia subpeditat: Absit enim procul illa fames, Caedibus ut pecudum libeat Sanguineas lacerare dapes. Sint fera gentibus indomitis Prandia de nece quadrupedum ; Nos oleris coma, nos siliqua Foeta legumine multimodo Paverit innocuis epulis. Spumea mulctra gerunt niveos ### English translation (Claude) pay as worthier homage than to sing back the gifts it was given, hymning its own Maker? Since he himself has given to man all things that we take and hold under our dominion, all that sky, or earth, or sea bring forth in air, in deep water, in the country, he has made these subject to me, and me to himself. Craft ensnares the birds with the trickery of snares or nets; twigs smeared with bark-glue entangle the feathered ranks and forbid them to fly off. See, through the waters winding nets drag the wave-roaming shoals; the fish too follows the rod, caught by the wounding hook, its trusting mouth pierced through the bait. The field pours out its native wealth, rich in the bearded corn, here where the vine’s arms run riot with leafy shoots, where the berry, nurseling of peace, grows green. This abundance serves the worshipers of Christ and supplies all things; far be from us that hunger which delights, by the slaughter of cattle, to tear bloody feasts. Let the untamed nations have their savage meals from the death of four-footed beasts; us, leafy herbs and the pod pregnant with many kinds of pulse will feed with innocent meals. The foaming milk-pails bear snowy ### Scripture references - Gen 1:28: echo, medium confidence - Ps 8:6: echo, medium confidence ### Translation notes - Hymn 3, ‘Hymn before meals’. Two pairs of lines run together in the OCR were separated, so the passage holds 34 lines. ### Citation (SBL) Prudentius, Cath. 3.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-33). ## Hymn 3, lines 65–96 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-3-65 - Source: Lanfranchi 1:lines 65–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Milk, cheese, honey and fruit are God’s gifts, beyond the praise of any poet; the poet resolves to praise the Father at every meal, recalling that God shaped man from the earth in his own image. ### Latin text Ubere de gemino latices, Perque coagula densa liquor In solidum coit, et fragili Lac tenerum premitur calatho. Mella recens mihi Cecropia Nectare sudat olente favus: Haec opifex apis aerio Rore liquat, tenuique thymo, Nexilis inscia connubii. Hinc quoque pomiferi nemoris Munera mitia proveniunt: Arbor onus tremefacta suum Deciduo gravis imbre pluit, Puniceosque iacit cumulos. Quae veterum tuba, quaeve lyra Flatibus inclita, vel fidibus, Divitis omnipotentis opus, Quaeque fruenda patent homini, Laudibus aequiparare queat? Te, Pater optime, mane novo, Solis et orbita quum media est; Te quoque luce sub occidua, Sumere quum monet hora cibum, Nostra, Deus, canet harmonia. Quod calet halitus interior, Corde quod abdita vena tremit, Pulsat et incita quod resonam Lingua sub ore latens caveam, Laus superi Patris esto mihi. Nos igitur tua, Sancte, manus Caespite composuit madido, Effigiem meditata suam; ### English translation (Claude) streams from the twin udder, and through rennet the liquid thickens and sets solid, and in a fragile basket the tender curd is pressed. Fresh Cecropian honey is sweated for me by the comb with fragrant nectar; this the craftsman bee distils from airy dew and slender thyme, knowing nothing of the bond of marriage. From here too come the mild gifts of the fruit-bearing grove: the tree, shaken and heavy with its burden, rains it down in a falling shower and throws down crimson heaps. What trumpet of the ancients, or what lyre, famed for its breath or its strings, the work of the rich Almighty and the things open for man to enjoy could equal with its praises? You, best Father, in the new morning and when the sun’s course is at its midpoint, you also at the setting of the light, when the hour bids us take food, our harmony shall sing, O God. Since the breath within is warm, since the hidden vein throbs in the heart, and since the tongue, quick-moving, beats the echoing hollow, hidden within the mouth, let the praise of the Father on high be mine. Us, then, Holy One, your hand formed from moist turf, designing its own likeness; ### Scripture references - Gen 1:26: allusion, medium confidence - Gen 2:7: allusion, high confidence ### Translation notes - ‘Cecropian’ honey: Attic honey (of Hymettus), a poetic epithet. ### Citation (SBL) Prudentius, Cath. 3.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-65). ## Hymn 3, lines 97–128 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-3-97 - Source: Lanfranchi 1:lines 97–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paraphrase of Genesis 2–3: God breathes life into man, sets him in paradise, forbids the tree; the serpent deceives the woman, the pair hide their nakedness, are expelled, the woman is put under her husband, and the serpent is condemned to be trodden by her heel. ### Latin text Utque foret rata materies Flavit, et indidit ore animam. Tunc per amoena vireta iubet Frondicomis habitare locis , Ver ubi perpetuum redolet, Prataque multicolora latex Quadrifluo celer amne rigat. Haec tibi nunc famulentur, ait: Usibus omnia dedo tuis ; Sed tamen aspera mortifero Stipite carpere poma veto, Qui medio viret in nemore. Hic draco perfidus indocile Virginis inlicit ingenium, Ut socium malesuada virum Mandere cogeret ex vetitis, Ipsa pari peritura modo. Corpora mutua (nosse nefas) Post epulas inoperta vident, Lubricus error et erubuit: Tegmina suta parant foliis, Dedecus ut pudor occuleret. Conscia culpa, Deum pavitans, Sede pia procul exigitur : Innuba foemina quae fuerat, Coniugis excipit imperium, Foedera tristia iussa pati. Auctor et ipse doli coluber Plectitur improbus, ut mulier Colla trilinguia calce terat: Sic coluber muliebre solum Suspicit, atque virum mulier. ### English translation (Claude) and that the material might be made firm he breathed, and put a soul into its mouth. Then he bids him dwell amid pleasant thickets, in places of leafy foliage, where perpetual spring breathes fragrance, and the many-colored meadows a swift stream waters with its four-branched river. “Let all these now serve you,” he says; “I give all things for your use; but yet I forbid you to pluck the harsh fruit from the death-bearing trunk which grows green in the middle of the grove.” Here the treacherous serpent entices the unteachable mind of the maiden, so that, giving evil counsel, she might force her companion, the man, to eat of the forbidden things, she herself to perish in like manner. Each other’s bodies (a sin to know) they see uncovered after the meal, and slippery error blushed: they make coverings sewn of leaves, so that shame might hide the disgrace. Conscious guilt, trembling before God, is driven far from the holy dwelling; the woman who had been unmarried receives the rule of a husband, commanded to bear a sad covenant. And the serpent himself, the author of the deceit, is punished, the wicked one, so that the woman should tread his three-tongued neck with her heel: thus the serpent looks up to the woman’s sole, and the woman to the man. ### Scripture references - Gen 2:7: allusion, high confidence - Gen 2:10: allusion, high confidence - Gen 2:16: allusion, high confidence - Gen 2:17: allusion, high confidence - Gen 3:6: allusion, high confidence - Gen 3:7: allusion, high confidence - Gen 3:15: allusion, high confidence - Gen 3:16: allusion, high confidence - Gen 3:23: allusion, high confidence ### Translation notes - Gen 2:7–17; 3:1–16. ‘Solum’ in the last lines is the sole of the foot. ### Citation (SBL) Prudentius, Cath. 3.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-97). ## Hymn 3, lines 129–160 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-3-129 - Source: Lanfranchi 1:lines 129–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fallen posterity followed Adam into sin and death; then the Word became flesh, born of a virgin without intercourse, and the ancient enmity of Genesis 3:15 was fulfilled as the woman’s offspring crushed the serpent and peace came to the flock. ### Latin text His ducibus vitiosa dehinc Posteritas ruit in facinus; Dumque rudes imitatur avos, Fasque nefasque simul glomerans, Impia crimina morte luit. Ecce venit nova progenies, Aethere proditus alter homo ; Non luteus velut ille prius , Sed Deus ipse gerens hominem, Corporeisque carens vitiis. Fit caro vivida Sermo Patris, Numine quem rutilante gravis Non thalamo, neque iure thori, Nec genialibus inlecebris Intemerata puella parit. Hoc odium vetus illud erat, Hoc erat aspidis atque hominis Digladiabile discidium, Quod modo cernua foemineis Vipera proteritur pedibus. Edere namque Deum merita Omnia Virgo venena domat: Tractibus anguis inexplicitis Virus inerme piger revomit, Gramine concolor in viridi. Quae feritas modo non trepidat, Territa de grege candidulo? Impavidas lupus inter oves Tristis obambulat, et rabidum, Sanguinis inmemor, os cohibet. Agnus enim vice mirifica Ecce Leonibus imperitat ; Exagitansque truces aquilas Per vaga nubila, perque notos ### English translation (Claude) With these as leaders, posterity thereafter rushed, corrupted, into crime; and while it imitates its crude forefathers, heaping together right and wrong alike, it paid for its impious crimes with death. See, a new offspring comes, a second man sent forth from heaven; not of clay as that first one was, but God himself bearing man, and free of the body’s vices. The Word of the Father becomes living flesh, whom, heavy with the glowing divine power, not by the bridal chamber, nor by marriage right, nor by the enticements of wedlock, an undefiled girl brings forth. This was that ancient enmity, this was the deadly strife between the asp and man, that now the viper, bowed to the ground, is trodden under a woman’s feet. For the Virgin, found worthy to bear God, subdues all poisons: the serpent, in its uncoiled windings, sluggishly vomits back its harmless venom, the same color as the green grass. What savagery does not now tremble, terrified by the little white flock? Among the unafraid sheep the wolf walks sullenly about, and, forgetful of blood, restrains its raging mouth. For the Lamb, by a wondrous reversal, see, rules over lions; and, chasing the fierce eagles through the wandering clouds and through the south winds, ### Scripture references - 1 Cor 15:47: allusion, high confidence - John 1:14: allusion, high confidence - Gen 3:15: allusion, high confidence - Isa 11:6: allusion, medium confidence - Isa 65:25: echo, medium confidence ### Translation notes - Gen 3:15 is read of the Virgin; the peaceable flock recalls Isa 11:6–8. Two printed lines run together in the OCR were separated, so the passage holds 34 lines. ### Citation (SBL) Prudentius, Cath. 3.129 (Lanfranchi 1:lines 129–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-129). ## Hymn 3, lines 161–203 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-3-161 - Source: Lanfranchi 1:lines 161–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the dove and the Lamb, tames the beasts; the poet prays for temperance at table, affirms that the God-breathed soul does not die, and confesses the resurrection of the body after the pattern of Christ’s own return from the dead. ### Latin text Sidere lapsa columba fugat. Tu mihi, Christe, columba potens, Sanguine pasta cui cedit avis; Tu niveus per ovile tuum Agnus hiare lupum prohibes, Sub iuga tigridis ora premens. Da, locuples Deus, hoc famulis Rite precantibus, ut tenui Membra cibo recreata levent; Neu piger immodicis dapibus Viscera tenta gravet stomachus. Haustus amarus abesto procul: Ne libeat tetigisse manu Exitiale quid, aut vetitum; Gustus et ipse modum teneat, Sospitet ut iecur incolume. Sit satis anguibus horrificis, Liba quod impia corporibus Ah ! miseram peperere necem. Sufficiat semel ob facinus Plasma Dei potuisse mori. Oris opus, vigor igneolus Non moritur, quia flante Deo Compositus, summoque fluens De solio Patris artificis, Vim liquidae rationis habet. Viscera mortua quin etiam Post obitum reparare datur, Eque suis iterum tumulis Prisca renascitur effigies, Pulvereo coeunte situ. Credo equidem, neque vana fides, Corpora vivere more animae: Nam modo corporeum memini De Phlegethonte gradu facili Ad superos remeasse Deum. Spes eadem mea membra manet, Quae redolentia funereo Iussa quiescere sarcophago, Dux parili rediviva gradu Aurea Christus ad astra vocat. ### English translation (Claude) the dove, come down from the sky, puts to flight. You are my mighty dove, Christ, to whom the bird that feeds on blood gives way; you, the snow-white Lamb, throughout your fold forbid the wolf to gape, pressing the tiger’s jaws beneath the yoke. Grant this, bountiful God, to your servants who pray rightly: that their limbs, refreshed with light food, may be lightened, and that the sluggish stomach may not weigh down the bowels stretched with immoderate feasts. Let the bitter draught be far away; let us take no pleasure in touching with the hand anything deadly or forbidden; let taste itself keep measure, so that it may keep the liver unharmed. Let it be enough for the horrid serpents that impious food brought forth for our bodies, ah, a wretched death; let it suffice that once, because of a crime, God’s handiwork could die. The work of his mouth, the fiery vigor, does not die, for, formed by the breath of God and flowing from the highest throne of the Father the craftsman, it has the power of clear reason. Moreover, the dead flesh too is granted to be restored after death, and from its tomb once again the former likeness is reborn, as the dusty decay comes together. I believe indeed, and it is no empty faith, that bodies live as souls do; for I remember that God, in bodily form, lately returned with easy step from Phlegethon to the world above. The same hope awaits my limbs, which, fragrant in the funeral coffin, are bidden to rest: Christ their leader, returning to life on a like path, calls them to the golden stars. ### Scripture references - John 1:29: echo, low confidence - Gen 2:7: allusion, medium confidence - 1 Cor 15:20: echo, medium confidence - 1 Cor 15:42: echo, medium confidence ### Translation notes - The prose argument of Hymn 4 printed by the editor leaked into the end of this passage and was removed. The last two lines are badly damaged in the scan (‘l>u\ parili redivivus tmmo jrnea Christus’); read as ‘Dux parili rediviva gradu / Aurea Christus ad astra vocat’, the common text, and translated by that sense: uncertain. Phlegethon: a river of the underworld in classical poetry, used of the realm of the dead. ### Citation (SBL) Prudentius, Cath. 3.161 (Lanfranchi 1:lines 161–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/3-161). ## Hymn 4, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-4-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the meal the tongue praises the Father, eternal Lord of the Cherubim and Seraphim, and the Spirit sent by Christ and the Father, who dwells in chaste hearts as a temple but flees from vice and gluttony. ### Latin text Pastis visceribus, ciboque sumpto, Quem lex corporis imbecilla poscit, Laudem lingua Deo Patri rependat: Patri, qui Cherubin sedile sacrum, Nec non et Seraphim suum supremo Subnixus solio tenet regitque. Hic est, quem Sabaoth Deum vocamus, Expers principii, carensque fine , Rerum conditor, et repertor orbis. Fons vitae liquida fluens ab arce, Infusor fidei, sator pudoris, Mortis perdomitor, salutis auctor. Omnes quod sumus, aut vigemus, inde est. Regnat Spiritus ille sempiternus, A Christo simul et Parente missus. Intrat pectora candidus pudica, Quae templi vice consecrata rident, Postquam combiberint Deum medullis. Sed, si quid vitii dolive nasci Inter viscera iam dicata sensit, Ceu spurcum refugit celer sacellum. Tetrum flagrat enim vapore crasso Horror conscius aestuante culpa, Offensumque bonum niger repellit. Nec solus pudor innocensve votum Templum constituunt perenne Christo In cordis medii sinu ac recessu; Sed, ne crapula ferveat cavendum est, Quae sedem fidei cibis refertam Usque ad congeriem coartet intus. Parcis victibus expedita corda Infusum melius Deum receptant: ### English translation (Claude) Our bodies fed, and the food taken that the law of our weak body demands, let the tongue pay back praise to God the Father: to the Father, who the Cherubim, his sacred seat, and his Seraphim too, resting on his supreme throne, holds and rules. This is he whom we call God of Sabaoth, without beginning and without end, founder of things and discoverer of the world, fountain of life flowing clear from the height, pourer-in of faith, sower of modesty, conqueror of death, author of salvation. That we all exist or have strength comes from him. That eternal Spirit reigns, sent at once by Christ and by the Father. Bright, he enters chaste hearts, which, consecrated in place of a temple, smile, once they have drunk in God to their marrow. But if he perceives any vice or guile arise within the inward parts already dedicated, he flees swiftly as from a defiled shrine. For a foul horror, conscious of seething guilt, reeks with thick vapor, and in its blackness drives away the offended Good. Nor do modesty and innocent vows alone make up a lasting temple for Christ in the bosom and recess of the inmost heart; but care must be taken that gluttony does not seethe, which crams the seat of faith full of food and compresses it within into a heap. Hearts unburdened by sparing meals better receive the God who is poured into them: ### Scripture references - Isa 6:3: echo, medium confidence - Ps 80:1 (79:2 Vulg.): echo, low confidence - John 15:26: allusion, medium confidence - 1 Cor 3:16: allusion, medium confidence - 1 Cor 6:19: allusion, medium confidence ### Translation notes - Hymn 4, ‘Hymn after meals’. The Spirit is said to be sent by Christ and the Father together (line 15), as written. ### Citation (SBL) Prudentius, Cath. 4.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/4-1). ## Hymn 4, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-4-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God feeds both body and soul, as he fed Daniel in the lions’ den when an angel carried the prophet Habakkuk with the reapers’ meal through the air. ### Latin text Hic pastus animae est, saporque verus. Sed nos tu gemino fovens paratu , Artus atque animas utroque pastu Confirmas, Pater, ac vigore comples. Sic olim tua praecluens potestas, Inter raucisonos situm leones, Inlapsis dapibus virum refovit. Illum fusile numen exsecrantem, Et curvare caput sub expolita Aeris materia nefas putantem Plebs dirae Babylonis, ac tyrannus Morti subdiderant, feris dicarant, Saevis protinus haustibus vorandum. O semper pietas fidesque tuta ! Lambunt indomiti virum leones, Intactumque Dei tremunt alumnum. Adstant comminus et iubas reponunt: Mansuescit rabies, fameque blanda Praedam rictibus ambit incruentis. Sed quum tenderet ad snperna palmas, Expertumque sibi Deum rogaret, Clausus iugiter, indigensque victus , lussus nuntius advolare terris, Qni pastum famulo daret probato , Raptim desilit obsequente mundo. Cernit forte procul dapes inemptas, Quas messoribus Abacuc propheta Agresti bonus exhibebat arte. Huius caesarie manu prehensa, Plenis, sicut erat, gravem canistris Suspensum rapit, et vehit per auras. Tum raptus simul ipse, prandiumque Sensim labitur in lacum leonum. ### English translation (Claude) This is the soul’s food, and the true savor. But you, Father, cherishing us with a twofold provision, strengthen both limbs and souls with both kinds of food and fill them with vigor. So once your shining power refreshed a man placed among hoarse-roaring lions with food that slipped down from above. Him, who cursed the molten deity and thought it a sin to bow his head beneath the polished bronze, the people of dread Babylon and the tyrant had handed over to death, had devoted to wild beasts, to be devoured at once by their savage gulps. O piety and faith, ever safe! The untamed lions lick the man and tremble at God’s nurseling, untouched. They stand close by and lay down their manes; their rage grows gentle, and, fawning in their hunger, they court their prey with bloodless jaws. But when he stretched his palms to heaven and called upon the God he had proved, shut in continually and in want of food, a messenger bidden to fly to earth, to give food to the servant who had stood the test, leaps swiftly down as the world yields to him. He sees by chance, far off, food not bought, which the prophet Habakkuk was kindly offering to reapers with rustic skill. Seizing him by the hair with his hand, heavy as he was with full baskets, he snatches him up, suspended, and carries him through the air. Then, snatched away, he and the meal together glide gently down into the lions’ den. ### Scripture references - Dan 6:16: allusion, medium confidence - Dan 6:22: allusion, medium confidence - Dan 3:18: echo, low confidence ### Extrabiblical texts - Bel 31-39 (Bel and the Dragon): allusion, high confidence ### Translation notes - Daniel in the lions’ den fed by Habakkuk: Bel and the Dragon 31–39 (Dan 14 in the Greek and Latin Bible); cf. Dan 6:16–22. ### Citation (SBL) Prudentius, Cath. 4.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/4-33). ## Hymn 4, lines 65–98 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-4-65 - Source: Lanfranchi 1:lines 65–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel ate the food God sent, gave thanks, and was strong; so Christians, beset by the roaring beast of a violent world and its persecutions, are fed by God and by the prophets’ words and need fear neither tyrants nor lions. ### Latin text Et quas tunc epulas gerebat, offert. « Sumas laetus, ait, libensque carpas, Quae summus Pater, angelusque Christi Mittunt liba tibi sub hoc periclo ». His sumptis, Daniolus excitavit In caelum faciem ; ciboque fortis Amen reddidit, alleluia dixit. Sic nos, muneribus tuis refecti, Largitor Deus omnium bonorum, Grates reddimus, et sacramus hymnos. Tu nos tristifico velut tyranno, Mundi scilicet impotentis actu Conclusos regis, et feram repellis , Quae circumfremit, ac vorare tentat, Insanos acuens furore dentes ; Cum te, summe Deus, precemur unum. Vexamur, premimur, malis rotamur : Oderunt, lacerant, trahunt, lacessunt; Iuncta est suppliciis fides iniquis. Nec defit tamen anxiis medela; Nam, languente truci leonis ira, Inlapsae superingeruntur escae. Quas si quis sitienter hauriendo, Non gustu tenui sed ore pleno, Internis velit implicare venis, Hic sancto satiatus ex propheta, Iustorum capiet cibos virorum , Qui fructum domino metunt perenni. Nil est dulcius ac magis saporum, Nil quod plus hominem iuvare possit, Quam vatis pia praecinentis orsa. His sumptis licet insolens potestas Pravum iudicet, inrogetque mortem; Impasti licet irruant leones , ### English translation (Claude) and he offers the food that he was then carrying. “Take it gladly,” he says, “and eat it willingly: these cakes the most high Father and the angel of Christ send you in this danger.” When he had taken them, Daniel lifted his face to heaven, and, strong with the food, he answered “Amen” and said “Alleluia.” So we, refreshed by your gifts, God, bountiful giver of all good things, give thanks and consecrate hymns. You rule us, shut in as by a grim tyrant, that is, by the doings of a world without self-control, and you drive back the beast that roars around us and tries to devour us, sharpening its maddened teeth in fury, when we pray to you, highest God, alone. We are harassed, crushed, rolled about by evils; they hate, mangle, drag, provoke us; faith is joined to unjust tortures. Yet healing is not lacking to the anxious; for, while the lion’s savage anger languishes, food that slips down from above is heaped upon us. If anyone, drinking this thirstily, not with a slight taste but with a full mouth, would take it into his inner veins, he, filled from the holy prophet, will take the food of righteous men who reap fruit for the everlasting Lord. Nothing is sweeter or more savory, nothing that can help a man more, than the holy words of the prophet singing beforehand. When these are taken, though arrogant power may judge a man wicked and impose death, though unfed lions may rush upon him, ### Scripture references - 1 Pet 5:8: allusion, medium confidence ### Extrabiblical texts - Bel 37-39 (Bel and the Dragon): allusion, high confidence ### Translation notes - The roaring beast recalls 1 Pet 5:8. ### Citation (SBL) Prudentius, Cath. 4.65 (Lanfranchi 1:lines 65–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/4-65). ## Hymn 5, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-5-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At lamp-lighting the poet asks Christ for light: fire struck from flint recalls Christ the rock, lamps and candles are God’s gifts, and light comes from God, as Moses saw him in the burning bush. ### Latin text Inventor rutili, Dux bone, luminis, Qui certis vicibus tempora dividis, Merso sole, chaos ingruit horridum: Lucem redde tuis, Christe, fidelibus. Quamvis innumero sidere regiam, Lunarique polum lampade pinxeris , Incussu silicis lumina nos tamen Monstras saxigeno semine quaerere , Ne nesciret homo spem sibi luminis Qui dici stabilem se voluit petram, Nostris igniculis unde genus venit ; Pinguis quos olei rore madentibus Lychnis, aut facibus pascimus aridis: Quin et fila favis scirpea floreis Presso melle prius conlita ungimus. Vivax flamma viget, seu cava testula Succum linteolo suggerit ebrio, Seu pinus piceam fert alimoniam, Seu ceram teretem stuppa calens bibit. Nectar de liquido vertice fervidum Guttatim lacrimis stillat olentibus ; Ambustum quoniam vis facit ignea Imbrem de madido flere cacumine. Splendent ergo tuis muneribus, Pater, Flammis mobilibus scilicet atria, Absentemque diem lux agit aemula, Quam nox cum lacero victa fugit peplo. Sed quis non rapidi luminis arduam Manantemque Deo cernat originem? Moses nempe Deum spinifera in rubo Vidit conspicuo lumine flammeum. Felix, qui meruit sentibus in sacris ### English translation (Claude) Creator of the glowing light, good Leader, who divide the seasons by fixed turns, the sun has sunk, and horrid chaos falls upon us: give back the light to your faithful, Christ. Although you have painted the royal sky with countless stars and with the lamp of the moon, yet you show us how to seek light by striking flint, from the seed in the rock, so that man might not be ignorant that his hope of light [is founded in the solid body of Christ,] who willed to be called the steadfast rock, from which the race of our little fires comes; these we feed with lamps soaked in the dew of rich oil, or with dry torches; and we also smear wicks of rush first coated with honey pressed from the flowery combs. The lively flame thrives, whether a hollow little pot supplies juice to the drunken wick, or the pine bears pitchy nourishment, or the hot tow drinks in the smooth wax. Hot nectar from the melting top drips drop by drop in fragrant tears, since the fiery force makes the burnt part weep a shower from its moist top. So by your gifts, Father, the halls shine with moving flames, and a rival light drives off the absent day, before which night, defeated, flees with torn robe. But who would not see that the swift light has a lofty origin, flowing from God? Moses indeed saw God, flaming with conspicuous light, in the thorny bush. Happy he who was found worthy, in the sacred brambles, ### Scripture references - 1 Cor 10:4: allusion, medium confidence - Exod 3:2: allusion, high confidence ### Translation notes - Hymn 5, ‘Hymn at the lighting of the lamp’. A line is missing in the scan after ‘spem sibi luminis’ (in the common text ‘in Christi solido corpore conditam’); its sense is supplied in brackets in the translation, not in the Latin. Christ the rock: 1 Cor 10:4. ### Citation (SBL) Prudentius, Cath. 5.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-1). ## Hymn 5, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-5-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses removed his shoes before the burning bush; the pillar of fire led Israel out of Egypt; Pharaoh’s army pursued, and the sea parted for the Hebrews. ### Latin text Caelestis solii visere principem, Ne sanctum involucris pollueret locum! Hunc ignem populus sanguinis incliti Maiorum meritis tutus et impotens, Suetus sub dominis vivere barbaris, Iam liber sequitur longa per avia. Qua gressum tulerant, castraque cerulae Noctis per medium concita moverant, Plebem pervigilem, fulgure praevio, Ducebat radius sole micantior. Rex Niliaci litoris, invido Fervens felle, iubet praevalidam manum In bellum rapidis ire cohortibus, Ferratasque acies clangere classicum. Sumunt arma viri, seque minacibus Praefigit calamis spicula Gnosiis. Densetur cuneis turba pedestribus; Currus pars, et equos, et volucres rotas Conscendunt celeres, signaque bellica Praetendunt tumidis clara draconibus. Hic iam servitii nescia pristini Gens Pelusiacis usta vaporibus, Tandem purpurei gurgitis hospita Rubris litoribus fessa resederat. Hostis dirus adest cum duce perfido, Infert et validis proelia viribus. Moses porro suos in mare praecipit Constans intrepidis tendere gressibus. Praebent rupta locum stagna viantibus, Riparum in faciem pervia : sistitur Circumstans vitreis unda liquoribus, Dum plebs sub bifido permeat aequore. ### English translation (Claude) to look on the Prince of the heavenly throne, lest he defile the holy place with his shoes! This fire the people of famous blood, safe through the merits of their forefathers, though powerless, accustomed to live under barbarian masters, now free, follow through long trackless ways. Wherever they went, and when they had moved camp hastily through the middle of the dark-blue night, a ray brighter than the sun, with its lightning going before, led the wakeful people. But the king of the Nile shore, burning with envious gall, bids his mighty force go to war in swift cohorts, and the trumpet to sound to the iron-clad lines. The men take up arms, and fix Cretan points on their threatening shafts. The crowd of foot soldiers is massed in wedges; some swiftly mount the chariots, the horses and the flying wheels, and hold out war-standards bright with swelling dragons. Here already the nation, ignorant now of its former slavery, scorched by the heat of Pelusium, had at last, as guest of the purple sea, settled down, weary, on the Red shores. The dread enemy is at hand with his treacherous leader, and brings battle with strong forces. Moses then, steadfast, commands his people to march into the sea with fearless steps. The waters, broken, make room for the travelers, passable like the face of a shore; the wave stands still around them in glassy liquid, while the people pass through beneath the cleft sea. ### Scripture references - Exod 3:5: allusion, high confidence - Exod 13:21: allusion, high confidence - Exod 14:9: allusion, high confidence - Exod 14:22: allusion, high confidence ### Translation notes - Exod 3:5; 13:21–22; 14:5–22. ### Citation (SBL) Prudentius, Cath. 5.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-33). ## Hymn 5, lines 65–96 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-5-65 - Source: Lanfranchi 1:lines 65–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pharaoh’s army drowned in the returning sea; Christ, who struck Egypt with plagues and parted the sea, also gave water from the rock, sweetened the bitter water with wood (a figure of the Cross), and sent manna. ### Latin text Pubis quin etiam decolor asperis Inritata odiis, rege sub impio, Hebraeum sitiens fundere sanguinem, Audet se pelago credere concavo. Ibant praecipiti turbine percita Fluctus per medios agmina regia ; In semet revolans gurgite confluo. Currus tunc, et equos, telaque naufraga, Ipsos et proceres, et vaga corpora Nigrorum videas nare satellitum, Arcis iustitium triste tyrannicae. Quao tandem poterit lingua retexere Laudes, Christe, tuas? qui domitam Pharon Plagis multimodis cedere praesuli Cogis iustitiae vindice dextera ; Qui pontum rapidis aestibus invium Persultare vetas, ut refluo in salo Securus pateat, te duce, transitus, Et mox unda rapax ut voret impios ; Cui ieiuna eremi saxa loquacibus Exundant scatebris, et latices novos Fundit scissa silex , quae sitientibus Dat potum populis axe sub igneo. Instar fellis aqua tristifico in lacu Fit ligni venia mel velut Atticum: Lignum est, quo sapiunt aspera dulcius; Nam praefixa Cruci spes hominum viget. Implet castra cibus tunc quoque ninguidus, Inlabens gelida grandine densius : His mensas epulis, hac dape construunt, Quam dat sidereo Christus ab aethere. \ '■•• liuii imbrifero ventus anhelitu ### English translation (Claude) Moreover the swarthy youth, provoked by bitter hatred, under an impious king, thirsting to shed Hebrew blood, dares to trust itself to the hollowed sea. The royal columns went, driven in headlong rush, through the midst of the waves; the sea rolls back upon itself in a flood that flows together. Then you might see chariots and horses and shipwrecked weapons, the nobles themselves and the drifting bodies of the dark attendants swimming, the grim day of mourning of the tyrant’s citadel. What tongue at last will be able to unfold your praises, Christ? You compel Pharos, tamed by plagues of many kinds, to yield to the leader, with your right hand, the avenger of justice; you forbid the sea, impassable with its rushing tides, to leap about, so that in the ebbing salt water a safe passage lies open, with you as guide, and soon the greedy wave devours the impious; for you the hungry rocks of the desert overflow with babbling springs, and the split flint pours out new waters, which give drink to thirsty peoples under a fiery sky. Water like gall in a grim pool becomes, by the grace of wood, like Attic honey: it is wood by which bitter things taste sweeter; for the hope of men flourishes fixed to the Cross. Then too snow-like food fills the camp, falling down thicker than icy hail; with this feast, this fare, they furnish their tables, which Christ gives from the starry heaven. [Then] the wind, with rainy breath, ### Scripture references - Exod 14:23: allusion, high confidence - Exod 14:28: allusion, high confidence - Exod 17:6: allusion, high confidence - Num 20:11: allusion, medium confidence - Exod 15:25: allusion, high confidence - Exod 16:14: allusion, high confidence - 1 Cor 10:4: echo, low confidence ### Translation notes - Exod 14:23–28; plagues Exod 7–12; water from the rock Exod 17:6, Num 20:11; Marah Exod 15:23–25, the wood read as the Cross; manna Exod 16:13–15. Christ is named as the one who acted in the exodus. ‘Pharos’ stands for Egypt. The first word(s) of the last line are unreadable in the scan (‘\ '■•• liuii’); left as printed and translated by sense. ### Citation (SBL) Prudentius, Cath. 5.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-65). ## Hymn 5, lines 97–128 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-5-97 - Source: Lanfranchi 1:lines 97–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave quails and manna to the fathers and feeds Christians with mystic food; he leads the weary to the paradise of the righteous, and on the night of Christ’s resurrection even the punished souls below have a respite. ### Latin text Quae difflata in humum quum semel agmina Fluxerunt, reduci non revolant fuga. Haec olim patribus praemia contulit Insignis pietas Numinis unici, Cuius subsidio nos quoque vescimur, Pascentes dapibus pectora mysticis. Fessos ille vocat per freta saeculi, Discissis populum turbinibus regens; Iactatasque animas mille laboribus Iustorum in patriam scandere praecipit. Illic purpureis tecta rosariis Omnis flagrat humus, calthaque pinguia, Et molles violas, et tenues crocos Fundit fonticulis unda fugacibus. Illic et gracili balsama surculo Desudata fluunt, raraque cinnama Spirant, et folium, fonte quod abdito Praelambens fluvius portat in exitum. Felices animae prata per herbida Concentu parili suave sonantibus Hymnorum modulis dulce canunt melos, Calcant et pedibus lilia candidis. Sunt et spiritibus saepe nocentibus Poenarum celebres sub styge feriae Illa nocte, sacer qua rediit Deus Stagnis ad superos ex Acheronticis : Non sicut tenebras de face fulgida Surgens oceano Lucifer imbuit, Sed terris Domini de Cruce tristibus Maior sole novum restituens diem. Marcent suppliciis Tartara mitibus; Exsultatque sui carceris otio Umbrarum populus liber ab ignibus, ### English translation (Claude) flocks which, once blown down to the ground, have streamed in, do not fly back in returning flight. These rewards the noble kindness of the one Godhead once bestowed on our fathers; by its help we too are fed, feeding our hearts with mystic food. He calls the weary through the straits of the world, guiding his people as the whirlwinds are parted, and bids souls tossed by a thousand labors to climb into the homeland of the righteous. There, covered with purple rose-beds, all the ground is fragrant, and rich marigolds and soft violets and slender crocuses the water pours forth from fleeting little springs. There too balsam, sweated out from its slender shoot, flows, and rare cinnamon breathes, and the leaf which the river, licking past from a hidden spring, carries to its outlet. Happy souls, through grassy meadows, in harmony with sweetly sounding measures of hymns, sing a sweet melody and tread the lilies with white feet. And the harmful spirits too often have a famous holiday from their punishments beneath the Styx on that night on which the holy God returned from the pools of Acheron to the world above: not as the Morning Star, rising from the ocean, tinges the darkness with its bright torch, but, greater than the sun, restoring a new day to the lands saddened by the Lord’s Cross. Tartarus slackens with gentler punishments, and the people of shades, free from fires, exults in the respite of its prison, ### Scripture references - Num 11:31: allusion, high confidence - Exod 16:13: allusion, medium confidence - 1 Cor 10:3: echo, low confidence - Heb 11:16: echo, low confidence ### Translation notes - Quails: Exod 16:13; Num 11:31. The respite of the damned on the night of Easter is the poet’s own image, translated as written. Styx, Acheron, Tartarus: classical names for the underworld. ### Citation (SBL) Prudentius, Cath. 5.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-97). ## Hymn 5, lines 129–152 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-5-129 - Source: Lanfranchi 1:lines 129–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The faithful keep the night vigil with prayers and offerings by the light of hanging lamps, offering to God the light he gave, and end with a doxology to the Father through Christ in threefold power. ### Latin text Nec fervent solito flumina sulphure. Nos festis trahimus per pia gaudia Noctem conciliis , votaque prospera Certatim vigili congerimus prece ; Exstructoque agimus liba sacrario. Pendent mobilibus lumina funibus, Quae suffixa micant per laquearia, Et de languidulis fota natatibus Lucem perspicuo flamma iacit vitro. Credas stelligeram desuper aream Ornatam geminis stare Trionibus, Et qua Bosphoreum temo regit iugum Passim purpureos spargier Hesperos. Noctis principio grex tuus offerat, Lucem, qua tribuis nil praetiosius: Lucem, qua reliqua praemia cernimus ! Tu lux vera oculis, lux quoque sensibus, Intus tu speculum, tu speculum foris , Per Christum genitum, summe Pater, tuum, Qui noster Dominus, qui tuus unicus, Per quem splendor, honos, laus, sapientia, Maiestas, bonitas, et pietas tua Regnum continuat numine triplici, Texens perpetuis saecula saeculis. ### English translation (Claude) nor do the rivers boil with their usual sulphur. We spend the night in festal gatherings amid holy joys, and, vying with one another, heap up prayers for blessing in wakeful supplication, and present our offerings at the shrine that has been built. Lights hang from swaying ropes, which, fastened below, sparkle along the paneled ceilings, and the flame, fed by its languid floating, casts its light through the clear glass. You would think that the starry floor above stood adorned with the twin Bears, and that, where the pole guides the Bosporan yoke, purple evening stars were scattered everywhere. At the beginning of the night let your flock offer the light, than which you grant nothing more precious, the light by which we see your other gifts! You are the true light to the eyes, light too to the senses, a mirror within, a mirror without; through Christ, your Son, highest Father, who is our Lord, who is your only one, through whom your splendor, honor, praise, wisdom, majesty, goodness and love continues its reign in threefold divine power, weaving ages into everlasting ages. ### Scripture references - John 1:9: echo, low confidence ### Translation notes - The scan appears to lack a few lines found in the common text of this hymn (e.g. between ‘tu speculum foris’ and ‘Per Christum’, and after ‘qui tuus unicus’); not supplied. The vigil is probably the Easter vigil. ### Citation (SBL) Prudentius, Cath. 5.129 (Lanfranchi 1:lines 129–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/5-129). ## Hymn 6, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-6-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before sleep the poet invokes the Trinity, Father, Word and Spirit, one power and one light, and describes sleep as God’s healing gift, during which the mind roams free and sees hidden things. ### Latin text Ades, Pater supreme, Quem nemo vidit unquam, Patrisque Sermo, Christe, Et Spiritus benigne. O Trinitatis huius Vis una, lumen unum, Deus ex Deo perennis, Deus ex utroque missus, Fluxit labor diei, Redit et quietis hora, Blandus sopor vicissim Fessos relaxat artus. Mens aestuans procellis, Curisque sauciata, Totis bibit medullis Obliviale poclum. Serpit per omne corpus Lethaea vis, nec ullum Miseris doloris aegri Patitur manere sensum. Lex haec data est caducis Deo iubente, membris, Ut temperet laborem Medicabilis voluptas. Sed, dum pererrat omnes Quies amica venas, Pectusque feriatum Placat, rigante somno, Liber vagat per auras Rapido vigore sensus, Variasque per figuras, Quae sunt operta cernit. ### English translation (Claude) Be present, supreme Father, whom no one has ever seen, and you, Christ, Word of the Father, and kindly Spirit. O single power of this Trinity, one light, God everlasting from God, God sent from both. The labor of the day has flowed away, and the hour of rest returns; in turn gentle sleep relaxes weary limbs. The mind, tossed by storms and wounded by cares, drinks with all its marrow the cup of forgetfulness. A Lethean force creeps through the whole body, and does not allow any sense of sick pain to remain in the wretched. This law was given to frail limbs by God’s command, that a healing pleasure should temper labor. But while friendly rest wanders through all the veins and, as sleep waters it, calms the heart on holiday, the mind wanders free through the air with swift vigor, and in various figures sees things that are hidden. ### Scripture references - John 1:18: allusion, medium confidence - Ps 127:2 (126:2 Vulg.): echo, low confidence ### Translation notes - Hymn 6, ‘Hymn before sleep’. ‘God sent from both’ (the Spirit from the Father and the Son), as written. ### Citation (SBL) Prudentius, Cath. 6.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-1). ## Hymn 6, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-6-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In sleep the mind fashions images: to the pure, true dreams reveal hidden things; to the vicious, lying terrors appear, as Joseph showed when he interpreted the dreams of Pharaoh’s two servants in prison. ### Latin text Quia mens soluta curis, Cui est origo caelum, Purusque fons ab aethra, Iners iacere nescit. Imitata multiformes Facies sibi ipsa fingit, Per quas repente currens Tenui fruatur actu. Sed sensa somniantum Dispar fatigat horror: Nunc splendor intererrat, Qui dat futura nosse; Plerumque dissipatis Mendax imago veris, Animos pavore moestos Ambage fallit atra, Quem rara culpa morum Non polluit frequenter, Hunc lux serena vibrans Res edocet latentes ; At, qui coinquinatum Vitiis cor implicavit, Lusus pavore multo, Species videt tremendas. Hoc Patriarcha noster Sub carceris catena Geminis simul ministris Interpres adprobavit. Quorum regressus unus Dat poculum tyranno ; Ast alterum rapaces Fixum vorant volucres. ### English translation (Claude) For the mind, released from cares, whose origin is heaven and whose pure source is from the upper air, does not know how to lie idle. Imitating many-shaped appearances, it fashions them for itself, running through them suddenly, so that it enjoys a slight activity. But a varying dread disturbs the perceptions of dreamers: now a splendor wanders in among them which gives knowledge of the future; often, the truth being scattered, a lying image deceives minds sad with fear by dark ambiguity. The man whom faults of conduct, being rare, do not often pollute, him a calm, flashing light teaches hidden things; but he who has entangled his heart, defiled with vices, mocked by much fear, sees dreadful apparitions. This our patriarch under the chain of prison proved as interpreter for two servants together; of whom one, restored, gives the cup to the tyrant; but the other, fixed on a stake, the greedy birds devour. ### Scripture references - Gen 40:8: allusion, high confidence - Gen 40:21: allusion, high confidence - Gen 40:22: allusion, high confidence ### Translation notes - Joseph and the cupbearer and baker: Gen 40. ### Citation (SBL) Prudentius, Cath. 6.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-33). ## Hymn 6, lines 65–96 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-6-65 - Source: Lanfranchi 1:lines 65–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph interpreted Pharaoh’s dreams and became ruler of Egypt; John in his revelation saw the slain Lamb open the sealed book and bear a two-edged sword, judge of soul and body, yet merciful. ### Latin text Ipsum deinde regem, Perplexa somniantem, Monuit, famem futuram Clausis cavere acervis. Mox praesul ac tetrarches Regnum per omne iussus Sociam tenere virgam, Dominae resedit aulae. O quam profunda iustis Arcana per soporem Aperit tuenda Christus! Quam clara, quam tacenda! Evangelista summi Fidissimus Magistri, Signata quae latebant Nebulis videt remotis; Ipsum Tonantis agnum De caede purpurantem, Qui conscium futuri Librum resignat unus. Huius manum potentem Gladius perarmat anceps, Et fulgurans utrinque Duplicem minatur ictum. Quaesitor ille solus Animaeque, corporisque, Ensisque bis timendus Prima ac secunda mors est. Idem tamen benignus Ultor retundit iram, Paucosque non piorum Patitur perire in aevum. ### English translation (Claude) Then the king himself, dreaming perplexing dreams, he warned to guard against the famine to come by shutting up stores of grain. Soon, made governor and tetrarch, bidden to hold throughout the whole kingdom a shared sceptre, he sat as lord in the palace. Oh, what profound mysteries Christ opens to the righteous through sleep for them to see! How clear, how fit for silence! The evangelist, most faithful disciple of the supreme Master, sees what lay hidden and sealed, the clouds removed: the very Lamb of the Thunderer, purple from his slaughter, who alone unseals the book that knows the future. His mighty hand a two-edged sword arms, and, flashing on both sides, it threatens a double blow. He alone is the judge of soul and of body, and the sword, twice to be feared, is the first and the second death. Yet the same, a kindly avenger, blunts his wrath, and of the ungodly allows only a few to perish forever. ### Scripture references - Gen 41:25: allusion, high confidence - Gen 41:41: allusion, high confidence - Rev 5:1: allusion, high confidence - Rev 5:6: allusion, high confidence - Rev 1:16: allusion, high confidence - Rev 20:14: allusion, medium confidence - Matt 10:28: echo, medium confidence ### Translation notes - Gen 41; Rev 5:1–9; 1:16; 2:12; 20:14. ‘Thunderer’ is a classical epithet applied to God. ‘Allows only a few of the ungodly to perish forever’: as written. ### Citation (SBL) Prudentius, Cath. 6.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-65). ## Hymn 6, lines 97–128 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-6-97 - Source: Lanfranchi 1:lines 97–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, given the Father’s judgment seat and the name above every name, will destroy the Antichrist, the beast John saw; ordinary sinners should be content with peaceful sleep and remember their baptism and anointing. ### Latin text Huic inclytus perenne Tribuit Pater tribunal ; Hunc obtinere iussit Nomen supra omne nomen. Hic praepotens cruenti Exstinctor Antichristi, Qui de furente monstro Pulchrum refert tropaeum. Quam bestiam rapacem, Populosque devorantem, Quam sanguinis Charybdin Ioannes exsecratur. Haec nempe, quae sacratum Praeferre nomen ausa, Imam petit gehennam , Christo perempta vero. Tali sopore iustus Mentem relaxat heros, Ut spiritu sagaci Caelum peragret omne. Nos nil meremur horum, Quos creber implet error, Concreta quos malarum Vitiat cupido rerum. Sat est quiete dulci Fessum fovere corpus : Sat, si nihil sinistrum Vanae minentur umbrae. Cultor Dei, memento Te fontis et lavacri Rorem subisse sanctum, Te chrismate innovatum. Fac, quum, vocante somno, Castum petis cubile, ### English translation (Claude) To him the glorious Father has given the everlasting judgment seat; him he has bidden to hold the name above every name. He is the all-powerful destroyer of the bloody Antichrist, who brings back a fair trophy from the raging monster. That rapacious beast, devouring peoples, that Charybdis of blood, John curses. This beast, which dared to display the sacred name, seeks the lowest hell, slain by the true Christ. In such sleep the righteous hero relaxes his mind, so that with discerning spirit he roams through all heaven. We deserve none of these things, we whom frequent error fills, whom a hardened desire for evil things corrupts. It is enough to refresh the weary body with sweet rest; enough, if empty shadows threaten nothing harmful. Worshiper of God, remember that you have received the holy dew of the font and of the washing, that you were renewed with chrism. See that, when sleep calls and you seek your chaste bed, ### Scripture references - John 5:22: allusion, medium confidence - Phil 2:9: quotation, high confidence - 2 Thess 2:8: allusion, high confidence - Rev 13:1: allusion, high confidence - Rev 19:20: allusion, high confidence ### Translation notes - John 5:22; Phil 2:9; 2 Thess 2:8; Rev 13; 19:20. Charybdis: the whirlpool of classical myth. Two pairs of lines run together in the OCR separated; the passage holds 34 lines. ### Citation (SBL) Prudentius, Cath. 6.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-97). ## Hymn 6, lines 129–151 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/0-1/#p-6-129 - Source: Lanfranchi 1:lines 129–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before sleeping the Christian signs forehead and heart with the Cross, which drives away sin, darkness and the deceiving serpent, and keeps the mind on Christ even in sleep. ### Latin text Frontem, locumque cordis Crucis figura signet. Crux pellit omne crimen: Fugiunt Crucem tenebrae ; Tali dicata signo Mens fluctuare nescit. Procul, o procul vagantum Portenta somniorum : Procul esto pervicaci Praestigiator astu, O tortuose serpens, Qui mille per meandros, Fraudesque flexuosas Agitas quieta corda. Discede : Christus hic est; Hic Christus est, liquesce: Signum, quod ipse nosti, Damnat tuam catervam. Corpus licet fatiscens Iaceat recline paullum, Christum tamen sub ipso Meditabimur sopore. ### English translation (Claude) let the sign of the Cross mark your forehead and the place of your heart. The Cross drives away every sin; darkness flees from the Cross; a mind dedicated by such a sign does not know how to waver. Away, away, you monstrous shapes of wandering dreams! Away with you, deceiver, with your persistent cunning! O twisting serpent, who through a thousand windings and tortuous frauds disturb quiet hearts, depart: Christ is here; here is Christ: melt away! The sign, which you yourself know, condemns your band. Though the body, worn out, lies reclining for a little while, yet even in sleep we shall meditate on Christ. ### Translation notes - A stray fragment (‘vri’, probably the next hymn’s number VII) after the last line was removed. ### Citation (SBL) Prudentius, Cath. 6.129 (Lanfranchi 1:lines 129–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/6-129). ## Hymn 7, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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, ### English translation (Claude) 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, ### Scripture references - 1 Kgs 19:8: allusion, medium confidence - 2 Kgs 2:11: allusion, high confidence ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 7.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-1). ## Hymn 7, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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 ### English translation (Claude) 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 ### Scripture references - 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 ### Translation notes - Exod 24:18; 34:28; Isa 40:3–4; Luke 1:7, 41–44; 3:4–5; Matt 3:4. ### Citation (SBL) Prudentius, Cath. 7.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-33). ## Hymn 7, lines 65–96 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-65 - Source: Lanfranchi 1:lines 65–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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, ### English translation (Claude) 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, ### Scripture references - Matt 3:4: allusion, high confidence - Matt 3:6: allusion, medium confidence - Matt 3:16: allusion, medium confidence - Jonah 1:2: allusion, medium confidence ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 7.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-65). ## Hymn 7, lines 97–128 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-97 - Source: Lanfranchi 1:lines 97–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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, ### English translation (Claude) 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 ### Scripture references - 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 ### Translation notes - Jonah 1:1–2:10; 4:2. ### Citation (SBL) Prudentius, Cath. 7.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-97). ## Hymn 7, lines 129–160 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-129 - Source: Lanfranchi 1:lines 129–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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 ### English translation (Claude) 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, ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 7.129 (Lanfranchi 1:lines 129–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-129). ## Hymn 7, lines 161–192 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-161 - Source: Lanfranchi 1:lines 161–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Jonah 3:7–10; Isa 7:14; Matt 1:23; 4:1–11. ### Citation (SBL) Prudentius, Cath. 7.161 (Lanfranchi 1:lines 161–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-161). ## Hymn 7, lines 193–218 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-7-193 - Source: Lanfranchi 1:lines 193–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 6:3: allusion, high confidence - Matt 25:35: allusion, medium confidence - Isa 58:7: allusion, medium confidence - Matt 19:29: echo, medium confidence ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 7.193 (Lanfranchi 1:lines 193–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/7-193). ## Hymn 8, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-8-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 6:16: allusion, high confidence - Matt 6:17: allusion, high confidence - Matt 6:18: allusion, high confidence - Matt 11:30: echo, medium confidence ### Translation notes - Hymn 8, ‘Hymn after fasting’. Matt 6:16–18. ### Citation (SBL) Prudentius, Cath. 8.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/8-1). ## Hymn 8, lines 33–78 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-8-33 - Source: Lanfranchi 1:lines 33–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 8.33 (Lanfranchi 1:lines 33–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/8-33). ## Hymn 9, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-9-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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 : ### English translation (Claude) 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: ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 9.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/9-1). ## Hymn 9, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-9-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 9.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/9-33). ## Hymn 9, lines 65–111 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-9-65 - Source: Lanfranchi 1:lines 65–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Extrabiblical texts - Pr Azar 35-68 (Prayer of Azariah and Song of the Three Young Men): echo, low confidence ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 9.65 (Lanfranchi 1:lines 65–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/9-65). ## Hymn 10, lines 1–32 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-10-1 - Source: Lanfranchi 1:lines 1–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Gen 2:7: allusion, medium confidence - Eccl 12:7: echo, medium confidence ### Translation notes - Hymn 10, ‘Hymn for the burial of the dead’. ### Citation (SBL) Prudentius, Cath. 10.1 (Lanfranchi 1:lines 1–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-1). ## Hymn 10, lines 33–64 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-10-33 - Source: Lanfranchi 1:lines 33–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 Thess 4:14: echo, medium confidence - John 19:40: echo, low confidence ### Citation (SBL) Prudentius, Cath. 10.33 (Lanfranchi 1:lines 33–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-33). ## Hymn 10, lines 65–96 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-10-65 - Source: Lanfranchi 1:lines 65–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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 , ### English translation (Claude) 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, ### Scripture references - Acts 14:22: echo, low confidence ### Extrabiblical texts - Tob 2:1-9 (Tobit): allusion, high confidence - Tob 11:11-13 (Tobit): allusion, high confidence ### Translation notes - Tobit 2:1–9; 11:11–13. ### Citation (SBL) Prudentius, Cath. 10.65 (Lanfranchi 1:lines 65–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-65). ## Hymn 10, lines 97–128 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-10-97 - Source: Lanfranchi 1:lines 97–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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: ### English translation (Claude) 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: ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Prudentius, Cath. 10.97 (Lanfranchi 1:lines 97–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-cathemerinon/10-97). ## Hymn 10, lines 129–170 - URL: https://sophiascriptura.com/fathers/prudentius-cathemerinon/7-1/#p-10-129 - Source: Lanfranchi 1:lines 129–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Luke 16:22: allusion, high confidence - Luke 16:23: allusion, high confidence - Luke 23:43: allusion, high confidence - Gen 3:24: echo, medium confidence ### Translation notes - Luke 16:22–23; 23:43; Gen 3:24. A leftover note line (‘