# Easter Song - Author: [Sedulius](https://sophiascriptura.com/fathers/authors/sedulius/) - Latin title: *Carmen paschale* - Date: ca. 425-450 (approximate) - Source: Johann Huemer, ed., Sedulii opera omnia, CSEL 10 (Vienna: Gerold, 1885) (Latin text: Huemer, CSEL 10, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/ - Passages: 72 ## Preface, lines 1–16 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-0-1 - Source: CSEL 10:15lines 1–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In his prefatory verses Sedulius invites the reader to a modest Easter meal of simple fare, not the lavish feast of learned poets. ### Latin text Paschales quicumque dapes conuiua requiris, Dignatus nostris accubitare toris, Pone supercilium si te cognoscis amicum, Nec quaeras opus hic codicis artificis: Sed modicae contentus adi sollemnia mensae Plusque libens animo quam satiare cibo. Aut si magnarum caperis dulcedine rerum Diuitiasque magis deliciosus amas, Nobilium nitidis doctorum uescere cenis, Quorum multiplices nec numerantur opes. Illic inuenies quidquid mare nutrit edendum, Quidquid terra creat, quidquid ad astra uolat. Cerea gemmatis flauescunt mella canistris Conlucentque suis aurea uasa fauis. At nos exiguum de paupere carpsimus horto, Rubra quod adpositum testa ministrat, holus. ### English translation (Claude) Whoever you are, guest, who look for the Easter feast and have deigned to recline at our couches, put away your haughty brow, if you know yourself a friend, and do not look here for the work of an artful book: but, content with a modest table, come to its solemn meal and gladly satisfy your spirit rather than your appetite. Or if you are taken with the sweetness of grand things and, a lover of luxuries, prefer riches, feed at the elegant dinners of noble, learned men, whose manifold wealth cannot even be counted. There you will find whatever the sea nourishes to eat, whatever the earth produces, whatever flies to the stars. Waxen honey grows golden in jeweled baskets, and golden vessels shine with their own honeycombs. But we have picked from our poor garden a little vegetable, which a red earthenware dish serves up. ### Translation notes - Sedulius (fl. ca. 425–450) wrote the Paschal Song in five books, retelling the miracles of the Old Testament and of Christ; the edition prints the opening elegiac verses before Book 1, here numbered book 0. ### Citation (SBL) Sedulius, Carm. pasch. 0.1 (CSEL 10:15lines 1–16; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/0-1). ## Book 1, lines 17–42 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-17 - Source: CSEL 10:17lines 17–42–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since pagan poets sing lies and crimes, Sedulius, a singer of the Psalms, will sing the miracles of Christ, who shares one power and glory with the Father, and he urges readers to leave pagan philosophy for the law of life. ### Latin text Cum sua gentiles studeant figmenta poetae Grandisonis pompare modis, tragicoque boatu Ridiculoue Geta seu qualibet arte canendi Saeua nefandarum renouent contagia rerum Et scelerum monumenta canant, rituque magistro Plurima Niliacis tradant mendacia biblis: Cur ego, Dauiticis adsuetus cantibus odas Cordarum resonare decem sanctoque uerenter Stare choro et placidis caelestia psallere uerbis, Clara salutiferi taceam miracula Christi? Cum possim manifesta loqui, Dominumque tonantem Sensibus et toto delectet corde fateri: Qui sensus et corda dedit, cui conuenit uni Facturam seruire suam, cui iure perenni Arcibus aetheriis una est cum patre potestas, Par splendor, communis apex, sociale cacumen, Aequus honor, uirtus eadem, sine tempore regnum, Semper principium, sceptrum iuge, gloria consors, Maiestas similis. haec est uia namque salutis, Haec firmos ad dona gradus paschalia ducit. Haec mihi carmen erit: mentes hac uertite cuncti. Hanc constanter opem laesis adhibete medullis, Quos letale malum, quos uanis dedita curis Attica Cecropii serpit doctrina ueneni, Sectantesque magis uitam spirantis odorem Legis Athenaei paedorem linquite pagi. ### English translation (Claude) Since the pagan poets strive to parade their fictions in grand-sounding measures, and with tragic bellowing or with laughable Geta or any art of singing renew the cruel contagion of unspeakable deeds and sing the memorials of crimes, and, with ritual as their teacher, hand down a mass of lies on Nile papyrus: why should I, accustomed to make the odes of David's songs resound on ten strings, and to stand reverently in the holy choir and sing heavenly things in gentle words, keep silent about the bright miracles of Christ who brings salvation? For I can speak of things that are plain, and it delights me to confess the thundering Lord with my senses and my whole heart: he who gave senses and hearts, whom alone it befits that his handiwork should serve, who by everlasting right in the citadels of heaven has one power with the Father, equal splendor, a common summit, a shared height, equal honor, the same might, a kingdom without time, always the beginning, an unending scepter, a shared glory, like majesty. For this is the way of salvation, this leads firm steps to the gifts of Easter. This will be my song: turn your minds this way, all of you. Apply this help constantly to your wounded marrow, you into whom deadly evil creeps, into whom the Attic doctrine of Cecropian poison creeps, given over to vain cares; and, following instead the fragrance of the law that breathes life, leave the filth of the Athenian village. ### Scripture references - Ps 33:2: echo, low confidence - 2 Cor 2:16: echo, low confidence ### Extrabiblical texts - Terence (Terence): echo, low confidence ### Translation notes - Line 3: Geta, a stock slave in Roman comedy (Terence). - Lines 15–19 on the equality of the Son with the Father are translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 1.17 (CSEL 10:17lines 17–42–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-17). ## Book 1, lines 43–67 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-43 - Source: CSEL 10:18lines 43–67–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sedulius calls the Greeks away from the labyrinth of pagan worship to the waters of baptism that bear a hundredfold harvest, and begins a prayer to God the creator. ### Latin text Quid labyrintheo, Thesidae, erratis in antro Caecaque Daedalei lustratis limina tecti? Labruscam placidis quid adhuc praeponitis uuis Neglectisque rosis saliuncam sumitis agri? Quid lapides atque aera coli, quid fana profana Proderit et mutis animas damnare metallis? Parcite puluerei squalentia iugera campi Et steriles habitare plagas, ubi gignere fructum Arida nescit humus, nec de tellure cruenta Liuida mortiferis uellatis toxica sucis, Tartareo damnata cibo: sed amoena uirecta Florentum semper nemorum sedesque beatas Per latices intrate pios, ubi semina uitae Diuinis animantur aquis et fonte superno Laetificata seges spinis mundatur ademptis, Vt messis queat esse Dei mercisque futurae Maxima centenum cumulare per horrea fructum. Omnipotens aeterne Deus, spes unica mundi, Qui caeli fabricator ades, qui conditor orbis, Qui maris undisonas fluctu surgente procellas Mergere uicinae prohibes confinia terrae, Qui solem radiis et lunam cornibus imples Inque diem ac noctem lumen metiris utrumque, Qui stellas numeras, quarum tu nomina solus, Signa, potestates, cursus, loca, tempora nosti, ### English translation (Claude) Why, sons of Theseus, do you wander in the labyrinth's cave and roam the blind thresholds of Daedalus's house? Why do you still prefer the wild vine to the gentle grape, and, neglecting roses, gather the wild nard of the field? What good will it do to worship stones and bronze, and profane shrines, and condemn souls to dumb metals? Cease to dwell in the squalid acres of a dusty plain and sterile tracts, where the dry ground does not know how to bear fruit; and do not pluck from bloody earth livid poisons with deadly juices, condemned to the food of Tartarus: but enter the pleasant green places of ever-flowering groves and the blessed seats through the holy waters, where the seeds of life are quickened by divine waters, and, gladdened by the spring from above, the crop is cleansed, its thorns removed, so that it may be God's harvest and heap up a hundredfold fruit in the great granaries of the reward to come. Almighty eternal God, only hope of the world, who are present as the maker of heaven and founder of the earth, who forbid the wave-roaring storms of the sea, as the flood rises, to overwhelm the borders of the neighboring land, who fill the sun with rays and the moon with horns and measure out both lights for day and night, who count the stars, whose names you alone know, and their signs, powers, courses, places and times, ### Scripture references - Matt 13:8: allusion, medium confidence - Job 38:8–11: echo, medium confidence - Ps 147:4 (146:4 LXX): allusion, high confidence - Gen 1:16: echo, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 1.43 (CSEL 10:18lines 43–67–20; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-43). ## Book 1, lines 68–92 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-68 - Source: CSEL 10:20lines 68–92–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sedulius praises God who made man, restored him by the food and drink of Christ's blood, and saved the world through the ark as a figure of baptism, and asks him to guide him on the narrow way to the fold of the good Shepherd. ### Latin text Qui diuersa nouam formasti in corpora terram Torpentique solo uiuentia membra dedisti, Qui pereuntem hominem uetiti dulcedine pomi Instauras meliore cibo potuque sacrati Sanguinis infusum depellis ab angue uenenum, Qui genus humanum praeter quos clauserat arca Diluuii rapida spumantis mole sepultum Vna iterum de stirpe creas, ut mystica uirtus, Quod carnis delicta necant, hoc praesule ligno Monstraret liquidas renouari posse per undas, Totum namque lauans uno baptismate mundum: Pande salutarem paucos quae ducit in urbem Angusto mihi calle uiam uerbique lucernam Da pedibus lucere meis, ut semita uitae Ad caulas me ruris agat, qua seruat amoenum Pastor ouile bonus, qua uellere praeuius albo Virginis agnus ouis grexque omnis candidus intrat. Te duce difficilis non est uia; subditur omnis Imperiis natura tuis, rituque soluto Transit in aduersas iussu dominante figuras. Si iubeas mediis segetes arere pruinis, Messorem producit hiems; si currere mustum Vernali sub sole uelis, florentibus aruis Sordidus inpressas calcabit uinitor uuas: Cunctaque diuinis parebunt tempora dictis. ### English translation (Claude) who formed the new earth into diverse bodies and gave living limbs to the inert soil, who restore man, perishing through the sweetness of the forbidden fruit, with better food, and by the drink of sacred blood drive out the poison poured in by the serpent, who, when the human race was buried by the rushing mass of the foaming flood, except those whom the ark had shut in, create it again from one stock, so that a mystic power, with this wood presiding, might show that what the sins of the flesh kill can be renewed through flowing waters, washing the whole world with one baptism: open to me the saving way that leads a few to the city by a narrow path, and grant the lamp of your word to shine for my feet, so that the path of life may bring me to the country folds, where the good Shepherd keeps his pleasant sheepfold, where the Lamb of a virgin ewe, going before with white fleece, and all the white flock enter. With you as guide the way is not hard; all nature is subject to your commands, and, its custom loosened, passes into opposite forms at your sovereign bidding. If you bid crops ripen amid frosts, winter brings out the reaper; if you wish new wine to run under the spring sun, in flowering fields the grimy vintner will tread the pressed grapes: and all seasons will obey your divine words. ### Scripture references - Gen 3:6: echo, medium confidence - John 6:53–56: echo, medium confidence - 1 Pet 3:20–21: allusion, medium confidence - Matt 7:13–14: allusion, high confidence - Ps 119:105 (118:105 LXX): allusion, high confidence - John 10:11: allusion, medium confidence - John 1:29: echo, low confidence ### Translation notes - Lines 4–5 refer to the Eucharist; lines 8–11 read the ark as a figure of the cross and the flood as a figure of baptism. ### Citation (SBL) Sedulius, Carm. pasch. 1.68 (CSEL 10:20lines 68–92–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-68). ## Book 1, lines 93–115 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-93 - Source: CSEL 10:22lines 93–115–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sedulius begins to recount a few of God's countless miracles: Enoch taken from death, the barren and aged Sarah giving birth to Isaac, and the ram offered in Isaac's place. ### Latin text Indicio est antiqua fides et cana priorum Testis origo patrum, nullisque abolenda per aeuum Temporibus constant uirtutum signa tuarum. Ex quibus audaci perstringere pauca relatu Vix animis conmitto meis, siluamque patentem Ingrediens aliquos nitor contingere ramos. Nam centum licet ora mouens uox ferrea clamet Centenosque sonos humanum pectus anhelet, Cuncta quis expediet, quorum nec lucida caeli Sidera nec bibulae numeris aequantur harenae? Primus abusque chao meritis uiuacibus Enoch Multa per innumeros iam saecula contigit annos Natura perdente modum: quem iure creandi Terra tulit genitum, sed mors miratur ademptum. Saucia iam uetulae marcebant uiscera Sarrae Grandaeuo consumpta situ, prolemque negabat Frigidus annoso moriens in corpore sanguis: Cum seniore uiro gelidi praecordia uentris In partum tumuere nouum tremebundaque mater Algentes onerata sinus, spem gentis opimae Edidit et serum suspendit ad ubera natum. Mactandumque Deo pater obtulit, at sacer ipsam Pro pueri iugulis aries mactatur ad aram. ### English translation (Claude) Ancient faith is the proof, and the hoary origin of the earlier fathers is the witness, and the signs of your mighty works stand firm, not to be blotted out by any time through the ages. Of these I scarcely dare to touch on a few in bold narration, and, entering the open forest, I strive to reach a few branches. For though an iron voice should cry out, moving a hundred mouths, and a human breast pant out a hundred sounds, who will set forth them all, which neither the bright stars of heaven nor the thirsty sands equal in number? First, from the beginning of the world, Enoch by his living merits reached many ages through countless years, nature losing its measure: whom, born by the law of creation, the earth bore, but death marvels that he was taken away. Already old Sarah's wounded womb was withering, consumed by long decay, and the cold blood dying in her aged body denied offspring: when, her husband older still, the chilly depths of her belly swelled for a new birth, and the trembling mother, her cold bosom laden, brought forth the hope of a great nation and held her late-born son to her breasts. And the father offered him to God to be slain, but a sacred ram is slain at the very altar in place of the boy's throat. ### Scripture references - Gen 5:24: allusion, high confidence - Heb 11:5: echo, medium confidence - Gen 21:1–2: allusion, high confidence - Gen 22:1–13: allusion, high confidence ### Extrabiblical texts - Virgil, Aen. 6.625-626 (Virgil): echo, high confidence ### Translation notes - Lines 7–8 echo Virgil, Aeneid 6.625–626 ('not if I had a hundred tongues and a hundred mouths, and an iron voice'). ### Citation (SBL) Sedulius, Carm. pasch. 1.93 (CSEL 10:22lines 93–115–24; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-93). ## Book 1, lines 116–140 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-116 - Source: CSEL 10:24lines 116–140–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's willingness to sacrifice Isaac foreshadows the Lamb's death; Lot's wife warns against looking back; Moses' burning bush, his rod turned serpent, and the parting of the sea are further miracles. ### Latin text iusti mens sancta uiri! pietate remota Plus pietatis habens contempsit uulnera nati Amplexus praecepta Dei, typicique cruoris Auxilio uentura docet, quod sanguine Christi Humana pro gente pius occumberet agnus. Loth Sodomae fugiente chaos, dum respicit uxor, In statuam mutata salis stupefacta remansit, Ad poenam conuersa suam: quia nemo retrorsum, Noxia contempti uitans discrimina mundi, Aspiciens saluandus erit, nec debet arator Dignum opus exercens uultum in sua terga referre. Ignibus innocuis flagrans apparuit olim Non ardens ardere rubus, nec iuncta calori Materies alimenta dabat, nec torrida uiuens Sensit damna frutex, sed amici fomitis aestu Frondea blanditae lambebant robora flammae. Mitis in inmitem uirga est animata draconem, Per flexos sinuata globos linguisque trisulcis Squamea colla tumens inimicos ore chelydros Sorbuit et proprii redit in uirgulta rigoris. Peruia diuisi patuerunt caerula ponti In geminum reuoluta latus, nudataque tellus Cognatis spoliatur aquis, ac turba pedestris Intrat in absentis pelagi mare, perque profundum Sicca peregrinas stupuerunt marmora plantas. ### English translation (Claude) O holy mind of the just man! Setting aside fatherly love, having more of piety, he made light of his son's wounds, embracing God's commands, and, by the help of figurative blood, teaches what is to come: that by the blood of Christ the dutiful Lamb would die for the human race. As Lot fled the chaos of Sodom, his wife, looking back, was changed into a statue of salt and remained stupefied, turned to her punishment: because no one who looks backward, while escaping the harmful dangers of the despised world, will be saved, nor should the ploughman, doing worthy work, turn his face back over his shoulders. Once a bush appeared, blazing with harmless fire, burning without being burnt, nor did its matter, joined to the heat, give fuel, nor did the living shrub feel the loss of scorching, but in the heat of a friendly tinder caressing flames licked its leafy wood. The gentle rod was quickened into a savage serpent, winding in curving coils, and, with triple-forked tongues, swelling its scaly neck, it swallowed the hostile snakes with its mouth and returned to the stiffness of its own wood. The blue waters of the divided sea lay open as a path, rolled back on either side, and the bared earth is stripped of its kindred waters, and a throng on foot enters the sea of an absent ocean, and on the deep floor the dry marble wondered at strangers' feet. ### Scripture references - Gen 22:1–13: allusion, medium confidence - John 1:29: echo, medium confidence - Gen 19:26: allusion, high confidence - Luke 9:62: allusion, high confidence - Luke 17:32: echo, medium confidence - Exod 3:2: allusion, high confidence - Exod 7:10–12: allusion, high confidence - Exod 14:21–22: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 1.116 (CSEL 10:24lines 116–140–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-116). ## Book 1, lines 141–162 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-141 - Source: CSEL 10:26lines 141–162–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crossing of the sea was a baptism under Christ's leadership; Christ was the manna, the rock that gave water and the waters themselves; and Balaam's ass spoke. ### Latin text Mutauit natura uiam, mediumque per aequor Ingrediens populus rude iam baptisma gerebat, Cui dux Christus erat, clamat nam lectio: multas Vox Domini super extat aquas; uox denique uerbum est. Verbum Christus adest, geminae qui consona legis Testamenta regens ueterem patefecit abyssum, Vt doctrina sequens planis incederet aruis. Quid referam innumeras caelesti pane cateruas Angelicos sumpsisse cibos, nimbisque superni Nectaris aeria populum dulcedine pastum In pluuiis habuisse dapes et in imbribus escas? Rursus in exustis sitiens exercitus aruis, Qua nimium loca sicca, diu qua terra negatis Aegra iacebat aquis, qua spes ablata bibendi Viuendique fuit, subitas arente metallo Hausit aquas, sterilique latex de rupe manauit, Et ieiuna nouum uomuerunt marmora potum. His igitur iam sacra tribus dans munera rebus, Christus erat panis, Christus petra, Christus in undis. Angelicis tremefacta minis adfatur asella Sessorem per uerba suum, linguaque rudenti Edidit humanas animal pecuale loquellas. ### English translation (Claude) Nature changed its course, and the people, going through the midst of the sea, already bore a rudimentary baptism, with Christ as their leader; for the reading cries out: “The voice of the Lord is over many waters”; the voice, then, is the Word. Christ the Word is present, who, governing the harmonious testaments of the twofold law, opened up the old abyss, so that the teaching that followed might walk on level fields. Why should I tell how countless troops took the food of angels in heavenly bread, and how the people, fed from the clouds with the airy sweetness of nectar from above, had banquets in the rain and food in the showers? Again the thirsting army, in the scorched fields, where the places were too dry, where the land lay long sick for lack of water, where all hope of drinking and of living was gone, drew sudden waters from the parched rock, and a stream flowed from the barren crag, and the fasting stones poured out a new drink. Giving sacred gifts in these three things, then, Christ was the bread, Christ the rock, Christ in the waves. The she-ass, terrified by the angel's threats, addresses her rider in words, and with braying tongue a beast of the herd uttered human speech. ### Scripture references - 1 Cor 10:1–4: allusion, high confidence - Ps 29:3 (28:3 LXX): quotation, high confidence - Exod 16:4: allusion, high confidence - Ps 78:25 (77:25 LXX): allusion, high confidence - Exod 17:6: allusion, high confidence - Num 20:11: allusion, medium confidence - Num 22:28: allusion, high confidence ### Translation notes - Line 3–4 quote Ps 29:3 (28:3 LXX) and identify the 'voice' with the Word. ### Citation (SBL) Sedulius, Carm. pasch. 1.141 (CSEL 10:26lines 141–162–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-141). ## Book 1, lines 163–187 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-163 - Source: CSEL 10:28lines 163–187–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun stood still at Gibeon for Joshua, whose name foreshadowed Jesus; ravens fed Elijah, and Elijah was taken to heaven in a chariot of fire, a fitting end for one whose name in Greek almost means 'sun'. ### Latin text Sol stetit ad Gabaon mediique cacumine caeli Fixit anhelantem dilato uespere lucem, Insolitus frenare diem, nec luna cucurrit Ordine pigra suo, donec populantibus armis Feruidus ingentem gladius consumeret hostem Coniurante polo: iam tunc famulata uidebant Sidera uenturum praemisso nomine Iesum. Heliam corui quondam pauere ministri Praebentes sine more dapes, alesque rapinis Deditus atque auido saturans caua guttura rostro Tradidit inlaesam ieiunis morsibus escam. Nunc bonus Heliae, qui perfidus antea Noe, Abluit in terris quidquid deliquit in undis. Plenus at ille Deo postquam miracula terris Plura dedit meritisque suis succedere dignum Heredem propriae fecit uirtutis amicum, Aurea flammigeris euectus in astra quadrigis, Qua leuis aerios non exprimit orbita sulcos, Sidereum penetrauit iter curruque corusco Dexteriora petens spatio maiore triumphum Duxit et humani metam non contigit aeui. Quam bene fulminei praelucens semita caeli Conuenit Heliae! meritoque et nomine fulgens Hac ope dignus erat: nam si sermonis Achini Vna per accentum mutetur littera, sol est. ### English translation (Claude) The sun stood still at Gibeon and fixed its panting light at the summit of mid-heaven, evening delayed, unused to reining in the day, nor did the moon run sluggish in its course, until the burning sword with plundering arms consumed the vast enemy, the sky conspiring: already then the serving stars saw Jesus to come, his name sent on before. Once ravens as ministers fed Elijah, bringing him meals without fail, and the bird given to plunder, that fills its hollow throat with greedy beak, handed over food untouched by hungry bites. Now good to Elijah, the bird that was once faithless to Noah washed away on land whatever wrong it did on the waters. But he, full of God, after he had given the world many miracles and made his friend the heir of his own power, worthy to succeed to his merits, carried up to the golden stars in a flaming four-horse chariot, where the light wheel presses no furrows in the air, pierced the starry path and, with flashing chariot seeking the regions on the right, led his triumph over a greater course and did not reach the goal of human life. How well the shining path of the flashing heaven suits Elijah! Gleaming in merit and in name, he was worthy of this help: for if in the Achaean tongue one letter is changed by its accent, it is “sun.” ### Scripture references - Josh 10:12–14: allusion, high confidence - 1 Kgs 17:4–6: allusion, high confidence - Gen 8:7: allusion, medium confidence - 2 Kgs 2:9–11: allusion, high confidence ### Translation notes - Lines 6–7: Joshua's name is the same as Jesus' in Greek and Latin. - Lines 12–13: the raven that did not return to Noah's ark (Gen 8:7) makes amends by feeding Elijah. - Lines 24–25: Ēlias (Elijah) and hēlios ('sun') differ in Greek by a breathing and accent. ### Citation (SBL) Sedulius, Carm. pasch. 1.163 (CSEL 10:28lines 163–187–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-163). ## Book 1, lines 188–211 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-188 - Source: CSEL 10:29lines 188–211–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God added fifteen years to Hezekiah's life; Jonah survived inside the sea-monster; the three young men were unharmed in Nebuchadnezzar's furnace; and the king, for his cruelty, lived like a beast for seven seasons. ### Latin text Vltima labentis miseratus tempora lucis Ter quinos quondam regi Deus addidit annos Vsus iure suo, patefactaque limina claudens Mortis ab occasu uitam conuertit in ortum. Ionas puppe cadens, coeto sorbente uoratus In pelago non sensit aquas, uitale sepulchrum Ne moreretur habens, tutusque in uentre ferino Depositum, non praeda fuit, uastumque per aequor Venit ad ignotas inimico remige terras. Cum spirante Deo Babylonia sacra negarent Tres una cum mente uiri durumque subirent Exitium saeui Chaldaea lege tyranni, Cuius Achaemeniam rabies accenderat iram Plus fornace sua: medios truduntur in ignes Nil audente rogo, tantumque ardore calentes Cordis imagineae uincunt incendia poenae Igne animi. o quanta est credentum gloria! flammis Ardentis fidei restincta est flamma camini. Digna sed inmitem mox perculit ultio regem. Nam quod ab humana uecors pietate recessit, Agrestes pecudum consors fuit ille per herbas Aulica depasto mutans conuiuia faeno. Pronus ab amne bibit, septenaque tempora lustrat Omnibus hirsutus siluis et montibus errans. ### English translation (Claude) Pitying the last days of a fading light, God once added thrice five years to the king, using his own right, and, closing the opened thresholds of death, turned his life from setting to rising. Jonah, falling from the stern, devoured as the sea-monster swallowed him, in the sea did not feel the waters, having a life-giving tomb so as not to die, and, safe in the beast's belly, was a deposit, not a prey, and over the vast sea came to unknown lands with a hostile oarsman. When, inspired by God, three men with one mind refused the Babylonian rites and underwent harsh destruction by the Chaldean law of the savage tyrant, whose rage had kindled his Persian anger hotter than his furnace, they are thrust into the midst of the fires, the pyre daring nothing, and, burning so with the ardor of their heart, they overcome the flames of the punishment for the image by the fire of their spirit. O how great is the glory of believers! By the flames of burning faith the flame of the furnace was put out. But fitting vengeance soon struck the merciless king. For because, in his madness, he departed from human kindness, he became the companion of cattle in the wild grasses, exchanging courtly banquets for the hay he grazed. Bent down, he drinks from the river, and passes seven seasons wandering, shaggy, through all the woods and mountains. ### Scripture references - 2 Kgs 20:6: allusion, high confidence - Isa 38:5: allusion, medium confidence - Jonah 1:15–2:10: allusion, high confidence - Dan 3:12–27: allusion, high confidence - Dan 4:25–33: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 1.188 (CSEL 10:29lines 188–211–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-188). ## Book 1, lines 212–237 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-212 - Source: CSEL 10:31lines 212–237–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel is unharmed among the lions; Sedulius then sums up all these miracles and asks Nature who could so often overrule her laws. ### Latin text Nec minus et Darii feruerunt iussa tyranni, Ecce etenim sceleri scelus addidit ira furentis Hebraeumque decus Danihel decernitur insons Ieiunis cibus esse feris. sed belua iusto Mitis facta uiro, sanctos ne laederet artus, Coepit amare famem; rabies mollita furorem Deposuit saeuisque in faucibus ira quieuit, Et didicere truces praedam seruare leones. Dic ubi sunt, natura, tuae post talia leges, Qui totiens tibi iura tulit? qui tartara iussit Translatum nescire uirum, sterilemque marito Fecundauit anum, sacram praecepit ad aram Sponte uenire pecus, muliebres transtulit artus In simulacra salis, ramos incendia passos Non ardere dedit, uirgultum soluit in anguem, Per pelagus siccauit iter, mirabile nimbis Manna pluit, saxo latices produxit ab imo, Quadrupedem fari plano sermone coegit, Suspensis rapidas elementis distulit horas, Per uolucres hominem pasci dedit atque coruscis In caelum transuexit equis, iam morte grauato Adiecit tria lustra uiro, praedonis in ore Naufragio fundauit opem, flagrante camino Seruauit sub rore pios, per pascua regem Pauit ut hirsutam pecudem, rictusque leonum Instimulante fame iussit nescire furorem? ### English translation (Claude) No less did the orders of the tyrant Darius rage, for see, the wrath of the raging king added crime to crime, and Daniel, glory of the Hebrews, innocent, is sentenced to be food for hungry beasts. But the beast, made gentle toward the just man, so as not to harm the holy limbs, began to love its hunger; its rage, softened, laid aside its fury, and wrath rested in the savage jaws, and fierce lions learned to keep their prey safe. Tell me, Nature, after such things where are your laws? Who is it that so often took away your rights? Who ordered Tartarus not to know the man carried away, and made the barren old woman fruitful for her husband, ordered a beast to come of its own accord to the sacred altar, transformed a woman's limbs into an image of salt, granted that branches enduring fire should not burn, turned a rod into a snake, dried a path through the sea, rained manna wondrously from the clouds, brought forth waters from the depths of a rock, forced a four-footed beast to speak in plain words, held back the rushing hours, suspending the elements, gave a man to be fed by birds and carried him to heaven on flashing horses, added three lustra to a man already weighed down by death, founded help in shipwreck in the mouth of a robber, kept the pious safe under dew in a blazing furnace, fed a king in the pastures like a shaggy beast, and ordered the jaws of lions, though hunger goaded them, not to know fury? ### Scripture references - Dan 6:16–22: allusion, high confidence ### Extrabiblical texts - Pr Azar 26-27 (Prayer of Azariah and Song of the Three Young Men): allusion, medium confidence ### Translation notes - Line 23: the dew in the furnace follows the Greek additions to Daniel (Prayer of Azariah 26–27, Dan 3:49–50 in the Greek). ### Citation (SBL) Sedulius, Carm. pasch. 1.212 (CSEL 10:31lines 212–237–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-212). ## Book 1, lines 238–263 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-238 - Source: CSEL 10:33lines 238–263–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All creation obeys its Creator, yet men worship idols, animals, the sun, the moon, stars, water and fire, which are creatures and servants, not gods. ### Latin text Nempe creatori, cuius quaecumque uidentur Seu quaecumque latent et rerum machina sermo est, Omne suum famulatur opus sequiturque iubentis Imperium quacumque trahit sententia nutu. Heu miseri, qui uana colunt, qui corde sinistro Religiosa sibi sculpunt simulacra suumque Factorem fugiunt et quae fecere uerentur! Quis furor est ? quae tanta animos dementia ludit, Vt uolucrem turpemque bouem tortumque draconem Semihominemque canem supplex homo plenus adoret ? Ast alii solem caecatis mentibus acti Adfirmant rerum esse patrem, quia rite uidetur Clara serenatis infundere lumina terris Et totum lustrare polum: cum constet ab istis Motibus instabilem rapidis discursibus ignem Officium, non esse Deum, quique ordine certo Nunc oritur, nunc occiduas dimissus in oras Partitur cum nocte uices. nec semper ubique est Nec lumen fuit ille manens in origine mundi, Cum geminum sine sole diem nouus orbis haberet. Sic lunae quoque uota ferunt, quam crescere cernunt Ac minui, stellisque litant quae luce fugantur. Hic laticem colit, ille larem, sed iungere sacris Non audent inimica suis, ne lite propinqua Aut rogus exiguas desiccet fortior undas, Aut ualidis tenues moriantur fontibus ignes. ### English translation (Claude) Surely the Creator, whose word is whatever is seen or whatever lies hidden, and the whole machine of things: all his work serves him and follows the command of the one who orders it, wherever his decree draws it by his nod. Alas, wretched are those who worship vain things, who with perverse hearts carve religious images for themselves, and flee their own maker and revere what they have made! What madness is this? What great insanity mocks men's minds, that a grown man should adore as a suppliant a bird, a foul bull, a twisted serpent, and a half-human dog? But others, driven by blinded minds, affirm that the sun is the father of things, because it is seen duly to pour bright light on the clear lands and to traverse the whole sky: though it is plain from these motions that the unstable fire with its rapid running to and fro is a servant, not God, which in fixed order now rises, now, sent down to the western shores, shares its turns with night. Nor is it always everywhere, nor was it a light abiding at the origin of the world, when the new world had two days without a sun. So too they bring vows to the moon, which they see grow and wane, and sacrifice to stars that are put to flight by light. This one worships water, that one the hearth; but they dare not join hostile things in their rites, lest in a close contest the stronger pyre dry up the scanty waters, or the slender fires die by the strong springs. ### Scripture references - Rom 1:21–25: allusion, medium confidence - Gen 1:3–16: allusion, medium confidence - Deut 4:19: echo, low confidence ### Translation notes - Line 10: the gods of Egypt, including the dog-headed Anubis. - Line 20: the first days of creation, before the sun was made on the fourth day. ### Citation (SBL) Sedulius, Carm. pasch. 1.238 (CSEL 10:33lines 238–263–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-238). ## Book 1, lines 264–287 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-264 - Source: CSEL 10:35lines 264–287–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sedulius mocks the worship of trees and garden plants, refuses to dwell longer on such folly, and turns toward the heavenly city, where those who ask, seek and knock are answered. ### Latin text Arboreis alius ponit radicibus aras Instituitque dapes et ramos flebilis orat, Vt natos caramque domum dilectaque rura Coniugiique fidem, famulos censumque gubernent. Lignee, ligna rogas, surdis clamare uideris, A mutis responsa petis, quae iura domorum Hac ratione regunt, si caesa securibus actis Ardua pendentis sustentent culmina tecti, Aut subiecta focis dapibus famulentur edendis. Nonnulli uenerantur holus mollesque per hortos Numina sicca rigant uerique hac arte uidentur Transplantatorum cultores esse deorum. Plura referre pudet, sanctoque in carmine longum Vel damnare nefas, ne mollia sentibus uram Lilia, purpurei neu per uiolaria campi Carduus et spinis surgat paliurus acutis. Iam satis humanis erroribus addita monstra Risimus aut potius tales defleuimus actus. Nunc coeptam iuuat ire uiam montemque per altum Nitentes firmare gradus; properemus in urbem, Libertatis opem, radians ubi regia fuluis Emicat aula tholis, ubi dantur digna petenti, Quaerentem spes certa manet, claustrisque remotis Peruia pulsanti reserantur limina cordi. ### English translation (Claude) Another places altars at the roots of trees, sets out feasts and tearfully begs the branches to govern his children and dear home and beloved fields, the faithfulness of his marriage, his servants and his property. Man of wood, you ask wood; you seem to cry out to the deaf; you seek answers from the dumb; and they govern the rights of houses in this way: if, cut down by plied axes, they hold up the lofty roof of the overhanging house, or, put under the hearth, they serve the meals to be eaten. Some venerate vegetables, and through soft gardens water their dry deities, and by this art seem to be truly worshippers of transplanted gods. I am ashamed to tell more, and it is wrong in a holy song even to condemn at length, lest I burn soft lilies with briars, or lest through the violet beds of the purple field the thistle and the thorn rise with their sharp spines. Enough now have we laughed at the monsters that human errors added, or rather wept at such acts. Now it pleases me to go the way I began, and, climbing the high mountain, to make my steps firm; let us hasten to the city, the help of liberty, where the radiant royal hall flashes with tawny domes, where what is worthy is given to the one who asks, sure hope awaits the one who seeks, and, the bars removed, the doors are opened to the heart that knocks. ### Scripture references - Isa 44:13–17: echo, medium confidence - Jer 10:3–5: echo, medium confidence - Matt 7:7–8: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 1.264 (CSEL 10:35lines 264–287–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-264). ## Book 1, lines 288–311 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-288 - Source: CSEL 10:37lines 288–311–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the rejected cornerstone; having told the Father's miracles in the Old Testament, Sedulius will tell the Son's in the New, all works of the one triune God, and he condemns Arius, who made the Son less than the Father as among men. ### Latin text Hic est ille lapis, reprobum quem uertice gestat Angulus atque oculis praebet miracula nostris: Cuius onus leue est, cuius iuga ferre suaue est. Per digesta prius ueteris miracula legis Rettulimus, sancti coniuncto Spiritus actu Quae Genitor socia Nati uirtute peregit. Per digesta rudis necnon miracula legis Dicemus, sancti coniuncto Spiritus actu Quae Natus socia Patris uirtute peregit, Semper ut una manens deitatis forma perennis Quod simplex triplicet quodque est triplicabile simplet. Haec est uera fides; hanc spreuit habere salutem Arrius infelix, qui curua per auia rectum Flectere nisus iter, foueam dilapsus in atram Conruit et tetri mersus petit ima profundi: Tam uacuus sensu, iustae quam tempore poenae Visceribus fusis uacuus quoque uentre remansit. Demens, perpetui qui non imitanda parentis Iura caducorum gradibus simulauit honorum! Namque homines inter natum genitore minorem Lex carnalis habet, quoniam pater ipse parentis Filius ante fuit, mox et qui filius est nunc Adforet esse pater: sic per genus omne nepotum It noua progenies et aui numerantur auorum. ### English translation (Claude) This is that stone, the rejected one, which the corner bears at its head and which offers wonders to our eyes: whose burden is light, whose yoke is sweet to bear. Through the miracles of the old law, set out in order, we have told before, with the Holy Spirit acting together with them, what the Father accomplished with the allied power of the Son. Through the miracles of the new law, set out in order, we will also tell, with the Holy Spirit acting together with them, what the Son accomplished with the allied power of the Father, so that the one form of the godhead, abiding forever, may make the simple threefold and make the threefold simple. This is the true faith; unhappy Arius scorned to hold this salvation, who, striving to bend the straight road through crooked byways, slipped into a black pit and fell headlong, and, sunk, seeks the depths of the foul abyss: as empty of sense as, at the time of his just punishment, he was left empty in belly too, his bowels poured out. Madman, who modeled the inimitable rights of the eternal Parent on the steps of perishable honors! For among men the law of the flesh holds a son less than his father, since the father himself was before the son of a parent, and soon he who is now a son will come to be a father: so through every generation of descendants a new offspring goes on, and grandfathers of grandfathers are counted. ### Scripture references - Ps 118:22 (117:22 LXX): allusion, high confidence - Matt 21:42: allusion, medium confidence - Matt 11:30: allusion, high confidence - Acts 1:18: echo, low confidence ### Translation notes - Lines 15–17: the death of Arius, said to have died with his bowels gushing out (Athanasius, Letter to Serapion on the Death of Arius). - Lines 18–24 on the Son's equality with the Father are translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 1.288 (CSEL 10:37lines 288–311–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-288). ## Book 1, lines 312–336 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-312 - Source: CSEL 10:38lines 312–336–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the Father's Word and Wisdom, light from light, begotten not made, equal to the Father; against Arius, the Father and Son are one, and against Sabellius they are two, both heresies being as foolish as the quarrelling sects of philosophers. ### Latin text At Dominus, uerbum, uirtus, sapientia, Christus, Et totum commune Patris, de lumine lumen, De solo solus, cui nec minus est Patre quicquam, Nec quo crescat habet, genitus, non quippe creatus: Ipse est principium. nam sicut clarus habetur In genitore manens, genitor quoque clarus in ipso Permanet, et rerum caput est Deus unus ubique. Non quia qui summus Pater est, et Filius hic est, Sed quia quod summus Pater est, et Filius hoc est. Sic ait ipse docens: ego in Patre et Pater in me. Rursus: ego atque Pater unum sumus. Arrius unum Debet scire sumusque Sabellius esse fatendum. Iste fidem ternam, hic non amplectitur unam: Ambo errore pares, quamquam diuersa sequentes. Qualiter adsueti uarias producere sectas Inpugnant sua dicta uiri, qui brachia nudis Ostendunt exerta umeris, nil tradere docti Sed tantum certare cati, prudentia quorum Stulta iacet, quia uana Deo est sapientia mundi. Hic loquitur nimis, ille tacet; hic ambulat, hic stat; Alter amat fletus, alter crispare cachinnum: Diuersisque modis par est uesania cunctis. Interea dum rite uiam sermone leuamus Spesque fidesque meum comitantur in ardua gressum, Blandius ad summam tandem peruenimus arcem. ### English translation (Claude) But the Lord, Word, Power, Wisdom, Christ, sharing all that is the Father's, light from light, the Only from the Only, who has nothing less than the Father and nothing by which to grow, begotten indeed, not created: he is the beginning. For as he is held glorious, abiding in the Begetter, so the Begetter too abides glorious in him, and the head of all things is one God everywhere. Not that he who is the highest Father is also this Son, but that what the highest Father is, the Son is also. So he says himself, teaching: “I in the Father and the Father in me.” And again: “I and the Father are one.” Arius ought to learn “one,” and Sabellius must confess “are.” The latter does not embrace the threefold faith, the former not the one: both equal in error, though following opposite ways. So men accustomed to produce various sects attack their own sayings, men who show their arms thrust out from bare shoulders, taught to hand down nothing but clever only at disputing, whose prudence lies foolish, because the wisdom of the world is vain before God. This one talks too much, that one is silent; this one walks, that one stands; one loves weeping, another a curling guffaw: and in different ways the madness is equal in all. Meanwhile, as we duly lighten the way with speech and hope and faith accompany my steps to the heights, at last, more pleasantly, we reach the highest citadel. ### Scripture references - 1 Cor 1:24: allusion, high confidence - John 14:10: quotation, high confidence - John 10:30: quotation, high confidence - 1 Cor 3:19: allusion, high confidence ### Translation notes - Lines 11–12 turn on John 10:30, 'I and the Father are (sumus) one (unum)': 'one' answers Arius, the plural 'are' answers Sabellius, who made Father and Son a single person. Translated as written. - Lines 16–21: the philosophers' schools (Cynics with bared shoulders, weeping Heraclitus, laughing Democritus). ### Citation (SBL) Sedulius, Carm. pasch. 1.312 (CSEL 10:38lines 312–336–40; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-312). ## Book 1, lines 337–368 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/0-1/#p-1-337 - Source: CSEL 10:40lines 337–368–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the gate of Christ's camp, marked with the cross, the poet asks a humble place in the heavenly city and prays to Christ, who took human nature without losing his divinity and is proclaimed by the four evangelists and twelve apostles; Book 1 ends. ### Latin text En signo sacrata crucis uexilla coruscant, En regis pia castra micant, tuba clamat erilis, Militibus sua porta patet: qui militat intret, Ianua uos aeterna uocat, quae ianua Christus. Aurea perpetuae capietis praemia uitae, Arma quibus Domini tota uirtute geruntur Et fixum est in fronte decus. Decus armaque porto Militiaeque tuae, bone rex, pars ultima resto. Hic proprias sedes, huius mihi moenibus urbis Exiguam concede domum, tuus incola sanctis Vt merear habitare locis alboque beati Ordinis extremus conscribi in saecula ciuis. Grandia posco quidem, sed tu dare grandia nosti, Quem magis offendit quisquis sperando tepescit. Christe, faue uotis, qui mundum in morte iacentem Viuificare uolens quondam terrena petisti Caelitus, humanam dignatus sumere formam, Sic aliena gerens, ut nec tua linquere posses. Hoc Matthaeus agens hominem generaliter implet, Marcus ut alta fremit uox per deserta leonis, Iura sacerdotii Lucas tenet ore iuuenci, More uolans aquilae uerbo petit astra Iohannes. Quatuor hi proceres una te uoce canentes Tempora ceu totidem latum sparguntur in orbem. Sic et apostolici semper duodenus honoris Fulget apex numero, menses imitatus et horas, Omnibus ut rebus totus tibi militet annus. Hinc igitur ueteris recolens exordia mortis Ad uitam properabo nouam lacrimasque serendo Gaudia longa metam: nam qui deflemus in Adam Semina mittentes, mox exultabimus omnes Portantes nostros Christo ueniente maniplos. ### English translation (Claude) See, the banners hallowed by the sign of the cross flash, see, the king's holy camp gleams, the master's trumpet calls, his gate stands open to his soldiers: let whoever serves enter; the eternal door calls you, and that door is Christ. You will take the golden rewards of eternal life, you who bear the arms of the Lord with all your strength and on whose foreheads the glory is fixed. I bear the glory and the arms and remain, good King, the last part of your army. Here grant me a home of my own; within the walls of this city grant me a tiny house, so that I may deserve as your resident to dwell in the holy places and to be enrolled for ever as the last citizen on the white roll of the blessed order. I ask great things indeed, but you know how to give great things, you who are offended more by whoever grows lukewarm in hope. Christ, favor my prayers, you who, wishing to give life to the world lying in death, once came from heaven to seek earthly things, deigning to take human form, so bearing what was another's that you could not leave what was yours. Matthew, telling of this, fills out the man in general terms, Mark roars like the lofty voice of a lion through the deserts, Luke holds the rights of priesthood with the face of a bullock, John, flying like an eagle, seeks the stars with the Word. These four chiefs, singing you with one voice, are scattered into the wide world like as many seasons. So too the twelvefold summit of apostolic honor always shines in its number, imitating the months and the hours, so that the whole year may serve you in all things. From here, then, recalling the beginnings of the old death, I will hasten to new life, and, sowing tears, reap lasting joys: for we who weep in Adam, sending out seeds, will soon all exult, carrying our sheaves as Christ comes. ### Scripture references - John 10:9: allusion, high confidence - Phil 2:6–7: allusion, medium confidence - Ezek 1:10: allusion, medium confidence - Rev 4:7: allusion, medium confidence - Ps 126:5–6 (125:5-Ps LXX): allusion, high confidence - 1 Cor 15:22: echo, medium confidence - Rev 7:3: echo, low confidence ### Translation notes - Line 7: the sign of the cross traced on the forehead at baptism. - Lines 19–22: the four living creatures of Ezek 1:10 and Rev 4:7 as symbols of the evangelists. ### Citation (SBL) Sedulius, Carm. pasch. 1.337 (CSEL 10:40lines 337–368–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/1-337). ## Book 2, lines 1–29 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-1 - Source: CSEL 10:45lines 1–29–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 2 begins with the fall, which brought death on the whole race, so that even the longest life ended in the grave, until God in mercy restored his image, so that from the place where sin gave death kindness might give salvation. ### Latin text Expulerat primogenitum saeuissimus anguis Florigera de sede uirum blandique saporis Inlecebris letum misero portarat amarum. Nec solus meritam praesumptor senserat iram Mortali sub lege iacens, sed prorsus ab ipso Humanum simul omne genus. heu, noxia coniux! Noxia tu coniux magis an draco perfidus ille? Perfidus ille draco, sed tu quoque noxia coniux. Pro dolor! aeterni fuerant duo. crescere posquam Coepit origo, perit clademque a semine sumpsit. Quid numerosa dies, quid tempore proderat illo Cernere nongentos ultra feliciter annos Progeniemque senum decimam spectare nepotum Iamque suum nescire genus: cum uicta supremis Cursibus extremae sors inreparabilis horae, Sera licet, uentura foret longumque per aeuum Vita breuis nihil esse diu cum fine doleret? Nec reducem spes ferret opem primique sepulchrum Terrigenae caeca sorberet lance nepotes: Ni pius ille sator culpas ignoscere promptus, Reddere difficilis, sua ne factura periret Quaeque Deo similis uiuens adstaret imago Dissimilis de morte foret, ueniale misertus Instauraret opus pomisque uetaret acerbis, Quae mandere patres, natorum horrescere dentes Donaretque suis semper placatus, ut unde Culpa dedit mortem, pietas daret inde salutem, Et uelut e spinis mollis rosa surgit acutis Nil quod laedat habens matremque obscurat honore: ### English translation (Claude) The most savage serpent had driven the first-born man from his flowering home, and by the allurements of a sweet taste had brought bitter death to the wretch. Nor did the presumptuous man alone feel the deserved anger, lying under the law of mortality, but from him the whole human race together. Alas, harmful wife! Are you the more harmful, wife, or that treacherous dragon? That dragon is treacherous, but you too are a harmful wife. O grief! The two had been eternal. After the race began to grow, it perished and took its ruin from its seed. What good did many days do, what good was it in that age to see beyond nine hundred happy years, to behold the tenth generation of aged descendants and no longer to know one's own offspring: when the irreparable lot of the last hour, conquered in its final courses, would come, however late, and short life over a long age would grieve that length is nothing when it has an end? Nor would hope bring back help, and the tomb of the first earth-born man would swallow his descendants in a blind balance: had not that kind Sower, ready to forgive faults, slow to repay them, lest his own handiwork perish, and the image that stood living, like God, should become unlike him through death, in pity restored the work that could be pardoned, and forbidden the children's teeth to be set on edge by the sour fruit the fathers ate, and, ever appeased, granted to his own that whence guilt gave death, from there kindness might give salvation; and, as a soft rose rises from sharp thorns, having nothing that wounds, and outshines its mother in beauty: ### Scripture references - Gen 3:1–6: allusion, high confidence - Rom 5:12: allusion, medium confidence - Gen 5:27: echo, low confidence - Jer 31:29: allusion, high confidence - Ezek 18:2: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 2.1 (CSEL 10:45lines 1–29–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-1). ## Book 2, lines 30–53 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-30 - Source: CSEL 10:46lines 30–53–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary, the new virgin, undoes the sin of Eve: announced by the angel, she conceives and bears Christ, the Word made flesh, remaining a virgin, and he comes forth like a bridegroom in beauty. ### Latin text Sic Euae de stirpe sacra ueniente Maria Virginis antiquae facinus noua uirgo piaret: Vt quoniam natura prior uitiata iacebat Sub dicione necis, Christo nascente renasci Possit homo et ueteris maculam deponere carnis. Haec uentura senes posquam dixere prophetae, Angelus intactae cecinit properata Mariae: Et dictum comitata fides, uterumque puellae Sidereum mox implet onus, rerumque creator Nascendi sub lege fuit. stupet innuba tensos Virgo sinus gaudetque suum paritura parentem. Iamque nouem lapsis decimi de limine mensis Fulgebat sacrata dies, cum uirgine feta Promissum conpleuit opus: uerbum caro factum, In nobis habitare uolens. tunc maximus infans Intemerata sui conseruans uiscera templi Inlaesum uacuauit iter: pro uirgine testis Partus adest, clausa ingrediens et clausa relinquens. Quae noua lux mundo, quae toto gratia caelo? Quis fuit ille nitor, Mariae cum Christus ab aluo Processit splendore nouo? uelut ipse decoro Sponsus ouans thalamo, forma speciosus amoena Prae filiis hominum, cuius radiante figura Blandior in labiis diffusa est gratia pulchris. ### English translation (Claude) so, as holy Mary came from Eve's stock, a new virgin would atone for the crime of the ancient virgin: so that, since our former nature lay corrupted under the dominion of death, man might be reborn as Christ is born, and lay aside the stain of the old flesh. After the aged prophets had told of these things to come, the angel sang to untouched Mary of what was now at hand: and faith followed his word, and soon a starry burden fills the girl's womb, and the Creator of things came under the law of birth. The unwed virgin is amazed at her swelling womb, and rejoices that she will bear her own Parent. And now, nine months gone, from the threshold of the tenth month the hallowed day was shining, when, the virgin being with child, he fulfilled the promised work: the Word made flesh, willing to dwell among us. Then the greatest infant, preserving untouched the inner parts of his temple, left the way unharmed as he came out: for the virgin the birth itself stands as witness, entering when it was closed and leaving it closed. What new light for the world, what grace for the whole of heaven? What was that radiance when Christ came forth from Mary's womb with new splendor? Like the very bridegroom rejoicing as he comes from his beautiful chamber, fair in lovely form above the sons of men, from whose radiant figure a winning grace is poured upon his beautiful lips. ### Scripture references - Luke 1:26–38: allusion, high confidence - John 1:14: allusion, high confidence - Ps 19:5 (18:6 LXX): allusion, high confidence - Ps 45:2 (44:3 LXX): allusion, high confidence ### Translation notes - The digital text has an empty line (line 35 of the book); two lines are run together in line 6. - Lines 15–18 state Mary's virginity in giving birth; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 2.30 (CSEL 10:46lines 30–53–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-30). ## Book 2, lines 54–75 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-54 - Source: CSEL 10:48lines 54–75–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord took the form of a servant and lay in a manger; the poet hails Mary, mother and virgin without equal; angels announce the birth to the shepherds, and the magi come to Herod. ### Latin text O facilis pietas! ne nos seruile teneret Peccato dominante iugum, seruilia summus Membra tulit Dominus, primique ab origine mundi Omnia qui propriis uestit nascentia donis. Obsitus exiguis habuit uelamina pannis; Quemque procellosi non mobilis unda profundi, Terrarum non omne solum, spatiosaque lati Non capit aula poli, puerili in corpore plenus Mansit et angusto Deus in praesepe quieuit. Salue, sancta parens, enixa puerpera regem, Qui caelum terramque tenet per saecula, cuius Nomen et aeterno conplectens omnia gyro Imperium sine fine manet; quae uentre beato Gaudia matris habens cum uirginitatis honore Nec primam similem uisa es nec habere sequentem: Sola sine exemplo placuisti femina Christo. Tunc prius ignaris pastoribus ille creatus Enituit, quia pastor erat, gregibusque refulsit Agnus et angelicus cecinit miracula coetus. Talia Bethlois dum signa geruntur in oris, Eoi uenere magi saeuumque tyrannum Grandia sollicitis perturbant nuntia dictis: ### English translation (Claude) O ready kindness! Lest the servile yoke should hold us with sin reigning, the highest Lord bore the limbs of a servant, and he who, from the first origin of the world, clothes all things as they are born with his own gifts, had small rags wrapped around him for covering; and he whom the moving wave of the stormy deep, whom all the soil of the lands and the spacious hall of the wide sky cannot contain, remained full in a boy's body, and God rested in a narrow manger. Hail, holy Parent, mother who brought forth the King who rules heaven and earth through the ages, whose name, and whose rule, embracing all things in an eternal circle, remain without end; you who, with blessed womb, having the joys of a mother together with the honor of virginity, have been seen to have no one like you before, nor any to follow: alone of women, without example, you pleased Christ. Then he, born, shone first to unknowing shepherds, because he was a shepherd, and the Lamb shone out to the flocks, and the company of angels sang of the miracles. While such signs are being done in the region of Bethlehem, the magi came from the East, and with anxious words they trouble the savage tyrant with great news: ### Scripture references - Phil 2:7: allusion, high confidence - Luke 2:7: allusion, high confidence - 1 Kgs 8:27: allusion, medium confidence - Luke 1:32–33: allusion, high confidence - Luke 1:28: echo, medium confidence - Luke 2:8–14: allusion, high confidence - Matt 2:1–3: allusion, high confidence ### Translation notes - Lines 10–16 ('Salue, sancta parens') became a well-known liturgical greeting of Mary. ### Citation (SBL) Sedulius, Carm. pasch. 2.54 (CSEL 10:48lines 54–75–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-54). ## Book 2, lines 76–96 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-76 - Source: CSEL 10:49lines 76–96–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herod, fearing a rival, plots to kill the child while pretending to seek him for worship; the magi follow the star and offer gold to the King, incense to God and myrrh for his burial. ### Latin text Iudaicis nuper populis orientis ab axe Progenitum fulsisse ducem, hoc caelitus astra, Hoc stellam radiare nouam. ferus arbiter aulae Aestuat Hebreae ratus hunc succedere posse Mox sibimet, qui primus erat: tunc fronte serena Nubila mentis alens clam mandat ubique requiri Sicut adorandum, quem tractat fraude necandum. Quid furis, Herodes? Christum sermone fateris, Et sensu iugulare cupis, legemque legendo Neglegis et regi regum tua regna minaris. Ne tamen insano careant tua nomina facto, Patrandum sub honore crucis (sed crimine gentis) Herodes alius quod tu molire uidebit. Ergo alacres summo seruantes lumina caelo Fixa magi sidusque micans regale secuti Optatam tenuere uiam, quae lege futura Duxit adorantes sacra ad cunabula gentes. Thensaurisque simul pro religione solutis, Ipsae etiam ut possint species ostendere Christum, Aurea nascenti fuderunt munera regi, Tura dedere Deo, myrram tribuere sepulchro. ### English translation (Claude) that recently, for the Jewish peoples, from the region of the East, a leader born had shone forth; this the stars from heaven, this a new star proclaimed with its rays. The fierce master of the Hebrew court seethes, thinking that this child might soon succeed him who was first: then, with serene brow, nursing the clouds of his mind, he secretly orders him sought everywhere as if to be adored, whom he plots by fraud to kill. Why do you rage, Herod? You confess Christ in speech, and in your mind wish to cut his throat, and, reading the law, you neglect it, and threaten the King of kings with your kingdom. Yet lest your name should lack an insane deed, another Herod will see what you are plotting carried out under the honor of the cross (but by the crime of the nation). So the magi, eagerly keeping their eyes fixed on highest heaven and following the flashing royal star, kept to the longed-for way, which, by the law of the future, led the nations to adore at the sacred cradle. And, opening their treasures for worship, so that the very kinds of gift could show who Christ was, they poured out gifts of gold to the newborn King, gave incense to God, and offered myrrh for the tomb. ### Scripture references - Matt 2:2–11: allusion, high confidence - Luke 23:7–12: echo, medium confidence ### Translation notes - Lines 11–13: the other Herod is Herod Antipas, who took part in Christ's trial (Luke 23:7–12). ### Citation (SBL) Sedulius, Carm. pasch. 2.76 (CSEL 10:49lines 76–96–50; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-76). ## Book 2, lines 97–122 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-97 - Source: CSEL 10:51lines 97–122–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three gifts confess the triune God; the magi return home by another way, as believers must not go back to the evil one; Herod, deceived, massacres the infants like a lion robbed of its prey. ### Latin text Cur tria dona tamen? quoniam spes maxima uitae est Hunc numerum confessa fides, et tempora summus Cernens cuncta Deus, praesentia, prisca, futura, Semper adest semperque fuit semperque manebit In triplici uirtute sui. tunc caelitus illi Per somnum moniti contemnere iussa tyranni Per loca mutati gradientes deuia callis In patriam rediere suam. sic nos quoque sanctam Si cupimus patriam tandem contingere, posquam Venimus ad Christum, iam non repetamus iniquum. Ergo ubi delusum se conperit, impius iram Rex aperit (si iure queat rex ille uocari, Qui pietate caret, propriam qui non regit iram) Ereptumque gemens facinus sibi, ceu leo frendens, Cuius ab ore tener subito cum labitur agnus, In totum mouet arma gregem manditque trahitque Molle pecus, trepidaeque uocant sua pignera fetae Nequiquam et uacuas implent balatibus auras: Haut secus Herodes Christo stimulatus adempto Sternere conlisas paruorum strage cateruas Inmerito non cessat atrox. quo crimine simplex Turba perit? cur qui uixdum potuere creari Iam meruere mori? furor est in rege cruento, Non ratio; primosque necans uagitus et audens Innumerum patrare nefas puerilia mactat Milia plangoremque dedit tot matribus unum. ### English translation (Claude) Why three gifts, though? Because the faith that confesses this number is the greatest hope of life, and God most high, who sees all times, present, past and future, is always present, always was and always will remain in his threefold power. Then they, warned from heaven in sleep to scorn the tyrant's orders, traveling by out-of-the-way places on a changed road, returned to their own country. So we too, if we desire at last to reach the holy fatherland, after we have come to Christ, should not go back to the wicked one. So when the impious king found himself deceived, he lays bare his anger (if he can rightly be called a king who lacks piety and does not rule his own anger), and, groaning that his crime has been snatched from him, like a gnashing lion from whose mouth a tender lamb suddenly slips, he turns his arms against the whole flock and chews and drags the soft cattle, and the trembling ewes call their young in vain and fill the empty air with bleating: just so Herod, goaded by Christ's escape, does not cease, ferocious, to strike down crowds of little ones crushed in undeserved slaughter. For what crime does the innocent crowd perish? Why have those who could scarcely be born already deserved to die? There is madness in the bloody king, not reason; killing those who had just begun to cry and daring to commit a countless crime, he slaughters thousands of boys and gave one lament to so many mothers. ### Scripture references - Matt 2:12: allusion, high confidence - Matt 2:16: allusion, high confidence - Rev 1:8: echo, low confidence ### Citation (SBL) Sedulius, Carm. pasch. 2.97 (CSEL 10:51lines 97–122–52; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-97). ## Book 2, lines 123–149 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-123 - Source: CSEL 10:52lines 123–149–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mothers mourn the slain infants, with whom Christ suffered; at twelve he sits among the teachers, and at about thirty comes to the Jordan, where John, who leapt for him in the womb, hails him as the Lamb of God. ### Latin text Haec laceros crines nudato uertice rupit, Illa genas secuit, nudum ferit altera pugnis Pectus et infelix mater (nec iam modo mater) Orba super gelidum frustra premit ubera natum. Quis tibi tunc, lanio, cernenti talia sensus? Quosue dabas fremitus, cum uulnera feruere late Prospiceres arce ex summa uastumque uideres Misceri ante oculos tantis plangoribus aequor? Extinctisque tamen quamuis infantibus absens, Praesens Christus erat, qui sancta pericula semper Suscipit et poenas alieno in corpore sentit. Ast ubi bis senos aetatis contigit annos, Hoc spatium de carne trahens, aeuique meatus Humana pro parte tulit, senioribus esse Corde uidebatur senior legisque magistros Inter ut emeritus residebat iure magister. Nec mora (quas etenim uolitans per tempora mundus Nouit habere moras?) usus maiore iuuenta, Sex quasi lustra gerens placidam Iordanis ad undam Venit ut acciperet hoc, quod dare uenerat ipse. Hunc Baptista potens ut uidit ab amne Iohannes, Quem matris dum uentre latet nondumque creatus Senserat obstruso iam tunc sermone prophetes Vt muto genitore fluens, cui munera linguae Post noni taciturna diu spiramina mensis Parto redduntur nato, mox praedicat: agnus Ecce Dei ueniens peccatum tollere mundi. ### English translation (Claude) This one tore her hair from her bared head, that one gashed her cheeks, another strikes her bare breast with her fists, and the unhappy mother (no longer a mother now), bereaved, presses her breasts in vain over her cold child. What feelings had you then, butcher, seeing such things? What roars did you give, when you looked out from the highest citadel and saw wounds seething far and wide and the vast plain filled before your eyes with such lamentation? Yet, though absent from the slain infants, Christ was present, who always takes up holy perils and feels punishment in another's body. But when he reached twice six years of age, drawing this span from the flesh, and bore the course of life for his human part, he seemed older in heart than the elders, and among the teachers of the law he sat by right as a master of long service. No delay (for what delays does the world, flying through the times, know how to have?): having the strength of fuller youth, bearing about six lustra, he came to the calm wave of the Jordan to receive what he himself had come to give. When mighty John the Baptist saw him from the river, the prophet who, while he lay hidden in his mother's womb and was not yet born, had perceived him already then, though his speech was blocked, as his father fell mute (to whom the gift of the tongue, after the long silent breathing of the ninth month, was restored when his son was born), at once he proclaims: “Behold the Lamb of God, who comes to take away the sin of the world.” ### Scripture references - Matt 2:18: echo, medium confidence - Luke 2:42–47: allusion, high confidence - Luke 3:23: allusion, high confidence - Matt 3:13: allusion, high confidence - Luke 1:41: allusion, medium confidence - Luke 1:20: allusion, medium confidence - Luke 1:64: allusion, medium confidence - John 1:29: quotation, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 2.123 (CSEL 10:52lines 123–149–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-123). ## Book 2, lines 150–174 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-150 - Source: CSEL 10:54lines 150–174–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ takes away sin as light dispels darkness; by his baptism he sanctifies the waters, and the Father's voice, the Son and the Spirit as a dove reveal the one triune God. ### Latin text Tollere cum dicit quod non habet, hoc mihi tollit: Non mala ut ipse gerat, sed ut ipse nocentia perdat. Qualiter in medias cum lux praeclara tenebras Funditur et proprium non obfuscata serenum Decutit expulsas inlaesis uultibus umbras, Sic delicta fugans Saluator nostra gerendo Tersit et adtactu procul euanescere iussit. Tunc uada torrentum simplex ingressus aquarum, In se cuncta lauat nostrae contagia uitae Ipse nihil quod perdat habens, sanctoque liquentes Corpore mundauit latices famamque beauit Gurgitis et propriis sacrauit flumina membris. Senserunt elementa Deum, mare fugit, et ipse Iordanis refluas cursum conuertit in undas. Namque propheta canens: quidnam est, mare, quod fugis, inquit, Et tu, Iordanis, retro quia subtrahis amnem? Ergo ubi flumineum post mystica dona lauacrum Egrediens siccas Dominus calcauit harenas, Confestim patuere poli, sanctusque columbae Spiritus in specie Christum uestiuit honore Mansuetumque docet multumque incedere mitem Per uolucrem quae felle caret, Natoque uocato Voce Patris triplici Deus ex ratione probatur, Quod Pater et Natus, quod Spiritus est ibi sanctus, Quo manet indignus qui non numerauerit unum. ### English translation (Claude) When he says “take away” what he does not have, he takes it away for me: not so that he himself may bear evils, but so that he may destroy what harms. As when bright light is poured into the midst of darkness and, not darkened, shakes off from its own clear brightness the shadows it drives out, its face unharmed, so the Savior, putting our sins to flight by bearing them, wiped them away and by his touch bade them vanish far off. Then, entering simply the shallows of the rushing waters, he washes in himself all the contagions of our life, having himself nothing to lose, and with his holy body cleansed the flowing waters, blessed the stream's fame, and hallowed the rivers with his own limbs. The elements felt God: the sea fled, and the Jordan itself turned its course back in refluent waves. For the prophet sings: “What is it, O sea, that you flee, and you, Jordan, that you draw back your river?” So when the Lord, after the mystic gifts, came out of the river's bath and trod the dry sands, at once the heavens opened, and the Holy Spirit in the form of a dove clothed Christ with honor and teaches us to walk gentle and very meek by means of the bird that has no gall; and, the Son being named by the Father's voice, God is proved by a threefold reckoning, for the Father and the Son and the Holy Spirit are there; and he who does not count them as one remains unworthy of him. ### Scripture references - Matt 3:13–17: allusion, high confidence - Ps 114:3 (113:3 LXX): quotation, high confidence - Ps 114:5 (113:5 LXX): quotation, high confidence - Matt 11:29: echo, medium confidence ### Translation notes - Line 22: the dove was believed to have no gall, and so to be a figure of gentleness. ### Citation (SBL) Sedulius, Carm. pasch. 2.150 (CSEL 10:54lines 150–174–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-150). ## Book 2, lines 175–200 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-175 - Source: CSEL 10:56lines 175–200–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After his forty-day fast Christ is tempted to turn stones into bread and to worship the devil for the kingdoms of the world, and refutes him from Scripture. ### Latin text Inde quater denis iam noctibus atque diebus Ieiunum dapibus, sacro Spiramine plenum Insidiis temptator adit doctusque per artem Fallaces offerre dapes: si filius, inquit, Cerneris esse Dei, dic ut lapis iste repente In panis uertatur opem, miracula tamquam Haec eadem non semper agat, qui saxea terrae Viscera frugiferis animans fecundat aristis Et panem de caute creat. hac ergo repulsus Voce prius hominem non solo uiuere pane Sed cuncto sermone Dei, labefactus et amens, Altera uipereis instaurans arma uenenis Cum Domino montana petit cunctasque per orbem Regnorum monstrauit opes: haec omnia, dicens, Me tribuente feres, si me prostratus adores. Quantum peruersus, tantum peruersa locutus: Scilicet ut fragilis regna adfectaret honoris Qui populis aeterna parat, monstrumque nefandum Pronus adoraret, cuius super aethera sedes, Terra pedum locus est, quem nullus cernit et omnis Laudat in excelsis submissa uoce potestas. Christus ad haec: tantum Dominum scriptura Deumque Iussit adorari et soli famularier uni. His quoque deficiens congressibus audet iniquus Ter sese adtollens animo perstare superbo, Terque uolutus humo fragili confidere bello. ### English translation (Claude) Then, when he had fasted from food for forty nights and days, full of the sacred Spirit, the tempter approaches him with snares, skilled in the art of offering deceitful meals: “If you are seen,” he says, “to be the Son of God, say that this stone suddenly be turned into the help of bread,” as if he did not always do these same miracles, he who, quickening the stony bowels of the earth, makes them fruitful with grain-bearing ears and creates bread from rock. Driven back first by this word, that man lives not by bread alone but by every word of God, shaken and frantic, renewing other weapons with a viper's poison, he goes with the Lord to the mountain heights and showed him all the wealth of the kingdoms throughout the world: “All these,” he says, “you will have, if I give them, if you prostrate yourself and adore me.” As perverse as he was, so perverse were his words: that he who prepares eternal kingdoms for the peoples should aspire to kingdoms of fragile honor, and should bow down to adore an unspeakable monster, he whose throne is above the ether, whose footstool is the earth, whom no one sees and whom every power on high praises with lowered voice. Christ answers: “Scripture has commanded that the Lord God alone be adored, and the one alone be served.” Failing in these encounters too, the wicked one dares, three times raising himself, to persist in his proud spirit, and, three times rolled in the dust, to trust in a fragile war. ### Scripture references - Matt 4:1–10: allusion, high confidence - Deut 8:3: quotation, high confidence - Deut 6:13: quotation, high confidence - Isa 66:1: allusion, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 2.175 (CSEL 10:56lines 175–200–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-175). ## Book 2, lines 201–228 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-201 - Source: CSEL 10:57lines 201–228–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil sets Christ on the temple pinnacle and quotes Scripture; Christ, who came down from heaven, rebukes him, the devil flees, and angels serve Christ; he then calls fishermen to be fishers of men. ### Latin text Tunc adsumpsit eum sanctam sceleratus in urbem, Et statuens alti supra fastigia templi: Si natum genitore Deo tete adseris, inquit, Inpiger e summo dilapsus labere tecto. Nam scriptura docet de te mandasse Tonantem, Angelicis subuectus eas ut tutior ulnis, Ad lapidem ne forte pedem conlidere possis. O quam caeca gerit nigro sub pectore corda Mens tenebris obscura suis! hunc ardua templi Culmina et erectae quamuis fastigia pinnae Credidit in praeceps horrescere, maxima summi Curuauit qui membra poli caelosque per omnes Vectus in extremae discendit humillima terrae, Inferiora petens et non excelsa relinquens. Dixerat, et ualidi confossus cuspide uerbi, Quod temptare suum Dominumque Deumque nequiret, Victoris fugit ora gemens. tunc hoste repulso Caelicolae adsistunt proceres coetusque micantes, Angelici Christo famulantur rite ministri. Protinus ergo uiros ex piscatoribus aptos Humanas piscari animas, quae lubrica mundi Gaudia sectantes tamquam uaga caerula ponti Caecaque praecipites tranant incerta profundi, Discipulos iubet esse suos talesque supernae Conciliat uitae, quos non uentosa loquendi Gloria nec uana de nobilitate superbus Sanguis alat sed fama tacens, humilique refulgens Mente nitor caelo faciat de plebe propinquos. ### English translation (Claude) Then the criminal took him into the holy city, and, setting him on the pinnacle of the lofty temple, said: “If you claim to be the Son born of God the Father, glide down quickly from the top of the roof. For Scripture teaches that the Thunderer gave orders concerning you, that you should go more safely, borne up in angels' arms, lest perhaps you strike your foot against a stone.” O how blind a heart it bears in its black breast, the mind darkened by its own darkness! It believed that he shuddered at the drop from the high summit of the temple, the raised peak of the pinnacle, he who bent down the vast limbs of the highest heaven, and, carried through all the heavens, descended to the lowest parts of the farthest earth, seeking the lower regions and not leaving the heights. He had spoken, and, pierced by the point of the mighty word that he could not tempt his Lord and God, he flees the victor's face, groaning. Then, the enemy driven off, the chiefs of heaven and the shining companies stand by, and angelic ministers duly serve Christ. At once, then, he bids men from among the fishermen, fit to fish for human souls, which, chasing the slippery joys of the world as if the wandering blue of the sea, swim headlong through the blind uncertainties of the deep, to be his disciples, and wins for the life above such men as no windy glory of eloquence nor blood proud of empty nobility nourishes, but whom silent repute and the brightness shining from a humble mind make, though common people, neighbors of heaven. ### Scripture references - Matt 4:5–11: allusion, high confidence - Ps 91:11–12 (90:11-Ps LXX): quotation, high confidence - Deut 6:16: allusion, high confidence - Eph 4:9–10: allusion, medium confidence - Matt 4:18–22: allusion, high confidence ### Translation notes - The digital text has an empty line (line 220 of the book); two lines are run together in line 20. ### Citation (SBL) Sedulius, Carm. pasch. 2.201 (CSEL 10:57lines 201–228–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-201). ## Book 2, lines 229–254 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-229 - Source: CSEL 10:59lines 229–254–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God chose the lowly; Christ taught the brief Lord's Prayer: calling God Father makes believers brothers and adopted sons; his name is hallowed by pure hearts; and his kingdom is the endless day of Christ's reign. ### Latin text Namque stulta potens elegit et infima mundi Fortia confringens Deus et sapientia perdens. Quin etiam celerem cupiens conferre salutem Orandi praecepta dedit, iudexque benignus Indulgenda peti breuiter iubet, ut cito praestet, Sic dicens: orate patrem, baptismate nostrum, Iure suum; propriumque homini concessit honorem Et quod solus habet cunctos permisit habere. Qui dominum caeli patrem memoramus, in ipso Iam fratres nos esse decet nec origine carnis Germanum tractare odium, sed spiritus igne Flagrantes abolere doli monumenta uetusti Atque nouum gestare hominem, ne forsan ab alto Degenerent terrena Deo, cui nos duce Christo Fecit adoptiuos caelestis gratia natos. Sanctificetur ubi Dominus, qui cuncta creando Sanctificat, nisi corde pio, nisi pectore casto? Vt mereamur eum nos sanctificare colendo, Annuat ipse prior, sicut benedicier idem Se iubet a nobis, a quo benedicimur omnes. Adueniat regnum iam iamque scilicet illud, Morte uacans et fine carens, cui nulla per aeuum Tempora succedant, quia nescit tempus habere Continuus sine nocte dies: ubi principe Christo Nobile perpetua caput amplectente corona Victor opima ferens gaudebit praemia miles. ### English translation (Claude) For God in his might chose the foolish and the lowest things of the world, breaking the strong and destroying wisdom. Moreover, desiring to bestow swift salvation, he gave precepts for praying, and the kindly judge bids us ask briefly for what is to be granted, so that he may grant it quickly, saying: Pray to the Father, ours by baptism, his by right; and he granted his own honor to man, and allowed all to have what he alone has. We who call the Lord of heaven Father must now be brothers in him, and not practice hatred between brothers born of the flesh, but, burning with the fire of the Spirit, abolish the monuments of the ancient deceit and put on the new man, lest earthly beings fall away from God on high, to whom heavenly grace, with Christ as our leader, has made us adopted sons. Hallowed: where is the Lord hallowed, who hallows all things by creating them, if not by a pious heart, if not by a chaste breast? That we may deserve to hallow him by our worship, may he first grant it, as he likewise bids himself be blessed by us, he by whom we are all blessed. Thy kingdom come: now, now, surely, that kingdom free of death and without end, to which no times succeed through the ages, because a continuous day without night does not know how to have time: where, with Christ as prince encircling his noble head with an everlasting crown, the soldier, a victor, will rejoice, bearing rich rewards. ### Scripture references - 1 Cor 1:27–28: allusion, high confidence - Matt 6:7–10: allusion, high confidence - Gal 4:5: allusion, medium confidence - Eph 4:24: allusion, medium confidence - Rev 22:5: echo, medium confidence - 2 Tim 4:8: echo, low confidence ### Translation notes - Lines 6–7: God is Father of believers by baptism, and Father of Christ by nature. ### Citation (SBL) Sedulius, Carm. pasch. 2.229 (CSEL 10:59lines 229–254–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-229). ## Book 2, lines 255–278 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-255 - Source: CSEL 10:61lines 255–278–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord's Prayer continued: God's will be done on earth as in heaven; our daily bread is Christ, Word and food; and we must forgive our debtors, as the parable of the unforgiving servant warns. ### Latin text Hoc iugibus uotis, hoc nocte dieque precemur, Illius ut fiat caelo terraque uoluntas, Qui nusquam uult esse nefas hostemque nocentem Vtque polo sic pellat humo, ne corpora nostra Tamquam uile solum saeuus sibi uindicet hydrus; Sed qui cuncta fouet plena pietate redundans Omnipotens animas pariter conseruet et artus: Altera pars etenim caeli sumus, altera terrae. Annonam fidei speramus pane diurno, Ne mens nostra famem doctrinae sentiat umquam A Christo ieiuna, suo qui corpore et ore Nos saturat simul ipse manens uerbumque cibusque. Dulcia nam Domini nostris in faucibus haerent Eloquia exuperantque fauos atque omnia mella. Debita laxari qui nobis cuncta rogamus, Nos quoque laxemus; proprii nam cautio uerbi Spondentes manifesta tenet, grauiusque soluti Nectimur alterius si soluere uincla negemus: Incipietque pius decies millena talenta Dimittens Dominus, si nos adfligere propter Denarios centum conseruum senserit ullum, Tradere confestim tortoribus, inque feroci Carcere constricti non permittemur abire, Donec cuncta breuem reddamus adusque quadrantem. ### English translation (Claude) This let us pray with unceasing vows, night and day: that his will be done in heaven and on earth, who wills that wickedness be nowhere, and that the harmful enemy be driven from the earth as from the sky, lest the savage serpent claim our bodies for himself as worthless soil; but may the Almighty, who cherishes all things, overflowing with full kindness, preserve souls and limbs alike: for we are in one part of heaven, in the other of earth. We hope for the ration of faith in our daily bread, lest our mind ever feel hunger for doctrine, fasting from Christ, who with his body and his mouth satisfies us, remaining himself at once Word and food. For the sweet words of the Lord cling in our throats and surpass the honeycomb and all honey. We who ask that all our debts be released, let us also release; for the bond of our own word plainly holds us as guarantors, and, released ourselves, we are bound more heavily if we refuse to loose another's chains: and the kindly Lord, who forgave ten thousand talents, if he perceives that we afflict any fellow servant for a hundred denarii, will at once hand us over to the torturers, and, bound in a fierce prison, we shall not be allowed to leave until we have paid everything down to the last small coin. ### Scripture references - Matt 6:10–12: allusion, high confidence - Ps 19:10 (18:11 LXX): allusion, medium confidence - Ps 119:103 (118:103 LXX): echo, medium confidence - Matt 18:23–35: allusion, high confidence - Matt 5:26: allusion, high confidence ### Translation notes - Lines 11–12 refer to Christ as food in both word and sacrament. ### Citation (SBL) Sedulius, Carm. pasch. 2.255 (CSEL 10:61lines 255–278–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-255). ## Book 2, lines 279–300 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/2-1/#p-2-279 - Source: CSEL 10:62lines 279–300–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God leads no one into temptation but abandons those who love the world's snares; the narrow way leads to the kingdom, the right-hand path to Abraham's bosom, the left to hell; Book 2 ends with the flock escaping the wolf. ### Latin text Non quia nos Dominus, lucis uia, semita pacis, In laqueos temptantis agat, sed cum mala nostra Deserit, ire sinit. nam quisquis retia mundi Deliciosa sequens luxus et gaudia blandae Perditionis amat, Deus hunc, uirtutis amator, Linquit, et ingreditur qua se temptatio ducit. Ab hac ergo pedem retro faciamus et artum Corde petamus iter, tenuis qua semita monstrat Ire per angustam regna ad caelestia portam. Si cupimus uitare malum, debemus adire Sectarique bonum: hic quia liberat, ille trucidat; Hic alit, ille necat. nam quantum sidera terris, Ignis aquis, lumen tenebris, concordia bellis, Vita sepulturis, tantum bona longius absunt Dissociata malis. dextrum quicumque necesse est Aut laeuum gradiatur iter. sed dextra bonorum Semita conspicuos uocat in sua gaudia iustos Inque tuos, patriarcha, sinus: at laeua malorum Exercet poenas et ad impia tartara mittit. Ergo agnis ouibusque Dei est haec sola uoluntas Et bona libertas: euadere torua cruenti Ora lupi uitaque frui per pascua Christi. ### English translation (Claude) Not that the Lord, the way of light, the path of peace, drives us into the snares of the tempter, but when he forsakes our evils, he lets us go. For whoever, following the delightful nets of the world, loves luxuries and the joys of alluring perdition, him God, the lover of virtue, leaves, and he goes wherever temptation leads him. From this, then, let us draw back our foot and with our heart seek the narrow way, where the thin path shows how to go through the narrow gate to the heavenly kingdom. If we wish to avoid evil, we must approach and follow the good: for the one frees, the other slaughters; the one nourishes, the other kills. For as far as the stars from the earth, fire from water, light from darkness, concord from war, life from the grave, so far apart are the good from evil. Everyone must walk either the right-hand or the left-hand road. But the right-hand path of the good calls the conspicuous just into its joys and into your bosom, patriarch: but the left-hand path of the wicked exacts punishment and sends them to impious Tartarus. So for God's lambs and sheep this is the only will and the good freedom: to escape the grim jaws of the bloodthirsty wolf and enjoy life in the pastures of Christ. ### Scripture references - Matt 6:13: allusion, high confidence - Matt 7:13–14: allusion, high confidence - Luke 16:22: allusion, high confidence - Matt 25:33–34: allusion, medium confidence - John 10:11–12: echo, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 2.279 (CSEL 10:62lines 279–300–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/2-279). ## Book 3, lines 1–25 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-1 - Source: CSEL 10:66lines 1–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 3 begins with Christ's first sign, turning water into wine at the wedding at Cana; he heals the official's son by a word, and travels everywhere healing. ### Latin text Prima suae Dominus thalamis dignatus adesse Virtutis documenta dedit conuiuaque praesens Pascere, non pasci ueniens, mirabile! fusas In uinum conuertit aquas: amittere gaudent Pallorem latices, mutauit laeta saporem Vnda suum largita merum, mensasque per omnes Dulcia non nato rubuerunt pocula musto. Impleuit sex ergo lacus hoc nectare Christus: Quippe ferax qui uitis erat uirtute colona Omnia fructificans, cuius sub tegmine blando Mitis inocciduas enutrit pampinus uuas. Post regulus nato quidam moriente rogabat Flebilis et supplex Dominum, quo uiseret aegrum Febre laborantem puerum trepidamque uetaret Labi animam de sede sua. tunc larga potestas, Credenti quae nulla negat nec dona retardat, Velocem comitata fidem, sermone salutem Concedens facili: uiuit iam filius, inquit, Perge, tuus. quantum imperii fert iussio Christi! Non dixit 'uicturus erit' sed 'iam quia uiuit' More Dei, qui cuncta prius quam nata uidendo Praeteritum cernit quidquid uult esse futurum. Inde salutiferis incedens gressibus urbes, Oppida, rura, casas, uicos, castella peragrans, Omnia depulsis sanabat corpora morbis. ### English translation (Claude) First, the Lord, deigning to be present at a wedding, gave proofs of his power and, present as a guest, coming to feed, not to be fed (wonderful!), turned poured-out water into wine: the waters rejoice to lose their pallor, the glad wave changed its taste, bestowing pure wine, and at every table sweet cups grew red with must not born of the vine. So Christ filled six vessels with this nectar: he who was himself the fruitful vine, by his tilling power making all things fruitful, under whose kindly covering the gentle vine-leaf nourishes grapes that never fail. Afterwards a certain official, his son dying, begged the Lord, weeping and suppliant, to visit the sick boy laboring with fever and forbid his trembling soul to slip from its seat. Then generous power, which denies nothing to the believer and does not delay its gifts, kept pace with swift faith, granting health by an easy word: “Your son lives now,” he says, “go.” How much authority Christ's command carries! He did not say “he will live” but “because he lives now,” in the manner of God, who, seeing all things before they are born, sees as past whatever he wills to be future. Then, advancing with saving steps, traveling through cities, towns, fields, cottages, villages and fortresses, he healed all bodies, driving away their diseases. ### Scripture references - John 2:1–11: allusion, high confidence - John 15:1: allusion, medium confidence - John 4:46–53: allusion, high confidence - Matt 9:35: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.1 (CSEL 10:66lines 1–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-1). ## Book 3, lines 26–49 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-26 - Source: CSEL 10:66lines 26–49–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ cleanses a leper, cures Peter's mother-in-law of fever, casts out demons and heals many, then sets out by boat with his disciples. ### Latin text Ecce autem mediae clamans ex agmine turbae Leprosus poscebat opem uariosque per artus Plus candore miser: si uis, Domine, inquit, ab istis Me maculis mundare, potes. 'uolo' Christus ut inquit, Confestim redit una cutis proprioque decore Laeta peregrinam mutarunt membra figuram, Inque suo magis est uix agnitus ille colore. Forte Petri ualidae torrebat lampadis aestu Febris anhela socrum, dubioque in funere pendens Saucia sub gelidis ardebat uita periclis, Inmensusque calor frigus letale coquebat. At posquam fessos Domini manus adtigit artus, Igneus ardor abiit, totisque extincta medullis Fonte latentis aquae cecidit uiolentia flammae. Quin etiam rabidas nigrorum depulit iras Spirituum, ne flatus atrox laceraret iniqua Peste homines operisque Dei uexaret honorem, Quem norat non esse Dei; passimque cateruas Vt pius innumeras pulso languore saluti Reddidit et uaria populos a clade leuauit. Inde marina petens arentes gressibus algas Pressit, et exiguae conscendens robora cumbae Aequoreas intrauit aquas; Dominumque sequentes Discipuli placido librabant carbasa ponto. ### English translation (Claude) But look, crying out from the column in the middle of the crowd, a leper was asking for help, wretched with the excess of white all over his mottled limbs: “If you will, Lord,” he says, “you can cleanse me of these spots.” As Christ says “I will,” at once his skin returns to one color, and with their own beauty his glad limbs changed their foreign look, and in his own color he is scarcely recognized. It happened that a panting fever was roasting Peter's mother-in-law with the heat of a strong torch, and, hanging between life and death, her wounded life was burning amid chilling perils, and immense heat was seething a deadly cold. But after the Lord's hand touched her weary limbs, the fiery heat departed, and, quenched in all her marrow, the violence of the flame fell as by a spring of hidden water. Moreover he drove out the raging wrath of black spirits, lest their cruel breath tear men with wicked plague and harass the honor of God's handiwork, a spirit he knew was not of God; and everywhere, kindly, he restored countless crowds to health, their weakness driven out, and relieved the peoples of all kinds of disaster. Then, making for the sea, he trod the dry seaweed and, climbing into the timbers of a small boat, went out on the waters; and the disciples following the Lord trimmed the sails on the calm sea. ### Scripture references - Matt 8:2–3: allusion, high confidence - Matt 8:14–16: allusion, high confidence - Matt 8:23: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.26 (CSEL 10:66lines 26–49–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-26). ## Book 3, lines 50–75 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-50 - Source: CSEL 10:68lines 50–75–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A storm threatens the boat while Christ sleeps; woken by his disciples, he calms the wind and sea; landing, he meets two men possessed by a legion of demons. ### Latin text Iam procul a terris fuerat ratis actaque flabris Sulcabat medium puppis secura profundum, Cum subito fera surgit hiems pelagusque procellis Vertitur et trepidam quatiunt uada salsa carinam. Perculerat formido animos, seseque putabant Naufraga litoreis iam tendere brachia saxis. Ipse autem placidum carpebat pectore somnum, Maiestate uigil, quia non dormitat in aeuum, Qui regit Israhel neque prorsus dormiet umquam. Ergo ubi pulsa quies cunctis lacrimantibus una Voce simul "miserere citus, miserere, perimus, Auxilio succurre pio', nil uota moratus, Exurgens Dominus ualidis mitescere uentis Imperat et dicto citius tumida aequora placat. Non erat illa feri pugnax audacia ponti, In Dominum tumidas quae surgere cogeret undas, Nec metuenda truces agitabant flamina uires: Sed laetum exiliens Christo mare conpulit imum Obsequio feruere fretum, rapidoque uolatu Mouerunt auidas uentorum gaudia pinnas. Interea placido transuectus marmore puppem Liquerat et medios lustrabat passibus agros, Cum procul e tumulis gemino stridore ruentes Prosiluere uiri, quos non mala daemone pauco Sed legio uexabat atrox, nexuque cruento Saeua catenatis gestantes uincla lacertis. ### English translation (Claude) The boat was already far from land, and, driven by the winds, the stern was furrowing the middle of the deep in safety, when suddenly a fierce storm rises, the sea is overturned by gales, and the salt waves shake the trembling keel. Fear had struck their minds, and they thought they were already shipwrecked, stretching out their arms to the rocks of the shore. But he himself was enjoying calm sleep, wakeful in majesty, because he who rules Israel never slumbers, and will never sleep at all. So when his rest was broken, as all, weeping, cried together with one voice, “Have mercy quickly, have mercy, we are perishing, come to our aid with your kindly help,” not delaying their prayers at all, the Lord, rising, commands the strong winds to grow mild and quicker than said calms the swollen seas. It was not the fierce sea's combative daring that made the swollen waves rise against the Lord, nor were the blasts driving fearsome, savage forces: but the sea, leaping for joy at Christ, made the depths of the strait seethe in obedience, and the joyful winds moved their eager wings in rapid flight. Meanwhile, carried across the calm marble surface, he had left the boat and was traveling on foot through the fields, when far off, from the tombs, two men rushed out shrieking, harassed not by the evil of a few demons but by a fierce legion, and, in a bloody bond, bearing cruel shackles on their chained arms. ### Scripture references - Matt 8:24–28: allusion, high confidence - Ps 121:4 (120:4 LXX): allusion, high confidence - Mark 5:9: allusion, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.50 (CSEL 10:68lines 50–75–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-50). ## Book 3, lines 76–102 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-76 - Source: CSEL 10:70lines 76–102–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons, not daring to remain in human beings, are sent into the swine; Christ returns to his own town, where he forgives the sins of a paralytic and makes him walk and carry his bed. ### Latin text Angebat quoque poena duplex. heu dura furoris Condicio ! qui uim patitur magis ille ligatur Tunc Domini praecepta tremens exire iubentis, Spiritus infelix hominem non audet adire, Effigiem reddit quam Christum cernit habere; Sed pecus, inmunda gaudens lue, semper amicum Sordibus atque olido consuetum uiuere caeno Pro meritis petiere suis tristesque phalanges Porcinum tenuere gregem: niger, hispidus, horrens Talem quippe domum dignus fuit hospes habere. Hinc alias Dominus pelago dilatus in oras, Intrauit natale solum, quo corpore nasci Se uoluit patriamque sibi pater ipse dicauit. Ecce aderant uiuum portantes iamque cadauer Bis bina ceruice uiri lectoque cubantem Vix hominem, cui uita manens sine corporis usu Mortis imago fuit, resolutaque membra iacebant Officiis deserta suis, fluxosque per artus Languida dimissis pendebant uincula neruis. Hunc ubi uirtutum Dominus conspexit egentem Robore, peccatis primum mundauit ademptis, Quae generant augmenta malis miseroque iacenti: Surge, ait, et proprium scapulis adtolle grabatum, Inque tuam discede domum. nil iussa moratus, Cui fuerat concessa salus, uestigia linquens Tandem aliena suis laetatur uadere plantis Vectoremque suum grata mercede reuexit. ### English translation (Claude) A double punishment tormented them too. Alas, the harsh lot of madness! The one who suffers violence is the one more tightly bound. Then, trembling at the command of the Lord who orders it to come out, the unhappy spirit does not dare approach a man, and gives back the image which it sees Christ to bear; but they asked, as they deserved, for the beast that rejoices in unclean filth, ever fond of dirt and used to living in stinking mud, and the sad troops took over the herd of swine: black, bristling, shaggy, such a guest was indeed worthy to have such a house. From there the Lord, carried by sea to other shores, entered his native soil, where he had willed to be born in the body, and where the Father himself had dedicated a homeland to him. Look: men were coming carrying a living corpse, four of them on their necks, and lying on a bed scarcely a man, for whom life remaining without the use of his body was the image of death; his loosened limbs lay deserted by their duties, and through his slack limbs the languid bonds hung with their sinews undone. When the Lord of mighty works saw this man lacking strength, he first cleansed him, taking away his sins, which bring increase of evil to the wretched man as he lies: “Rise,” he says, “lift your own pallet onto your shoulders and go off to your house.” Delaying his commands not at all, he to whom health had been granted, leaving behind others' footsteps, rejoices at last to walk on his own feet, and carried back his carrier in grateful repayment. ### Scripture references - Matt 8:29–32: allusion, high confidence - Matt 9:1–7: allusion, high confidence - Mark 2:3: allusion, medium confidence ### Translation notes - Line 5: the spirit releases the human form, which Christ himself has taken on. ### Citation (SBL) Sedulius, Carm. pasch. 3.76 (CSEL 10:70lines 76–102–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-76). ## Book 3, lines 103–128 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-103 - Source: CSEL 10:72lines 103–128–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jairus begs Christ to raise his dead daughter; on the way a woman who had bled for years touches the hem of his garment in faith and is healed, and Christ praises her faith. ### Latin text Principis interea synagogae filia clauso Functa die superas moriens amiserat auras. At genitor, cui finis edax spem prolis adultae Sustulerat, sanctos Domini lacrimansque gemensque Conruit ante pedes, uix uerba precantia fari Singultu quatiente ualens 'miserere parentis Orbati, miserere senis, modo filia' dicens 'Vnica uirgineis nec adhuc matura sub annis Occidit et misero patris mihi nomen ademit. Adfer opem lapsamque animam per membra refunde, Qui totum praestare potes'. haec inquit: et auctor Lucis ad extinctae pergebat funera gressum Vix populo stipante mouens, permixtaque turbis Ibat inundantem mulier perpessa cruorem, Quae magnas tenuarat opes, ut sanior esset, Exhaustaque domu nec proficiente medella Perdiderat proprium pariter cum sanguine censum. Ast ubi credentis iam sano in pectore coepit Diues adesse fides, mediis inmersa cateruis Nititur auersi uel filum tangere Christi. Posteriusque latens subitam furata salutem Extrema de ueste rapit siccisque fluentis Damnauit patulas audax fiducia uenas. Senserat ista Deus, cuius de fonte cucurrit Quod uirtus secreta dedit, furtumque fidele Laudat et egregiae tribuit sua uota rapinae. ### English translation (Claude) Meanwhile the daughter of the ruler of the synagogue, her day closed, had died and lost the air above. But her father, from whom devouring death had taken the hope of a grown child, weeping and groaning, threw himself before the Lord's holy feet, scarcely able to utter words of prayer for the sobs that shook him, saying: “Have mercy on a bereaved parent, have mercy on an old man; just now my only daughter, not yet ripe in her virgin years, has died and taken from wretched me the name of father. Bring help and pour back her departed soul into her limbs, you who can do all things.” So he said: and the Author of light was making his way to the funeral of the dead girl, scarcely able to move his steps for the crowding people; and mingled with the crowds went a woman who had suffered from a flow of blood, who had wasted great wealth to become healthier, and, her house drained and no medicine helping, had lost her property together with her blood. But when rich faith began to dwell in the believer's now sound heart, plunging into the midst of the crowds, she strives to touch even a thread of Christ as he turned away. And, hiding behind, she stole a sudden cure, snatching it from the hem of his garment, and, the flow dried up, her bold confidence closed the open veins. God had felt this, from whose spring there ran what his secret power gave, and he praises the faithful theft and grants its wish to the excellent robbery. ### Scripture references - Matt 9:18–22: allusion, high confidence - Mark 5:22–34: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.103 (CSEL 10:72lines 103–128–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-103). ## Book 3, lines 129–151 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-129 - Source: CSEL 10:74lines 129–151–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Jairus's house Christ says the girl is only asleep and raises her; he then gives sight to two blind men who call him Son of David. ### Latin text Ventum erat ad maesti lugentia culmina tecti Deflentemque domum, moriens ubi uirgo iacebat Extremum sortita diem, trepidusque tumultus Omnia lamentis ululans implebat amaris, Funereosque modos cantu lacrimante gemebant Tibicines, plangorque frequens confuderat aedes. Ponite sollicita conceptos mente dolores, Hic sopor est, Saluator ait, nec funus adesse Credite, nec somno positam lugete puellam. Dixerat et gelida constrictum morte cadauer Spiritus igne fouet, uerboque inmobile corpus Suscitat atque semel genitam bis uiuere praestat. Obstipuere animis, inopinaque uota parentes Aspiciunt uersisque modis per gaudia plangunt. Inde pedem referens duo conspicit ecce sequentes Caecatos clamare uiros: fili inclite Dauid, Decute nocturnas extinctis uultibus umbras Et clarum largire diem. quam credere tutum, Quam sanum est cognosse Deum! iam corde uidebant Qui lucis sensere uiam; tunc caeca precantum Lumina defuso ceu torpens ignis oliuo Sub Domini micuere manu, tactuque sereno Instaurata suis radiarunt ora lucernis. ### English translation (Claude) They had come to the grieving roof of the sad house and the weeping home, where the maiden lay dead, having met her last day, and a frantic tumult filled all with bitter laments and howling, and the flute-players moaned funeral strains in weeping song, and constant beating of breasts had filled the house with confusion. “Lay aside the griefs your anxious minds have conceived; this is sleep,” the Savior says, “do not believe that a funeral is here, nor mourn the girl laid to sleep.” He had spoken, and he warms the corpse held fast by icy death with the fire of the Spirit, and by his word raises the motionless body and grants her who was born once to live twice. The parents were astonished in mind, and they see their unhoped-for wishes, and, in changed measures, beat their breasts for joy. Then, as he turned back, look, he sees two blind men following and crying out: “Glorious Son of David, shake off the nocturnal shadows from our darkened faces and grant us bright day.” How safe it is to believe, how sound to know God! They already saw in heart, who had perceived the way of light; then the blind eyes of those praying, like a fire growing dim when olive oil is poured on, flashed under the Lord's hand, and at his serene touch their faces, restored, shone with their own lamps. ### Scripture references - Matt 9:23–30: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.129 (CSEL 10:74lines 129–151–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-129). ## Book 3, lines 152–175 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-152 - Source: CSEL 10:75lines 152–175–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ heals a deaf and mute demoniac, then sends out his disciples to heal and preach the kingdom to Israel, freely giving what they freely received; their teaching flows to all ages like the four rivers of paradise. ### Latin text His ita dimissis alius producitur aeger, Multiplici languore miser, qui uoce relictus, Auditu uacuus, solo per inania membra Daemone plenus erat. hunc protinus ordine sacro Curauit uersis Deus in contraria causis, Daemonio uacuans, auditu et uoce reformans. Nec minus interea proprios iubet omnia posse Discipulos totisque simul uirtutibus implens: Ite, ait, et tristes morborum excludite pestes, Sed domus Israhel (quia necdum nomine gentes Auxerat hoc omnes), caelorum dicite regnum, Daemoniis auferte locum, depellite lepram Functaque subductae reuocate cadauera uitae: Sumpsistis gratis, cunctis inpendite gratis. Ac uelut hoc dicens: ego uobis quippe ministris Seruandos conmitto greges, ego denique pastor Sum bonus et proprios ad uictum largior agros: Nemo meis ouibus quae sunt mea pascua uendat. Haec in apostolicas ideo prius edidit aures Omnipotens, ut ab his iam sese auctore magistris In reliquum doctrina fluens decurreret aeuum: Qualiter ex uno paradisi fonte leguntur Quatuor ingentes procedere cursibus amnes, Ex quibus in totum sparguntur flumina mundum. ### English translation (Claude) These dismissed, another sick man is brought forward, wretched with manifold weakness, whom his voice had left, empty of hearing, filled only with a demon throughout his empty limbs. God healed him at once in holy order, turning the causes into their opposites, emptying him of the demon, restoring hearing and voice. No less, meanwhile, he bids his own disciples have power over all things, and fills them at once with all powers: “Go,” he says, “and shut out the sad plagues of disease, but to the house of Israel (for not yet had he enlarged all nations with this name) proclaim the kingdom of heaven, leave no place to demons, drive out leprosy, and call back the bodies of the dead whose life was withdrawn: you have received freely, spend freely on all.” As if he said: “To you, my ministers, I entrust the flocks to be saved; I, in short, am the good shepherd, and I lavish my own fields for food: let no one sell to my sheep the pastures that are mine.” The Almighty spoke these words first into the apostles' ears, so that from them as teachers, he himself being the author, the teaching might flow down through the rest of the ages: just as four great rivers are read to go forth in their courses from the one spring of paradise, and from them streams are scattered through the whole world. ### Scripture references - Matt 9:32–33: allusion, high confidence - Matt 10:1: allusion, high confidence - Matt 10:5–8: allusion, high confidence - John 10:11: allusion, medium confidence - Gen 2:10: allusion, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.152 (CSEL 10:75lines 152–175–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-152). ## Book 3, lines 176–201 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-176 - Source: CSEL 10:77lines 176–201–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who receive God's gifts must give freely, as stewards, not merchants; Christ heals a man's withered hand in the synagogue, frees a blind and mute demoniac, and meets a woman long bent over. ### Latin text Quisquis enim deitatis opus, quod non habet ex se Sed Domino tradente gerit, sub nomine puro Suscipiet, puro dispenset munere, possit Vt dispensator non ut mercator haberi Dauidisque modis uitam cantare futuram: Intrabo in Domini requiem, quia nescio mercem. Exin conspicuam synagogae ingressus in aulam, Aspicit inualidum, dimenso corpore mancum, Seminecem membris, non totum uiuere, cuius Arida torpentem damnarat dextera partem; Imperioque medens gelidam recalescere palmam Praecipit et reduci diuino more saluti, Sicut semper agit, nil tollit et omnia reddit. En iterum ueteres instaurans lubricus artes Ille chelydrus adest, nigri qui felle ueneni Liuidus humano gaudet pinguescere tabo, Quodque per alternos totiens disperserat aegros Virus in unius progressus uiscera fudit: Cui uocem lumenque tulit, triplicique furore Saucia membra tenens mutum quatiebat et orbum. Tunc Dominus mundi, lux nostra et sermo parentis, Sordibus exclusis oculos atque ora nouauit; Verbaque per uerbum, per lumen lumina surgunt. Venerat et mulier morbo contracta uetusto Non senio, tremebunda, gemens, incurua, caducis Vultibus et solam dispectans cernua terram. ### English translation (Claude) For whoever receives under a pure name the work of the Godhead, which he does not have from himself but carries as the Lord hands it on, let him dispense it as a pure gift, so that he may be counted a steward, not a merchant, and may sing of the life to come in David's measures: “I will enter into the Lord's rest, because I do not know trade.” Then, entering the conspicuous hall of the synagogue, he sees a weak man, maimed in his divided body, half-dead in his limbs, not wholly alive, whose withered right hand had condemned the paralyzed part; and, healing by command, he orders the cold palm to grow warm again and to be restored to health in God's way, as he always does: he takes nothing away and restores everything. Look: that slippery serpent is here again, renewing his old arts, livid with the gall of black poison, who rejoices to grow fat on human gore, and the venom which he had so often scattered among different sick people he poured, advancing, into the entrails of one: he took from him his voice and his sight, and, holding his wounded limbs with a threefold fury, he shook him, mute and blind. Then the Lord of the world, our light and the Word of the Father, shutting out the filth, renewed his eyes and mouth; and words rise through the Word, sight through the Light. There had come also a woman bent by an old disease, not by age, trembling, groaning, stooped, with downcast face, bowed over and looking only at the ground. ### Scripture references - Ps 71:15–16 (70:15-Ps LXX): quotation, medium confidence - 1 Cor 4:1–2: echo, low confidence - Matt 12:9–13: allusion, high confidence - Matt 12:22: allusion, high confidence - Luke 13:11: allusion, high confidence ### Translation notes - Line 6 quotes Ps 71:15–16 in its Latin form ('because I have not known trade, I will enter into the powers of the Lord'; 70:15–16 in the Greek and Latin numbering). ### Citation (SBL) Sedulius, Carm. pasch. 3.176 (CSEL 10:77lines 176–201–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-176). ## Book 3, lines 202–227 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-202 - Source: CSEL 10:79lines 202–227–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ straightens the woman bent for eighteen years; like a new Moses he feeds five thousand with five loaves and two fish, leaving twelve baskets over; then he walks on the sea to the disciples' storm-tossed boat. ### Latin text Quae Domino miserante iuges post octo decemque Membra leuat messes, caelumque ac sidera tandem Cernit et ardentem solis reminiscitur orbem, Totum erecta uidens: quia quos malus opprimit hostis Ima petunt, quos Christus alit sine labe resurgunt. Cumque dehinc populum sese in deserta secutum Vt typicus Moyses uerusque propheta uideret Antiquam sentire famem, maioribus actis Antiquam monstrauit opem, tunc alite multa Carnis opima dedit, geminis modo piscibus auxit; Sufficiens tunc manna pluit, modo panibus amplum Quinque dedit uictum per milia quinque uirorum. Cetera turba latet, numero nec clauditur ullo Maxima paruorum legio uel maxima matrum. Quodque magis stupeas, cophinos ablata replerunt Fragmina bis senos, populisque uorantibus aucta Quae redit a cunctis non est data copia mensis. Iamque senescentem calidi sub caerula ponti Oceano rapiente diem, cum pallor adesset Noctis et astriferas induceret hesperus umbras, Discipuli solo terris residente magistro Vndosum petiere salum, fluctuque tumenti Torua laborantem iactabant aequora puppem; Aduersus nam flatus erat. tunc noctis opacae Tempore calcatas Dominus superambulat undas Et uasti premit arua freti, glaucisque fluentis ### English translation (Claude) who, by the Lord's mercy, after eighteen unbroken harvests raises her limbs, and sees at last the sky and the stars and recalls the burning orb of the sun, seeing everything, upright: because those whom the evil enemy crushes head for the depths; those whom Christ nourishes rise up without stain. And when he saw that the people who had followed him into the desert felt the ancient hunger, he, the Moses of the figure and the true prophet, showed the ancient help by greater deeds: then, with many birds, he gave rich meat; now he multiplied two fish; then he rained sufficient manna; now with five loaves he gave ample food to five thousand men. The rest of the crowd lies hidden, not counted in any number, the great legion of little ones, or the great one of mothers. And, what you may wonder at more, the fragments gathered up filled twelve baskets, and, increased as the people ate, the plenty that comes back from all the tables is more than what was given. And now, as Ocean was snatching the aging day beneath the blue of the warm sea, when the pallor of night had come and Hesperus was bringing on the starry shadows, the disciples, their master remaining alone on land, made for the billowing sea, and in the swelling flood grim waters were tossing the laboring boat; for the wind was against them. Then, in the darkness of night, the Lord walks over the waves he treads and presses the plains of the vast sea, and with gray flowings ### Scripture references - Luke 13:11–13: allusion, high confidence - Deut 18:15: allusion, medium confidence - Exod 16:13–15: allusion, medium confidence - Matt 14:13–21: allusion, high confidence - Matt 14:22–25: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.202 (CSEL 10:79lines 202–227–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-202). ## Book 3, lines 228–250 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-228 - Source: CSEL 10:81lines 228–250–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter walks on the water and is rescued by Christ's hand; at Gennesaret all who touch his garment are healed; and the Canaanite woman's humble faith wins her daughter's healing. ### Latin text Circumfusa sacras lambebant marmora plantas. Miratur stupefacta cohors sub calle pedestri Nauigeras patuisse uias: at Petrus amicam Doctus habere fidem Christumque agnoscere semper In medias discendit aquas, quem dextra leuauit Labentem Domini, nil tanto in gurgite passum: Cui portus fuit illa manus, pelagique uiator Libera per uitreos mouit uestigia campos. Genesar inde soli Domino ueniente coloni Infirmos traxere suos, ut fimbria saltim Vix adtacta Dei morbis mederetur acerbis: Et quotquot tetigere iugem sensere salutem. Quam pretiosa fuit quae numquam uendita uestis, Ipsa omnes modici redimebat munere fili! Hinc Tyrias partes Sidoniaque arua petentem Anxia pro natae uitio, quam spiritus atris Vexabat stimulis, mulier Chananaea rogabat, Se canibus confessa parem, qui more sagaci Semper odoratae recubant ad limina mensae, Adsueti refluas dominorum lambere micas. Vox humilis, sed celsa fides, quae sospite nata De cane fecit ouem gentisque in sentibus ortam Conpulit Hebraei de gramine uescier agri. ### English translation (Claude) the marble waters flowing around licked his holy soles. The astonished company marvels that ways for ships lay open to a path for feet: but Peter, taught to keep friendly faith and always to recognize Christ, goes down into the midst of the waters; the Lord's right hand lifted him as he slipped, so that he suffered nothing in so great a flood: for him that hand was a harbor, and, a traveler on the sea, he moved free footsteps over the glassy plains. Then, when the Lord came, the inhabitants of the land of Gennesaret brought their sick, so that the fringe of God, even barely touched, might heal their bitter diseases: and as many as touched it felt lasting health. How precious was the garment that was never sold, which by the gift of a little thread redeemed them all! From there, as he made for the region of Tyre and the fields of Sidon, a Canaanite woman, anxious over the affliction of her daughter, whom a spirit tormented with black goads, was begging him, having confessed herself equal to the dogs, which with their keen nose always lie at the threshold of the fragrant table, used to licking the crumbs that fall from their masters. A humble voice, but lofty faith, which, saving her daughter, made a sheep out of a dog, and made one born among the briars of the Gentiles feed on the grass of the Hebrew field. ### Scripture references - Matt 14:26–36: allusion, high confidence - Matt 15:21–28: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.228 (CSEL 10:81lines 228–250–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-228). ## Book 3, lines 251–272 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-251 - Source: CSEL 10:83lines 251–272–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the mountain Christ heals the blind, lame, lepers and deaf, and on the third day feeds four thousand men with seven loaves and a few fish, leaving seven baskets over. ### Latin text Alta dehinc subiens montis iuga plebe sequente Milia caecorum, claudorum milia passim Leprososque simul populos surdasque cateruas, Inualidasque manus et quidquid debile uulgi Venerat, in priscum conponit motibus usum Et reuocata suis adtemperat organa neruis. Dumque medens aegrum refouet uirtute tumultum, Tertia lux aderat, sterilique in cespite nullum Contigerat plebs tanta cibum, nimiosque labores Nutribat geminanda fames si saucia callem Turba per ingentem dapibus ieiuna rediret. Qua flexus pietate Deus, qui semper egentum Panis adest uictumque locis sine frugibus infert, Pisciculis paucis et septem panibus agmen Pauit inorme uirum, praeterque infirma secundi, Sexus et aetatis saturauit quattuor illic Milia uescentum. plus ut mireris, et auctas Disce fuisse dapes, epulas nutriuit edendo Vulgus, et adtritae creuerunt morsibus escae. Reliquiasque suas, sportarum culmina septem, Expauit fugitiua fames, ubi fragmine sumpto Vidit abundantem modico de semine messem. ### English translation (Claude) Then, climbing the high ridges of the mountain, the people following, thousands of blind, thousands of lame from everywhere, and peoples of lepers together, and crowds of the deaf, and weak hands, and whatever of the crowd had come feeble, he restores to their former use in motion, and fits the organs he has recalled to their sinews. And while, healing, he refreshes the sick multitude by his power, the third day had come, and on the barren turf so great a people had found no food, and hunger, about to be doubled, was feeding excessive toil, if the wounded crowd should go back, fasting from food, along the long road. Moved by this kindness, God, who is always the bread of the needy and brings food to places without crops, fed a huge column of men with a few small fish and seven loaves, and, besides those of the weaker sex and of tender age, satisfied there four thousand who ate. That you may marvel the more, learn too that the food was increased: the crowd made the meal grow by eating, and the worn food grew under their bites. And fleeting hunger dreaded its remnants, seven baskets filled to the top, when, the fragments gathered, it saw an abundant harvest from a little seed. ### Scripture references - Matt 15:29–38: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 3.251 (CSEL 10:83lines 251–272–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-251). ## Book 3, lines 273–301 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-273 - Source: CSEL 10:85lines 273–301–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's divinity, though veiled in flesh, shone out at the transfiguration before three disciples, with Moses and Elijah beside him and the Father's voice declaring him Son; afterwards a father begs him to heal his possessed son. ### Latin text Nec tamen humano quamuis in corpore Christum, Matris ab occasu mortalia membra gerentem, Clam fuit esse Deum, quia non absconditur umquam Vrbs in monte sedens, modio nec subditur ardens Lychnus, anhelantem sed spargens altius ignem Cunctis lumen agit: radians nam testibus amplo Discipulis fulgore tribus uelut igneus ardor Solis, in aetheriam uersus splendore figuram, Vicerat ore diem, uestemque tuentibus ipsam Candida forma niuis Domini de tegmine fulsit. meritum sublime trium, quibus illa uidere Contigit in mundo quae non sunt credita mundo! Quid quod et Heliam et clarum uidere Moysen? Ignotos oculis uiderunt lumine cordis, Vt maior sit nostra fides: hunc esse per orbem Principium ac finem, hunc a uiderier, hunc ω. Quem medium tales circumfulsere prophetae, Alter adhuc uiuens, alter stans limite uitae. Sidereoque sono 'meus est hic Filius' aiens Ostendit uerbo genitum uox patria Christum. Postquam corporeos uirtus regressa per artus Texit adoratam carnis uelamine formam, Seque palam Dominus populis dedit: ecce repente Vir humilis maesto deiectus lumina uultu Procedit supplexque manus et brachia tendit Inploratque gemens: unus mihi filius, unus Est, Domine; horrenda lacerat quem spiritus ira Nec linquit, nisi mergat aquis aut ignibus atris Opprimat, atque animam dubia sub morte fatigat. ### English translation (Claude) Yet, though he bore in a human body the mortal limbs he took from his mother, it was not hidden that Christ was God, because a city set on a mountain is never hidden, nor is a burning lamp put under a bushel, but, scattering its panting flame higher, it gives light to all: for, shining with ample brightness before three disciples as witnesses, like the fiery heat of the sun, turned in splendor into a heavenly form, he had outshone the day with his face, and to those watching the white form of snow shone from the Lord's very garment. O sublime merit of the three, who were given to see in the world what was not entrusted to the world! What of their seeing both Elijah and glorious Moses? They saw them, unknown to their eyes, by the light of the heart, so that our faith may be greater: that he is through the world the beginning and the end, that he is to be seen as A, he as Ω. Around him in the middle such prophets shone, one still living, the other standing at the boundary of life. And with a starry sound, saying “This is my Son,” the Father's voice showed by its word Christ his begotten. After his power, returning through his bodily limbs, had covered the adored form with the veil of flesh, and the Lord had given himself openly to the peoples, look, suddenly a humble man, his eyes cast down and his face sad, comes forward and, a suppliant, stretches out his hands and arms and implores, groaning: “I have one son, one only, Lord, whom a spirit tears with horrible fury and does not leave, except to plunge him into water or overwhelm him in black fires, and it wears out his soul in a doubtful death. ### Scripture references - Matt 5:14–15: allusion, high confidence - Matt 17:1–5: allusion, high confidence - Rev 22:13: allusion, high confidence - Matt 17:14–15: allusion, high confidence ### Translation notes - Line 16: Christ as Alpha and Omega (Rev 1:8; 22:13). Line 18: Elijah never died; Moses had died. ### Citation (SBL) Sedulius, Carm. pasch. 3.273 (CSEL 10:85lines 273–301–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-273). ## Book 3, lines 302–326 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-302 - Source: CSEL 10:87lines 302–326–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ casts the demon out of the boy; he pays the temple tax with a coin from a fish's mouth; and he teaches that whoever humbles himself like a child is greatest in the kingdom. ### Latin text Hunc, precor, expulso miseratus utrumque furore Redde mihi uel redde sibi, ne caeca potestas Expellat trepidam subtracto lumine uitam. Dixerat et genua amplectens genibusque uolutans Haerebat; Dominusque pio iam pectore uotis Adnuerat. tunc praedo furens ac noxius hostis, Cui possessa diu est alieni fabrica iuris, Peruasa migrare domo conpulsus, in iram Tollitur accensam correptaque carpere membra Nititur et frustra Domino prohibente laborans Fugit in obscuras puero uiuente tenebras. Rex etiam solus regum et Dominus dominantum Non dedignatus Petro piscante tributum Soluere Caesareum, medii de gurgite ponti Hamum ferre iubet gerolum didragmatis aurei. Incola mox pelagi pendentia fila momordit, Iussa tributa ferens, grauiorque onerante metallo Vilis honor piscis pretio maiore pependit. Discipulisque suis se percontantibus, aulae Caelestis regni quis possit maior haberi: Vt Deus et doctor mirabilis: omnibus, inquit, Celsior est humilis cunctisque potentior ibit Qui cunctis subiectus erit seseque minorem Dimissa ceruice feret, uelut iste uidetur Paruulus (et monstrat puerum consistere paruum); ### English translation (Claude) Have pity, I pray, drive out the madness and restore him either to me or to himself, lest the blind power drive out his trembling life and take away the light.” He had spoken, and, embracing his knees and rolling at his knees, he clung to him; and the Lord with kindly heart had already assented to his prayers. Then the raging robber, the harmful enemy, who had long possessed a building that by right belonged to another, forced to leave the house he had invaded, is lifted up into blazing anger and strives to tear the limbs he had seized, and, laboring in vain as the Lord forbids, flees into dark shadows, the boy still living. The King too, the only King of kings and Lord of lords, not disdaining to pay Caesar's tribute through Peter's fishing, bids the hook bring up from the depth of the sea a carrier of a golden didrachma. Soon a dweller of the sea bit the hanging line, bearing the tribute commanded, and, heavier for the burden of metal, the cheap honor of a fish was worth a greater price. And when his disciples asked him who could be held greater in the hall of the heavenly kingdom, he answered as God and wonderful teacher: “Higher than all,” he says, “is the humble, and he will go more powerful than all who is subject to all and bears himself as lesser with bowed neck, as this one is seen to be a little one” (and he shows a small boy standing there); ### Scripture references - Matt 17:15–18: allusion, high confidence - Rev 19:16: allusion, medium confidence - Matt 17:24–27: allusion, high confidence - Matt 18:1–4: allusion, high confidence ### Translation notes - Line 15: Matthew has a stater; Sedulius speaks of a didrachma, the tax itself. ### Citation (SBL) Sedulius, Carm. pasch. 3.302 (CSEL 10:87lines 302–326–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-302). ## Book 3, lines 327–339 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/3-1/#p-3-327 - Source: CSEL 10:89lines 327–339–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ commends the humility of children; God lifts the lowly and casts down the proud rebel; Book 3 ends with the poet confessing that God's deeds are too many to tell one by one. ### Latin text Scilicet ingenium teneri sectemur ut aeui Non annis, sed mente iubet, quia mollior aetas Nil pompae mundalis amat, non ambit honorem, Nec resupina tumet: sic purae semita uitae Quantum prona solo, tantum fit proxima caelo. Mens etenim uergens altum petit altaque uergit, Inferiorque gradus quo uult discendere surgit. Ecce humilem Dominus de stercore tollit egentem Et facit egregios inter residere tyrannos: At contra tumidum pugnaci mente rebellem Praecipitem caelo sub tartara iussit abire. Parua loquor ei facta Dei per singula curram Et speciale bonum, cum sit generale, reuoluam. ### English translation (Claude) that is, he bids us follow the disposition of tender age, not in years but in mind, because that softer age loves nothing of worldly pomp, does not court honor, and does not swell with head thrown back: so the path of a pure life, the lower it bends to the ground, the nearer it comes to heaven. For the mind that bends down seeks the heights, and the heights bend down, and the lower step rises where it wishes to descend. Look, the Lord lifts the humble needy man from the dung and makes him sit among the great rulers: but, on the other hand, the swollen rebel with his combative mind he commanded to go headlong from heaven down to Tartarus. I would be speaking of small things if I ran through God's deeds one by one and unrolled a particular good when the good is general. ### Scripture references - Matt 18:4: allusion, high confidence - Ps 113:7–8 (112:7-Ps LXX): allusion, high confidence - 1 Sam 2:8: echo, medium confidence - Luke 14:11: echo, medium confidence - Isa 14:12–15: echo, medium confidence ### Translation notes - Line 12: the text reads ei, probably for si ('if'); translated by sense. ### Citation (SBL) Sedulius, Carm. pasch. 3.327 (CSEL 10:89lines 327–339–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/3-327). ## Book 4, lines 1–26 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-1 - Source: CSEL 10:92lines 1–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 4 begins with Christ healing in Judea; the rich cannot enter the kingdom any more than a camel through a needle's eye, except by God, who teaches them to lay up treasure in heaven through works of mercy. ### Latin text Iam placidas Iordanis item transgressus harenas, Iudaeae sectatus iter: sine nomine mixtum Vulgus, et innumeras releuans a clade cateruas Suscipit infirmos et dat discedere sanos. Nil igitur summo de se sperantibus umquam Difficile est conferre Deo, cui prona facultas Ardua planare et curua in directa referre; Et quidquid natura negat se iudice praestat. Namque foramen acus sicut penetrare camelus Membrorum pro mole nequit, sic diues opima Fertilitate tumens tenuem non posset adire Caelestis regni ducentem ad limina callem, Ni genitor rerum (qui mundum lege cohercet Et nulla sub lege manet, cui condere uelle est, Quem frons nulla uidet, sed totum conspicit ipse) 'Hoc inpossibile est homini' dixisset, 'at alto Possibile est ius omne Deo', multisque molestum Diuitibus tandem faceret mitescere censum. Nam proprias bene tractat opes caeloque recondi Thensauros uult ille suos, ubi quidquid habetur Non mordax aerugo uorat, non tinea sulcat, Nec male defossum famulatur furibus aurum, Ieiunis qui ferre cibum, sitientibus haustum, Hospitibus tectum, nudis largitur amictum, Solatur nexos in carcere, perfouet aegros, Atque aliis largus, sibi tantum constat egenus. ### English translation (Claude) Now, having crossed again the calm sands of the Jordan, following the road through Judea: a crowd mixed without name, and, relieving countless throngs from disaster, he receives the sick and lets them go away healthy. Nothing, then, is ever hard for the most high God to grant to those who hope in him, he whose ready power levels the steep and brings back the crooked to straight, and, as judge, grants whatever nature denies. For as a camel cannot pass through the eye of a needle because of the bulk of its limbs, so a rich man, swelling with abundant produce, could not approach the narrow path that leads to the threshold of the heavenly kingdom, had not the Begetter of things (who holds the world in check by law and remains under no law, for whom to will is to create, whom no face sees, but who himself sees all) said: “This is impossible for man, but for God on high all things are possible,” and made troublesome wealth grow gentle at last for many rich men. For he handles his riches well and wants his treasures stored in heaven, where whatever is kept no biting rust devours, no moth furrows, nor does badly buried gold serve thieves, who gives food to the hungry, drink to the thirsty, shelter to strangers, clothing to the naked, comforts those bound in prison, cares for the sick, and, generous to others, is needy only toward himself. ### Scripture references - Matt 19:1–2: allusion, high confidence - Isa 40:4: echo, medium confidence - Matt 19:24–26: allusion, high confidence - Matt 6:19–20: allusion, high confidence - Matt 25:35–36: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.1 (CSEL 10:92lines 1–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-1). ## Book 4, lines 27–51 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-27 - Source: CSEL 10:92lines 27–51–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is given to the poor is given to Christ and gained in heaven; Christ heals two blind men, then the blind and lame in the temple, and curses the barren fig tree, which withers. ### Latin text Nec dubie in caelum substantia peruenit illa, Quae Christo conlata datur sub paupere forma, Quae damnis augmenta capit, quae spargitur ut sit, Quae perit ut maneat, quae uitam mortua praestat. Praeterea geminos Dominus considere caecos Dum quoddam transiret iter comitante caterua Conspicit, extinctae poscentes munera formae Flebilibusque uagas implentes uocibus auras. Nec cunctata solens pietas inferre salutem, Quae sentit flagrare fidem, mox lumina tangens Euigilare iubet, quae somnus presserat ingens, Atque diu clausas reserans sub fronte fenestras Ingrediente die fecit discedere noctem. Hinc repetita sacri gradiens per moenia templi Lumina caecatis dedit et uestigia claudis. Talia Dauiticam post facta reliquerat urbem Bethaniae uicina petens, eademque reuersus Clarescente die properabat uisere tecta. Ecce autem mediis adstans sublimis in aruis Frondea ficus erat, cuius in robore nullum Repperit esuriens lustrato stipite pomum; Arboreisque comis 'iam nunc ex germine uestro' Nullus' ait 'fructus reliquum generetur in aeuum'. Confestim uiduata suis ficulnea sucis Aruit et siccis permansit mortua ramis. ### English translation (Claude) Nor is there any doubt that the wealth reaches heaven which, given to Christ, is given in the person of a poor man, which grows by being lost, which is scattered so that it may be, which perishes so that it may remain, which, dead, gives life. Moreover, while the Lord was passing along a certain road with a crowd accompanying him, he sees two blind men sitting, asking the gift of their extinguished sight and filling the wandering air with tearful cries. Nor did kindness delay, accustomed to bring health where it feels faith burning; at once, touching their eyes, he bids them wake, eyes that a great sleep had pressed down, and, unlocking the windows long closed beneath their brows, he made the night depart as the day came in. Then, walking again within the walls of the sacred temple, he gave sight to the blind and footsteps to the lame. After such deeds he had left the city of David making for nearby Bethany, and, returning, he was hastening, as the day grew bright, to visit its roofs again. But look, standing tall in the middle of the fields was a leafy fig tree, on whose wood, hungry, he found no fruit when he searched the trunk; and to the tree's foliage he said: “From your shoots, from now on, let no fruit be produced for the rest of time.” At once the fig tree, widowed of its sap, dried up and remained dead with withered branches. ### Scripture references - Matt 25:40: allusion, high confidence - Matt 20:29–34: allusion, high confidence - Matt 21:14: allusion, high confidence - Matt 21:17–19: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.27 (CSEL 10:92lines 27–51–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-27). ## Book 4, lines 52–75 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-52 - Source: CSEL 10:94lines 52–75–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barren will be burned but the righteous flourish; Christ frees a mute demoniac, and at a Pharisee's dinner forgives a sinful woman who washes his feet with her tears. ### Latin text Omnis enim quicumque Deo nil fertile nutrit, Ceu sterilis truncus lignis aequabitur ustis. At iustus palmae similis florebit amoenae, Semper habens frondes et tamquam Libana cedrus Multiplicandus adest et uertice sidera tanget. Post oblatus ei uirtutem sensit erilem Insanus sermone carens, quem faucibus artis Angebat uis clausa mali, uitiumque tacendo Prodiderat. sed cuncta solens infirma leuare Conditor obsessa pepulit de fauce latronem Et uoci patefecit iter nexuque soluto Muta diu tacitas effudit lingua loquellas. Post Dominus Pharisaea petens conuiuia cenae Orantis dapibus sese inpertiuit amici. Tunc mulier, quam fama nocens et plurima uitae Mordebant delicta suae, clementia supplex Conruit amplectens uestigia, quaeque profusis Inrigat incumbens lacrimis, et crine soluto Nec tergere sacras nec cessat lambere plantas Vnguento flagrante fouens, sententia donec Lata Dei, quem ferre manum non poenitet umquam, Si nos poeniteat ueterem quaesisse ruinam, 'Vade, fides, mulier, tua te saluauit ab omni' Dixisset, quodcumque mali gessisse uideris: ### English translation (Claude) For everyone who nourishes nothing fruitful for God will be counted, like a barren trunk, with the burnt wood. But the just will flourish like the lovely palm, always in leaf, and like the cedar of Lebanon he will be multiplied and touch the stars with his top. Afterwards a madman without speech, brought to him, felt the master's power; the shut-in force of evil was choking him in his narrow throat, and he had shown his affliction by his silence. But the Creator, accustomed to lift all infirmities, drove the robber from the besieged throat and opened a path for the voice, and, the bond loosed, the tongue, long mute, poured out speech that had been silent. Then the Lord, going to a Pharisee's dinner, shared the meal of a friend who had invited him. Then a woman, whom an evil reputation and the many offenses of her life were biting, a suppliant for mercy, threw herself down embracing his feet, and, bending over them, waters them with streaming tears, and with her loosened hair does not cease to wipe and kiss the holy feet, soothing them with fragrant ointment, until the sentence of God was given, who never regrets lending his hand if we regret having sought our old ruin: “Go, woman, your faith has saved you from all the evil,” he said, “that you are seen to have done: ### Scripture references - Matt 3:10: echo, medium confidence - Ps 92:12 (91:13 LXX): allusion, high confidence - Matt 9:32–33: allusion, high confidence - Luke 7:36–50: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.52 (CSEL 10:94lines 52–75–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-52). ## Book 4, lines 76–98 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-76 - Source: CSEL 10:96lines 76–98–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Confession heals; in the synagogue at Capernaum Christ silences and casts out a demon that recognizes him as the Holy One of God, for the fallen devil knew him from heaven. ### Latin text Vtere pace mea.' Magna est medicina fateri Quod nocet abscondi, quoniam sua uulnera nutrit Qui tegit et plagam trepidat nudare medenti. En polluta diu, modicum purgata recessit Per gemitum propriique lauans in gurgite fletus, Munda suis lacrimis redit et detersa capillis. Iamque Capharneae synagogam intrauerat urbis Rite docens populos. quem cum uidisset iniquus Humano sub corde latens, clamore proteruo Spiritus infremuit 'quid nobis et tibi?' dicens, Perdere nos heu Christe, uenis? scio denique qui sis, Et sanctum cognosco Dei'; nec plura locutus Imperio terrente tacet hominemque reliquit Pulsus et in uacuas fugiens euanuit auras. Sic etiam uariis finem languoribus esse Fecit et exclusos semper reticere coegit Daemonas ac talem prohibet se pandere testem. Olim quippe ferox et nigrae mortis amator Ille nocens anguis, deiectus culmine caeli Cum pompis sociisque suis omnique nefandae Agmine militiae, Christum, quem nouerat illic, Conspicit in terris, uelamine carnis opertum, Et gemit esse homini dominum uirtutis amicum. ### English translation (Claude) enjoy my peace.” It is a great medicine to confess that it is harmful to stay hidden, since he feeds his own wounds who covers them and is afraid to bare the blow to the healer. See, she who had long been defiled went away cleansed in a little while by her groaning, and, washing herself in the flood of her own weeping, she goes back clean by her tears and wiped dry by her hair. And now he had entered the synagogue of the city of Capernaum, duly teaching the people. When the wicked spirit, hiding in a human heart, had seen him, it roared with an insolent shout, saying: “What have we to do with you? Alas, Christ, have you come to destroy us? I know at last who you are, and I recognize the Holy One of God”; and, saying no more, it falls silent at his terrifying command and left the man, driven out, and, fleeing into the empty air, vanished. So too he put an end to various sicknesses, and always forced the demons he cast out to be silent, and forbids such a witness to reveal him. For once that harmful serpent, fierce and lover of black death, cast down from the summit of heaven with his pomps and his allies and the whole column of his unspeakable army, sees Christ, whom he had known there, on earth, covered with the veil of flesh, and groans that the Lord of power is a friend to man. ### Scripture references - Prov 28:13: echo, medium confidence - Mark 1:21–26: allusion, high confidence - Mark 1:34: allusion, high confidence - Rev 12:9: echo, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.76 (CSEL 10:96lines 76–98–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-76). ## Book 4, lines 99–123 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-99 - Source: CSEL 10:97lines 99–123–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ heals a deaf mute near Sidon and a blind man by spitting on his eyes; then, teaching from Simon's boat, he tells him to let down his nets, and the catch fills two boats. ### Latin text Dumque Tyri transgressus iter, Sidonia rursus Arua legens, placidas Dominus calcaret harenas, Curauit gemino miserum spiramine clausum, Qui uocem non ore dabat, non aure trahebat, Sidereaeque manus ruptis penetralibus omnes Adtactu patuere fores, laetusque repente Audirique loquens meruitque audire loquentes. Tu quoque uirtutis sensisti munus erilis Procumbens oculis, cuius in lumine Christus Expuit et speciem simulatae mortis ademit. Hinc maiora docens populos caelestia uerum Se reserat sermone Deum turbasque frequentes, Quae nimis inruerant, cupiens uitare parumper Stagna petit paruaque sedens in Simonis alno, Litore sistentem firmabat ab aequore plebem. Et dictis iam finis erat; tunc altius actam In pelagus iubet ire ratem uastoque profundo Retia dimitti piscantia, quae nihil omnem Claudere per noctem uacuo potuere labore. Simon paret ouans et aquosis gentibus instans Linea claustra iacit tantumque inmanis apertos Impleuit captura sinus, ut praeda redundans Turbaret geminas cumulato pisce carinas: Nam socia stic puppis erat. sic maxima saepe Gaudia non ferimus propensaque uota timemus; ### English translation (Claude) And while the Lord, having gone the way of Tyre and passing again through the fields of Sidon, trod the calm sands, he healed a wretched man shut off in two passages, who uttered no voice from his mouth and took none in by his ear, and at the touch of the starry hand, the inner chambers broken open, all the doors opened, and, glad, suddenly he deserved both to be heard as he spoke and to hear those who spoke. You too felt the gift of the master's power, bent down over your blind eyes, on whose eyes Christ spat and took away the look of a feigned death. Then, teaching the peoples greater heavenly things, he reveals himself by his words to be true God, and, wishing for a while to avoid the dense crowds that pressed too hard on him, he goes to the lake and, sitting in Simon's little boat, was strengthening from the water the people standing on the shore. And now his words had ended; then he bids the boat be taken farther out to sea and the fishing nets let down into the vast deep, nets which had been able to catch nothing through the whole night in empty labor. Simon obeys, rejoicing, and, pressing on the watery tribes, throws out the linen enclosure, and so huge a catch filled the open folds that the overflowing prey strained two hulls with the heaped fish: for there was a partner boat. So often we cannot bear the greatest joys, and fear wishes too readily granted; ### Scripture references - Mark 7:31–35: allusion, high confidence - Mark 8:22–25: allusion, high confidence - Luke 5:1–7: allusion, high confidence ### Translation notes - Line 24: the text reads stic, probably corrupt; translated by sense. ### Citation (SBL) Sedulius, Carm. pasch. 4.99 (CSEL 10:97lines 99–123–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-99). ## Book 4, lines 124–149 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-124 - Source: CSEL 10:99lines 124–149–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Nain Christ raises a widow's only son from his bier and gives him back to his mother; and he drives seven demons out of Mary Magdalene. ### Latin text Quodque Deo facile est homines optare nec audent. Talibus insignis uirtutibus ibat in urbem, Quae sit dicta Naim, populo uallatus opimo Et grege discipulum, miserum cum comminus ecce Conspicit ecferri iuuenem gelidumque cadauer, Pluribus exsequiis et inani funere passum Triste ministerium, cuius sors inuida matrem Iamdudum uiduam gemina uiduauerat urna. Nec remorata diu pietas, inimica doloris, Auxilium uitale tulit tactoque feretro 'Surge' ait o iuuenis'; parensque in tempore dicto Mortuus adsurgit, residensque loquensque reuixit Atque comes genetricis abit: nam funere torpens Et licet amissae passus discrimina uitae, Non poterat famulus Domino clamante tacere Nec uita praesente mori. mox agmine uerso Deponens trepidum recidiuo tramite luctum, Candida felicem reuocauit pompa parentem. Nec tibi parua salus Domino medicante, Maria, Multiplici laesum curauit uulnere sensum, Quam fera septenis rabies inuaserat armis, Daemonico cuneata globo; sed squameus anguis Imperiosa sacri fugiens miracula uerbi Corde tuo depulsus abit uolucresque per auras In chaos infernae lapsus penetrale gehennae Septem ingens gyros, septena uolumina traxit. ### English translation (Claude) and what is easy for God, men do not even dare to wish for. Distinguished by such mighty works, he was going into the city called Nain, surrounded by a great crowd and a band of disciples, when, look, close by he sees a wretched young man being carried out, a cold corpse, the sad service having already suffered many funerals and an empty burial; an envious fate had widowed his mother, long since a widow, by a second urn. Nor did kindness, the enemy of grief, delay long; it brought life-giving help, and, touching the bier, “Rise,” he said, “young man”; and, obeying the word at once, the dead man rises, and, sitting up and speaking, came back to life and goes off as his mother's companion: for, though numb in death and though he had suffered the loss of his life, the servant could not stay silent when the Lord called, nor be dead when Life was present. Soon, the procession turned about, laying down its trembling grief on the road back, a white procession brought back the happy mother. Nor was it a small healing for you, Mary, when the Lord treated you; it cured your mind, hurt by many wounds, which a fierce rage had invaded with sevenfold arms, wedged in a demonic mass; but the scaly serpent, fleeing the commanding miracles of the holy word, driven from your heart, goes off and, through the flying air slipping into the chaos, the inner chamber of hellish Gehenna, dragged its seven huge coils, its sevenfold folds. ### Scripture references - Luke 7:11–15: allusion, high confidence - Luke 8:2: allusion, high confidence - Mark 16:9: allusion, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.124 (CSEL 10:99lines 124–149–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-124). ## Book 4, lines 150–174 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-150 - Source: CSEL 10:101lines 150–174–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ sends out other disciples like lambs among wolves, with power over serpents and demons, but tells them to rejoice that their names are written in heaven, since without a good life miracles are worthless, as with Pharaoh's magicians; then he dines with a ruler of the Pharisees. ### Latin text Neue redundantem cumulato germine messem Exiguis Dominus sineret languere colonis, Discipulosque alios, quorum mens conscia recti Puraque simplicitas numero meritoque refulgens Aurea libra fuit, uelut agnos praecipit inter Sanguineos properare lupos 'adsumite' dicens iura potestatis, nullum metuatis ut hostem; Vipereasque minas et scorpion atque inimicae Omnia uirtutis sensu calcate fideli: Nulla meis famulis feritas aduersa nocebit. Nec tantum hoc gaudete, uiri, quod spiritus ater Subiaceat uobis, quantum quod nomina uestra Scribat in aeterno caelestis littera libro'. Ius est quippe Dei uitam praeponere factis. Nam merito cessante bono miracula nil sunt, Quae faciunt plerumque mali, quibus arbiter orbis 'Nescio uos' dicturus erit, 'discedite cuncti Artifices scelerum, rebus qui semper iniquis Diuinum simulastis opus'. sic tempore Moysi Carminibus quidam uanae Memphitis in oris Signa dabant non sponte Dei, sed imagine falsa Visibus humanis magicas tribuere figuras. Post Pharisaeorum cuiusdam principis intrat, Clarificare domum, non escam sumere tantum, Ad quam tunc facili conuenerat ille precatu. ### English translation (Claude) And lest the Lord let the harvest, overflowing with heaped growth, languish with too few laborers, he commands other disciples, whose mind, aware of right, and pure simplicity, shining in number and merit, were a golden balance, to hasten like lambs among bloodthirsty wolves, saying: “Take the rights of power, so that you fear no enemy; tread underfoot with faithful mind the threats of vipers and the scorpion and all things of the hostile power: no hostile savagery will harm my servants. Do not rejoice so much, men, that the black spirit is subject to you, as that the heavenly letter writes your names in the eternal book.” For it is God's rule to put life before deeds. For when good merit is lacking, miracles are nothing, which wicked men often perform, to whom the judge of the world will say: “I do not know you; depart, all you craftsmen of crimes, who in deeds always wicked have counterfeited the work of God.” So in the time of Moses certain men, on the shores of vain Memphis, by their spells produced signs, not by God's will, but by a false image gave magic shapes to human eyes. Afterwards he enters the house of a certain ruler of the Pharisees, to honor the house, not only to take food, to which he had come then at an easy request. ### Scripture references - Luke 10:1–3: allusion, high confidence - Luke 10:17–20: allusion, high confidence - Matt 7:22–23: allusion, high confidence - Exod 7:11–12: allusion, high confidence - Luke 14:1: allusion, high confidence ### Translation notes - Lines 3–5: 'a golden balance' in number is obscure; Luke gives seventy (or seventy-two) disciples. ### Citation (SBL) Sedulius, Carm. pasch. 4.150 (CSEL 10:101lines 150–174–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-150). ## Book 4, lines 175–197 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-175 - Source: CSEL 10:103lines 175–197–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the Sabbath Christ heals a man with dropsy, teaching that the Sabbath was made for man; then ten lepers call to him and he sends them to the priests. ### Latin text Hic homo perspicuo distentus uentre tumebat Plenus aquae grauidamque cutem suspenderat aluus, Inclusam paritura necem; iam membra fluebant Adcrescente sinu, miserosque infusa per artus Turgida perflatum macies tenuauerat aegrum, Inque uteri spatium totus conuenerat hydrops. Non tulit hanc speciem mundi Pater, et sua transit Sabbata non curans, hominem curare paratus Quem uoluit magis esse suum: nam sabbata propter Condita sunt hominem, 'non est homo sabbata propter. Tunc pius umentem siccata corporis unda Iussit abire luem: fluuidus mox uiscera morbus Deserit et uacuae resident in pectore fibrae, Carnalemque lacum pestis lymphata reliquit. Coeperat interea Dominus Galilaea per arua Transgrediens sancto quoddam pede tangere castrum. Hunc procul ut uidere decem maculosa gerentes Leprosi portenta uiri, quos corpore foedo Discolor obscenis turpabat poena figuris, Praeceptor, miserere, potes namque omnia, Iesu' Clamantes dixere simul: tunc flexa potestas, Quae numquam pietate uacat, clementior infit: Ite, sacerdotum conspectibus ora referte. ### English translation (Claude) Here a man was swelling, distended with a transparent belly, full of water, and his belly had stretched the pregnant skin, about to give birth to an enclosed death; already his limbs were melting as his belly grew, and a swollen wasting, poured through his wretched limbs, had thinned the bloated sick man, and the whole dropsy had gathered into the space of his belly. The Father of the world could not bear this sight, and he passes over his Sabbath not caring for it, ready to care for the man whom he wished rather to be his own: for the Sabbath was made for man, not man for the Sabbath. Then, kindly, drying up the body's flood, he bade the watery plague depart: soon the flowing disease leaves the inner parts, and the emptied fibers settle in the chest, and the watery plague left the lake of the flesh. Meanwhile the Lord, passing through the fields of Galilee, had begun to touch with his holy foot a certain village. When ten lepers saw him from afar, men bearing spotted portents, whom a discolored punishment disfigured with obscene shapes on their foul bodies, crying together they said: “Master, have mercy, for you can do all things, Jesus”: then the moved power, which is never empty of kindness, begins more mercifully: “Go, show your faces to the priests.” ### Scripture references - Luke 14:2–4: allusion, high confidence - Mark 2:27: quotation, high confidence - Luke 17:11–14: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.175 (CSEL 10:103lines 175–197–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-175). ## Book 4, lines 198–221 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-198 - Source: CSEL 10:104lines 198–221–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the ten lepers healed, only one returns to give thanks, presenting himself to Christ, the true high priest after the order of Melchizedek who offers bread and wine; blind Bartimaeus, crying out persistently, receives his sight, like the friend who gets bread at midnight by persistence. ### Latin text Cumque uiam peterent, subito mundata uicissim Mirantur sua membra uiri uariumque tuentes Esse nihil sese pariter speculantur et omnes Explorant proprias alterno lumine formas. Ex quibus ut grates ageret pro munere tanto, Vix unus reduci conuersus tramite planta Sternitur ad terram Dominum uirtutis adorans Atque sacerdoti uero sua protulit ora. Denique pontificum princeps summusque sacerdos Quis, nisi Christus, adest? gemini libaminis auctor Ordine Melchisedech, cui dantur munera semper Quae sua sunt, fructus segitis et gaudia uitis. Cum residens caecus Timei filius illud Propter iter, Dominum per quod cognouerat ire, Vociferans crebro lumen clamore petisset Nec populo prohibente tacens, accedere iussus Ad Dominum palpante manu, uisumque recepit Et nullo ducente redit. quam fortiter instat Inportuna fides! quidquid res dura negarit, Sola frequens uotis oratio praestat honestis. Vnanimum panem sic ille petebat amicum, Qui foribus clausis per opaca silentia noctis Obnixeque diu confidenterque neganti Vocibus adsiduis precibusque extorsit anhelis. ### English translation (Claude) And as they went on their way, the men suddenly marvel at each other's cleansed limbs, and, looking, see that there is nothing mottled on one another, and all examine their own forms in each other's eyes. Of them, to give thanks for so great a gift, scarcely one, turning back his steps on the return path, falls to the ground adoring the Lord of power, and showed his face to the true Priest. For who but Christ is the chief of pontiffs and the high priest? The author of the twofold offering after the order of Melchizedek, to whom are always given gifts that are his own, the fruit of the grain and the joy of the vine. When the blind son of Timaeus, sitting beside the road by which he had learned that the Lord was passing, had begged for light, shouting with repeated cries, and, not keeping silent when the people forbade him, was told to come to the Lord, groping with his hand, he received his sight and goes back with no one to lead him. How strongly importunate faith presses! Whatever a hard situation denies, prayer alone, repeated with honest desires, obtains. So that man was asking bread of his friend, who, the doors shut, through the dark silence of the night, with persistent cries and panting prayers wrung it from one who long and confidently refused. ### Scripture references - Luke 17:14–18: allusion, high confidence - Heb 5:6: allusion, high confidence - Gen 14:18: allusion, medium confidence - Mark 10:46–52: allusion, high confidence - Luke 11:5–8: allusion, high confidence ### Translation notes - Lines 10–12: the bread and wine of Melchizedek (Gen 14:18) as the Eucharist offered by Christ. ### Citation (SBL) Sedulius, Carm. pasch. 4.198 (CSEL 10:104lines 198–221–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-198). ## Book 4, lines 222–247 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-222 - Source: CSEL 10:106lines 222–247–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, thirsty at the well, offers the Samaritan woman the living water of baptism; in the temple he sets free a woman caught in adultery, since none of her accusers is without sin, and tells her to sin no more. ### Latin text Praeteriensque uiae Dominus loca Samaritanae Humanam flagrante sitim collegerat aestu, Fonsque perennis aquae, modicam desiderat undam, Vt biberet qua corpus erat. tunc accola gentis Stans mulier, paruum puteo quae traxerat haustum, Cum dare cunctatur periturae munera lymphae, Agnoscens propriam numeroso coniuge uitam, Orat inexhausti tribui sibi dona fluenti, Aeternam positura sitim, qua nemo carere Dignus erit, Domini nisi mersus gurgite Christi Percipiat placidas animae, non corporis undas. Dumque sui media residens testudine templi Ore tonans patrio directi ad peruia callis Errantem populum monitis conuertit amicis: Ecce trahebatur magna stipante caterua Turpis adulterii mulier lapidanda reatu, Quam Pharisaea manus placido sub iudice sistens Cum damnare parat, plus liberat; omnibus illis Nam simul e turbis proprie sine crimine nullus Accusator erat, saxum qui missile primus Sumeret obscenae feriens contagia moechae. Nec poterat quisquam fistucam uellere paruam Ex oculo alterius, proprio qui lumine grandem Sciret inesse trabem. profugus sic ille recessit Impetus et clemens donat sententia culpam, Iam non peccandi sub condicione solutam. ### English translation (Claude) And the Lord, passing through places on the Samaritan road, had taken on human thirst in the blazing heat, and the spring of everlasting water desires a little water to drink, inasmuch as he was in a body. Then a woman of that nation, standing there, who had drawn a small draught from the well, when she hesitates to give the gift of perishable water, recognizing her own life with its many husbands, begs that the gift of the inexhaustible stream be given her, to lay aside her thirst forever; which no one will be worthy to be rid of unless, plunged into the flood of the Lord Christ, he receives the calm waters of the soul, not of the body. And while, sitting in the middle of the vault of his temple, thundering with his Father's voice, he turns the wandering people to the open roads of the straight path with friendly warnings, look, a woman was being dragged, a great crowd thronging, to be stoned for the guilt of foul adultery; the band of Pharisees, setting her before a gentle judge, while preparing to condemn her, rather sets her free; for of all those in the crowds there was no accuser properly without sin to take up first a stone to throw and strike the defilement of the unchaste adulteress. Nor could anyone pluck a little speck from another's eye who knew there was a great beam in his own. So that onrush retreated in flight, and the merciful sentence pardons the guilt, now loosed on condition that she sin no more. ### Scripture references - John 4:5–18: allusion, high confidence - John 8:2–11: allusion, high confidence - Matt 7:3–5: allusion, high confidence ### Translation notes - The story of the woman taken in adultery is translated as Sedulius tells it. ### Citation (SBL) Sedulius, Carm. pasch. 4.222 (CSEL 10:106lines 222–247–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-222). ## Book 4, lines 248–270 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-248 - Source: CSEL 10:108lines 248–270–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who returns to sin, like a dog to its vomit, loses forgiveness; Christ heals a man born blind with clay and the water of Siloam, a figure of humanity's blindness healed by Christ's flesh and baptism. ### Latin text Nam uomitum quicumque suum canis ore relambit, Nec ueterem studet hic ueniam nec habere futuram, Huius damna tenens, huius conpendia perdens. Inde means genitum cernit considere caecum, Qui male praegnantis dilapsus uentre parentis In lucem sine luce ruit. tunc sanguinis ille Conditor humani mundique orientis origo, Inperfecta diu proprii non passus haberi Membra operis, natale lutum per claustra genarum Inliniens hominem ueteri de semine supplet. Nec uisum tamen ante capit, quam uoce iubentis Accepta Domini Siloam uenisset ad undam Et consanguinei tutus medicamine limi Pura oculos fouisset aqua. mox ergo gemellae Vultibus effulgent acies tandemque merentur Ignotum spectare diem. cognoscite cuncti, Mystica quid doceant animos miracula nostros. Caeca sumus proles miserae de fetibus Euae, Portantes longo natas errore tenebras. Sed dignante Deo mortalem sumere formam Tegminis humani, facta est ex uirgine nobis, Terra salutaris, quae fontibus abluta sacris Clara renascentis reserat spiramina lucis. ### English translation (Claude) For whoever, like a dog, licks up his own vomit neither cares to keep the old pardon nor to have a future one, holding to the losses of the one, losing the gains of the other. Then, going on, he sees a man sitting who was born blind, who, slipping from the womb of a mother ill with child, rushed into the light without light. Then he, the founder of human blood and the origin of the rising world, not suffering the limbs of his own work to remain long unfinished, smearing his native clay over the enclosures of the eyelids, makes the man complete from the old seed. Yet he does not receive his sight until, having received the command of the Lord, he had come to the water of Siloam and, safe in the healing of the clay that was his kin, had bathed his eyes in the pure water. Soon, then, twin lights shine out in his face, and at last they deserve to behold the day they had not known. Know, all of you, what the mystic miracles teach our minds. We are the blind offspring born of wretched Eve, carrying the darkness born of long error. But when God deigned to take the mortal form of a human covering, there was made for us from the virgin a saving clay, which, washed in the sacred springs, unlocks the bright openings of the light of rebirth. ### Scripture references - Prov 26:11: allusion, medium confidence - 2 Pet 2:22: allusion, medium confidence - John 9:1–7: allusion, high confidence - Gen 2:7: echo, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 4.248 (CSEL 10:108lines 248–270–109; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-248). ## Book 4, lines 271–296 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-271 - Source: CSEL 10:109lines 271–296–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ weeps at the tomb of Lazarus, in his human nature, and by his divine word raises him from four days' death; then, to show himself God, he enters Jerusalem not in a chariot or on a horse. ### Latin text Bethaniaeque solum repetens intrarat; ibique Lazarus occidua tumulatus sorte iacebat Iam quarto sine luce die claususque sepulchri Marmore corruptum tabo exalabat odorem. Flebant germanae, flebat populatio praesens, Flebat et Omnipotens, sed corpore, non deitate Exanimosque artus illa pro parte dolebat, Qua moriturus erat; lacrimis impleuit amicum, Maiestate Deum. quid credere, Martha, moraris? Quidue, Maria, gemis? Christum dubitatis, an unum Possit ab infernis hominem reuocare cauernis, Qui dabit innumeras post funera surgere turbas? Ergo ubi clamantis Domini sonuit tuba dicens 'Lazare, perge foras': magno concussa pauore Tartara dissiliunt, herebi patuere recessus, Et tremuit letale chaos, mortisque profundae Lex perit, atque anima proprias repente medullas Cernitur ante oculos uiuens adstare cadauer. Postque sepulchralem tamquam recreatus honorem Ipse sibi moriens et postumus extat et haeres. Vtque caduca uagi contemnens culmina saecli Monstraret se rite Deum, non curribus altis, Qui pompae mortalis honor, rapidisque quadrigis Puluereum sulcauit iter nec terga frementis Ardua pressit equi, faleris qui pictus et ostro Ora cruentatum mandentia concutit aurum: ### English translation (Claude) And, returning to the soil of Bethany, he had entered it; and there Lazarus lay buried by the lot of death, already on the fourth day without light, and, shut in the marble of the tomb, he gave off the smell of corruption. His sisters wept, the people present wept, the Almighty wept too, but in his body, not in his Godhead, and he grieved over the lifeless limbs in that part of himself in which he would die; by his tears he fulfilled the friend, by his majesty the God. Why, Martha, do you delay to believe? Or why, Mary, do you groan? Do you doubt whether Christ can call back one man from the caverns of the underworld, he who will grant countless crowds to rise after death? So when the trumpet of the Lord sounded, crying “Lazarus, come out”: shaken with great fear, Tartarus bursts apart, the recesses of Erebus lay open, deadly chaos trembled, and the law of deep death perishes, and the soul suddenly seeks its own marrow, and the corpse is seen standing alive before their eyes. And after a burial's honors, as though created anew, having died for himself he stands as both his own posthumous son and heir. And so that, despising the fleeting heights of the wandering world, he might show himself truly God, not in a lofty chariot, the honor of mortal pomp, nor with swift four-horse teams did he furrow the dusty road, nor press the tall back of a snorting horse, which, decked with trappings and purple, shakes its head, champing bloody gold: ### Scripture references - John 11:17–44: allusion, high confidence - John 11:35: allusion, high confidence ### Translation notes - Lines 6–9 distinguish what Christ did as man and as God; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 4.271 (CSEL 10:109lines 271–296–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-271). ## Book 4, lines 297–309 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/4-1/#p-4-297 - Source: CSEL 10:112lines 297–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ enters Jerusalem humbly on a donkey, while the people spread their garments and greet him with palms and hymns, a glory given to no other king; Book 4 ends with praise of the Trinity. ### Latin text Sed lento potius gestamine uilis aselli Rectori suffecit honos, lenis ungula cuius Vt tanto sessore decus mirabile portans Nobilior sub fasce foret, non illius inpar, Qui patulo Christum licet in praesepe iacentem Agnouit tamen esse Deum. plebs omnis adorans In solido molles subiecit tramite uestes. Dicite, gentiles populi, cui gloria regi Talis in orbe fuit? cui palmis compta uel umquam Frondibus arboreis laudem caelestibus ymnis Obuia turba dedit? Domino nisi cum Patre Christo, Qui regit aetherium princeps in principe regnum. Cui sanctus semper conregnat Spiritus aeque. ### English translation (Claude) but rather the honor of riding slowly on a humble donkey sufficed the ruler, whose gentle hoof, carrying the wonderful glory of so great a rider, would be the nobler for its burden, not unequal to that beast which, though Christ lay in the open manger, nevertheless knew him to be God. All the people, adoring, spread soft garments on the hard road. Tell me, pagan peoples, what king has had such glory in the world? To whom has a crowd coming to meet him, decked with palms or with branches of trees, ever given praise in heavenly hymns? To none but the Lord Christ, with the Father, who rules the heavenly kingdom as Prince in the Prince, with whom the Holy Spirit ever reigns equally. ### Scripture references - Matt 21:1–9: allusion, high confidence - John 12:13: allusion, high confidence - Isa 1:3: allusion, medium confidence ### Translation notes - Lines 4–6: the ox and ass of the manger, which 'know their master' (Isa 1:3). ### Citation (SBL) Sedulius, Carm. pasch. 4.297 (CSEL 10:112lines 297–309; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/4-297). ## Book 5, lines 1–25 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-1 - Source: CSEL 10:115lines 1–25–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 5 begins as the Passover nears: Christ prays to the Father, who answers from heaven, though many say it thundered; at the supper he girds himself and washes his disciples' feet. ### Latin text Has inter uirtutis opes iam proxima paschae Coeperat esse dies, Domini cum gloria uellet Ponere mortalem uiuamque resumere carnem, Non aliam, sed rursus eam, quam munere plenam Lucis ab infernis releuans ad sidera duxit. Exclamansque palam 'pater istac memet ab hora Saluifica, sed in hanc ideo ueni tamen horam; Clarifica' dixit nomen tuum'. magnaque caelo Vox resonans uenit per nubila: clarificaui, Clarificemque iterum. quid apertius est Patre teste, Caelo adsertore? ac nec sic agnoscere Christum Gens uoluit Iudaea Deum; pars esse ferebat Hoc tonitruum, pars angelicam crepuisse loquellam. O gens caeca oculis, o gens durissima corde! Num tonitruus potuit Christum, seu angelus ullus Auctorem generasse suum, qui nomine Patris Audito responsa daret? sed ab ore Tonantis Natum agnoscentis, populus quo crederet adstans, Vox emissa suo respondit consona uerbo. Annua tunc sacrae celebrans per munera cenae Paschales ex more dapes humilemque magistrum Se faciens et grata suis exempla relinquens Adsurgit famulisque libens famulatus et omnem Linteolo adcinctus tantum inclinauit honorem, Discipulis ut sponte lauans uestigia cunctis ### English translation (Claude) Amid these riches of mighty works the day of the Pasch had now begun to draw near, when the glory of the Lord wished to lay down mortal flesh and take it up again alive, not other flesh, but the same again, which, full of the gift of light, he raised from the underworld and led to the stars. And crying out openly, “Father, save me from this hour; but for this purpose I came to this hour; glorify,” he said, “your name.” And a great voice came resounding from heaven through the clouds: “I have glorified it, and I will glorify it again.” What is plainer, with the Father as witness and heaven as advocate? Yet not even so would the Jewish nation recognize Christ as God; some said that this was thunder, some that an angel's speech had crashed. O nation blind of eye, O nation hardest of heart! Could thunder, or any angel, have begotten Christ, its own author, so as to answer when the name of the Father was heard? But from the mouth of the Thunderer, who acknowledges his Son, so that the people standing by might believe, the voice sent forth answered in harmony with his Word. Then, celebrating by the yearly gifts of the sacred supper the Paschal meal according to custom, and making himself a humble master and leaving welcome examples to his own, he rises and, willingly serving his servants, girded with only a linen towel, bowed down all his honor, so that, of his own accord washing the feet of all the disciples, ### Scripture references - John 12:27–29: allusion, high confidence - John 13:1–5: allusion, high confidence ### Translation notes - Lines 11–14 reproach the unbelief of the crowd as Sedulius presents it; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 5.1 (CSEL 10:115lines 1–25–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-1). ## Book 5, lines 26–49 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-26 - Source: CSEL 10:116lines 26–49–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ washes the feet even of Judas, who is clean outside but foul within; after instituting the gifts of his body and blood, he gives Judas the bread, Satan enters him, and he sells Christ for thirty pieces of silver, a crime no price could measure. ### Latin text Nec Iudam exciperet, quem proditionis iniquae Nouerat auctorem. sed nil tibi gloria, saeue Traditor, illa dabat pedibus consistere mundis, Qui sensu pollutus eras uelut omne sepulchrum Exteriora gerens albae uelamina formae, Sordibus interius foedoque cadauere plenum. Nec Dominum latuere doli, scelerisque futuri Prodidit auctorem, panem cui tradidit ipse Qui panis tradendus erat: nam corporis atque Sanguinis ille sui postquam duo munera sanxit Atque cibum potumque dedit, quo perpete numquam Esuriant sitiantque animae sine labe fideles: Protinus in Iudam, sedes ubi liuor habebat, Spiritus intrauit teterrimus armaque sumens In Dominum seruile dedit consurgere bellum, Pactus grande nefas quauis mercede: neque illi Culpa datur pretio, sed inhaerent crimina facto. Tantundem sceleris ter dena nomismata sumens Argenti paruo caecatus munere gessit, Quantum cuncta simul terrarum regna marisque Diuitias omnemque uagis cum nubibus aethram Si caperet, gesturus erat: neque enim bona mundi Sufficerent magni fuso pro sanguine Christi, Qui pater est mundi, qui fecerat hunc quoque nasci. ### English translation (Claude) he did not except even Judas, whom he knew to be the author of wicked betrayal. But that glory gave you nothing, cruel traitor, to stand on clean feet, you who were polluted in mind, like every tomb that wears outwardly the covering of a white form and is full within of filth and a foul corpse. Nor did the plot escape the Lord, and he revealed the author of the coming crime, to whom he himself handed bread, he who was the bread to be handed over: for after he had established the two gifts of his body and his blood and had given the food and drink by which faithful souls without stain shall never hunger or thirst for all eternity, at once the foulest spirit entered Judas, where envy had its seat, and, taking up arms, raised a servile war against the Lord, having bargained the great wickedness for any price at all: nor is his guilt measured by the price, but the crimes cling to the deed. Taking thrice ten coins of silver, blinded by a small reward, he committed as great a crime as he would have committed if he had taken all the kingdoms of the earth, the riches of the sea, and the whole sky with its wandering clouds: for the goods of the world would not suffice as a price for the shed blood of the great Christ, who is the father of the world, who had made even Judas to be born. ### Scripture references - John 13:10–11: allusion, high confidence - Matt 23:27: allusion, high confidence - John 13:21–27: allusion, high confidence - Matt 26:26–28: allusion, high confidence - John 6:35: allusion, medium confidence - Matt 26:14–15: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.26 (CSEL 10:116lines 26–49–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-26). ## Book 5, lines 50–76 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-50 - Source: CSEL 10:117lines 50–76–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It would have been better for Judas never to have been born; he leads the armed band and betrays Christ with a kiss; Christ heals the ear Peter cut off, refusing vengeance though he could summon legions of angels. ### Latin text Atque utinam sterili damnatus uentre nequisset Natalem sentire diem, nec luminis huius Hausisset placidas flabris uitalibus auras Aeterno torpore latens, miseroque fuisset Sors melior nescire datam quam perdere uitam: Aut male fusus humo confestim munera lucis Perderet ut puluis, quem uentus proicit ingens A facie terrae rapidisque uolatibus actus Spargitur in uacuas nebulis obscurior umbras. Tune cruente, ferox, audax, insane, rebellis, Perfide, crudelis, fallax, uenalis, inique, Traditor inmitis, fere proditor, impie latro, Praeuius horribiles comitaris signifer enses? Sacrilegamque aciem, gladiis sudibusque minacem Cum moueas, ori ora premis mellique uenenum Inseris et blanda Dominum sub imagine prodis? Quid socium simulas et amica fraude salutas? Numquam terribiles aut pax coniurat in enses, Aut truculenta pio lupus oscula porrigit agno. Traditus ergo uiris operator sanctus iniquis Consuetam non linquit opem pueroque reuulsam Ense Petri, ne qua pius a pietate uacaret, Reddidit auriculam. nec enim uindicta Tonanti Conueniens humana fuit, qui milia Patrem Angelicas sibimet legiones poscere posset Plus duodena dari, si mallet sumere poenas De meritis quam sponte suas ignoscere plagas. ### English translation (Claude) And would that he, condemned by a barren womb, had never felt his day of birth, nor drawn in the calm breezes of this light with life-giving breaths, lying hidden in eternal torpor, and it would have been a better lot for the wretch not to know the life given than to lose it: or, badly poured out on the ground, would that he had at once lost the gift of light like dust, which the great wind tosses from the face of the earth, and which, driven in swift flight, is scattered into empty shadows, darker than the mists. Are you, bloody, fierce, bold, insane, rebellious, treacherous, cruel, deceitful, venal, unjust, pitiless traitor, savage betrayer, impious robber, going ahead as standard-bearer and escorting the horrible swords? And when you lead on the sacrilegious band, threatening with swords and clubs, do you press your mouth to his mouth, put poison into honey, and betray the Lord under a pleasing image? Why do you pretend to be a comrade and greet him with friendly fraud? Never does peace conspire with terrible swords, nor does the savage wolf offer kisses to the gentle lamb. Handed over, then, to wicked men, the holy worker does not leave off his accustomed help, and to the servant he restored the ear torn off by Peter's sword, lest the merciful one be empty of mercy. For human vengeance did not befit the Thunderer, who could ask the Father to give him more than twelve thousands of angelic legions, if he had preferred to punish what they deserved rather than freely forgive his own wounds. ### Scripture references - Matt 26:24: allusion, high confidence - Ps 1:4: echo, medium confidence - Matt 26:47–53: allusion, high confidence - Luke 22:50–51: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.50 (CSEL 10:117lines 50–76–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-50). ## Book 5, lines 77–100 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-77 - Source: CSEL 10:120lines 77–100–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, come to give his life, foretells Peter's denial; he is taken to Caiaphas, where false witnesses fail, and the crowd beats, slaps and spits on him, which he bears for our salvation. ### Latin text Tunc parci mucrone iubet, quia uenerat ipse Ponere pro cunctis animam, non tollere cuiquam. Namque Petro clara iamdudum uoce fatenti Cum Domino se uelle mori 'Prius aliger' inquit 'Quam gallus cantet, hac me ter nocte negabis', Non reprobando fidem, sed praedicendo timorem. Continuo ad tristes Caiphae deducitur aedes. Ille sacerdotum fuerat tunc denique princeps Et princeps scelerum; namque hoc residente cathedra Pestifera falsis agitatum testibus ardet Concilium, iam iamque uolant mendacia mille In Dominum, uanis hominum conflata fauillis, Et pereunt leuitate sui, uelut ignis oberrans Arentes stipulas, uires cui summa cremandi Materies infirma rapit, uictoque furore Labitur inualidae deformis gloria flammae. Postquam nulla dolis patuit uia, brachia tolli Armat in insontem saeuus furor. heu mihi quantis Inpedior lacrimis rabidum memorare tumultum Sacrilegas mouisse manus! non denique passim Vel colaphis pulsare caput, uel caedere palmis, Aut spuere in faciem plebs execranda quieuit. Ille tamen patiens subiecto corpore totum Sustinuit nostraeque dedit sua membra saluti. ### English translation (Claude) Then he bids them spare the sword, because he had come himself to lay down his life for all, not to take it from anyone. For when Peter had long before declared in a clear voice that he was willing to die with the Lord: “Before the winged cock crows,” he said, “you will deny me three times this night,” not reproving his faith but foretelling his fear. At once he is led to the grim house of Caiaphas. He was then the chief of the priests and the chief of crimes; for, with him presiding, the pestilent council burns, stirred up by false witnesses, and now, now a thousand lies fly against the Lord, kindled from the empty embers of men, and they perish by their own lightness, like fire wandering over dry stubble, whose power to burn the weak material snatches away at its height, and, its fury overcome, the unsightly glory of the feeble flame dies down. When no way lay open for deceit, savage fury arms them to raise their arms against the innocent. Alas for me, with what tears am I hindered from telling how the raging tumult moved sacrilegious hands! The accursed rabble did not cease everywhere to beat his head with blows, to strike him with their palms, or to spit in his face. Yet he, patient, submitting his body, endured all and gave his limbs for our salvation. ### Scripture references - Matt 26:52: allusion, high confidence - John 10:15: allusion, medium confidence - Matt 26:33–35: allusion, high confidence - Matt 26:57–67: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.77 (CSEL 10:120lines 77–100–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-77). ## Book 5, lines 101–125 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-101 - Source: CSEL 10:121lines 101–125–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's sufferings heal and free us; Peter denies him three times, the cock crows, and Peter's bitter tears win pardon; at dawn Christ is led to Pilate, and Judas returns the silver, too late. ### Latin text Namque per hos colaphos caput est sanabile nostrum, Haec sputa per Dominum nostram lauere figuram, His alapis nobis libertas maxima plausit. At senior, cui cuncta potens praedixerat auctor Quae uentura forent (quoniam transire nequiuit Infectum quod Christus ait), se prorsus adesse Ipsius ex sociis semel ac bis terque negauit. Et gallus cecinit; conpleta est sanctio Christi, Et sensus rediere Petri: memor ille malorum Inmemoris damnauit opus, gemituque sequente Culpa fugit, cedunt lacrimis delicta profusis, Et dulcem ueniam, fletus, generastis, amari. Iamque dies aderat, nocturna mestior umbra, Flagitium uisura nouum, tenebrisque remotis Pandebat populis Iudaeae crimina gentis. Mox igitur Dominum Pilati ad moenia duci Nexibus adstrictum Iudas ut uidit iniquus, Deriguit scelerisque sui commercia reddens Incassum, facti pretium, non facta reliquit. Quidnam etenim prodest, illic trepidare timore, Nullus ubi timor est? aut quae confessio tetro Lucet in inferno, cum iam demersa securis Arboris infandae radicibus, exitialem Quae peperit fructum, feralia germina uertat Funditus et dignis pereant mala robora flammis ? ### English translation (Claude) For through these blows our head can be healed, through the Lord these spittings washed our form, by these slaps the greatest freedom was granted us. But the elder, to whom the mighty Author had foretold all that was to come (since what Christ said could not pass unfulfilled), denied once, twice and three times that he was at all one of his companions. And the cock crowed; Christ's decree was fulfilled, and Peter came to his senses: remembering his evils, he condemned the deed of his forgetful self, and, as groaning followed, the guilt fled, the offenses yield to streaming tears, and you, bitter tears, gave birth to sweet pardon. And now the day had come, sadder than the shadow of night, to see a new outrage, and, the darkness removed, it was laying open the crimes of the Jewish nation to the peoples. Soon, then, when wicked Judas saw the Lord bound with chains being led to Pilate's walls, he stiffened, and, giving back in vain the proceeds of his crime, he returned the price of the deed, but not the deed. For what does it profit to tremble with fear there where there is no fear? Or what confession shines in foul hell, when the axe, already sunk into the roots of the unspeakable tree which bore its deadly fruit, overturns its funereal shoots utterly, and the evil wood perishes in the flames it deserves? ### Scripture references - Matt 26:69–75: allusion, high confidence - Matt 27:1–4: allusion, high confidence - Matt 3:10: allusion, medium confidence ### Translation notes - Line 3: a slave was freed with a symbolic slap; the poet makes Christ's slaps our freedom. ### Citation (SBL) Sedulius, Carm. pasch. 5.101 (CSEL 10:121lines 101–125–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-101). ## Book 5, lines 126–149 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-126 - Source: CSEL 10:123lines 126–149–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas hangs himself, an apostle become an apostate; Christ stands silent before Pilate like a lamb, accused of calling himself king, and the people choose Barabbas. ### Latin text Continuoque trucis correptus mente furoris Se quoque morte petit, quamquam tunc sanior esset, Cum scelus ulcisci procurreret, ipsaque dirae Guttura uocis iter, cuncti quae uendere mundi Ausa redemptorem, nodatis faucibus angens Infelicem animam laqueo suspendit ab alto. Lenior ira quidem tanto pro crimine culpae, Cunctorum cui nulla foret par poena malorum. Exitus hic mortis tamen et sublime cadauer Ostendit populis, quanto de culmine lapsus Pridem discipulus qui nunc reus, alta relinquens Sidera tartareum discenderit usque profundum; Tunc uir apostolicus, nunc uilis apostata factus. At Dominus patiens cum praesidis ante tribunal Staret, ut ad iugulum ductus mitissimus agnus, Nil inimica cohors insontis sanguine dignum Repperiens, regem quod se rex dixerit esse Obicit et uerum mendax pro crimine ducit. Nec mirum si iura Dei gens perfida uitet Imperiumque neget, lucos quae semper amauit, Idola dilexit; simili nam more furentes Tunc coluere Baal, nunc elegere Barabban. Damnatoque pio conseruatoque proteruo Mutauit per utrumque uiam sententia iustam: ### English translation (Claude) And at once, seized in mind by a grim fury, he seeks his own death too, though he would then have been more sane had he run forward to avenge the crime; and the very throat, the path of the dread voice that dared to sell the redeemer of the whole world, he chokes with a knotted noose and hangs his unhappy soul from on high. A milder punishment indeed than so great a crime deserved, for which no penalty of all evils would be equal. Yet this manner of death and the corpse hanging aloft showed the peoples from what height he who was once a disciple and is now guilty had fallen, leaving the high stars and descending to the depths of Tartarus; then an apostolic man, now made a vile apostate. But the Lord, patient, when he stood before the governor's tribunal like the gentlest lamb led to the slaughter, the hostile band, finding nothing in the innocent worthy of death, accuses him of saying that he was a king, being a king, and, lying, treats the truth as a crime. Nor is it surprising if a faithless nation shuns God's rights and denies his rule, a nation that always loved the sacred groves and cherished idols; for, raging in the same way, they worshipped Baal then and chose Barabbas now. And, the righteous man condemned and the wanton one spared, the sentence reversed the just course in both: ### Scripture references - Matt 27:5: allusion, high confidence - Isa 53:7: allusion, high confidence - John 19:12: allusion, medium confidence - Matt 27:15–21: allusion, high confidence - 1 Kgs 18:21: echo, low confidence ### Translation notes - Lines 19–22 reproach the people for their choice, as Sedulius presents it; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 5.126 (CSEL 10:123lines 126–149–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-126). ## Book 5, lines 150–175 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-150 - Source: CSEL 10:125lines 150–175–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is scourged and handed over, and Pilate, though he washes his hands, is guilty; the soldiers mock Christ with a scarlet cloak, a crown of thorns and a reed, each of which the poet reads as a sign. ### Latin text Auctor mortis erat iussus qui sumere lucem, Auctor lucis erat iussus qui sumere mortem. Credite iam Christum, pro cunctis credite passum. Quid dubitatis adhuc? en sectus terga flagellis, Subditus obprobriis, poenas amplectitur omnes, Ne dignus sentire necem uel latro periret. Heu falx torua patrum, segitem caesura nepotum, Heu facinus, Pilate, tuum! quot gesseris uno Crimina iudicio, uigili si mente notares, Non solas lauisse manus, sed corpore toto Debueras sacrum ueniae sperare lauacrum. Corripis insontem, sistis sub praeside regem, Praeponis humana Deo; qua morte teneris, Quod Dominum numerosa cruci per uulnera figis? Cumque datus saeuis ad poenam Sanctus abiret Militibus, uilem rubri sub tegmine cocci Vestitur clamidem, species ut cuncta cruenta Mortis imago foret; spinis circumdedit amplum Nexa corona caput, quoniam spineta benignus Omnia nostrorum susceperat ille malorum; Implet arundo manum, sceptrum quia mobile terrae, Inualidum, fragile est, uacuum, leue. moxque alienos Deponens habitus, proprium suscepit amictum, Scilicet humanae positurus tegmina carnis Et sumpturus item, nil iam ut mutabile ferret Post mortem propria cum maiestate resurgens. ### English translation (Claude) he who was the author of death was ordered to receive the light, he who was the author of light was ordered to receive death. Believe in Christ now, believe that he suffered for all. Why do you still doubt? See, his back torn by whips, subjected to insults, he embraces all punishments, so that not even a robber who deserved death might perish. Alas, the grim sickle of the fathers that would cut down the crop of their descendants, alas, your crime, Pilate! If you had noted with a watchful mind how many crimes you committed in one judgment, you ought to have hoped for the sacred bath of pardon not by washing your hands alone, but with your whole body. You seize the innocent, you set a king under a governor, you put the human before God; to what death are you liable, for fixing the Lord to the cross with so many wounds? And when the Holy One went off to his punishment, handed to the savage soldiers, he is clothed in a cheap cloak of red scarlet, so that the whole bloody appearance might be the image of death; a woven crown of thorns encircled his great head, because he in his kindness had taken on himself all the thorn-thickets of our evils; a reed fills his hand, because the scepter of the earth is unsteady, weak, fragile, empty, light. And soon, taking off the garments of others, he took his own clothing again, showing that he would lay down the covering of human flesh and take it up again, so as to bear nothing changeable after death, rising again in his own majesty, ### Scripture references - Matt 27:24–31: allusion, high confidence - Matt 27:25: echo, medium confidence - John 10:17–18: echo, low confidence ### Translation notes - Line 7 alludes to the cry 'His blood be on us and on our children' (Matt 27:25). ### Citation (SBL) Sedulius, Carm. pasch. 5.150 (CSEL 10:125lines 150–175–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-150). ## Book 5, lines 176–199 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-176 - Source: CSEL 10:127lines 176–199–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ tastes and refuses the wine with gall; hung on the cross, he makes it a sign of salvation whose four arms embrace the four quarters of the world; the title 'King of the Jews' in three languages proclaims him king. ### Latin text Humano ponens mortalem tegmine carnem. Nec sine diuino constat moderamine gestum Quod uinum cum felle datum tristemque saporem Suscipiens tetigit labiis et ab ore remouit, Quippe necem paruo degustaturus amaram Tempore, quam reduci contemnere carne pararet. Protinus in patuli suspensus culmine ligni, Religione pia mutans discriminis iram, Pax crucis ipse fuit, uiolentaque robora membris Inlustrans propriis poenam uestiuit honore, Suppliciumque dedit signum magis esse salutis, Ipsaque sanctificans in se tormenta beauit. Neue quis ignoret speciem crucis esse colendam, Quae Dominum portauit ouans, ratione potenti Quattuor inde plagas quadrati colligat orbis. Splendidus auctoris de uertice fulget Eous, Occiduo sacrae lambuntur sidere plantae, Arcton dextra tenet, medium laeua erigit axem, Cunctaque de membris uiuit natura creantis, Et cruce conplexum Christus regit undique mundum. Scribitur et titulus: Hic est rex Iudaeorum, Quo nihil a deitate uacet; nam caelitus actum Hoc Hebraea refert, hoc Graeca Latinaque lingua; Hoc docet una fides unum ter dicere regem. ### English translation (Claude) laying down the mortal flesh with its human covering. Nor was it done without divine guidance that, receiving the wine mixed with gall and its bitter taste, he touched it with his lips and moved it away from his mouth, since he was to taste bitter death for a short time, which he was preparing to scorn when his flesh returned. At once, hung on the top of the spreading wood, changing the wrath of the ordeal by holy devotion, he himself was the peace of the cross, and, making the violent wood glorious with his own limbs, he clothed the punishment with honor, and made the torture a sign of salvation instead, and, sanctifying the very torments in himself, blessed them. And lest anyone not know that the form of the cross is to be revered, which bore the Lord in triumph, by a mighty reasoning it gathers to itself the four regions of the square world. The East shines bright from the head of the Author, his holy feet are licked by the western star, his right hand holds the North, his left raises up the middle axis, and all nature lives from the limbs of the Creator, and Christ rules the world, embraced by the cross, on every side. The title too is written: This is the King of the Jews, in which nothing lacks divinity; for what was done by heaven's will this the Hebrew, this the Greek and the Latin tongue proclaim; this one faith teaches: to say three times one king. ### Scripture references - Matt 27:34: allusion, high confidence - Matt 27:35: allusion, medium confidence - John 19:19–20: allusion, high confidence - Eph 3:18: echo, low confidence ### Translation notes - Line 1 seems to repeat the sense of the preceding lines; it may be a doublet in the text. ### Citation (SBL) Sedulius, Carm. pasch. 5.176 (CSEL 10:127lines 176–199–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-176). ## Book 5, lines 200–226 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-200 - Source: CSEL 10:129lines 200–226–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soldiers cast lots for the seamless robe, a sign of the church's unity; of the two robbers crucified with Christ, one mocks him and the other prays, and Christ takes him into paradise like a lost sheep. ### Latin text Huius in eiuuiis sors mittitur, ut sacra uestis Intemerata manens a Christo scisma uetaret. Quin etiam insonti latere ex utroque cruentos Constituere uiros, meritum licet omnibus unum Non faciat similis quamuis sententia; namque Inter carnifices sancto pendente latrones Par est poena trium, sed dispar causa duorum. Hi mundo sunt quippe rei pro crimine multo, Huic reus est mundus, saluatus sanguine iusto. Suppliciisque tamen rerum dominator in ipsis Iura potestatis non perdidit: aequus utrumque Iudex namque tuens hunc eligit, hunc reprobauit, Amborum merita praecelso examine pensans. Vnus enim, quem uita ferox nec morte reliquit, In Dominum scelerata mouens conuicia dictis Mordebat propriis et tamquam setiger hircus Ore uenenoso uitem lacerabat amoenam: Alter adorato per uerba precantia Christo Saucia deiectus flectebat lumina, tantum Lumina, nam geminas arcebant uulnera palmas. Quem Dominus ceu pastor ouem deserta per arua Colligit errantem secumque abducere gaudet. In campos, paradise, tuos, ubi flore perenni Gramineus blanditur ager, nemorumque uoluptas Inriguis nutritur aquis, interque benigne Conspicuos pomis non decipientibus hortos Ingemit antiquum serpens habitare colonum. ### English translation (Claude) Lots are cast for his garments, so that the sacred robe, remaining untouched, might forbid schism from Christ. Moreover, on either side of the innocent one they set bloodstained men, though the same sentence does not make one merit for all; for among the executioners, the Holy One hanging between robbers, the punishment of the three is equal, but the cause of two of them is different. For these are guilty before the world for many crimes; to this one the world is guilty, saved by his just blood. And yet even in the punishments the Ruler of all did not lose the rights of power: for as a just judge, looking on both, he chose this one and rejected that one, weighing the merits of both in a lofty trial. For one, whose fierce life did not leave him even in death, hurling wicked insults at the Lord, was biting with his own words, and like a bristly goat was tearing the lovely vine with venomous mouth: the other, having adored Christ with words of prayer, bent down his wounded eyes, cast down, only his eyes, for wounds held back both his hands. Him the Lord, like a shepherd, gathers up, a straying sheep through the desert fields, and rejoices to lead him with him into your fields, paradise, where with everlasting flowers the grassy field delights, and the pleasure of the groves is nourished by watering streams, and among gardens kindly famous for fruits that do not deceive the ancient serpent groans that a settler now dwells. ### Scripture references - John 19:23–24: allusion, high confidence - Luke 23:32–43: allusion, high confidence - Luke 15:4–5: allusion, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.200 (CSEL 10:129lines 200–226–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-200). ## Book 5, lines 227–251 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-227 - Source: CSEL 10:131lines 227–251–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One robber goes to hell and the other steals heaven; darkness covers the land for three hours, a sign of Christ's three days in the tomb, and the earth quakes as Christ descends to the dead to restore the lost. ### Latin text Ambo igitur uarium diuerso calle latrones Adgressi facinus uiolentum grande patrarunt. Infernas adit ille fores, adit iste supernas; Ille profunda sequens penetrauit claustra gehennae, Abstulit iste suis caelorum regna rapinis. Interea horrendae subito uenere tenebrae Et totum tenuere polum maestisque nigrantem Exequiis texere diem; sol nube coruscos Abscondens radios, tetro uelatus amictu, Delituit tristemque infecit luctibus orbem. Hunc elementa sibi meruerunt cernere uultum, Auxiliis orbata patris, laetata per ortum, Maesta per occasum. nam lux ut tempore fulsit Nascentis Domini, sic hoc moriente recessit, Non absens mansura diu, sed mystica signans Per spatium secreta suum; quippe ut tribus horis Caeca tenebrosi latuerunt sidera caeli, Sic Dominus clausi triduo tulit antra sepulchri. Nec tellus sine clade fuit, quae talia cernens Funditus intremuit, dubioque in fine supremum Expauit natura modum, ne cogeret omnem Summus apex inferna petens succumbere molem, Auctoremque sequens per tartara mundus abiret. Sed pietas inmensa uagas properabat ad umbras, Perdita restituens, non consistentia perdens. ### English translation (Claude) So both robbers, setting out on different paths, committed a great and violent crime of different kinds. That one goes to the doors below, this one to the doors above; that one, following the depths, entered the prison of Gehenna, this one carried off the kingdom of heaven by his robbery. Meanwhile a dreadful darkness suddenly came and held the whole sky, covering the blackening day with sad funeral rites; the sun, hiding its flashing rays in a cloud and veiled in a foul garment, hid itself and stained the sad world with mourning. The elements deserved to see this face of theirs, bereft of their Father's help, glad at his rising, sad at his setting. For as the light shone at the time of the Lord's birth, so it withdrew as he died, not to stay away long, but signifying mystic secrets by its span; for as for three hours the stars of the darkened sky lay hidden in blindness, so the Lord bore three days in the cave of the closed tomb. Nor was the earth without disaster, which, seeing such things, trembled to its foundations, and nature, uncertain of its end, dreaded the final limit, lest the highest summit, heading for the underworld, should compel the whole mass to fall, and the world, following its Author, depart through Tartarus. But immense kindness was hastening to the wandering shades, restoring what was lost, not destroying what stands. ### Scripture references - Matt 11:12: echo, medium confidence - Matt 27:45: allusion, high confidence - Matt 27:51: allusion, high confidence - Matt 12:40: allusion, medium confidence - 1 Pet 3:19: echo, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.227 (CSEL 10:131lines 227–251–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-227). ## Book 5, lines 252–275 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-252 - Source: CSEL 10:133lines 252–275–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is given vinegar, a figure of a people turned sour; he gives up his spirit, dying as man but not as God; the earth quakes, rocks split, the dead saints rise, and the temple veil is torn, opening the law to all. ### Latin text Nulla tamen tanti metuerunt signa pericli Qui Dominum fixere cruci, quin insuper haustum Cum peteret sitiens, unus de plebe nefanda Peniculo infusum calamo porrexit acetum. Manzeribus populis in deteriora uolutis Conueniens liquor ille fuit; nam dulcia uina Sicut in horrendum cum conuertuntur acetum, A mensis proiecta iacent: ita tempore prisco Gens accepta Deo, nunc est odiosa propago. Ergo ubi cuncta boni conpleta est passio Christi, Ipse animam proprio dimisit corpore sanctam, Ipse iterum sumpturus eam, quia mortuus idem, Idem uiuus erat membris obeuntibus in se, Non obeunte Deo, cuius uirtute retrorsum Infernae patuere uiae, ruptaeque fatiscunt Diuisa conpage petrae, rediuiua iacentum Corpora sanctorum fractis abiere sepulchris, In cineres animata suos; subitoque fragore Illud ouans templum, maioris culmina templi Procubuisse uidens, ritu plangentis alumni Saucia discisso nudauit pectora uelo, Interiora sui populis arcana futuris lato reseranda docens, quia lex uelamine Moyse Tecta diu Christo nobis ueniente patescit. ### English translation (Claude) Yet those who fixed the Lord to the cross feared no signs of so great a danger; moreover, when, thirsting, he asked for a drink, one of the unspeakable crowd held out vinegar soaked in a sponge on a reed. That liquid suited bastard peoples who had turned to the worse; for as sweet wines, when they are turned into horrible vinegar, lie thrown out from the tables, so the nation once accepted by God is now a hated offspring. So when the whole passion of the good Christ was completed, he himself sent forth his holy soul from his own body, he himself would take it up again, because the same one was dead and the same one alive, his limbs dying in him but God not dying; by whose power the ways of the underworld lay open backwards, and the rocks, their joints sundered, burst apart, and the bodies of the saints who lay there, revived, went out from the broken tombs, animated in their own ashes; and with a sudden crash that temple, rejoicing to see that the summit of a greater temple had fallen, like a mourning foster-child bared its wounded breast as the veil was torn, teaching that its inner secrets were … to be unlocked to future peoples, because the law, long covered by the veil of Moses, lies open to us as Christ comes. ### Scripture references - John 19:28–30: allusion, high confidence - John 10:17–18: allusion, medium confidence - Matt 27:50–53: allusion, high confidence - 2 Cor 3:14–16: allusion, high confidence ### Translation notes - Line 5: Manzeribus is the Hebrew word mamzer ('bastard'; Deut 23:2 in the Latin Bible), as in the prose version (Opus paschale 5.21). Line 21: the text reads lato, probably corrupt. - Lines 5–8 reproach the Jewish people as Sedulius presents it; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 5.252 (CSEL 10:133lines 252–275–134; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-252). ## Book 5, lines 276–300 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-276 - Source: CSEL 10:134lines 276–300–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death has lost its sting, for it did not reach Christ but Christ reached it; from his pierced side flow blood and water, the gifts of baptism and the Eucharist; he is buried, and his enemies fear the disciples will steal the body. ### Latin text Dic ubi nunc tristis uictoria, dic ubi nunc sit Mors stimulus horrenda tuus, quae semper opimis Insaturata malis cunctas inuadere gentes Poenali dicione soles? en pessima, non tu Peruenis ad Christum, sed Christus peruenit ad te, Cui licuit sine morte mori quique omnia gignens, Omnia constituens te non formauit ut esses: Semine uipereo culpa genetrice crearis Et uenia regnante peris. iam spiritus artus Liquerat ad tempus, patulo iam frigida ligno Viscera pendebant, et adhuc furor arma ministrat: Cuspide perfossum uiolat latus, eque patenti Vulnere purpureus cruor et simul unda cucurrit. Haec sunt quippe sacrae pro religionis honore: Corpus sanguis aqua tria uitae munera nostrae. Fonte renascentes, membris et sanguine Christi Vescimur atque ideo templum deitatis habemur, Quod seruare Deus nos annuat inmaculatum, Et faciat tenues tanto mansore capaces. Ergo ubi depositi thesaurum corporis amplum Nobilis accepit Domino locus ille iacente, Nobilior surgente tamen, generatio fallax Augebat sub corde nefas, quod nocte silenti Discipuli Christum raperent et abisse referrent Ter redeunte die, sicut praedixerat ipse. ### English translation (Claude) Tell me where your sad victory is now, tell me where now, Death, your horrible sting is, you who, never sated with rich evils, are accustomed to invade all nations with your penal rule? Look, most wicked one, you do not reach Christ, but Christ reaches you, he who could die without death, and who, begetting all things and establishing all things, did not form you to exist: you were created from the viper's seed, with guilt as your mother, and you perish as pardon reigns. Already the spirit had left the limbs for a time, already the cold body hung on the spreading wood, and still fury supplies arms: it violates his side, pierced with a spear point, and from the open wound purple blood ran, and water with it. For these are, for the honor of holy religion, the body, the blood, the water: three gifts of our life. Reborn from the font, we feed on the limbs and the blood of Christ, and therefore we are counted a temple of the Godhead; may God grant us to keep it undefiled, and make us, slight as we are, able to hold so great an indweller. So when that noble place received the rich treasure of the body laid in it, the Lord lying there, but nobler still when he rose, the deceitful generation was nursing wickedness in its heart: that in the silent night the disciples would steal Christ away and report that he had gone when the third day came round, as he himself had foretold. ### Scripture references - 1 Cor 15:55: quotation, high confidence - Hos 13:14: echo, low confidence - John 19:33–34: allusion, high confidence - 1 Cor 3:16–17: allusion, medium confidence - Matt 27:57–64: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.276 (CSEL 10:134lines 276–300–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-276). ## Book 5, lines 301–328 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-301 - Source: CSEL 10:136lines 301–328–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tomb is sealed and guarded in vain; on the first day of the week, the Lord's Day, the day of creation and of resurrection, the women come with spices and find the tomb empty and an angel sitting on the stone. ### Latin text Quo stimulante metu uigilum munimina poscunt Plura dari saeuaque locum obsidione teneri. Si nondum post uincla crucis, post uulnera ferri, Post obitum mortis numerosa caede cruentum, Carnifices, implestis opus nec creditis illum, Qui totiens imis animas produxit ab umbris, Posse suam reuocare magis: peioribus aptos Consiliis armate dolos, signate sepulchrum, Ponite custodes, monumento aduoluite saxum. Quis poterit seruare Deum, cui cardine rerum Cuncta patent? undis habitat, per tartara regnat, Et caeli de nube tonat. quid, saeue tumultus, Excubiis deperdis opus? quid niteris illam Explorare fidem, cui non uis credulus esse? Coeperat interea post tristia sabbata felix Inradiare dies, culmen qui nominis alti A Domino dominante trahit primusque uidere Promeruit nasci mundum atque resurgere Christum. Septima nam Genesis cum dicit sabbata, claret Hunc orbis caput esse diem, quem gloria regis Nunc etiam proprii donans fulgore tropaei Primatum retinere dedit. hoc luminis ortu Virgo parens aliaeque simul cum munere matres Messis aromaticae notum uenere gementes Ad tumulum uacuumque uident iam corpore factum, Sed plenum uirtute locum. nam missus ab astris Angelus amoti residebat uertice saxi, Flammeus aspectu, niueo praeclarus amictu. ### English translation (Claude) Spurred by this fear, they ask that more guards be posted and that the place be held under savage siege. If, executioners, after the bonds of the cross, after the wounds of iron, after his death, bloody with many blows, you have not yet finished your work, and do not believe that he who so often brought souls back from the lowest shades can all the more recall his own: then arm deceits fit for worse counsels, seal the tomb, post guards, roll a stone against the monument. Who will be able to guard God, to whom on the hinge of the world all things lie open? He dwells in the waves, reigns through Tartarus, and thunders from the clouds of heaven. Why, savage mob, do you waste your work on watches? Why do you strive to test the faith which you do not wish to believe? Meanwhile, after the sad Sabbath, the happy day had begun to shine, which draws the height of its lofty name from the ruling Lord, and first deserved to see the world born and Christ rise again. For when Genesis calls the seventh day the Sabbath, it is clear that this day is the head of the world, to which the glory of its King, granting it now the splendor of his own trophy too, gave it to keep the primacy. At this rising of light the virgin mother, and other mothers with her, came weeping with the gift of a harvest of spices to the familiar tomb, and see the place now empty of the body, but full of power. For an angel sent from the stars was sitting on top of the stone that had been rolled away, flaming in appearance, bright in a snow-white robe. ### Scripture references - Matt 27:64–66: allusion, high confidence - Matt 28:1–3: allusion, high confidence - Gen 2:2–3: allusion, medium confidence - Mark 16:1: allusion, medium confidence ### Translation notes - Lines 15–18: the Lord's Day (dies dominica) takes its name from the Lord; as the first day it saw both the creation and the resurrection. - Line 23: Sedulius names the 'virgin mother' among the women at the tomb, which the Gospels do not mention; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 5.301 (CSEL 10:136lines 301–328–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-301). ## Book 5, lines 329–353 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-329 - Source: CSEL 10:138lines 329–353–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel terrifies the guards and gladdens the women; the guards are bribed to say the disciples stole the body, but the grave-clothes left behind expose the lie; the poet laments that Judea has lost its Christ. ### Latin text Qui gemina specie terrorem et gaudia portans Cunctaque dispensans, custodibus igne minaci Venerat in forma, Christum quaerentibus alba. Illae igitur Dominum calcata uiuere morte Angelica didicere fide. perterritus autem Miles in ancipiti retinet discrimine uitam, Deserta statione fugax testisque timoris Vera refert gratis; postquam data munera, fallit Discipulumque globum placidi sub tempore somni Clam sibi nocturna Christum abstraxisse rapina Conpositus simulator ait. fare, inprobe custos, Responde, scelerata cohors, si Christus, ut audes Dicere, concluso furtim productus ab antro Sopitos latuit, cuius iacet intus amictus? Cuius ad exuuias sedet angelus? anne beati Corporis ablator uelocius esse putauit Soluere contectum quam deuectare ligatum? Cum mora sit furtis contraria, cautius ergo Cum Domino potuere magis sua lintea tolli. Mentita est uox uana tibi. tamen ista figuram Res habet egregiam: Iudaeis constat ademptum Quem nos deuoto portamus pectore Christum. Plange sacerdotes perituros, plange ministros Et populum, Iudaea, tuum pro talibus ausis. Non tuba, non unctus, non iam tua uictima grata est. ### English translation (Claude) He, bearing terror and joy in a twofold appearance and dispensing all things, had come in a form of menacing fire to the guards, and in white to those who were seeking Christ. So the women learned through the angel's faith that the Lord lives, death trodden down. But the terrified soldier keeps his life in a dangerous plight, flees, deserting his post, and, a witness of his fear, tells the truth for nothing; after bribes were given, he lies, and, a practiced pretender, says that the band of disciples had secretly stolen Christ away for themselves in a night raid at the time of calm sleep. Speak, wicked guard, answer, criminal band: if Christ, as you dare to say, was brought out stealthily from the closed cave without the sleepers' noticing, whose grave-clothes lie inside? Beside whose discarded garments does the angel sit? Or did the one who took away the blessed body think it quicker to unwrap him than to carry him off bound? Since delay is the enemy of theft, it would have been safer to take his linen cloths along with the Lord. Your empty words have lied. Yet this event holds an excellent figure: it is clear that the Christ whom we carry in our devoted hearts was taken away from the Jews. Lament, Judea, for your priests who will perish, lament for your ministers and your people, for such daring. Not the trumpet, not the anointed, not your victim any longer is pleasing. ### Scripture references - Matt 28:4–15: allusion, high confidence - John 20:5–7: allusion, high confidence ### Translation notes - Lines 20–25 address Judea as Sedulius presents it; translated as written. ### Citation (SBL) Sedulius, Carm. pasch. 5.329 (CSEL 10:138lines 329–353–140; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-329). ## Book 5, lines 354–378 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-354 - Source: CSEL 10:140lines 354–378–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue yields to the church, Christ's bride, embodied in Mary, ever virgin, to whom (the poet says) the risen Christ first appeared; he is known at Emmaus in the breaking of bread, eats fish and honeycomb, and shows his wounds to the disciples behind closed doors. ### Latin text Quaenam bella tibi clanget tuba, rege perempto? Qui tuus unctus erit, quae uerum amiseris unctum? Victima quae dabitur, cum uictima pastor habetur? Discedat sygnagoga suo fuscata colore, Ecclesiam Christus pulchro sibi iunxit amore. Haec est conspicuo radians in honore Mariae, Quae cum clarifico semper sit nomine mater, Semper uirgo manet; huius se uisibus adstans Luce palam Dominus prius obtulit, ut bona mater Grandia diuulgans miracula, quae fuit olim Aduenientis iter, haec sit redeuntis et index. Mox aliis conuiua potens in fragmine panis Agnitus enituit, quia uerus panis apertis Semper adest oculis, fidei quos gratia claros Efficit, ut Dominum uiuentem cernere possint. Saepe dehinc proprios diuersi temporis horis Discipulos manifestus adit uescentibus illis Extemplo nunc ora ferens, nunc piscis obusti Atque faui mandens epulas, quo rite doceret Corporeas res esse dapes seseque uideri In membris, quibus ante fuit. formidine rursus Plebis apostaticae, Dominum quae caeca negasset, Cum foribus clausis resideret turba fidelis, Pace salutantis sese intulit atque foratas Expediens palmas nudat latus. ast ibi Thomas, ### English translation (Claude) What wars will the trumpet sound for you, your king slain? Who will be your anointed, since you have lost the true Anointed? What victim will be offered, when the shepherd is held to be the victim? Let the synagogue depart, darkened by its own color; Christ has joined the church to himself in beautiful love. She shines in conspicuous honor in Mary, who, though she is ever mother by a glorious name, remains ever virgin; standing before her eyes the Lord first showed himself openly in the light, so that the good mother, spreading abroad his great miracles, she who was once the way of his coming, might also be the herald of his return. Soon, a mighty guest, he shone out and was recognized by others in the breaking of bread, because the true bread is always present to opened eyes, which the grace of faith makes clear, so that they can see the Lord living. Often after that, at hours of various times, he comes openly to his own disciples while they are eating, now suddenly showing his face, now eating a meal of broiled fish and honeycomb, so as to teach clearly that the food was bodily and that he was seen in the limbs he had before. Again, in fear of the apostate people, which had blindly denied the Lord, when the faithful company was sitting with the doors shut, he came in, greeting them with peace, and, showing his pierced palms, he bares his side. But Thomas, ### Scripture references - Luke 24:30–35: allusion, high confidence - Luke 24:41–43: allusion, high confidence - John 20:19–20: allusion, high confidence - Eph 5:25–27: echo, medium confidence ### Translation notes - Lines 8–11: Sedulius says the risen Christ appeared first to his mother, which the Gospels do not record; translated as written. - Lines 19–21: the honeycomb follows the Latin text of Luke 24:42. ### Citation (SBL) Sedulius, Carm. pasch. 5.354 (CSEL 10:140lines 354–378–142; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-354). ## Book 5, lines 379–403 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-379 - Source: CSEL 10:142lines 379–403–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ lets doubting Thomas touch his wounds, showing he is no deceiver; at the sea he tells the disciples to cast their nets to the right, and the great catch, the fish, bread and fire are read as figures of the church and of baptism, the Eucharist and the Spirit. ### Latin text Cui Didymo cognomen erat, cum fratribus una Non fuerat dubiamque fidem sub corde gerebat, Donec rursus eo pariter residente ueniret Qui numquam subtractus erat. Tunc limine clauso Constitit in medio, non indignatus apertum Discipulo monstrare latus tactuque probari Vulneris et mentem patienter ferre labantis: Agnitus hinc potius, quod sit dubitantis amicus. Quisquis enim artifices caeca sub imagine fraudes Instruit et uanas cupit exercere figuras, Non uult agnosci, non uult sua facta requiri, Vt lateat sub nube doli, nebulaque recludens Omnia sollicitos odit simulator amicos. Gnarus item Dominus Petro piscante per aequor Cum sociis captum esse nihil dimittere lina In dextras hortatur aquas. mox gurgite clauso Pendula fluctiuagam traxerunt retia praedam, Per typicam noscenda uiam: nam retia dignis Lucida sunt praecepta Dei, quibus omnis in illa Dextra parte manens concluditur ac simul ulnis Fertur apostolicis Domini ad uestigia Christi. Nec piscis prunaeque uacant et panis in uno Discipulis inuenta loco. quisnam ambigat unam His rebus constare fidem, quippe est aqua piscis, Christus adest panis, sanctusque Spiritus ignis. ### English translation (Claude) who was surnamed Didymus, had not been with his brothers, and bore a doubtful faith in his heart, until, when he too was sitting with them, there came again he who had never been taken away. Then, the door shut, he stood in their midst, not disdaining to show his open side to the disciple and to be tested by the touch of the wound, and to bear patiently the wavering mind: recognized all the more from this, that he is the friend of the doubter. For whoever devises crafty frauds under a dark image and wishes to practice empty illusions does not want to be recognized, does not want his deeds examined, so as to lurk under a cloud of deceit, and, shutting all things up in mist, the pretender hates anxious friends. Likewise the Lord, knowing that Peter, fishing on the sea with his companions, had caught nothing, urges them to let down their nets into the waters on the right. Soon, the deep enclosed, the hanging nets hauled in a wave-wandering prey, to be understood by way of a figure: for the nets are the shining precepts of God for the worthy, by which all who remain in that right-hand part are enclosed, and are carried together in the apostles' arms to the feet of the Lord Christ. Nor were fish and coals and bread lacking, found by the disciples in one place. Who would doubt that one faith consists in these things? for the fish is in the water, Christ is present as the bread, and the Holy Spirit as the fire. ### Scripture references - John 20:24–29: allusion, high confidence - John 21:1–9: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.379 (CSEL 10:142lines 379–403–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-379). ## Book 5, lines 404–428 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-404 - Source: CSEL 10:143lines 404–428–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the meal Christ asks Peter three times whether he loves him and entrusts him with his sheep, undoing the threefold denial; he gives his disciples his peace and commands them to baptize all nations, then ascends from Bethany and sits at the Father's right hand. ### Latin text Hinc etenim abluimur, hoc pascimur, inde sacramur. Tunc epulis praeceptor eos inuitat edendis Alloquiis de more piis, mensamque petentes Vnanimes nota Domini bonitate fruuntur Et Christum sensere suum. modicoque paratu Postquam uieta fames et surrexere relictis Rite toris, an corde Petrus se diligat alto, Explorat Dominus; Petrus annuit. ergo nitentes Pastor amans augere greges operario in omni Parte bono commendat oues, commendat et agnos. Haec terno sermone monens, ut terna negantis Culpa recens parili numero purgata maneret. Inde sequenda docens, Pacem omnes, inquit, habete, Pacem ferte meam, pacem portate quietam, Pacem per populos monitis dispergite sanctis Et mundum uacuate malis: gentesque uocari Finibus e cunctis, latus qua tenditur orbis, Iussis mando meis omnesque in fonte lauari. Haec ubi dicta pio Dominus sermone peregit, Bethaniae mox arua petit: coramque beatis Qui tantum meruere uiris spectare triumphum, Aetherias euectus abit sublimis in oras. Et dextra sedet ipse Patris totumque gubernat Iure suo, qui cuncta tenens excelsa uel ima, Tartara post caelum penetrat, post tartara caelum. ### English translation (Claude) For by the one we are washed, by this one fed, by that one consecrated. Then the teacher invites them to eat the meal with kind words, as was his custom, and, coming to the table with one mind, they enjoy the Lord's familiar goodness and knew him to be their Christ. And when, with a modest meal, hunger was overcome and they had risen, leaving their places in order, the Lord asks whether Peter loves him from the depth of his heart; Peter assents. So the loving shepherd, wishing to increase his shining flocks, entrusts the sheep to a worker good in every part, entrusts the lambs too, giving this charge in threefold speech, so that the threefold guilt of the recent denier might remain purged by an equal number. Then, teaching what they must follow, he says: “Have peace, all of you, bring my peace, carry quiet peace, scatter peace among the peoples by holy admonitions and empty the world of evils: and I command that the nations be called from all the ends of the earth, wherever the wide world stretches, and that all be washed in the font.” When the Lord had finished these words in kindly speech, he soon goes to the fields of Bethany: and before the blessed men who alone deserved to see the triumph, raised on high, he departs into the regions of heaven. And he sits at the right hand of the Father and governs all things by his own right, he who, holding all things high and low, entered Tartarus after heaven, and heaven after Tartarus. ### Scripture references - John 21:12–17: allusion, high confidence - John 14:27: allusion, high confidence - Matt 28:19: allusion, high confidence - Luke 24:50–51: allusion, high confidence - Mark 16:19: allusion, high confidence - Eph 4:9–10: echo, medium confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.404 (CSEL 10:143lines 404–428–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-404). ## Book 5, lines 429–438 - URL: https://sophiascriptura.com/fathers/sedulius-carmen-paschale/5-1/#p-5-429 - Source: CSEL 10:145lines 429–438–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples watch Christ ascend and go to teach all; they wrote only a few of his deeds, for the whole world could not contain the books if all were written, and the poem ends. ### Latin text Illi autem laetis cernentes uultibus altas Ire super nubes Dominum tractusque coruscos Vestigiis calcare suis ueneranter adorant Sidereasque uias alacri sub corde reportant, Quas cunctos doceant: testes nam iure fideles Diuinae uirtutis erant, qui plura uidentes Innumerabilium scripserunt pauca bonorum. Nam si cuncta sacris uoluissent tradere chartis Facta redemptoris, nec totus cingere mundus Sufficeret densos per tanta uolumina libros. ### English translation (Claude) But they, watching with glad faces as the Lord went above the high clouds and trod the shining tracts with his footsteps, reverently adore him and carry back in eager hearts the starry ways, to teach them to all: for they were rightly faithful witnesses of the divine power, who, having seen many things, wrote down a few of his countless good deeds. For if they had wished to hand down in sacred pages all the deeds of the Redeemer, not even the whole world would be enough to hold the crowded books in so many volumes. ### Scripture references - Acts 1:9–11: allusion, high confidence - Luke 24:52: allusion, medium confidence - John 21:25: allusion, high confidence ### Citation (SBL) Sedulius, Carm. pasch. 5.429 (CSEL 10:145lines 429–438–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-carmen-paschale/5-429).