bona sed gaula

ecce!

quid fecit?

Since you departed from me this morning, I was sitting alone in my cell, and it occurred to me that thought which often occupies me, of the future and loathing of present things, in fear of judgment, by the thought of punishment, and, that which followed and that thing from which my entire thought descended, originating from the memory of my sins, that had rendered me sad and weakened. Then, when I had placed my limbs, tired from the anguish of my mind, onto the couch, as it is accustomed to happen frequently out of sadness, sleep approaches stealthily – sleep which, as it is always rather light and uncertain in the early morning hours, is thus suspended and doubtful as it is pours across my limbs, [and] that which is not revealed in another type of sleep, you might perceive in sleep while almost awake. When, suddenly, I seemed to see a Saint Martin as a bishop, dressed in a white toga, his face on fire, his eyes were stars, his hair purple; and in such a fashion it appeared to me that he had that habit of body which I had known. And, smiling to me a little to me, he held out to me the little book which I had written about his life. I embraced his holy knees and entreated for his blessing according to the practice, and I felt his hand placed above my head with a caressing touch, wherefore among his solemn words of benediction, he repeated the name of the cross, well-known to his lips. Soon afterwards, my eyes, having been fixed upon him, when I was no longer able to be satisfied with my gaze upon his face, suddenly he is then snatched away and carried aloft. At last, while my eyes were following him, he was concealed by a rapidly moving cloud, no longer visible, he was not able to be seen by me, while I was trying to see anything manifest above the cloud. Not long after, I saw the holy presbyter named Clarus, his disciple who had recently died, I saw that he ascended in the same way in which his master had. I, impudently, desiring to follow, while I strive and strain towards those high steps, I awaken.

• Sulpicius Severus himself is met by Martin's spirit, inserting Sulpicius into the imagination of the prophets, while also reinforcing the image of Martin as a Saint who transcends humanity. This continuation of Sulpicius's own agency is another way in which he continues the imagination that had been constructed in the Vita Martini.
• The inclusion of the paululum libellum in Sulpicius's dream not only reinforces the diminutive nature of the book as a form of humbleness but also the fact that this book is part of the divine will. Martin himself, as a figure close to the divine, is supporting the publication and distribution of the book.
• The description of Martin represents his divine transfiguration that results from his increased closeness to God. Isabel Moreira interprets Martin's smile and blessing as an extension of theophanies, while his white toga indicates his divine rank in which Martin is not only pure (candida) but also perhaps of senatorial or consular status in heaven (Isabel 53).
• This dream vision could be compared and contrasted to the devil in Vita Martini Chapter XXIV (Hase 2019)
• Bibliography
• Moreira, Isabel. Dreams, Visions, and Spiritual Authority in Merovingian Gaul. New York: Cornell University Press, 2000.
• For more on dreaming see,
• Kruger, Steven. Dreaming in the Middle Ages. New York: Cambridge University Press, 2005.

ut introducing a result clause following the subjunctive sentias.

completing the ut as a comparative correlative.

comparative ut

temporal clause introduced with cum and posuissem, as is typical in Sulpicius's narrative

or this might control the nominatives. I think this one is more idomatic, so it would control spes, metus, formdio, etc.

this might control the nominatives or reddiderat might.

following his sudden awakening, Suplicius begins to rejoice and immediately following that he founds out that Martin has died, reinforcing the prophetic elements of this story. It also has implications that Clarus's spirit was waiting on earth until Martin's death, which is interesting to consider.

• Dreaming before dawn is a commonly used device within medieval and Renaissance literature that indicates that a prophecy will follow. Information about dreams is contained within Macrobius's commentary, Somnium Scipionis. Since Macrobius is contemporary to Severus the traditions cannot be linked directly, but, in Macrobius's terminology, the vision of Martin is an oraculum that is, a third party in the dream reveals something about the future and the course of action that needs to be taken (Spearing 189).
• Following this proposed cultural framework, everything that follows this introduction to the dream is pointing out future actions for Sulpicius. Sulpicius is going to continue his libellum and one day join the Martin in the heavens, as his disciple, just as Clarus does in section 5.
• Bibliography
• A.C. Spearing. Medieval Dream Poetry. New York: Cambridge University Press, 1976.
• Further reading:
• Alison M. Peden, "Macrobius and Dream Literature", Medium Aevum, 54, 1985. 59-73. Print.

Another word for sacerdos that literally means "elder," implying advanced age. Logeion s.v. presbyter

Accusative case with no prepositions leading to an assumed "towards or against."

indirect discourse following video

there is emphasis that Suplicius's work on earth is not yet completed. He has to continue Martin's will by passing on the libellum so that others may see Martin as an exemplum so that they may also ascend to heaven.

ut introducing a result clause following the subjunctive sentias.

This section of the dream is open for interpretation. The issues at play are Martin's prayer, which blesses Sulpicius and his libellum, Martin's ascent to heaven, and also Sulpicius's inability to follow him, at least at this time.

adj. of the early morning. Logeion s.v. mutatinis

acie may be used to describe the sense of sight, which is indicated by oculorum: "the points of my eyes followed" aka, my eyes followed [Martin]. [Lewis & Short 1 B in Logeion] (http://logeion.uchicago.edu/acies)

temporal cum clause with the subjunctive possem.

ablative absolute phrase since it exists outside of the main action, controlled by non possem.

expressing "shortly afterwards." Lewis & Short I B in Logeion

futuroum and praesentium are juxtaposed. For Sulpicius it is as if the present is something to be averted, as if fasting from earthly delights if taken in Sense I of Lewis and Short in Logeion. Hope, however, can be found by looking forward.

Rather than "completed" this takes on sense II of Lewis and Short in Logeion. This sense suggests a hedonistic type of weakening that is related to consumption.

Introducing an indirect question with the subjunctive verb interaret.

Quod with the indicative used to introduce a substantive clause. A&G Ch. 572

dative of reference following videbatur.

ablatives of description, modifying praetextum.

Temporal clause with an indicative verb videor. See A&G 545

predicative adjective.

potential subjunctive in primary sequence

indirect discourse following sentias

somnus qui

St. Aurelius, later the bishop of Carthage. Sulpicius's second letter follows a theological defence of Martin's holy status, which he brings up in a letter to Eusebius. Following a theological discourse, Sulpicius added a new episode to Martin's life. This letter continues the narrative with yet another exciting episode from Martin's life.

This letter does not include a salutation. It, instead, begins with a temporal particle which translates as "since" but carries the weight of "since that time" rather than causal. A&G 543.

contrary to fact

[in order that such a troublesome mode of defence shall not await us]

at that time

possibly

at any time

become red (ex + rube)

also

in any case

befalls

at one time, once

prodendum (gerund - that it must be revealed) reor (I reckon)

I take up, made use of etc.

jussive

jussive

pres.

jussive subj. pres. "let it be published"

result clause. so that the page be silent. (mute)

imp. scrape off!

valeat (quod is the it) it may happen: pot. subj.

so that

troublesome defence (nom. nom.)

did we laugh? i this funny? Yes.

Other musings: Is this saga driven by weird sexual relationships? I do not think so, but maybe.

Overarching Musings: Is this a story about pre-Christian moving towards Christian? No. Gisli is in Kahoots with his father about revenge culture. There is no inter-generational conflict that is moving towards Christian reconciliation. This is very different from Anderson's article (I forget the name) that discusses the generation-gap conflicts in this literature. The kids are usually proto-Christian and then the fathers are pagan, which means that the child's death is due to pagan vengeance culture.

This was some sort of internal fate. Gisli was not a terrible person and so this is not an external fate but something more internal. There are other ways of seeing this but this is plausible.

The author was likely thinking: "what is a good way for this admirable to end his life?" There is a spiritual conflict anticipated here. This is perhaps a partial revelation of divine love where he has a moment seemingly like salvation.

He is a heroic figure in the pre-Christian mould.