Tractates 2.36.1–2.61.1
Latin text: PL 11 (Latin text: Migne, Patrologia Latina, vol. 11, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Tractates 2, chapter 36
2.36.1PL 11:476a
Eia, fratres, quos beatæ sitis exoptatus ardor incendit, quos nectarei fluenti dulce murmur invitat, lacteum genitalis fontis ad laticem convolate incunctanter, ac fortiter bibite, dum licet, superfluentis amnis undæ subjecti, toto impetu, totaque devotione vestra vasa replete, ut semper vobis aqua sufficiat, hoc ante omnia scientes, quia hanc nec effundere licet, nec rursus haurire.
Come, brothers, whom the longed-for heat of blessed thirst inflames, whom the sweet murmur of the nectar-like stream invites, fly together without hesitation to the milky water of the generative font, and drink bravely while you may; placed under the wave of the overflowing river, with all your force and all your devotion fill your vessels, so that you may always have enough water, knowing this before all things, that it is permitted neither to pour it out nor to draw it again.
Ps 42:1 (41:2 LXX) (allusion, medium confidence) · John 7:37–38 (allusion, medium confidence)
Notes and citation
Summary: Zeno invites the thirsty candidates to drink at the font, warning that baptism can neither be lost nor repeated.
- An Easter invitation to the font; a near-duplicate of 2.37.1. 'neither to pour it out nor to draw it again' teaches that baptism is not repeated.
Notes on the original text
- Digital text corrected (OCR slip; joined words and OCR slip): exoptatlus ardor → exoptatus ardor; utsemper vobis:Iqua sufficiat → ut semper vobis aqua sufficiat; quiabanc nec effundere → quia hanc nec effundere.
Topics: Baptism
Cite (SBL): Zeno, Tract. 2.36.1 (PL 11:476a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-36-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-36-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 37
2.37.1PL 11:476a–477a
Eia, fratres, quos beatae sitis exoptatus ardor incendit, cupiditate ac velocitate cervina lacteam genitalis fontis ad laticem convolate. Fortiter bibite, ut semper vobis aqua sufficiat, hoc principaliter scientes, quia hanc nec effundere licitum est nec rursus haurire.
Come, brothers, whom the longed-for heat of blessed thirst inflames, fly with the desire and speed of a deer to the milky water of the generative font. Drink bravely, so that you may always have enough water, knowing this above all, that it is permitted neither to pour it out nor to draw it again.
Ps 42:1 (41:2 LXX) (allusion, high confidence)
Notes and citation
Summary: In a shorter form of the same invitation Zeno calls the candidates to run like the deer to the font.
- An Easter invitation on Psalm 42 (LXX 41), read at the baptismal procession.
Notes on the original text
- Digital text corrected (joined words and OCR slip): genitalis fontisad lalicem → genitalis fontis ad laticem.
Topics: Baptism
Cite (SBL): Zeno, Tract. 2.37.1 (PL 11:476a–477a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-37-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-37-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 38
2.38.1PL 11:477a–478b
Post devotissima completa expiationis sacræ casta jejunia, post clarissimae noctis suo sole dulces vigilias, post lactei fontis lavacro vitæ in spem immortalitatis animas pullutantes, ex quo qui eratis ætate diversi, diversi natione, subito germani fratres, subito unigeniti emersistis infantes, hortor vos nativitatis tantæ festa læto celebrare convivio: sed non illo, in quo diversis epulis intrimentorum lenocinio saporis de summa certantibus, obrutum pectus sæpe crudis atque acidis vomitibus inurgetur; in quo musti vestri dulcedo sæcularis, vini pridiani exhalante fœtore, corrumpitur: sed coelesti prandio, honesto, puro, salubri, atque perpetuo; quod, ut saturi semper ac felices esse possitis, esurienter accipite. Paterfamilias panem vinumque pretiosum vobis ex usibus suis sua de mensa largitur. Tres pueri unanimes legumina inferunt primi, quibuS, ut scitus sii sapor, salem sapientiæ aspergunt: oleum Christus infundit: Moyses primitivam festinus, maturamque procuravit agninam, Abraham pinguem conditamque fideliter vitulinam. Isaac innocenter oleum portat, et ligna. Jacob patienter varia exhibet pecora. Joseph præmotus ad mensuram prærogat cunctis annonam. Sane si quis aliquid desideraverit, qui recondidit, Noe omnia illi arcarius non negabit. Petrus piscator recentes marinos affatim pisces apponit cum sarda admirabili. Tobias peregrinus fluvialis piscis interanea diligenter accurat et dat. Joannes camelarius devote præcurrens, de suo etiam attulit et locustas. Ne alter alterum manducantem denotet, invitator admonet Paulus. David regiis pastoromnibus momentis lac argenteum subministrat, et caseum. Zachæus sine mora quadruplicata expungit apophoreta: Deus et Dominus noster Jesus Christus Dei Filius dulcia, sicut prior qui hoc prandio pastus est ante nos, dicit: Quam dulcia faucibus meis eloquia tua super mel, et favum ori meo! Hæc, fratres, si quis libenter crediderit, largiores adhuc escas inveniet; quibus si diligens fuerit, semper et se et alios bonis omnibus satiabit: per Dominum nostrum Jesum Christum.
After the most devout and completed chaste fasts of sacred expiation, after the sweet vigils of the most brilliant night with its own sun, after souls sprouting into the hope of immortality from the bath of life of the milky font, from which you who were different in age, different in nation, have suddenly emerged as brothers, suddenly as only-begotten infants, I urge you to celebrate the feast of so great a birth with a joyful banquet: but not that one in which, with various dishes competing for the top with the enticement of the cooks' flavours, the overwhelmed breast is often oppressed with raw and sour vomiting; in which the worldly sweetness of your new wine is spoiled by the stench of yesterday's wine breathed out: but with a heavenly luncheon, honourable, pure, healthy and everlasting; which, so that you may always be full and happy, receive hungrily. The householder bestows on you from his own table, from his own stores, bread and precious wine. The three like-minded boys bring in the vegetables first, on which, so that the taste may be refined, they sprinkle the salt of wisdom; Christ pours in the oil; Moses has hastily provided the firstborn and ripe lamb, Abraham faithfully a fat and seasoned calf. Isaac innocently carries the oil and the wood. Jacob patiently presents various flocks. Joseph, moved beforehand, gives out the grain supply to all by measure. Indeed, if anyone wants anything, Noah, the keeper of the ark, who stored it away, will not refuse him anything. Peter the fisherman puts out plenty of fresh sea fish with a wonderful sardine. Tobias the traveller carefully prepares the entrails of the river fish and gives them. John, the camel-hair wearer, running ahead devotedly, has brought from his own stock locusts too. Paul, the host, warns that one should not reproach another who eats. David, the royal shepherd, supplies at every moment silver milk and cheese. Zacchaeus without delay pays out fourfold gifts to take home: our God and Lord Jesus Christ, the Son of God, gives sweet things, as the one who before us fed at this luncheon says: 'How sweet are your words to my throat, above honey and the honeycomb to my mouth!' These things, brothers, if anyone gladly believes, he will find still more abundant food; and if he is diligent in it, he will always satisfy both himself and others with all good things: through our Lord Jesus Christ.
Dan 1:12 (allusion, medium confidence) · Exod 12:5 (allusion, high confidence) · Gen 18:7 (allusion, high confidence) · Gen 22:6 (allusion, high confidence) · Gen 41:56 (allusion, high confidence) · John 21:9–13 (allusion, high confidence) · Matt 3:4 (allusion, high confidence) · Rom 14:3 (allusion, high confidence) · Luke 19:8 (allusion, high confidence) · Ps 119:103 (118:103 LXX) (quotation, high confidence)
Notes and citation
Summary: Zeno invites the newly baptized after the Easter fast and vigil to a spiritual banquet in which the figures of Scripture serve the dishes.
- A playful allegory of the Easter Eucharist. Allusions: Dan 1:12 (vegetables); Exod 12:5; Gen 18:7; Gen 22:6; Gen 30:43; Gen 41:56; Gen 6:21; John 21:9–13; Tobit 6 (extrabiblical); Matt 3:4; Rom 14:3; 1 Sam 17:18; Luke 19:8. Quotation: Ps 119:103 (LXX 118:103).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and joined words; OCR slips; OCR slips (uncertain); joined words; joined words and OCR slips): Post devotissimacompleta → Post devotissima completa; jejunia,post clarissimae → jejunia, post clarissimae; lavacro vita!! in spem → lavacro vitæ in spem; festa læto eelebrare → festa læto celebrare; lenocinio saporis de suMma certantibus → lenocinio saporis de summa certantibus; honesto, poro, salubri, atque perpetuo;quod, utsaturi → honesto, puro, salubri, atque perpetuo; quod, ut saturi; Paterfamilias paucm vinumque pretiosumvobis → Paterfamilias panem vinumque pretiosum vobis; Isaac innocenter oleum portat, ct ligna → Isaac innocenter oleum portat, et ligna; Josephr præmotus admensuram → Joseph præmotus ad mensuram; Noe omnia illiarcarius → Noe omnia illi arcarius; recentes marinosaffatim → recentes marinos affatim; piscis interaneadiligenter accurat et:,sat → piscis interanea diligenter accurat et dat; Joannes' camelariusdevote præcurrens, de sita met attulitet locustas → Joannes camelarius devote præcurrens, de suo etiam attulit et locustas; Zachæus sino mora → Zachæus sine mora; Deus etDominus noster → Deus et Dominus noster; dulcia, sient prior → dulcia, sicut prior; dicH: Quam dulcia faucibus meis eloquid tua super mei → dicit: Quam dulcia faucibus meis eloquia tua super mel.
Extrabiblical texts: Tob 6 (Tobit [in RC, EO, ETH canons]; allusion)
Topics: Baptism, Fasting, Easter and the church year
Cite (SBL): Zeno, Tract. 2.38.1 (PL 11:477a–478b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-38-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-38-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 39
2.39.1PL 11:478a–479a
Recte sanctissimus David ait: Beati, quorum remissæ sunt iniquitates et quorum tecta sunt peccata: quia beatus esse non potest, fratres, in prima nativitate persistens, quem æstuantium delictorum fax incensa omnibus momentis exurit: qui pædorem sui secum carceris portat: qui carnificem sentit ante quam videat: qui nomen judicis pertimeScit; qui, sicunde susurrus ingruerit, se quæri, se aestimat inveniri: cui securitatis profectus est nullus, etiamsi contingat ei accusatore carere, teste conscio; cum se ipso carere non possit, quia violentior omni tortori conscientia numquam suum deserit peccatorem. In hoc reatu, fratres, usque nunc fuistis: sed fortiter examinati estis: sed, ut indulgentiam perciperetis, pro vobis bene vigilastis, optime estis auditi. Novum judicii genus, in quo reus si excusaverit crimen, damnatur, absolvitur, si fatetur. O magna potestas, magna peritia, magna pietas judicis nostri! a quo universi generis peccatores, ut possint beate vivere, puniri festinant; descendit quippe gladius pius in viscera peccatoris, et uno eodemque ictu, incolumi corporis manente materia, interficit hominem veterem, creat novum, et sacri gurgitis elemento sepelit. Et cum omnium aquarum natura sit talis, ut cum in profundum homines susceperit vivos, evomat mortuos; aqua nostra suscipit mortuos, et evomit vivos, ex animalibus veros homines factos, ex hominibus in angelos transituros. si provectus ætatis eorum infantiam non mutaverit.
Rightly does most holy David say: 'Blessed are those whose iniquities are forgiven and whose sins are covered': because, brothers, he cannot be blessed who remains in his first birth, whom the kindled torch of seething offences burns at every moment; who carries the filth of his prison with him; who feels the executioner before he sees him; who dreads the judge's name; who, whenever a whisper falls, thinks that he is sought, that he is found; who has no progress of security, even if he happens to lack an accuser, with his conscience as witness; since he cannot lack himself, because conscience, more violent than any torturer, never abandons its sinner. In this guilt, brothers, you have been until now: but you have been bravely examined: but, to receive pardon, you have kept good vigil for yourselves, you have been heard excellently. A new kind of judgment, in which the accused, if he excuses his crime, is condemned; is acquitted, if he confesses. O great power, great skill, great tenderness of our judge! By whom sinners of every kind hasten to be punished, so that they may live blessedly; for the loving sword descends into the inner parts of the sinner, and with one and the same blow, the material of the body remaining unharmed, it kills the old man, creates a new one, and buries it in the element of the sacred flood. And whereas the nature of all waters is such that, when they have received men alive into the deep, they vomit them out dead, our water receives the dead and vomits them out alive, made true men from animal men, to pass from men into angels, if the advance of their age does not change their infancy.
Ps 32:1 (31:1 LXX) (quotation, high confidence) · Heb 4:12 (allusion, medium confidence) · Rom 6:4–6 (allusion, high confidence)
Notes and citation
Summary: Zeno, on Psalm 32:1, describes baptism as a judgment in which confession brings acquittal and the old man dies so that a new one may live.
- Quotation: Ps 32:1 (LXX 31:1). 'you have been examined' refers to the scrutinies of the candidates. Allusions: Rom 4:7; Heb 4:12; Rom 6:4–6.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and joined words; joined words and stray mark; split word; split word and OCR slip; split word and capital; stray mark): Davidait: Beati, quorumremissæ sunt iniquitates et quorum. tecta → David ait: Beati, quorum remissæ sunt iniquitates et quorum tecta; de. lictorum fax incensa Omnibus → delictorum fax incensa omnibus; sui secnm c'arceris portat: qui carnificemsentit → sui secum carceris portat: qui carnificem sentit; qui, sic unde susurrus ingruerit, se quæri, se aestimant inveniri → qui, sicunde susurrus ingruerit, se quæri, se aestimat inveniri; Novum judicii genus, in quo rens si excusaverit → Novum judicii genus, in quo reus si excusaverit; V magna potestas, magna peritia, magna pictas judicis noslri! a quouniversi → O magna potestas, magna peritia, magna pietas judicis nostri! a quo universi; in visu era peccatoris → in viscera peccatoris; sacri gurgilis → sacri gurgitis; aqua nostra suscipit 'mortuos → aqua nostra suscipit mortuos; ex animalibus vcros homines → ex animalibus veros homines.
Topics: Baptism, Forgiveness of sins
Cite (SBL): Zeno, Tract. 2.39.1 (PL 11:478a–479a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-39-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-39-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 40
2.40.1PL 11:479b–480a
Exsultemus, fratres, in Christo: triumphatorique perpetuo hymnis, citharis, tympanis, canticis gratiam referamus, qui nobis promissa perpetuans pia sanctione (ut aiunt) claves vere aureas misit: et quidem non illas, quæ maligno beneficio crimina excipiunt, quæ corpori parcunt, animam liberare non possunt; quæ peccata, cum dissimulando praetereunt, non adimunt, sed includunt; quæ reum, qualem invenerint, talem quoque dimittunt; quae in pari causa ipsi præstatori nihil prodesse possunt. At vero nostrae acervatim absolvunt, quidquid invenerint, nec aliquid subsecivi esse patiuntur: sed pectorum aperiunt cuncta penetralia, diligenter universa crimina expellunt. ac rursus diligenter occludunt, ne quid illo vel frivolum, inde quod excluditur, revertatur. Mira ratio, mira beatitudo! Salvo reo punitur reatus in reo, integroque statu moritur in homine, propter quod homo fuerat moriturus. Inde est, quod nostra non habet necessaria tormenta confessio; quod sine sudore tortoris facinora sua sponte reus, ut fiat innocens, confitetur. Pretiosa indulgentia est, fratres, quæ et veniam præstat et medicinam. Cæterum qui parcit venefico, homicidæ, adultero, incestatori, sacrilego, nisi ejus curaverit mentem, non video quid illi præstiterit. O liberatoris nostri profunda providentia! O præstantia singularis! O dulcis sententia! O damnatio necessaria! Homo jugulatur, ut vivat: percussor, percussorisque non cernitur gladius: percussique non hiat vulnus, non defluit sanguis, non decolor color est. Ipse est, et tamen ipse non est. Vetus quidem videtur domicilium, sed novus est inquilinus, mutatione morum nativitatis suæ nobilitatem incredulis variis virtutibus monstrans. Cujus sanctionem, vestræ ætatis omni curriculo manente in sua semper infantia, custodite: ac fortiter præcavete ne primi hominis quondam vestri umquam memoriam recolatis.
Let us rejoice, brothers, in Christ, and give thanks with hymns, harps, drums and songs to the perpetual triumphant one, who, making his promises perpetual by a loving decree (as they say), has sent truly golden keys: and not those which by a malign kindness take in crimes, which spare the body but cannot free the soul; which, passing over sins by pretending not to see them, do not take them away but shut them in; which release the accused just as they found him; which, in a like case, can profit nothing to the giver himself. But ours absolve in a heap whatever they find, and do not allow anything to be left over: but they open all the inner places of the breasts, diligently drive out all crimes, and diligently close them again, lest anything, even trivial, of what is shut out should return there. Wonderful reasoning, wonderful blessedness! The accused kept safe, the guilt in the accused is punished, and, his state whole, that dies in the man for which the man was going to die. Hence it is that our confession does not need torments; that without the torturer's sweat the accused of his own accord confesses his crimes, so as to become innocent. Precious is the indulgence, brothers, which gives both pardon and healing. For he who spares a poisoner, a murderer, an adulterer, one guilty of incest, a sacrilegious man, unless he has cured his mind, I do not see what he has given him. O deep providence of our liberator! O singular excellence! O sweet sentence! O necessary condemnation! Man is slain so that he may live: the striker and the striker's sword are not seen: the wound of the one struck does not gape, the blood does not flow, the colour does not fade. He is himself, and yet he is not himself. The dwelling indeed seems old, but the inhabitant is new, showing the unbelievers the nobility of his birth by the change of conduct and various virtues. Keep its decree, your infancy remaining always in itself through the whole course of your life: and beware bravely that you never recall the memory of your former first man.
Matt 16:19 (allusion, medium confidence) · Rom 6:6 (allusion, medium confidence)
Notes and citation
Summary: Zeno contrasts imperial pardons, which free the body but leave guilt, with baptism, which removes sin, kills the old man and gives life.
- The 'golden keys' of imperial amnesty (perhaps an Easter amnesty) are contrasted with the keys of the church (Matt 16:19). 'He is himself, and yet he is not himself' translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words; split word): ejus curaverit nemeti → ejus curaverit mentem; non video quid iUi præstiterit. liberatoris → non video quid illi præstiterit. O liberatoris; singularis! 0 dulcis sententia → singularis! O dulcis sententia; percussi que non hiat → percussique non hiat; Ipse est, et tamcn ipse non cst → Ipse est, et tamen ipse non est; novus est inquilinus,mutatione → novus est inquilinus, mutatione; providentia! 0 præstantia → providentia! O præstantia.
Topics: Baptism, Forgiveness of sins
Cite (SBL): Zeno, Tract. 2.40.1 (PL 11:479b–480a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-40-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-40-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 41
2.41.2PL 11:480b–481a
Exsultate, fratres, in Christo, acceptaque indulgentia regale beneficium diligenter, fortiter ac fideliter custodite; etenim omnis actus vester contractus ablatus est, securi gaudete: nihil saeculo jam debetis. Imago quidem reatus nunc usque fuistis, sed fortiter examinati estis: et, ut indulgentiam perciperetis, pro vobis ipsis bene vigilastis: optime estis auditi. Novum judicii genus est, in quo reus, si excusaverit crimen, damnatur; absolvitur, si fatetur. Magna ratio, magna potestas, magna pietas judicis nostri, a quo universi generis peccatores, ut possint beate vivere, puniri festinant. Mira ratio: mirum profecto mysterium. Salvo reo, punitur reatus in reo, integroque statu moritur in homine, propter quod homo fuerat moriturus. Inde est, quod nostra non habet necessaria tormenta confessio, quod sine truculenti sudore tortoris facinora sua sponte reus, ut fiat innocens, confitetur. Pretiosa res est, fratres, quæ et honorem praestat, et praemium. O liberatoris nostri profunda providentia! O praestantia singularis! O dulcis sententia! O damnatio necessaria! In semetipso homo jugulatur, ut vivat: percussor non videtur, percussoris non cernitur gladius, percussi non hiat vulnus, non defluit sanguis exspirantis, non palpitat corpus, non decolor color est. Ipse est, tamen non est ipse. Vetus quidem videtur domicilium: sed novus inquilinus exsultat mutatione morum, nativitatis suæ nobilitatem incredulis variis virtutibus probaturus.
Rejoice, brothers, in Christ, and, having received pardon, guard the royal benefit diligently, bravely and faithfully; for your whole contract has been taken away; rejoice securely: you now owe nothing to the world. You were until now the image of guilt, but you have been bravely examined: and, to receive pardon, you have kept good vigil for yourselves: you have been heard excellently. It is a new kind of judgment, in which the accused, if he excuses his crime, is condemned; is acquitted, if he confesses. Great reasoning, great power, great tenderness of our judge, by whom sinners of every kind hasten to be punished, so that they may live blessedly. Wonderful reasoning: truly a wonderful mystery. The accused kept safe, the guilt in the accused is punished, and, his state whole, that dies in the man for which the man was going to die. Hence it is that our confession does not need torments, that without the sweat of a cruel torturer the accused of his own accord confesses his crimes, so as to become innocent. It is a precious thing, brothers, which gives both honour and reward. O deep providence of our liberator! O singular excellence! O sweet sentence! O necessary condemnation! In himself man is slain so that he may live: the striker is not seen, the striker's sword is not seen, the wound of the one struck does not gape, the blood of the one expiring does not flow, the body does not twitch, the colour does not fade. He is himself, yet he is not himself. The dwelling indeed seems old: but a new inhabitant exults in the change of conduct, to prove to the unbelievers the nobility of his birth by various virtues.
Col 2:14 (allusion, medium confidence) · Rom 6:6 (allusion, medium confidence)
Notes and citation
Summary: In a combined form of the two preceding addresses Zeno tells the newly baptized that their debt is cancelled and the old man has died without wound.
- The editors note that this address combines parts of 2.39 and 2.40 with small changes.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words): Exsaltate, fratres → Exsultate, fratres; ablatus est, securigaudete → ablatus est, securi gaudete; et bonorem praestat → et honorem praestat; 0 Ii bcratoris nostri profunda providentia! 0 praestantia singularis!0 dulcis → O liberatoris nostri profunda providentia! O praestantia singularis! O dulcis; non decolor color cst. Ipse eat, tamen → non decolor color est. Ipse est, tamen.
Topics: Baptism
Cite (SBL): Zeno, Tract. 2.41.2 (PL 11:480b–481a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-41-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-41-2) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 42
2.42.1PL 11:481a–481b
Salvete hodie, nati fratres in Christo, acceptæque indulgentia regale beneficium diligenter, fortiter ac fideliter custodite; etenim vester contractus omnis ablatus est: securi gaudete; nihil sæculo jam debetis. Ecce nullum pondus, stridor nullus est mundanarum vestris in cervicibus catenarum. Vinculis nullis impeditæ sunt manus, nullis pedes onerati compedibus. Non vos ullus terror exagitat, non ullæ sordes offuscant. Qui conscium timebatis, conscientiam non timetis: vetus enim homo vester feliciter condemnatus est, ut absolveretur: sacri gurgitis unda sepultus, ut sepulcri nido vivificatus, resurrectionis jura gustaret. O magna providentia Dei nostri! O bonæ matris charitas pura! diverso genere, sexu, ætate, conditione suscipiens necat odio criminum, ut noverca: pia servat, ut mater: necatosque non ante vivificat, quam omne virus vetustatis extinguat. Ne quid adulterum pariat, ac ne quem plus amare videatur, aut minus, unam nativitatem, unum lac, unum stipendium, unam Spiritus sancti præstat omnibus dignitatem. Quam speciosum est, fratres, quamque salutare, quem paulo ante ridiculo habueris, admirari: cujus exsecratus sis corruptelam, optes imitari virtutem: quem cupidum semper horrueris, stupeas passim in pauperes et egenos sua bona universa fundentem: postremo quem noveris idololatriæ fanum, gaudeas Dei templum. Itaque beatus est semper, qui meminit, quod renatus sit: beatior, qui non meminerit, quid fuit ante, quam renatus sit: beatissimus, qui infantiam suam provectu temporis non mutaverit.
Hail today, brothers born in Christ, and, having received pardon, guard the royal benefit diligently, bravely and faithfully; for your whole contract has been taken away: rejoice securely; you now owe nothing to the world. See, there is no weight, no clank of worldly chains on your necks. Your hands are hindered by no fetters, your feet loaded with no shackles. No terror drives you, no filth darkens you. You who feared your accomplice do not fear your conscience: for your old man has been happily condemned so that he might be acquitted: buried in the wave of the sacred flood, so that, given life in the nest of the tomb, he might taste the rights of resurrection. O great providence of our God! O pure love of a good mother! Receiving those of different race, sex, age and condition, she kills them like a stepmother by hatred of their crimes; she keeps them lovingly like a mother; and she does not give life to those she has killed before she extinguishes all the poison of oldness. Lest she bear anything adulterous, and lest she seem to love anyone more or less, she grants to all one birth, one milk, one stipend, one dignity of the Holy Spirit. How beautiful it is, brothers, and how saving, to admire one whom a little before you held in ridicule; to wish to imitate the virtue of one whose corruption you cursed; to be astonished at one whom you always shuddered at as greedy, pouring out all his goods everywhere on the poor and needy; finally, to rejoice that one whom you knew as a shrine of idolatry is a temple of God. So he is always blessed who remembers that he has been reborn; more blessed he who does not remember what he was before he was reborn; most blessed he who has not changed his infancy with the advance of time.
Rom 6:4 (allusion, high confidence) · 1 Cor 3:16 (allusion, medium confidence) · 2 Cor 5:17 (allusion, medium confidence)
Notes and citation
Summary: Zeno greets the newly baptized, freed from the chains of sin, and praises the church as a mother who gives one birth to all.
- 'one stipend' is perhaps the denarius of baptism (see 2.35.1). Allusions: Rom 6:4; 1 Cor 3:16; 2 Cor 5:17.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Salvete bodie, nati fratres in Cbristo → Salvete hodie, nati fratres in Christo; Viculis nullis → Vinculis nullis; sacri gurgitis unda sepuhus → sacri gurgitis unda sepultus; magna providentia Dei nostri! 0 bonas matris → O magna providentia Dei nostri! O bonæ matris; pia servat, ut mater: neeatosque → pia servat, ut mater: necatosque; unum stipendium, ullam Spiritus → unum stipendium, unam Spiritus; qnem cupidom semper horrueris → quem cupidum semper horrueris; in pauperes et egcnos → in pauperes et egenos; bcatior, qui non → beatior, qui non.
Topics: Baptism, The church
Cite (SBL): Zeno, Tract. 2.42.1 (PL 11:481a–481b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-42-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-42-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 43
2.43.1PL 11:481b–482a
Æthereæ gentes, exsultate, novella pignora in Christo, florentissimique hodierni spiritalis ortus vestri candorem ne quo pacto maculetis, perpeti diligentia custodite; quia nescit iterare quod præstat. Ecce pueri, adolescentes, juvenes, senes utriusque sexus, qui eratis rei, eratis et immundi, mundana nativitate, contra omni reatu jam liberi, mundi estis infantes: et, quod est admirabile, et gratum, subito uno momento facti ætatibus diversis æquævi. Sed curiositatem vestram bene novi veteris vitæ usurpatione; quod quidem vobis ulterius non licebit. Fortassis requiratis et a nobis, qua genitura, quove signo tam diversos, tam plures, tam dispares una uno partu vestra vos peperit mater. Sicut parvulis morem geram, sacrique horoscopi pandam tota brevitate secreta.
Heavenly nations, rejoice, new pledges in Christ, and guard with perpetual diligence the whiteness of your most flourishing spiritual birth today, lest you stain it in any way; for it does not know how to repeat what it grants. See, boys, adolescents, young men, old men of both sexes, who were guilty and also unclean by your worldly birth, now on the contrary free of all guilt, you are clean infants: and, what is admirable and pleasing, suddenly in one moment made of equal age though of different ages. But I know your curiosity well from the habit of your old life; which indeed will no longer be allowed you. Perhaps you may ask of us too under what nativity, under what sign your one mother bore you, so different, so many, so unlike, in one birth. As with little ones I will humour you, and lay open with all brevity the secrets of the sacred horoscope.
Notes and citation
Summary: Zeno greets the newly baptized, now all infants of equal age, and promises to explain their 'horoscope'.
- Introduction to Zeno's Christian reading of the zodiac. 'it does not know how to repeat' teaches that baptism is not repeated.
Notes on the original text
- Digital text corrected (OCR slip): florentissimique bodierni → florentissimique hodierni; una uno partu vestra vos peperil mater → una uno partu vestra vos peperit mater.
Topics: Baptism
Cite (SBL): Zeno, Tract. 2.43.1 (PL 11:481b–482a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-43-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.43.2PL 11:482a–483a
Igitur, fratres, genesis talis est vestra. Primus vos, qui in se credentem reprobat nullum, non Aries, sed Agnus excepit: qui vestram nuditatem velleris sui niveo candore vestivit: qui suum lac beatum vagitu hiantibus vestris labris indulgenter infudit. Idem non tumidus cervice, non torvus fronte, non minax cornu Taurus, sed optimus, dulcis, blandus ac mitis vos admonet Vitulus, ut nulla ullo in opere captantes auguria, ejus sine malitia succedentes jugo, terramque vestræ carnis domando fecundantes, laetam divinorum seminum messem cœlestibus horreis inferatis. Et admonet prosequentibus Geminis, id est duobus salutare canentibus testamentis, ut principaliter idololatriam, impudicitiam, avaritiamque fugiatis, quae est incurabilis cancer. Leo autem noster, sicut Genesis protestatur, leonis est catulus, cujus ista pia sacramenta celebramus, qui ad hoc recubans obdormivit, ut vinceret mortem; ad hoc evigilavit, ut beatæ resurrectionis suæ in nos munus immortalitatis conferret. Quem competenter sequitur Virgo prænuntians Libram, ut nosceremus Dei per Filium, qui incarnatus processit ex virgine, æquitatem justitiamque terris illatam: quam qui constanter tenuerit ac fideliter ministraverit, non dicam Scorpionem, sed, sicut Dominus ait in Evangelio, omnes omnino serpentes illæsa planta calcabit. Sed nec ipsum quoque diabolum, qui vere est acerrimus Sagittarius, formidabit umquam, variis atque igneis sagittis armatus, totius humani generis omni momento corda distringens: propter quod sic Paulus Apostolus ait: Induite vos armaturam Dei, ut possitis vos constare adversus nequitias diaboli, accepto scuto fidei, per quod poteritis omnes sagittas illius mali, quæ sunt igne plenæ, extinguere. Is enim infelicibus non numquam immittit Capricornum vultu deformem, et per cornu exilioris labra liventia spumantibus venis ebulliens, palpitante ruina captivi tota miserabiliter per membra desaevit. Alios amentes, alios furiosos, alios homicidas, alios adulteros, alios sacrilegos, alios avaritia efficit cæcos. Longum est ire per singula. Varias atque innumerabiles nocendi artes habet: sed has omnes salutari profluens amne non magnopere noster Aquarius delere consuevit; quem necessario uno sequuntur duo Pisces in signo, id est duo ex Judæis et Gentibus populi, baptismatis aqua viventes, in unum populum Christi uno signo signati.
So, brothers, your nativity is this. First, not a Ram but the Lamb received you, who rejects no one who believes in him; who clothed your nakedness with the snowy whiteness of his fleece; who indulgently poured his blessed milk into your lips gaping with crying. Then not a Bull, swollen in neck, fierce in brow, threatening in horn, but a Calf, excellent, sweet, gentle and mild, warns you that, seeking no omens in any work, you should go under his yoke without malice, and, by taming the earth of your flesh, make it fruitful and bring a happy harvest of divine seeds into the heavenly barns. And the Twins that follow warn, that is, the two Testaments singing salvation, that above all you should flee idolatry, unchastity and avarice, which is an incurable Cancer. Our Lion, as Genesis testifies, is the lion's whelp, whose loving sacraments we celebrate, who lay down and slept so as to conquer death; awoke so as to confer on us the gift of immortality of his blessed resurrection. Fittingly the Virgin follows him, foretelling the Scales, so that we might know that through the Son of God, who came forth incarnate from a virgin, equity and justice were brought to the earth: whoever constantly holds and faithfully administers it will tread, I will not say on the Scorpion, but, as the Lord says in the Gospel, on all serpents whatever with unharmed foot. Nor will he ever fear the devil himself, who is truly the fiercest Archer, armed with various and fiery arrows, piercing at every moment the hearts of the whole human race; for which reason the apostle Paul says thus: 'Put on the armour of God, so that you may stand against the wickedness of the devil, taking the shield of faith, by which you will be able to extinguish all the arrows of the evil one, which are full of fire.' For he sometimes sends against the unhappy the Goat, deformed in face, and through his horn, boiling out through livid lips with foaming veins, with the quivering ruin of his captive, he rages pitiably through all the limbs. Some he makes mad, some furious, some murderers, some adulterers, some sacrilegious, some blind with avarice. It is long to go through each. He has various and countless arts of harming: but all these our Water-bearer, flowing with his saving river, has been accustomed to wipe out without great effort; whom necessarily two Fishes follow in one sign, that is, two peoples from the Jews and the Gentiles, living by the water of baptism, sealed with one sign into one people of Christ.
John 1:29 (allusion, medium confidence) · Gen 49:9 (allusion, high confidence) · Luke 10:19 (allusion, high confidence) · Eph 6:11 (quotation, high confidence) · Eph 6:16 (quotation, high confidence) · Eph 2:14–16 (allusion, medium confidence)
Notes and citation
Summary: Zeno reinterprets the twelve signs of the zodiac as Christ, the Testaments, the church's warfare against the devil, and baptism, which makes Jews and Gentiles one people.
- A playful Christian 'horoscope'. The 'Goat' (Capricorn) describes demonic possession, perhaps epilepsy. Allusions: Gen 49:9; Luke 10:19; Eph 6:11, 16 (quoted); Eph 2:14–16.
Notes on the original text
- Digital text corrected (OCR slip; joined words; split word): vagitu hiantibos → vagitu hiantibus; mitis vos admonei Vitulus → mitis vos admonet Vitulus; principaliLer idololatriam → principaliter idololatriam; nequitatem justitiamque → æquitatem justitiamque; sic Paulus Aposto. Ius ait → sic Paulus Apostolus ait; alios avaritia efficitcæcos → alios avaritia efficit cæcos.
Topics: Baptism, Christology, Magic, divination, and astrology, The devil and demons
Cite (SBL): Zeno, Tract. 2.43.2 (PL 11:482a–483a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-43-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-43-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-43-2) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 44
2.44.1PL 11:483b–484a
Exultemus, fratres, in Christo, tantique proventus redditu ditati, Deo patri omnipotenti laudes et gratias referamus; qui zizania, lolium, lappas, tribulos in læta frumenta mutavit, quae diligenti cultu purgata, molarisque lapidis pio pondere feliciter fracta, ordinabiliter creta, omni furfure abjecto, mirifico splendore in farinam candidam micuerunt; quae nullo adulterata fermento est, conspersa ac subacta diligenter. Sal inditum est illi; levigata est oleo cremiali, officiis competentibus temperata, in panes azymos reddita. Hi, quos videtis, egregia coctura suave redolentes, qui excocti sunt non furno, sed fonte; non humano, sed igne divino: non illos aura corrupit: non fumus amarus infecit: non frigus elisit: (quod plus est) sine fermento levati sunt. Certe cacabacii non sunt, non vetusti, non usti, non crudi, non mucidi. Lacteus illis color est: lacteus sapor est.
Let us rejoice, brothers, in Christ, and, enriched by the return of so great a yield, give praise and thanks to God the almighty Father, who has changed tares, darnel, burrs and thistles into joyful wheat, which, purged by careful cultivation, and happily broken by the loving weight of the millstone, sifted in order, all the bran thrown away, has shone with wonderful splendour into white flour; which is adulterated by no leaven, sprinkled and kneaded diligently. Salt has been put into it; it has been smoothed with oil of anointing, tempered with fitting services, and made into unleavened loaves. These, which you see, smelling sweetly from excellent baking, have been baked not in an oven but in a font; not by human but by divine fire: no breeze has spoiled them: no bitter smoke has tainted them: no cold has crushed them: (what is more) they have been raised without leaven. Surely they are not burnt-bottomed loaves, not stale, not scorched, not raw, not mouldy. Milky is their colour, milky their taste.
Matt 13:24–30 (allusion, medium confidence) · 1 Cor 5:7–8 (allusion, high confidence)
Notes and citation
Summary: Zeno compares the newly baptized to loaves made from purified wheat and baked not in an oven but in the font.
- A baptismal allegory. Allusions: Matt 13:24–30; 1 Cor 5:7–8; Matt 3:11 (fire). 'cacabacii' is read as 'burnt-bottomed'; uncertain.
Notes on the original text
- Digital text corrected (OCR slip): in Cliristo → in Christo; IIi, quos videtis → Hi, quos videtis; non iltos aura corrupit → non illos aura corrupit; sine fermeuto levati → sine fermento levati.
Topics: Baptism
Cite (SBL): Zeno, Tract. 2.44.1 (PL 11:483b–484a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-44-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-44-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.44.2PL 11:484a–485a
Sed fortassis, quod nonnulli forma videntur minores, si secus aliquid de pistore sentiatur, mea nihil interest, fratres: quia etsi pauper sum, tamen frontem meam tueor, et fidem meam novi. Certe si quid sciunt, dicant operarii, qui mecum sunt. Lucro gaudeo, sed sine furti conscientia, sane confiteor. Denique et vos retinetis pondus antiquum: habetis aginam: exagium facite, quemadmodum vultis: singulos ponderate: invenietis nullum habere minus. Tripondes sunt omnes, numismatis sacri una libra signati, qui mensæ deserviunt.
But perhaps, because some seem smaller in form, if anyone thinks otherwise of the baker, it makes no difference to me, brothers: because, though I am poor, I protect my reputation and I know my faith. Certainly, if they know anything, let the workers who are with me say it. I rejoice in gain, but without awareness of theft, I confess plainly. In short, you too keep the old weight: you have the scale: make a test as you like: weigh each one: you will find none has less. They are all three-pounders, stamped with one pound of the sacred coin, who serve the table.
Notes and citation
Summary: Zeno playfully assures his hearers that every newly baptized 'loaf', large or small, has the same weight, stamped with the Trinity.
- 'three-pounders' (tripondes) signifies the Trinity in baptism; 'who serve the table' perhaps refers to their admission to the Eucharist.
Notes on the original text
- Digital text corrected (OCR slip; split word): mea nibil interest → mea nihil interest; exagium facite, quemad modum vultis → exagium facite, quemadmodum vultis.
Cite (SBL): Zeno, Tract. 2.44.2 (PL 11:484a–485a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-44-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-44-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-44-2) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 45
2.45.1PL 11:485a–486b
Sæculorum hæres, et pernici cursu procurrens atque recurrens, solemni motu rotatus in sese, proferens sibi de fine principium, natalitia infinita de occasu, dies sempiternus eluxit: quo discussa convolutæ hyemis tristitudine, novo vento Favonio blandiente. diversis floribus, genere, colore pariter et odore una nativitate diffusis, germinantia undique dulce prata respirant. Exsultat æstas nova, sed dives, in frumenti varias moles spiceam feliciter contundens palmam: quam prosequetur congrue mustulentus autumnus, ut necessario gratiæ panis vini quoque jucunditas jungeretur. Quis non hæc cælestibus mysteriis coaptata cognoscat? hyems namque pigra, sordida et tristis ad eos pertinet, qui idololatriæ deservientes, mundanis voluptatibus compediti, libidini vacantes et gutturi, longe Inoliti, id est æternæ morti sunt a Deo, quod opus tenebrarum dilexerunt, destinati. Ver sacrum fontem debemus accipere, cujus divite ex alveo, Favonio non vento, sed Spiritu sancto generante, odorem divinum beata spirantes fide, diverso charismate, sed una nativitate Ecclesiæ flores clarissimi, ac dulces nostri funduntur infantes. Æstas autem fidelis est populus, angelicus et mundus, qui sponsionis suae palam fortiter retinens, peccatorum paleis limpidatus, semet pretiosum frumentum divinis horreis inferre desiderans, licet suo uberet fonte, tamen æstuat semper justæ operationis ardore. Autumnus quoque martyrii locus est, in quo non vitis, sed fossoris sanguis effunditur: ut vita beata pretiosæ mortis vindemia comparetur. Dies vero ad sacramentum pertinet resurrectionis Domini nostri Jesu Christi, qui in omnibus omnia est: qui vere æternus est, ac sine nocte dies; cui duodecim horae in Apostolis, duodecim menses serviunt in Prophetis; quem Evangeliorum salutaria quatuor prædicant tempora; cui non anniversarii, sed quotidiani fructus respondent, hymnum canentes Deo credentibus populis, qui omni immortalitatis semine propagantur in saecula. In hujus diei luce gradientes exsultemus fide, jucundemur bona conversatione, ut perpetuam vitam adipisci mereamur; per Dominum Jesum Christum.
Heir of the ages, running forward and back with swift course, turned in itself by a solemn motion, bringing forth for itself a beginning from its end, endless birthdays from its setting, the everlasting day has dawned: on which, the sadness of rolled-up winter shaken off, with the new west wind caressing, various flowers spread out in one birth, in kind, colour and scent alike, the sweet meadows breathe as they bud everywhere. A new but rich summer exults, happily beating the eared palm into various heaps of grain; which a must-filled autumn will fittingly follow, so that the pleasure of wine might necessarily be joined to the grace of bread. Who does not recognise that these things are fitted to the heavenly mysteries? For sluggish, filthy and sad winter belongs to those who, serving idolatry, shackled by worldly pleasures, given to lust and the gullet, long neglected, that is, are destined by God to eternal death, because they loved the work of darkness. By spring we must understand the sacred font, from whose rich bed, not the west wind but the Holy Spirit begetting, breathing the divine scent by blessed faith, with diverse gifts but one birth, the most brilliant flowers of the church, our sweet infants, are poured out. Summer is the faithful people, angelic and clean, which, keeping its pledge openly and bravely, cleared of the chaff of sins, desiring to bring precious wheat into the divine barns, though it is moist with its own font, yet always burns with the heat of just activity. Autumn is the place of martyrdom, in which not the vine's but the digger's blood is poured out, so that a blessed life may be gained as the vintage of a precious death. But the day belongs to the sacrament of the resurrection of our Lord Jesus Christ, who is all in all; who is truly eternal, a day without night; whom twelve hours serve in the apostles, twelve months in the prophets; whom the four saving seasons of the Gospels proclaim; to whom answer not yearly but daily fruits, the believing peoples singing a hymn to God, who are propagated through the ages by the whole seed of immortality. Walking in the light of this day, let us exult in faith, delight in good conduct, so that we may deserve to obtain everlasting life; through the Lord Jesus Christ.
Rom 13:12 (allusion, medium confidence) · Col 3:11 (allusion, medium confidence) · Matt 3:12 (allusion, medium confidence) · Rev 21:25 (allusion, medium confidence)
Notes and citation
Summary: Zeno interprets the Easter day and the four seasons: winter is idolatry, spring the font, summer the faithful people, autumn martyrdom, and the day Christ's resurrection.
- An Easter sermon. 'Inoliti' is read as 'neglecti' by sense. Allusions: Rom 13:12; Col 3:11; Matt 3:12; Rev 21:25.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words): et pernici eursu → et pernici cursu; Exsultat restas nova → Exsultat æstas nova; æternæ morti sunt a Dee, quod opus tenebrarum dilexerUnt → æternæ morti sunt a Deo, quod opus tenebrarum dilexerunt; tEstas autem fidelis → Æstas autem fidelis; semeL pretiosum frumentum divinis borreis → semet pretiosum frumentum divinis horreis; qui in omnibusomnia est → qui in omnibus omnia est; In bujus diei luce gradientes exsuhemus → In hujus diei luce gradientes exsultemus.
Topics: Baptism, Martyrdom, Christology, Easter and the church year
Cite (SBL): Zeno, Tract. 2.45.1 (PL 11:485a–486b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-45-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-45-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-45-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 46
2.46.1PL 11:486b–487a
In stabili cursu, multiformi gratia redimitus, temporum solemni vestigio dies salutaris advenit. Idem sibi successor, idemque decessor, longæva semper ætate novellus, anni parens, annique progenies, antecedit, sequiturque tempora et sæcula infinita. Parit sibi de fine principium; et tamen a cunis genitalibus non recedit. Profecto sacramenti dominici imaginem portat; nam occasu passionem, resurrectionemque ortu redivivo concelebrat, per quem nobis munus futuræ beatitudinis pollicetur: hoc quoque nostris competentibus præstaturus, quos nunc invitat felix occasus, ut sacri oceani lacteo profundo demersi, inde novello novellique cum die resurgentes, nobiscum possint ad immortalitatis gloriam pervenire.
In a stable course, crowned with manifold grace, in the solemn track of the seasons, the saving day has come. The same its own successor and its own predecessor, always new in long-lived age, parent of the year and offspring of the year, it goes before and follows times and endless ages. It bears for itself a beginning from its end; and yet it does not depart from its generative cradle. Surely it bears the image of the Lord's sacrament; for by its setting it celebrates the passion, and by its reviving rising the resurrection, through which it promises us the gift of future blessedness: it will grant this also to our candidates, whom a happy setting now invites, so that, plunged in the milky depth of the sacred ocean, rising from there new with the new day, they may come with us to the glory of immortality.
Notes and citation
Summary: Zeno compares the returning Easter day, which sets and rises again, to Christ's passion and resurrection and to the baptism of the candidates.
- An Easter address, one of several near-duplicates (2.46–2.52).
Notes on the original text
- Digital text corrected (OCR slip; joined words): Idem sui successor → Idem sibi successor; futuræbeatitudinis → futuræ beatitudinis; nunc invitat fclix occasus → nunc invitat felix occasus.
Topics: Baptism, Christology, Easter and the church year
Cite (SBL): Zeno, Tract. 2.46.1 (PL 11:486b–487a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-46-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-46-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 47
2.47.1PL 11:487b–487a
Stabilis cursor, multiformi gratia redimitus per temporum ambages pernicibus plantis sua recalcans officio solemni vestigia dies salutaris advenit. Idem sibi successor, idemque decessor, longæva semper ætate novellus, anni parens, annique progenies, antecedit, quæ sequitur, tempora, et sæcula infinita disseminat. Parit sibi de fine principium; hoc nostris quoque hodie competentibus præstaturus, quos jam nunc felix invitat occasus, ut sacri oceani lacteo profundo demersi, surgentes inde novello novelli cum die, sua luce radiantes, nobiscum possint immortalitatis per aerium tramitem cursu servato ad repromissionis tempus, ubi in perpetuum quis oritur, pervenire.
A stable runner, crowned with manifold grace, retracing its steps with swift soles through the windings of the seasons by its solemn office, the saving day has come. The same its own successor and its own predecessor, always new in long-lived age, parent of the year and offspring of the year, it goes before the times that follow and sows endless ages. It bears for itself a beginning from its end; it will grant this today also to our candidates, whom a happy setting already now invites, so that, plunged in the milky depth of the sacred ocean, rising from there new with the new day, radiant with its light, they may with us, keeping their course along the airy path of immortality, come to the time of the promise, where one rises for ever.
Notes and citation
Summary: A second form of the Easter address comparing the returning day to the baptism of the candidates.
- A near-duplicate of 2.46.1.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): longæva semper:ctate novellus → longæva semper ætate novellus; et sxcula infinita → et sæcula infinita; hodie compotentibus prætaturus → hodie competentibus præstaturus.
Topics: Baptism
Cite (SBL): Zeno, Tract. 2.47.1 (PL 11:487b–487a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-47-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-47-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 48
2.48.1PL 11:487a–487b
Morte sua vivens, sepulcri nido vegetatus, innumerabiles temporum metas perenni curru, una eademque orbita lustrans dies magnus advenit: menses in tempora, tempora in annus, annos in sæcula pandens. Sine pausa crescit in senium; et tamen a cunis genitalibus non recedit. Profecto sacramenti dominici imaginem portat; nam occasu passionem, resurrectionemque ortu redivivo concelebrat, per quem nobis quoque resurrectionem futuræ beatitudinis pollicetur.
Living by its own death, invigorated by the nest of the tomb, traversing the countless turning-posts of the seasons with perennial chariot in one and the same orbit, the great day has come: unfolding months into seasons, seasons into years, years into ages. Without pause it grows into old age; and yet it does not depart from its generative cradle. Surely it bears the image of the Lord's sacrament; for by its setting it celebrates the passion, and by its reviving rising the resurrection, through which it promises us too the resurrection of future blessedness.
Notes and citation
Summary: A third form of the Easter address on the day as an image of Christ's death and resurrection.
- A near-duplicate of 2.46.1.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): sepulcri uido vegetatus → sepulcri nido vegetatus; annos in sæcula pandeus → annos in sæcula pandens; imaginem portai; nam occasu passionum → imaginem portat; nam occasu passionem.
Topics: Christology
Cite (SBL): Zeno, Tract. 2.48.1 (PL 11:487a–487b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-48-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-48-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-48-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 49
2.49.1PL 11:487b–488a
Sempiterni currus auriga teretis metae sua replicans complicando gyro solemni vestigia, dies salutaris advenit. Idem sibi successor. idemque decessor: longaeva semper aetate novellus: anni parens, annique progenies: antecedit, quæ sequitur, tempora: et ut sæcula colligenda disseminet, parit sibi de fine principium. Hic est, quo similiter, verumtamen semel, amore hominis sui, ejus artifex Deus, et Dominus noster occidit, et exortus est rursum, numquam sane repetiturus occasum. Hic, inquam, quo ferales disruptæ sunt tenebræ: quo mors subacta est: quo homines, quos susceperant mortuos, refundere inferi coacti sunt vivos. Quem ut semper, et ubique aucti fide, numero, charitate nostris cum fratribus celebremus, præstabit Deus Pater omnipotens.
Charioteer of the everlasting chariot, unrolling its tracks round the smooth turning-post with a folding solemn circuit, the saving day has come. The same its own successor and its own predecessor: always new in long-lived age: parent of the year and offspring of the year: it goes before the times that follow; and to sow the ages to be gathered, it bears for itself a beginning from its end. This is the day on which likewise, yet once only, out of love for his man, God his craftsman, our Lord, set and rose again, never indeed to set again. This, I say, is the day on which the deadly darkness was broken: on which death was subdued: on which the underworld was compelled to give back alive the men it had received dead. That we may celebrate it always and everywhere with our brothers, increased in faith, number and love, God the almighty Father will grant.
Rom 6:9–10 (allusion, medium confidence)
Notes and citation
Summary: A fourth form of the Easter address: the day on which Christ died and rose once for all, conquering death and the underworld.
- Allusion: Rom 6:9–10.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): sua rcplicans complicando gyro sulemni ve tigia → sua replicans complicando gyro solemni vestigia; anniqoe progenies → annique progenies; parit sibi de line principium → parit sibi de fine principium.
Topics: Christology
Cite (SBL): Zeno, Tract. 2.49.1 (PL 11:487b–488a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-49-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-49-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 50
2.50.1PL 11:488a–489a
Nec otioso cursu, reciprocis ambagibus operis mundani pensa perpetuans, genitalis semper, novellus occasu, a se in semet sua per vestigia revolutus, dies salutaris advenit; officiis sacramenti dominici omnibus omni genere munerum largus. Namque piis mercedem sacerdotibus præstat, consequentibus ministris promotionis augmentum, immortalitatis fidelibus fructum, poenitentibus curam, Catechumenis lucis viam, Competentibus remissam omnium peccatorum. Sicque cunctos in unam Christi corporis gratiam congregatos ad coelestia regna perducit, per Dominum et Salvatorem nostrum Jesum Christum, qui est benedictus in sæcula saeculorum.
Not in an idle course, continuing the tasks of the world's work through reciprocal windings, always generative, new by its setting, rolled back from itself into itself along its own tracks, the saving day has come; generous with every kind of gift for all the offices of the Lord's sacrament. For it gives the reward to the devout priests, increase of promotion to the ministers who follow, the fruit of immortality to the faithful, care to the penitents, the way of light to the catechumens, to the candidates the remission of all sins. And so, gathering all into the one grace of Christ's body, it leads them to the heavenly kingdom, through our Lord and Saviour Jesus Christ, who is blessed for ever and ever.
Notes and citation
Summary: A fifth form of the Easter address, listing the Easter gifts to priests, ministers, faithful, penitents, catechumens and candidates.
- The orders of the church at Easter: priests, ministers, faithful, penitents, catechumens and 'competentes' (baptismal candidates).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (capital)): sua per vesligia → sua per vestigia; dies Salutaris advenit → dies salutaris advenit; remissam omnium peccatoruM → remissam omnium peccatorum.
Topics: Baptism, Church office, Easter and the church year
Cite (SBL): Zeno, Tract. 2.50.1 (PL 11:488a–489a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-50-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-50-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 51
2.51.1PL 11:489a
Perpetis anni pernicem cursum in bissenæ mutationis augmentum, una eademque, nec ipsa, sed ipsa orbita circumducens, dies magnus advenit, suo sibi semper novellus occasu. Quod præterit, sequitur: quod futurum est, antecedit. In omnibus novus est; et tamen in omnibus vetus est. Punctis omnibus commutatur, non natura, sed numero. Fit filius horarum, qui pater est omnium sæculorum. Hic est dies, fratres, quo a Domino nostro cunctus redemptus est orbis; quo æthereo semine novellus, id est noster vivificatus est populus. Hic, inquam, qui nobis resurrectionis monstrat exemplum: cujus sane conditione nos beatiores sumus: quia ille occidit, semper ut vivat; fidelis autem post secundæ nativitatis occasum resurgens, horrore numquam intercipitur tenebrarum.
Leading the swift course of the everlasting year around into the increase of a twelvefold change, in one and the same orbit, not itself and yet itself, the great day has come, always new by its own setting. What passes, it follows: what is to come, it goes before. In all things it is new; and yet in all things it is old. It changes at every point, not in nature but in number. It becomes the son of the hours, it who is father of all the ages. This is the day, brothers, on which the whole world was redeemed by our Lord; on which the new people, that is, our own, was given life by heavenly seed. This, I say, is the day that shows us the example of resurrection: in whose condition we are indeed more blessed: because it sets so that it may always live; but the believer, rising after the setting of his second birth, is never overtaken by the horror of darkness.
Notes and citation
Summary: A sixth form of the Easter address: the day that sets and rises is an example of resurrection, but the baptized never fall into darkness.
Notes on the original text
- Digital text corrected (OCR slip): in bissenx mutationis → in bissenæ mutationis; Quod præterit, seqnitur → Quod præterit, sequitur; Fit filius borarum → Fit filius horarum; æthereo sernine → æthereo semine; fidclis autem → fidelis autem.
Topics: Baptism, Eschatology
Cite (SBL): Zeno, Tract. 2.51.1 (PL 11:489a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-51-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-51-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-51-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 52
2.52.1PL 11:489a–489b
Specioso circulo sacer inflexus dies, in mundani operis pensa quadriga temporum fertur, duodenis mensium perpeti curru mutationibus dives, nulla statione contentus, quia immortalitas ejus est cursus. Verum currat, an recurrat, ambiguum est: cujus praeteritum restat, ut redeat. Mira prorsus ratio! Innumerabilium saeculorum diversa mensura conterendo innovat spatia; et tamen ejus semper orbita est una: qui nos admonet, fratres, passionis resurrectionisque dominicæ unanimes atque concordes salutaria celebrare mysteria; per Dominum et conservatorem nostrum Jesum Christum.
Bent into a beautiful circle, the sacred day is carried in the four-horse chariot of the seasons for the tasks of the world's work, rich in the twelve changes of the months on its perpetual chariot, content with no station, because its course is immortality. Whether it runs or runs back is doubtful: what of it is past remains, so that it may return. A wonderful reasoning indeed! By wearing away the different measure of countless ages it renews their spaces; and yet its orbit is always one: it warns us, brothers, to celebrate with one mind and in concord the saving mysteries of the Lord's passion and resurrection; through our Lord and preserver Jesus Christ.
Notes and citation
Summary: A seventh form of the Easter address: the ever-returning day calls the church to celebrate Christ's passion and resurrection in concord.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (capital); OCR slips): Specioso circulo sacer iuflexus dies → Specioso circulo sacer inflexus dies; nulla statione contentus i quia Immortalitas → nulla statione contentus, quia immortalitas; restat, Ut redeat → restat, ut redeat; et tamen ejns semper → et tamen ejus semper; qui nos admonei, fratres → qui nos admonet, fratres; Jesnm Christum → Jesum Christum.
Topics: Christology
Cite (SBL): Zeno, Tract. 2.52.1 (PL 11:489a–489b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-52-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-52-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-52-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 53
2.53.1PL 11:489b–490a
Magnificus, fratres dilectissimi, sæculorum pater adest dies, omni genere fructuum fetibus pollens, divite sinu, munientis quibus velis, quatuor temporum munera expungens. Denique Competentibus nostris finitur hyems hodie peccatorum: oleo confecto lætabuntur. Hodie eos etiam ver arridens diversos in flores diverso charismate redditurum est, cum salubri unda perfusi, limpidæ æstatis messe gaudentes, panem novum cœperint manducare: quos autumnale quoque non morabitur mustum, quo repleti inebriatique, feliciter Spiritus sancti calore fervebunt: qui ut numquam refrigescant, omnibus nobis præstabit Deus Pater omnipotens.
The magnificent day, dearest brothers, father of the ages, is here, strong with the offspring of every kind of fruit, paying out from its rich bosom the gifts of the four seasons to whom it will. In short, for our candidates the winter of sins ends today: they will rejoice in oil prepared. Today the smiling spring too will render them into various flowers with various gifts, when, poured over with the healthy wave, rejoicing in the harvest of a clear summer, they begin to eat the new bread: nor will the autumn must delay them, filled and inebriated with which they will happily glow with the warmth of the Holy Spirit: that they may never grow cold God the almighty Father will grant to all of us.
Rom 12:11 (allusion, low confidence)
Notes and citation
Summary: Zeno tells the candidates that on Easter day they will pass through the four seasons: the end of sin, anointing, baptism, the Eucharist and the Spirit.
- The new bread and the must are the Eucharist of the newly baptized; the oil the anointing. 'munientis quibus velis' is read as 'munificentissime quibus velit'; uncertain.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): Magnificus, fraaures dilectissimi → Magnificus, fratres dilectissimi; panem novum cœperint manducare|: → panem novum cœperint manducare:.
Topics: Baptism, Eucharist, Easter and the church year
Cite (SBL): Zeno, Tract. 2.53.1 (PL 11:489b–490a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-53-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-53-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-53-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 54
2.54.1PL 11:490a–490b
Sicut lectio divina testatur, in Ægypto a Pharaone populoque ejus Israel Dei populus captivitatis ingenti jugo acerrime premebatur. Hunc Deus præcipit proficisci, duce Moyse videlicet et Aaron, iter demonstrante nubis columna per diem, eadem ignis quoque per noctem. Finditur mare; et dextra lævaque in abruptum digestis aggeribus stupens unda solidatur. Dei populus navigat plantis. Mira res! Iter ejus barbaris vehementer urgentibus, nec eques potest sequi, nec navis. Maria cum mulieribus tympanum quatit; hymnus canitur; Dei populus liberatur; resolutisque undis via cum persecutore deletur. Quantum spiritaliter intelligi datur, Ægyptus mundus est iste. Pharao eum populo suo diabolus et spiritus omnis iniquitatis. Israel populus Christianus, qui proficisci jubetur, ut ad futura contendat. Moyses et Aaron per id, quod erant, sacerdotium, per suum numerum, demonstrabant duorum testamentorum sacramentum. Columna viam demonstrans Christus est Dominus. Quod duplicem nubis et ignis imaginem gerit, judicia duo designat, unum aquæ, quod gestum est, ignis alterum, quod futurum. Mare fontem sacrum debemus accipere: in quo quibus aquis Dei servi liberantur, iisdem, qui non fugiunt, sed portant peccata, delentur. Maria, quæ cum mulieribus tympanum quatit, typus Ecclesiæ fuit: quæ cum omnibus Ecclesiis, quas peperit, hymnum canens, et pectoris verum tympanum quatiens, populum Christianum ducit non in eremum, sed ad coelum.
As the divine reading testifies, in Egypt Israel, the people of God, was most bitterly oppressed by Pharaoh and his people with the great yoke of captivity. God commands this people to set out, with Moses, that is, and Aaron as leaders, a column of cloud showing the way by day, the same of fire by night. The sea is split; and to the right and left the astonished wave is made solid in steep banks. God's people sails with their feet. Wonderful thing! Its way, with the barbarians pressing hard, neither horseman nor ship can follow. Miriam with the women shakes the drum; a hymn is sung; God's people is freed; and, the waves loosed, the way is wiped out with the persecutor. As far as can be understood spiritually, Egypt is this world. Pharaoh with his people is the devil and every spirit of iniquity. Israel is the Christian people, which is commanded to set out, so as to strive towards the things to come. Moses and Aaron, by what they were, the priesthood, and by their number, showed the sacrament of the two Testaments. The column showing the way is Christ the Lord. That it bears a double image of cloud and fire designates two judgments, one of water, which has been done, the other of fire, which is to come. By the sea we must take the sacred font, in which, by the waters by which God's servants are freed, those who do not flee but carry their sins are wiped out. Miriam, who shakes the drum with the women, was a type of the church, which, singing a hymn with all the churches she has borne, and shaking the true drum of the breast, leads the Christian people not into the desert but to heaven.
Exod 1:11–14 (allusion, high confidence) · Exod 12:31 (allusion, high confidence) · Exod 13:21–22 (allusion, high confidence) · Exod 14:21–28 (allusion, high confidence) · Exod 15:20 (allusion, high confidence) · 1 Cor 10:1–2 (allusion, high confidence) · 2 Pet 3:6–7 (allusion, medium confidence)
Notes and citation
Summary: Zeno, on the Easter reading of the Exodus, interprets the crossing of the Red Sea as baptism and Miriam as the church.
- Allusions: Exod 1:11–14; 12:31; 13:21–22; 14:21–28; 15:20; 1 Cor 10:1–2. The two judgments by water (the flood) and fire (2 Pet 3:6–7). Leaked Migne references removed.
Notes on the original text
- Digital text corrected (Migne's reference; Migne's reference and OCR slip; Migne's references and OCR slip; OCR slip; OCR slips; split word): acerrime premebatur (Exod. c. i). → acerrime premebatur.; videlicet et Aaron (cap. XII, 31), iter demonstrante nubis eolumna per diem, eadem ignis quoque per noctem (cnp. XIII, et 22). → videlicet et Aaron, iter demonstrante nubis columna per diem, eadem ignis quoque per noctem.; stupens unda solidatur (XIV, et 22). → stupens unda solidatur.; Maria cnm mulieribus tympanum quatit (xv, 20); → Maria cum mulieribus tympanum quatit;; Dei popu- Ius liberatur → Dei populus liberatur; via cum perseculore deletur (XIV, 28). → via cum persecutore deletur.; per id, quod eraut, sacerdotium, per suum numerum, domonstrabant → per id, quod erant, sacerdotium, per suum numerum, demonstrabant; in quo quibus aquiR Dei servi → in quo quibus aquis Dei servi; tympanum quatiena, populum Christianum ducit non in eremum t sed → tympanum quatiens, populum Christianum ducit non in eremum, sed.
Topics: Baptism, Interpreting Scripture
Cite (SBL): Zeno, Tract. 2.54.1 (PL 11:490a–490b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-54-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-54-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-54-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 55
2.55.1PL 11:490b–491b
Sacram legem qui spiritaliter accipit, fratres, iste est, qui ejus fructu lactatur. Judaei etenim cum carnaliter sentiunt, in gregibusque pecuinis agnum bifaria natura commissum, qui inveniri non potest, quaerunt, sic agnum verum Christum, quem invenerant, perdiderunt: non enim intellexere, quia ex hædis humana designabatur caro suis onusta peccatis, ex ovibus spiritus majestatis: quæ utraque in Christo concreta, agnum legitimum præstiterunt. Hic est agnus, fratres, de quo Lex ait: Pascha est Domini. Apostolus quoque Paulus: Pascha nostrum immolatus est Christus. Cur autem dignatus fuerit immolari, Joannes Baptista ante prædicavit his verbis: Ecce agnus Dei, ecce, qui tollit peccata mundi. Hic itaque dictus est primitivus, quia paternæ antiquitatis solus est conscius. Hic maturus, quia post ipsum non est ullus. Hic sempiternus, quia occisus est, et inventus est vivus. Hic immaculatus a peccato, quia solus est mundus. Hic salutaris, quia per ipsum vincimus mortem. Hic masculus, quia Dei est virtus. Hic, inquam, agnus perfectus, quia in ipso magnus ille sacerdos pio mysterio sua victima inclusus, hodie Deum reddidit hominem, quem litavit.
He who receives the sacred law spiritually, brothers, is the one who is suckled by its fruit. For the Jews, when they understand carnally, seek in their flocks of cattle a lamb made of a twofold nature, which cannot be found, and so they have lost the true Lamb, Christ, whom they had found: for they did not understand that by the kids was designated human flesh burdened with its sins, by the sheep the spirit of majesty; and both, joined together in Christ, produced the lawful lamb. This is the lamb, brothers, of whom the Law says: 'It is the Lord's Passover.' The apostle Paul too: 'Christ our Passover has been sacrificed.' And why he deigned to be sacrificed John the Baptist proclaimed beforehand in these words: 'Behold the Lamb of God, behold him who takes away the sins of the world.' So he is called firstborn, because he alone is aware of the Father's antiquity. He is ripe, because after him there is no other. He is everlasting, because he was killed and was found alive. He is spotless from sin, because he alone is clean. He is saving, because through him we conquer death. He is male, because he is the power of God. He, I say, is the perfect lamb, because in him that great priest, enclosed in his own victim by a loving mystery, has today rendered God the man whom he sacrificed.
Exod 12:5 (allusion, high confidence) · Exod 12:11 (quotation, high confidence) · 1 Cor 5:7 (quotation, high confidence) · John 1:29 (quotation, high confidence) · Rev 1:18 (allusion, medium confidence) · 1 Cor 1:24 (allusion, medium confidence)
Notes and citation
Summary: Zeno explains the Passover lamb, from sheep or goats (Exod 12:5), as Christ, uniting human flesh and divine majesty, and lists its qualities.
- Polemic translated as written. Quotations: Exod 12:11; 1 Cor 5:7; John 1:29. Allusions: Exod 12:5; Rev 1:18; 1 Cor 1:24. The last sentence is obscure; translated as written.
Notes on the original text
- Digital text corrected (OCR slip; split word): sic agnum verum Cbristum → sic agnum verum Christum; dictus est primiti- VIIS → dictus est primitivus; non est ultus → non est ullus; pio mystcrio → pio mysterio.
Topics: Christology, Easter and the church year
Cite (SBL): Zeno, Tract. 2.55.1 (PL 11:490b–491b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-55-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-55-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 56
2.56.1PL 11:491b–491a
Tempus non sinit, fratres, imagini reddere veritatem. Verumtamen Judæe quid monumentis tui criminis gratularis? In Ægypto servisti diu, non sorte peregrini, sed merito. Ereptus es inde: non tua evasisti virtute. Columna nubis te perduxit per diem, ut ostenderet cæcum: ignis columna per noctem, ut admoneret arsurum. Angelus prævius tua castra promovit, ut etiam præsenti Deo probareris ingratus. Per mare pedibus ambulasti, ut patereris in terra naufragium. Ad hoc sane in eremo aquam de petra bibisti, manna de coelo gustasti, ut cum esses ad egestatem postmodum devolutus, præteritorum bonorum recordatione acrius torquereris.
Time does not allow, brothers, rendering the truth to the image. But, Jew, why do you congratulate yourself on the monuments of your crime? You served long in Egypt, not by the lot of a stranger, but by desert. You were snatched from there: you did not escape by your own strength. The column of cloud led you by day, to show you blind; the column of fire by night, to warn you that you would burn. The angel going before moved your camp forward, so that you might be proved ungrateful even to God present. You walked through the sea on foot, so that you might suffer shipwreck on land. For this indeed you drank water from the rock in the desert, tasted manna from heaven, so that, when afterwards you had fallen into want, you might be tormented more sharply by the memory of past goods.
Exod 13:21 (allusion, high confidence) · Exod 14:19 (allusion, high confidence) · Exod 14:22 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Exod 16:14–15 (allusion, high confidence)
Notes and citation
Summary: In a short Easter address on the Exodus Zeno turns the gifts to Israel into reproaches against the Jews.
- Polemic translated exactly with no comment added. Allusions: Exod 13:21; 14:19; 14:22; 17:6; 16:14–15. Leaked Migne references removed.
Notes on the original text
- Digital text corrected (Migne's reference; Migne's reference and OCR slip; Migne's reference and stray mark): ut. ostenderet cæcum (Exod. XIII): → ut ostenderet cæcum:; probareris ingratus (cap. xiv). → probareris ingratus.; Per mare pcdibus ambulasti, ut patereris in terra naufragium (cap. XVII). → Per mare pedibus ambulasti, ut patereris in terra naufragium.; manna de coelo gustasti (cap. xvij, ut cum esses ad egestatem pustmodum → manna de coelo gustasti, ut cum esses ad egestatem postmodum.
Cite (SBL): Zeno, Tract. 2.56.1 (PL 11:491b–491a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-56-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-56-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 57
2.57.1PL 11:491b–492a
Mira, fratres carissimi, historiæ sacræ sic est perlecta narratio. Cum Israelis populus enormi captivitatis jugo depressus, a rege Pharaone duris conditionibus in Ægypto necaretur; miseratione Dei, duce Moyse, jussus est proficisci. Huic non circulus solis per diem, sed columna nubis; non candida luna, sed ignis columna per noctem iter pandebat ignotum: qui ut inter duo elementa pervenit, ibidem præsentariæ exitum mortis expavit. Hinc enim persequentium Ægyptiorum infestis mucronibus premebatur: inde maris magno clausus obice premebatur. Etenim illi nullæ inerant naves, nulla transfretandi praesidia: cum subito divina providentia scinditur mare: aquae dextra laevaque gelido stupore frenatæ, vitreos diriguntur in muros, praestolantes transitum Dei populi, ut persequentibus mare sint. Inducitur in viam Israel ingratus, in qua nec gladios possit timere, nec fluctus. Mira res! medio pulverulentus exsultat in profundo, qui circa se videret feliciter triumphum suum perire naufragio. Hæc Judæus prædicat, fratres: et tamen Deo demens adhuc usque non credit, qui est benedictus in sæcula sæculorum. Amen.
The narrative of sacred history, dearest brothers, has been read through to us thus, wonderful. When the people of Israel, weighed down by the enormous yoke of captivity, was being killed with hard conditions in Egypt by king Pharaoh, by God's mercy, with Moses as leader, it was commanded to set out. Not the disc of the sun by day, but a column of cloud; not the white moon, but a column of fire by night opened its unknown way: and when it came between two elements, there it dreaded the outcome of present death. For on one side it was pressed by the hostile swords of the pursuing Egyptians; on the other it was pressed, shut in by the great barrier of the sea. For there were no ships there, no means of crossing: when suddenly by divine providence the sea is split: the waters on the right and left, reined in by icy astonishment, are drawn up into glassy walls, waiting for the passage of God's people, so as to be a sea for the pursuers. Ungrateful Israel is led into the way, in which it could fear neither swords nor waves. Wonderful thing! In the middle of the deep it exults dusty, it which saw around it its triumph happily destroying by shipwreck. These things, brothers, the Jew proclaims: and yet, mad, he does not still believe in God, who is blessed for ever and ever. Amen.
Exod 1:13–14 (allusion, high confidence) · Exod 13:21 (allusion, high confidence) · Exod 14:9–29 (allusion, high confidence)
Notes and citation
Summary: Zeno retells the crossing of the Red Sea and reproaches the Jews, who proclaim it yet do not believe.
- Polemic translated as written. Allusions: Exod 1:13–14; 12:31; 13:21; 14:9–29. A leaked numeral and Migne references removed.
Notes on the original text
- Digital text corrected (Migne's reference; Migne's reference and leaked numeral; OCR slip; OCR slip and Migne's reference; split word): duris conditionibus in.Egypto necaretur (Exod. cap. I); → duris conditionibus in Ægypto necaretur;; jussus est proficisci (cap. XII). → jussus est proficisci.; exitum mortis expavit (cap. xiv). Hinc enim persequentium 285 Ægyptiorum → exitum mortis expavit. Hinc enim persequentium Ægyptiorum; Etenim il i nullæ → Etenim illi nullæ; feliciler triumphum → feliciter triumphum; qui est bcnedictus → qui est benedictus.
Cite (SBL): Zeno, Tract. 2.57.1 (PL 11:491b–492a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-57-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-57-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 58
2.58.1PL 11:492b–492a
Tempus non sinit imagini reddere veritatem. Verumtamen, Judaee, quid designatione tui criminis gratularis? In Ægypto servisti diu non necessitate, sed merito. Ereptus es inde: non tua evasisti virtute. Columna nubis te deduxit per diem, ut ostenderet cæcum: ignis columna per noctem, ut significaret arsurum. Angelus tua castra praecedit: necubi crimen excuses. Per mare ambulas: veloces pedes tuos ad effundendum sanguinem dextra lævaque in se refugiens unda testatur. Denique eremo exciperis, quo te nunc pervenisse cognoscis. Ubi sane ad hoc aquam de petra bibisti, manna de coelo gustasti, ut scires miser, quid fueras perditurus.
Time does not allow rendering the truth to the image. But, Jew, why do you congratulate yourself on what designates your crime? You served long in Egypt, not by necessity but by desert. You were snatched from there: you did not escape by your own strength. The column of cloud led you by day, to show you blind; the column of fire by night, to signify that you would burn. The angel goes before your camp, so that you may nowhere excuse your crime. You walk through the sea; the wave, fleeing back on itself to right and left, testifies that your feet are swift to shed blood. In short, you are received by the desert, where you now know that you have arrived. There indeed you drank water from the rock and tasted manna from heaven for this purpose, that you might know, wretched man, what you were going to lose.
Exod 13:21 (allusion, high confidence) · Exod 14:19–22 (allusion, high confidence) · Rom 3:15 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Exod 16:14–15 (allusion, high confidence)
Notes and citation
Summary: In another short form of the Easter address on the Exodus Zeno turns Israel's deliverance into a reproach against the Jews.
- Polemic translated exactly with no comment added; a near-duplicate of 2.56.1. Allusions: Exod 13:21; 14:19–22; 17:6; 16:14–15; Ps 14:3 (Old Latin addition) / Rom 3:15 ('feet swift to shed blood'). Leaked Migne references removed.
Notes on the original text
- Digital text corrected (Migne's reference; Migne's references; OCR slip; OCR slip and Migne's reference; OCR slip and Migne's references): non neeessitate, sed merito (Exod. cap. I). Ereptus es inde (cap. XV): → non necessitate, sed merito. Ereptus es inde:; ut ostenderet cacum → ut ostenderet cæcum; significaret arsurum (cap. XIII). → significaret arsurum.; Per mare ambulas (cap. XIV): → Per mare ambulas:; in se refugiens unda testatur (Psalm. XIII). Denique eremo exciperis (Exod. cap. XVII), → in se refugiens unda testatur. Denique eremo exciperis,; ad hoc aquari de petra bibisti, manna de coelo gustasti (cap. XVI), → ad hoc aquam de petra bibisti, manna de coelo gustasti,.
Cite (SBL): Zeno, Tract. 2.58.1 (PL 11:492b–492a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-58-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-58-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 59
2.59.1PL 11:492a–493a
Judæi, unde se beatos putant, infelices inde esse noscuntur: etenim commodius puto misero in statu suo manenti, quam beato in ultimas miserias devoluto. Nam prædicant patres suos Ægyptium populum fugiendo delesse: Deum suis praefuisse majoribus, eorumque iter præcessisse: non intelligentes, quia exinde eos a facie sua remotos, post suum dorsum cum post futuris abjecerat: Erythræum quoque in geminas ripas medium scissum mare, ductisque dextra laevaque aggeribus in aciem stipatis, undarum salvo liquore, arefactam profundi in semet contra se obnixam, stupidam pependisse naturam: viam inter fluctus micuisse terrenam, quæ utique non coelestis populi meritum, sed terreni per orbem totum dispersionis futurae denuntiabat exitium. Ideo eos in eremum inde perduxit, vulneraque detestabilis mentis curanda lacte cum melle providendo commonuit: nam infirmis ac languidis mannæ teneritudinem irroravit; non enim erant idonei, aut digni, qui caelestis panis perpetua soliditate fruerentur. Petra illis scaturivit in fontem: ut biberent detritis lacunis, ut merebantur, cœnulentum postmodum laticem, Domino dicente: Me dereliquerunt fontem aquæ vivæ, et foderunt sibi lacus detritos, qui non possunt aquam portare. Postremo infelices quid sperant de imagine, cujus nosse non sunt meriti veritatem, Dominum nostrum Jesum Christum?
The Jews are known to be unhappy from the very thing by which they think themselves blessed: for I think it better for a wretched man to remain in his state than for a blessed one to be rolled down into the last miseries. For they proclaim that their fathers destroyed the Egyptian people by fleeing; that God went before their ancestors and preceded their way; not understanding that from then on he had removed them from his face and cast them behind his back with those who were to come after. They proclaim that the Red Sea too was split down the middle into twin banks, and, with walls drawn up to right and left, packed into a battle line, the liquid of the waves preserved, the nature of the deep, dried and straining against itself, hung astonished; that an earthly way shone between the waves, which surely announced not the merit of a heavenly people but the ruin of an earthly one, to be scattered through the whole world. Therefore he led them from there into the desert, and providing milk with honey warned them that the wounds of a detestable mind needed curing: for he bedewed the sick and languid with the tenderness of manna; for they were not fit or worthy to enjoy the perpetual solidity of heavenly bread. The rock gushed into a spring for them, so that they might drink, as they deserved, afterwards muddy water from broken cisterns, as the Lord says: 'They have forsaken me, the fountain of living water, and dug for themselves broken cisterns, which cannot hold water.' Finally, what do these unhappy people hope from the image, whose truth they have not deserved to know, our Lord Jesus Christ?
Exod 14:21–29 (allusion, high confidence) · Exod 16:14–15 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Jer 2:13 (quotation, high confidence)
Notes and citation
Summary: Zeno argues that the Jews' boast in the Exodus turns against them, since its wonders foreshadowed their dispersion, and cites Jeremiah 2:13.
- Polemic translated as written. Quotation: Jer 2:13. Allusions: Exod 14:21–29; 15:22; 16:14–15; 17:6; Exod 3:8 (milk and honey). Leaked Migne references and a numeral removed.
Notes on the original text
- Digital text corrected (Migne's reference; OCR slip and Migne's reference; leaked numeral and OCR slip): fugiendo delesse (Exod. cap. XIV): → fugiendo delesse:; cum post futuris abjecerat: 287 Erythræum quoque in geminas ripas mcdium → cum post futuris abjecerat: Erythræum quoque in geminas ripas medium; Ideo eos in cremum inde perduxit (Exod. cap. xv), → Ideo eos in eremum inde perduxit,; providendo commonuit (cap. XVI): → providendo commonuit:; perpetua solidilate fruerentur, Petra illis scaturivit in fontem (cap. XVII): → perpetua soliditate fruerentur. Petra illis scaturivit in fontem:.
Cite (SBL): Zeno, Tract. 2.59.1 (PL 11:492a–493a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-59-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-59-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 60
2.60.1PL 11:493a
Pharisæus quemadmodum legitimum pascha possit celebrare, non video: cujus eminens famosumque illud templum miserabili vastatione campis æquatum suo pulvere jacet sepultum. Sacerdotalis cathedra pestilentiæ, cultorum suorum sacrilegio, jure deleta est. Exinanitum cornu jam non spirat unguenta. Dies festos in luctum, et cantica ejus in lamentationem conversa prophetæ testantur. Tauros, arietes, hircos et agnos a Domino sæpe reprobatos accepimus. Quid ultra? Non potest, fratres, ullum celebrare mysterium, cujus sacrificium divina sententia advertitis esse damnatum per Dominum nostrum Jesum Christum, qui est benedictus cum Patre et Spiritu sancto in omnia saecula saeculorum.
I do not see how the Pharisee can celebrate a lawful Passover: whose eminent and famous temple, levelled to the ground by a pitiable devastation, lies buried in its own dust. The priestly chair of pestilence has been rightly destroyed by the sacrilege of its worshippers. The emptied horn no longer breathes ointments. The prophets testify that its feast days have been turned into mourning and its songs into lamentation. We have learned that bulls, rams, goats and lambs were often rejected by the Lord. What more? He cannot celebrate any mystery, brothers, whose sacrifice you see has been condemned by divine sentence; through our Lord Jesus Christ, who is blessed with the Father and the Holy Spirit for all ages of ages.
Ps 1:1 (allusion, high confidence) · Amos 8:10 (allusion, high confidence) · Isa 1:11 (allusion, high confidence)
Notes and citation
Summary: Zeno argues that the Jews cannot celebrate a lawful Passover, since the temple, priesthood and sacrifices have been taken away.
- Polemic translated as written. Allusions: Ps 1:1 (Old Latin 'chair of pestilence'); Amos 8:10; Isa 1:11. Leaked Migne references removed.
Notes on the original text
- Digital text corrected (Migne's reference; OCR slip; OCR slips; split word and OCR slip): suo pulvere j acet scpultum → suo pulvere jacet sepultum; cathedra pestilentiæ ( Psal. I, 1 ), → cathedra pestilentiæ,; Dies festos in luctum ( Amos v, 21 ), → Dies festos in luctum,; Tanros, arietes, bircos → Tauros, arietes, hircos; Spiritu saMio → Spiritu sancto.
Topics: Jews and Judaism
Cite (SBL): Zeno, Tract. 2.60.1 (PL 11:493a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-60-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-60-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-60-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Tractates 2, chapter 61
2.61.1PL 11:493a–494a
Judæus legitimum gerere se pascha contendit; cui nihil aliud de veteri sacramento, quam inanibus intexta suspiriis fabula remansit. Denique regium illud templum campis æquatum jacet. Altaria ejus subversa manu cum suis sibi sacrificiis, sparsa in pulverem vanuerunt. Sacerdotalis cathedra pestilentiæ suo nomine deleta est. Agnus salutaris, qui designatur ex ovibus et ex hædis, inter pecora non potest inveniri. Dies festi ejus, et cantica secundum Dei vocem in planctum et luctum profecerunt. Superba illa civitas servit. Sane ovium greges infinitos interficit, quos in amaritudine assumit. Quis non intelligat, fratres, illud pascha non esse, sed bromosum latronis cruenti convivium?
The Jew claims that he keeps a lawful Passover; to whom nothing has remained of the old sacrament but a tale woven with empty sighs. In short, that royal temple lies levelled to the ground. Its altars, overturned by hand with their sacrifices, scattered into dust, have vanished. The priestly chair of pestilence has been destroyed, as its name deserves. The saving lamb, which is designated from sheep and from goats, cannot be found among the flocks. His feast days and songs, according to God's word, have turned into lamentation and mourning. That proud city is in servitude. Indeed he kills countless flocks of sheep, which he eats with bitterness. Who does not understand, brothers, that this is not a Passover but the stinking banquet of a bloody robber?
Ps 1:1 (allusion, high confidence) · Exod 12:5 (allusion, high confidence) · Exod 12:8 (allusion, medium confidence) · Amos 8:10 (allusion, high confidence)
Notes and citation
Summary: In another short form Zeno argues that the Jewish Passover has lost its temple, altar, priesthood and true lamb.
- Polemic translated exactly with no comment added. Allusions: Ps 1:1; Exod 12:5, 8; Amos 8:10. Leaked Migne references removed.
Notes on the original text
- Digital text corrected (Migne's references and OCR slips; OCR slip): suo nomine deleta est (Ps. I, i ). Agnus salutaris ( Exod. XII, 5 ), qui desiguatur ei ovibus → suo nomine deleta est. Agnus salutaris, qui designatur ex ovibus; cantica secunduin Dei vocem → cantica secundum Dei vocem; Quis uon intelligat → Quis non intelligat.
Cite (SBL): Zeno, Tract. 2.61.1 (PL 11:493a–494a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-61-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-61-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-61-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.