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Julianus Pomerius

On the Contemplative Life 69

Latin original · 3 verses · some words can be tapped for a gloss

← ch. 68ch. 70 →
69:1
1. Cum i vcro quis persuasione r ac pulchritudine virtutis illectus aliquantulum a priore conversatione recesserit, statim ei alia 8 tentatio, contra quam luctetur, occurrit. Nam quem carnalis voluptas superata dimiserit, mundi vanitas occupabit: sicut nobis illi exemplo sunt qui delectationem sibi sativæ libidinis interdicunt, et ventosæ vanitatis u licentiam suae voluptati [forte voluntati] permittunt. Turpitudini v concubitus contradicunt, et x ambitioni succumbunt;
1. But when someone, allured by the persuasion and beauty of virtue, has withdrawn a little from his former manner of life, immediately another temptation meets him, against which he must struggle. For him whom carnal pleasure, once overcome, has released, the vanity of the world will seize: as those are an example to us who forbid themselves the delight of sown lust, yet permit to their pleasure (or rather, their will) the license of windy vanity. They contradict the baseness of intercourse, and succumb to ambition;
一、但當有人受美德之勸誘與佳美所吸引,稍微離開了從前的生活方式時,立刻就有另一試探迎面而來,他必須與之爭戰。因為肉體的逸樂一被勝過、放開他,世界的虛榮就要抓住他:正如那些人作我們的鑒戒——他們禁止自己情慾撒種的享樂,卻容讓自己的逸樂(或說意志)放縱於虛浮之虛榮的恣意。他們反對淫亂的卑賤,卻向野心屈服;
69:2
utuntur deliciis ac vestibus accuratis ad luxuriam, comatulis y pueris, ac potentibus equis ad pomp um, accipitribus ac saginatis canibus ad venatum, venationibus crebris ad luxum, z ambitiosi apparatus jactantiam necessarium mentiuntur or-, natum. 2. Jam ridere aa effuse, vocem procacibus cachinnis attollere, turpes jocos libenter audire, aliorum pænam suam facere fatigando laetitiam, urbanos quasque quamvis turpes. explere deliciis, bb serios necessariis indigentes abjicere, domos amplissimas et ornatas exstinere, facultates cc suas indesinenter augere, alienis pervadendis, si possibilitas paliatur, inhiare; non rem cupiditatis, sed nescio cujus utilitatis existimant:
they use exquisite delicacies and clothing for luxury, long-haired boys and powerful horses for pomp, hawks and fattened dogs for hunting, frequent hunts for extravagance, and they falsely claim that the ostentation of ambitious display is a necessary adornment. 2. They reckon it to be no matter of greed but of some I-know-not-what utility: to laugh profusely, to raise the voice in impudent guffaws, to listen gladly to base jests, to make the pain of others their own merriment by mocking, to fill the elegant—however base—with delights, to cast off the serious who lack necessities, to build very large and ornate houses, to increase their own resources unceasingly, to gape after seizing what belongs to others, if opportunity allows:
他們為著奢華而使用精緻的美味與華服,為著排場而蓄留長髮的童僕與雄壯的駿馬,為著打獵而養鷹與肥犬,以頻繁的狩獵為放縱,並謊稱野心炫耀的鋪張乃是必要的裝飾。二、他們竟以為這些不是出於貪婪,乃是出於某種說不出的益處:縱情大笑,以放肆的狂笑揚聲,甘心聽淫穢的戲謔,藉著嘲弄使別人的痛苦成為自己的歡樂,以逸樂供奉那些風雅卻卑下之人,撇棄那些缺乏必需之物的莊重之人,建造極其廣大華麗的房屋,不住地增添自己的財產,若有機可乘,便覬覦侵吞他人之物:
69:3
ut illa quae dixi, vel alia multa similia, non solum libenter exerceant, sed etiam hinc eos objurgantes irrideant, da ineptire credentes illos qui licita et usitata nobilibus crimine ambitionis infamant. Sed a qui hoc quoque malum divinitus adjutus eviccrit, et spiritalis continentiæ viribus fultus, omnia quibus potest a perfectione retardari, calcaverit; mentem sua<u sanctae virtuti, studio bonæ voluntatis b inclinat: tunc delectabiliter ac devote nutus omnes reginæ virtutis in se regnantis observat: ac sic cum Deo suo unus spiritus factus, nihil aliud agit semper aut cogitat, Misi unde clarior c ac nobilior fiat, et oblectationes vitiorum omnium, puris delectationibus vincat.
so that they not only gladly practice the things I have mentioned, or many others like them, but even mock those who reprove them for this, believing that those are acting foolishly who brand with the crime of ambition things lawful and customary among nobles. But he who, divinely helped, has overcome this evil also, and—propped up by the strength of spiritual continence—has trampled down all things by which he can be retarded from perfection; he inclines his mind to holy virtue with the zeal of a good will: then he observes, delightfully and devoutly, all the nods of the queenly virtue reigning within him: and thus, having become one spirit with his God, he never does or thinks anything else except that whereby he may become brighter and more noble, and may conquer the gratifications of all vices with pure delights.
以致他們不僅甘心去行我所提的這些事或許多類似之事,甚至嘲笑那些為此責備他們的人,認為那些人是行事愚拙,竟以野心之罪名玷污貴族中合法而慣常之事。但那蒙神幫助、也勝過了這惡的人,並靠屬靈節制的力量為支撐,踐踏了一切能攔阻他達到完全之物的人;他便以善良意志的熱心,使其心思傾向聖潔的美德:於是,他歡欣而虔誠地遵從那在他裡面作王之美德女王的一切示意:如此,他與他的神成為一靈,便永不行別的、想別的,惟求自己得以更光明、更尊貴,並以純全的喜樂勝過一切罪惡的歡愉。
← ch. 68ch. 70 →
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