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Remigius of Auxerre
Commentaries 1 part 2/4
Latin original · 37 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:37–1:73 (133 verses in all)
1:37
Quocumque in quamcunque partem. Vana uel fana idola. Sinistro peruerso. Dolet poeta de erroribus paganorum. Idolum diminutiuum est ab idea forma. Dementia deliramenta. Lira enim sulcus est aratri, inde deliro exorbito, a uia rationis deuio. Proprie autem delirare est, quando boues de sulco exorbitant, ita et senes delirare dicuntur, quoniam a uera locutione recedunt. Bouem apin, nam apis uocatns est taurus, qui Isidi reginae offerebatur. Semihominemque simiam, simia enim semihomo et semicanis est. Tria genera sunt simiarum:
'Whithersoever' ('quocumque'), that is, into whatever part. 'Vain' ('uana') or 'shrines' ('fana'), that is, idols. 'On the left' ('sinistro'), that is, perverse. The poet grieves over the errors of the pagans. 'Idol' ('idolum') is a diminutive from 'idea,' form. 'Madness' ('dementia'), that is, ravings. 'Lira' is the furrow of the plough; hence 'deliro' (I rave) means I go off course, I deviate from the path of reason. Properly to 'rave' ('delirare') is when the oxen wander off the furrow ('de sulco exorbitant'); so too old men are said to rave, since they depart from true speech. 'The ox Apis' ('bouem apin'), for 'Apis' was the name given to a bull which was offered to Queen Isis. 'And the half-man ape' ('simiam'), for the ape is half-man and half-dog. There are three kinds of apes:
「無論往何處」（quocumque）就是進入任何部分。「虛妄之物」（uana）或「神壇」（fana）就是偶像。「在左邊」（sinistro）就是悖逆的。詩人為異教徒的謬誤哀傷。「偶像」（idolum）是「idea」（形）的指小詞。「癲狂」（dementia）就是胡言。「Lira」是犁的犁溝；故此「deliro」（我發狂）表示我偏離軌道、偏離理性之路。本義上「發狂」（delirare）是當牛偏離犁溝（de sulco exorbitant）；照樣老人被說成發狂，因為他們偏離了真實的言語。「公牛阿庇斯」（bouem apin），因為「阿庇斯」是給一頭獻給伊西斯女王的公牛所起的名。「以及那半人的猿」（simiam），因為猿是半人半狗。猿有三種：
1:38
una est uillosa, quae spinx dicitur, alia cercopithecus dicitur caudam habens, tertia sine cauda, quae simia nuncupatur faciem et pedes ad similitudinem hominis habens, ceterum uero corpus ad similitudinem canis. Vt uolucrem ibin. Ciconias dicit Aegyptiacas domesticas, quas Aegyptii colebant propter serpentes, quos deuorabant. Geminum aequalem. Geminum pro aequali posuit, quia illi tres dies in initio Mundi aequales fuerunt, post uero solem quarto die creatum inaequales sunt dies, aut enim crescunt aut decrescunt non tantummodo in aequinoctiis. Fugantur obtenebrantur, et hoc poeticum est, quia stellae a stellando dicuntur. Lignee.
one is hairy, which is called the 'sphinx'; another is called 'cercopithecus,' having a tail; the third is without a tail, which is named 'simia' (ape), having a face and feet after the likeness of a man, but the rest of its body after the likeness of a dog. 'As the bird ibis' ('ibin'). He means the Egyptian domestic storks, which the Egyptians worshipped on account of the serpents which they devoured. 'Twin,' that is, equal ('geminum aequalem'). He put 'twin' for 'equal,' because those three days at the beginning of the world were equal; but afterward, the sun having been created on the fourth day, the days are unequal, for they either increase or decrease, not only at the equinoxes. 'They are put to flight' ('fugantur'), that is, they are darkened; and this is poetic, because the stars ('stellae') are so called from gleaming ('stellando'). 'Wooden' ('Lignee').
一種是多毛的，稱為「sphinx」（斯芬克斯）；另一種稱為「cercopithecus」（長尾猴），有尾巴；第三種沒有尾巴，稱為「simia」（猿），有按人樣式的臉和腳，但身體其餘部分卻按狗的樣式。「如同朱鷺這鳥」（ibin）。他指埃及的家養白鸛，埃及人因牠們所吞吃的蛇而敬拜牠們。「孿生的」就是相等的（geminum aequalem）。他用「孿生」代替「相等」，因為世界起初那三天是相等的；但後來太陽在第四日被造，日子便不相等了，因為它們或增或減，不僅在晝夜平分之時。「它們被趕散」（fugantur）就是它們被遮暗；這是詩意的說法，因為星辰（stellae）得名於閃耀（stellando）。「木製的」（Lignee）。
1:39
Ligneus dicitur homo, qui lignum adorat, sicut lapideus, qui lapidem adorat. Surdis ad surdos. Surdus dicitur eo quod sordes capitis retineat, mutus dicitur a mugitu eo quod uocis sonum naribus retinet. Culmina a culmo dicuntur. Carduus, carduus est herba spinosa, quae uulgo calcatripa uocatur. Monstra idola, idea forma. \'dulia\' seruitus est, inde idolatria seruitus idolorum et idolatra homo dicitur seruiens idolis. Montem. Montem appellat difficile carmen euangelii. Tolis, Tolus est summa pars tecti, unde contignatio procedit. Vbi dantur digna petenti. Illud tangit quod in euangelio dicitur: Petite et accipietis. Reprobus reprobatus. Angulus populus lude.. orum.
A man is called 'wooden' ('ligneus') who worships wood, just as one is called 'stony' ('lapideus') who worships stone. 'To the deaf' ('surdis'), that is, toward the deaf. The deaf man ('surdus') is so called because he retains the filth ('sordes') of the head; the dumb man ('mutus') is so called from 'mugitus' (lowing), because he retains the sound of his voice in his nostrils. 'Summits' ('culmina') are so called from 'culmus' (stalk). 'Thistle' ('carduus'); the thistle is a thorny herb, which is commonly called 'calcatripa.' 'Monsters' ('monstra'), that is, idols; 'idea' is form. 'Dulia' is servitude; hence 'idolatry' is the servitude of idols, and an 'idolater' is a man serving idols. 'The mountain' ('montem'). By 'mountain' he means the difficult song of the Gospel. 'Tolus'; the 'tolus' is the topmost part of a roof, from which the framework proceeds. 'Where worthy things are given to him who asks.' He touches upon what is said in the Gospel: 'Ask and you shall receive.' 'Reprobate' ('reprobus'), that is, rejected. 'The corner,' the people of the Jews.
凡敬拜木頭的人被稱為「木製的」（ligneus），正如凡敬拜石頭的被稱為「石製的」（lapideus）。「向聾子」（surdis）就是朝著聾子。聾子（surdus）之所以如此稱呼，因為他保留頭部的污穢（sordes）；啞巴（mutus）得名於「mugitus」（哞叫），因為他把聲音的響聲留在鼻孔裡。「頂端」（culmina）得名於「culmus」（莖稈）。「薊」（carduus）；薊是一種有刺的草，俗稱「calcatripa」。「怪物」（monstra）就是偶像；「idea」是形。「Dulia」是服事；故此「拜偶像」（idolatry）是服事偶像，「拜偶像者」（idolater）是服事偶像的人。「那山」（montem）。他用「山」表示福音那艱難的詩歌。「Tolus」；「tolus」是屋頂最高的部分，從那裡延伸出構架。「在那裡向祈求者賜下配得之物」。他觸及福音所說的：「你們祈求，就必得著。」「被棄絕的」（reprobus）就是被丟棄的。「那房角石」，即猶太人的民。
1:40
Ille lapis est Christus, qui reprobatus fuit a Iudeis, quando dixerunt: Nolumus hunc regnare super nos, et in psalmo: Lapidem quem reprobauerunt et cet. Lapis angularis dicitur Christus, quia coniungit sibi gentilem populum et Iudaicum, ueluti lapis coniungit parietes. Simplet simplum faciat. HISTORIA DE ARRIO. Arrius fuit doctor Alexandriae ciuitatis, quae est metropolis Aegypti, quam aedificauit magnus Alexander. In qua erat Petrus episcopus, sub quo iste erat doctor scholae. Qui latenter docebat esse Filium minorem Patre et Spiritum sanctum minorem utroque. Tunc Petrus missus est a Licinio, socio Constantini, in carcerem propter fidem catholicam, quam praedicabat.
That stone is Christ, who was rejected by the Jews when they said, 'We will not have this man reign over us,' and in the psalm: 'The stone which the builders rejected,' etc. Christ is called the corner-stone, because he joins to himself the Gentile people and the Jewish, just as a stone joins together the walls. 'Let it make simple' ('simplet'), that is, let it make single. THE HISTORY OF ARIUS. Arius was a teacher of the city of Alexandria, which is the chief city of Egypt, which Alexander the Great built. In it Peter was bishop, under whom this man was a teacher of the school. He secretly taught that the Son was less than the Father, and the Holy Spirit less than both. Then Peter was sent to prison by Licinius, the colleague of Constantine, on account of the catholic faith which he was preaching.
那石頭就是基督，祂被猶太人棄絕，當他們說：「我們不要這個人作我們的王。」並如詩篇所說：「匠人所棄的石頭」等等。基督被稱為房角石，因為祂把外邦人的民與猶太人的民聯於自己，正如一塊石頭把牆垣聯接起來。「使之歸一」（simplet）就是使之歸於單一。亞流的史事。亞流是亞歷山大城的一位教師，那城是埃及的首府，是亞歷山大大帝所建造的。城中彼得作主教，這人在他手下作學校的教師。他暗中教導說聖子小於聖父，聖靈小於二者。後來彼得因他所傳講的大公信仰，被君士坦丁的同僚利基尼烏斯下在監裡。
1:41
Cui Christus apparuit in specie pueri pulcherrimi inductus colobio candidissimo adeo ut uix conspicl posset, sed dilacerato ueluti a canibus. Deinde Petrus grauatus pondere catenarum, quibus erat ligatus et non ualens surgere, clamauit dicens: Domine quis ita te affecit dilacerauit? Cui dixit Dominus: Arrius me scidit, diuisit enim me a patre meo, sed uide ne ei communices. Postea interfecto Licinio a Constantino, quia eius imperium uolebat praeripere, congregauit Constantinus maximam synodum trecentorum uidelicet et X ei VIII episcoporum exceptis diaconibus et abbatibus, ubi \' iussus est uenire Arrius, ut ibi eius patesceret fides.
To him Christ appeared in the form of a most beautiful boy, clothed in a most white tunic, so much so that he could scarcely be looked upon — but torn as if by dogs. Then Peter, weighed down by the burden of the chains with which he was bound and unable to rise, cried out, saying: 'Lord, who has thus afflicted and torn you?' To him the Lord said: 'Arius has rent me, for he has divided me from my Father; but see that you do not commune with him.' Afterward, Licinius having been killed by Constantine, because he wished to seize his empire, Constantine gathered a very great synod, namely of three hundred and eighteen bishops, not counting deacons and abbots, where Arius was ordered to come, that there his faith might be made plain.
基督向他顯現，作極其俊美的孩童樣式，身穿極白的短衣，白到幾乎無法直視——卻彷彿被狗撕裂了。那時彼得被所捆綁的鎖鏈重壓而不能起身，便呼喊說：「主啊，是誰這樣苦待、撕裂了你？」主對他說：「亞流撕裂了我，因為他把我從我父分割出來；但你要謹慎，不可與他相通。」後來利基尼烏斯因想奪取君士坦丁的帝國而被君士坦丁所殺，君士坦丁便召集了一個極大的會議，就是三百一十八位主教，不計執事和院長，在那裡吩咐亞流前來，好叫他的信仰在那裡顯明出來。
1:42
Qui cum adpropinquasset ad synodum, sancto Alexandro episcopo in oratione perseuerante nimio terrore arreptus est, adeo ut omnia uiscera eius dolore deficerent. Tunc iussit sibi parari latrinas. Ad quas cum uenisset, diffusa sunt omnia uiscera eius, quia iusto indicio dei sicut uacuus erat mente, sic remansit uacuus uentre. Curua per auia per falsitatem praui dogmatis. Auium est locus sine uia, a pro sine ponitur. Nepos, nepos dicitur filius filii et nepos quasi natus post. Quando filium. aut filiam significat, facit hic nepos et haec neptis, quando uero luxuriosum, hic et haec 10 nepos. Aui, auus dicitur quasi auitus antiquus. Totum commune.
When he had drawn near to the synod, while the holy bishop Alexander persevered in prayer, he was seized with such excessive terror that all his entrails failed from the pain. Then he ordered a latrine to be prepared for himself. When he had come to it, all his entrails were poured out, because by the just judgement of God, just as he was empty in mind, so he remained empty in belly. 'Through crooked, trackless ways' ('curua per auia'), that is, through the falsehood of a depraved doctrine. 'Auium' is a place without a way, 'a' being put for 'sine' (without). 'Nephew' ('nepos'); 'nepos' means the son of a son, and 'nepos' is as it were 'natus post' (born after). When it signifies a son or daughter, it makes 'hic nepos' and 'haec neptis'; but when it means a profligate, it makes 'hic et haec nepos.' 'Grandfather' ('aui'); 'auus' is so called as it were 'auitus,' ancient. 'The whole' ('totum'), that is, common.
當他走近會議時，正當聖主教亞歷山大持守禱告之際，他被極大的恐懼攫住，以致他一切的臟腑都因疼痛而衰竭。於是他吩咐為自己預備茅廁。當他到了那裡，他一切的臟腑都傾流出來，因為照神公義的審判，正如他心思空虛，他的肚腹也照樣空虛。「藉著彎曲無路之途」（curua per auia）就是藉著邪僻教義的虛謊。「Auium」是無路之處，「a」用來代替「sine」（沒有）。「孫」（nepos）；「nepos」表示兒子的兒子，「nepos」彷彿「natus post」（後生的）。當它表示兒子或女兒時，作「hic nepos」和「haec neptis」；但當它表示放蕩者時，作「hic et haec nepos」。「祖父」（aui）；「auus」之所以如此稱呼，彷彿「auitus」，古老的。「全部」（totum）就是共有的。
1:43
Communio uel communitas in sancta Trinitate est exceptis relatiuis nominibus. Quod potest cathegorizari de patre, hoc de filio, hoc de spiritu sancto: ut bonus, magnus, pius,. omnipotens et cet. exceptis sicut supra dictum est relatiuis nomini-15 bus. Quo crescat ubique perfectus est non creatus. Arrius dicebat esse creaturam\', sed mentitus est, non enim fuit creatus, sed genitus. Nam quia qui summus excelsus. Intellege uim uerborum: Non hic est filius qui et pater, sed hoc est filius quod et pater una substantia. Distat inter hic et hoc, hic ad 20 personas, hoc ad substantiam pertinet. Vnum sumus. Non dixit \'unus\' sed \'unum\' una substantia. Arrius unum unam substantiam scire debet.
Communion or community in the Holy Trinity exists, except for the relative names. Whatever can be categorically predicated of the Father, this also of the Son, this also of the Holy Spirit: such as 'good,' 'great,' 'pious,' 'almighty,' etc., except, as was said above, for the relative names. 'By which he grows' — he is everywhere perfect, not created. Arius said that he was 'a creature,' but he lied, for he was not created but begotten. 'For he who, the highest,' that is, the most exalted. Understand the force of the words: This is not a Son who is also Father, but this is Son which is also Father — one substance. There is a difference between 'this man' ('hic') and 'this thing' ('hoc'): 'hic' pertains to persons, 'hoc' to substance. 'We are one.' He did not say 'one' (masculine, 'unus') but 'one' (neuter, 'unum'), one substance. Arius ought to know that 'unum' means one substance.
在聖三一裡有共有性或共通性，唯獨相對的名稱除外。凡能斷然述說於父的，也能述說於子，也能述說於聖靈：如「善的」、「大的」、「虔敬的」、「全能的」等等，唯獨如上所述相對的名稱除外。「祂藉以增長」——祂處處完全，並非受造。亞流說祂是「受造物」，但他說了謊，因為祂並非受造，乃是受生的。「因為那位至高至上者」，就是最被高舉的。要明白這些字的力量：這位不是又是父的子，而是這乃是子也就是父——同一本質。「這位」（hic）與「這」（hoc）之間有區別：「hic」關乎位格，「hoc」關乎本質。「我們原為一」。祂沒有說「一」（陽性 unus），而是說「一」（中性 unum），同一本質。亞流當知道「unum」表示同一本質。
1:44
Ille enim dicebat tres esse personas bene, et tres substantias male. Dicebat enim Filium minorem Patre, Spiritum sanctum minorem utroque et contra Sabellius unam sub- 25 stantiam bene, sed unam personam male. Dicebat enim: Pater quando uult, pater est, quando uult, filius est, quando uult, spiritus sanctus est. Iste Sabellius fidem ternam debet scire. Ast hic Arrius. Cachinnus est dissolutus risus crispus. Potest etiam hoc ad philosophos referri, nam philosophus aliquis so multum loquitur sicut Epicurus, qui de creatione mundi multa dixit. Dicebat enim mundum ex atomis constare. Tacet nimis alter sicut Pythagorici, qui quinquennio discebant, per quinquennium silentes meditabantur;
For he (Arius) said well that there are three persons, but wrongly that there are three substances. For he said that the Son was less than the Father, and the Holy Spirit less than both; and on the contrary Sabellius said well one substance, but wrongly one person. For he said: the Father, when he wills, is Father; when he wills, is Son; when he wills, is Holy Spirit. This Sabellius ought to know the threefold faith. 'But here Arius.' A 'cachinnus' is a dissolute, rippling laughter. This can also be referred to the philosophers, for some philosopher talks much, like Epicurus, who said many things about the creation of the world. For he said that the world consists of atoms. 'The other is too silent,' like the Pythagoreans, who learned for five years, and for five years meditated in silence;
因為他（亞流）說有三個位格是對的，但說有三個本質卻是錯的。因為他說聖子小於聖父，聖靈小於二者；相反地撒伯流說一個本質是對的，但說一個位格卻是錯的。因為他說：父當祂願意時是父；當祂願意時是子；當祂願意時是聖靈。這撒伯流當知道三重的信仰。「但在這裡亞流」。「Cachinnus」是放縱、起伏的大笑。這也可指向哲學家，因為某些哲學家高談闊論，如伊壁鳩魯，他論到世界的創造說了許多事。因為他說世界由原子構成。「另一位過於沉默」，如畢達哥拉斯派的人，他們學習五年，並沉默默想五年；
1:45
ambulat Peripateticus, stat Stoicus, amat fletus Socrates. qui semper flebat eo quod uideret homines huius saeculi uitia sectari, crispat cachinnum Democritus, qui semper risisse dicitur, quia uidebat homines auaritiam et turpia lucra huius saeculi sectari. Hinc luuenalis perpetuo risu agitare solebat pulmonem Democritus\'. Vexilla dicuntur a uehendo. Vexillum est signum militare. Ianua uos. Apostrophum facit ad illos, qui Christo militant. Ianua dicitur Christus, quia per ipsum uenitur ad ipsum. Ianua est initium domus et dicitur a Iano deo, cui consecratum erat initium uniuscuiusque rei. Inde Ianuarius mensis dicitur eo quod anni sit principium. In albo in caelesti libro.
the Peripatetic walks, the Stoic stands, Socrates loves weeping — who always wept because he saw the men of this age following after vices; Democritus wrinkles up in laughter, who is said always to have laughed, because he saw men following after greed and the base gains of this age. Hence Juvenal: 'Democritus used to shake his lungs with perpetual laughter.' 'Banners' ('uexilla') are so called from carrying ('uehendo'). A 'uexillum' is a military standard. 'The door, you.' He makes an apostrophe to those who serve Christ as soldiers. Christ is called the 'door,' because through him one comes to him. The door is the beginning of a house, and it is named from the god Janus, to whom the beginning of every matter was consecrated. Hence the month of January ('Ianuarius') is so called, because it is the beginning of the year. 'On the roll' ('in albo'), that is, in the heavenly book.
逍遙派的人行走，斯多亞派的人站立，蘇格拉底愛哭泣——他常哭泣，因為他看見這世代的人追隨邪惡；德謨克利特皺起臉大笑，據說他常笑，因為他看見人追隨貪婪和這世代卑鄙的利益。故此尤維納利斯說：「德謨克利特常以不停的大笑搖動他的肺。」「旗幟」（uexilla）得名於運載（uehendo）。「uexillum」是軍旗。「那門，你們」。他向那些作基督精兵的人作呼語。基督被稱為「門」，因為人藉著祂來到祂那裡。門是房屋的起始，得名於雅努斯神，每件事的起始都奉獻給他。故此一月（Ianuarius）之所以如此稱呼，因為它是一年的起始。「在名冊上」（in albo）就是在天上的冊子上。
1:46
Album est tabula, ubi scribebantur eorum nomina, qui ad militiam recipiebantur, et si aliquis eorum interemptus esset, ad caput nominis ipsius 8 littera scribebatur, quae mortem significat. Tremit sonat atque dicit: Parate uiam domino. Leo magnam uocem habet et ipse est rex bestiarum, propter quod uero Marcus in similitudinem leonis pingitur, quia ea uoce suum inchoauit euangelium ut uox clamantis in deserto, et regalem Christi describit dignitatem. Iuuenci, uituli. Iuuencus dicitur a iuuamine eo quod iuuamen praebeat ad sulcandam terram hominibus. Iuuencus enim erat solitus immolari in templo, et Lucas ea describit, quae dominus in templo et circa templum gessit.
The 'album' is a tablet where were written the names of those who were received into military service; and if any of them was slain, at the head of his name the letter theta was written, which signifies death. 'It trembles, it sounds, and it says: Prepare the way of the Lord.' The lion has a great voice and is himself the king of beasts; and for this reason Mark is depicted in the likeness of a lion, because with such a voice he began his Gospel, as 'the voice of one crying in the wilderness,' and he describes the royal dignity of Christ. 'Bullocks' ('iuuenci'), that is, calves. A 'iuuencus' (bullock) is so called from 'iuuamen' (help), because it provides help to men for ploughing the earth. For the bullock used to be sacrificed in the temple, and Luke describes those things which the Lord did in and about the temple.
「Album」是一塊牌子，上面寫著那些被收入軍役者的名字；若他們中有人被殺，便在他名字的開頭寫上 theta 這字母，表示死亡。「它顫動、發聲，並說：豫備主的道。」獅子有宏大的聲音，自身也是百獸之王；因此馬可被描繪成獅子的樣式，因為他用這樣的聲音開始他的福音，如「在曠野有人聲喊著」，並描述基督君王的尊嚴。「牛犢」（iuuenci）就是小牛。「iuuencus」（牛犢）得名於「iuuamen」（幫助），因為它幫助人耕地。因為牛犢常在殿中被獻祭，而路加描述主在殿中以及殿周圍所行的事。
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Iohannes per aquilam designatur, quia sicut aquila in reuerberatis oculis solem aspicit, ita Iohannes supra omnes caelos uolitans diuinitatem Christi, quam ceteri euangelistae describebant. Proceres principes. Proceres proprie dicuntur mutuli capita trabium, quae eminent in aedificiis. Hinc principes proceres dicuntur eo quod emineant inter ceteros. Mensis uocatur a mene a luna, quia secundum cursum lunae mutantur menses. Maniplos primitiuum est, inde manipulus diminutiuum, proprie autem quingenti milites, idem est et cohors. Manipulos uocat bona opera. Meto est colligo, inde dicitur messis, quod singulis annis colligatur. Metior metiris est mensuro, metor metaris est eligo.
John is designated by the eagle, because just as the eagle gazes upon the sun with unflinching eyes, so John, soaring above all the heavens, describes the divinity of Christ, which the other evangelists described. 'Nobles' ('proceres'), that is, princes. Properly 'proceres' are called the 'mutuli,' the heads of beams which project in buildings. Hence princes are called 'proceres' because they project above the rest. A month ('mensis') is named from 'mene,' the moon, because the months change according to the course of the moon. 'Sheaves' ('maniplos'); the primitive is 'maniplus'; hence 'manipulus' is the diminutive; properly, however, a 'manipulus' is five hundred soldiers — the same as a cohort. By 'sheaves' he means good works. 'Meto' is 'I gather'; hence 'messis' (harvest) is so called, because it is gathered each year. 'Metior, metiris' is 'I measure'; 'metor, metaris' is 'I choose out.'
約翰以鷹來指明，因為正如鷹以不眨的眼睛凝視太陽，照樣約翰翱翔在諸天之上，描述基督的神性，就是其他福音書作者所描述的。「貴胄」（proceres）就是首領。本義上「proceres」被稱為「mutuli」，即建築中突出的樑頭。故此首領被稱為「proceres」，因為他們在眾人之上突出。月份（mensis）得名於「mene」，即月亮，因為月份按月亮的運行而變換。「禾捆」（maniplos）；原始詞是「maniplus」；故此「manipulus」是指小詞；但本義上「manipulus」是五百名兵丁——與一隊（cohort）相同。他用「禾捆」表示善行。「Meto」是「我收割」；故此「messis」（莊稼）之所以如此稱呼，因為它每年被收聚。「Metior, metiris」是「我量度」；「metor, metaris」是「我揀選」。
1:48
Ab hoc loco incipit poeta exequi quod promisit. Promisit enim se scripturum ab Adam usque ad natiuitatem Christi. IN LIBRVM II. Primogenitum protoplastum. Protos graece primus, plastus formatus, inde protoplastus primus formatus. De sede de paradyso. Paradysus interpretatur hortus deliciarum, Adam terrenus homo uel terra rubra. Illecebris uoluptatibus. Illecebrae dicuntur ab illiciendo decipiendo. Heu. Dolet poeta de culpa mulieris. Noxia culpabilis. Interrogationem facit ad mulierem.s o coniunx, fuistine magis noxia an perfidus ille draco? Modo ipse sibi respondet: Perfidus ille draco fraudulentus, sed tu quoque non cares culpa, quia consensisti.
From this place the poet begins to carry out what he promised. For he promised that he would write from Adam down to the nativity of Christ. INTO BOOK II. 'First-begotten' ('primogenitum'), that is, the first-formed ('protoplastum'). 'Protos' in Greek is 'first,' 'plastus' is 'formed'; hence 'protoplastus' is 'first-formed.' 'From the seat' ('de sede'), that is, from paradise. 'Paradise' is interpreted 'the garden of delights'; 'Adam' is 'the earthly man' or 'red earth.' 'With enticements' ('illecebris'), that is, with pleasures. 'Enticements' ('illecebrae') are so called from enticing ('illiciendo'), deceiving. 'Alas' ('heu'). The poet grieves over the fault of the woman. 'Noxious' ('noxia'), that is, culpable. He makes an interrogation to the woman: O spouse, were you more guilty, or that treacherous dragon? Now he himself answers: That dragon was treacherous and fraudulent; but you too are not without fault, because you consented.
從這處詩人開始實行他所應許的。因為他應許要從亞當寫到基督的降生。進入卷二。「頭生的」（primogenitum）就是首先被造成的（protoplastum）。希臘文「protos」是「首先」，「plastus」是「被造成的」；故此「protoplastus」是「首先被造成的」。「從那座位」（de sede）就是從樂園。「樂園」（Paradise）被解作「歡樂的園子」；「亞當」是「屬土的人」或「紅土」。「以誘惑」（illecebris）就是以享樂。「誘惑」（illecebrae）得名於引誘（illiciendo）、欺騙。「唉」（heu）。詩人為婦人的過犯哀傷。「有害的」（noxia）就是有罪的。他向婦人發問：噢配偶，是你更有罪，還是那詭詐的龍？如今他自己回答：那龍是詭詐欺騙的；但你也並非無過，因為你應允了。
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Est autem hoc loco syllogismus integer, constans ex propositione, assumptione, conclusione. Perfidus dicitur quasi prodens fidem, perdit enim diabolus fidem, quando dixit: eritis sicut dii. Non enim quod promisit inpleuit, quia non solum dii facti non sunt, sed etiam mortales fuerunt. Demon dictus quasi daimon ualde. Eua mater interpretatur. Nongentos. Adam uixit nongentis XXX annis, Matusalam DCCCLXXX. Nepos primi terrigenae posteri Adae. Fauces dicuntur a graeco fage comedere. Difficilis tardus, quia non semper uindicat. Veniale dignum uenia. Duas naturas rationabiles condidit deus:
There is, moreover, in this place a complete syllogism, consisting of a proposition, an assumption, and a conclusion. He is called 'treacherous' ('perfidus') as it were 'betraying faith' ('prodens fidem'), for the devil destroys faith, when he said: 'You shall be as gods.' For he did not fulfil what he promised, because not only were they not made gods, but they were even made mortal. A 'demon' is so called as it were 'daimon,' that is, exceedingly ('ualde'). 'Eve' is interpreted 'mother.' 'Nine hundred.' Adam lived nine hundred and thirty years, Methuselah eight hundred and eighty. 'Grandson of the first earth-born' ('terrigenae'), the descendants of Adam. The 'fauces' (jaws) are so called from the Greek 'fage,' to eat. 'Slow' ('difficilis'), that is, tardy, because he does not always take vengeance. 'Venial' ('ueniale'), that is, worthy of pardon. God founded two rational natures:
此外在這處有一個完整的三段論，包含大前提、小前提和結論。他被稱為「詭詐的」（perfidus）彷彿「出賣信」（prodens fidem），因為魔鬼摧毀信，當牠說：「你們便如神能知道善惡。」因為牠沒有成就所應許的，因為他們不但沒有成為神，反倒成了必死的。「鬼魔」（demon）之所以如此稱呼，彷彿「daimon」，即極其地（ualde）。「夏娃」被解作「母」。「九百」。亞當活了九百三十歲，瑪土撒拉八百八十歲。「首位屬土者（terrigenae）的後裔孫」，即亞當的子孫。「fauces」（口腔）得名於希臘文「fage」，即吃。「遲緩的」（difficilis）就是緩慢的，因為祂不總是立即施報。「可寬恕的」（ueniale）就是配得赦免的。神設立了兩種有理性的本性：
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angelum et hominem, quorum unus nullo suadente nec fragilitate corporis circumdatus peccauit, ideo inrecurabiliter periit; homo uero, quia fragilis erat corpore et diabolo suadente peccauit, ideo ueniam meruit. Tensos grauidos et oneratos. De limine de principio, de ingressu. Caro factum, est autem synecdoche a parte totum. Homo enim carne et anima constat. Clausa uirginem relinquens. Prae natis prae filiis, hoc de psalmo sumpsit, ubi legitur: Speciosus forma prae filiis, cuius in labiis pulchris diffusa est gratia, quia etiam secundum humanitatem pulchrior fuit ceteris. Obsitus cir- cumdatus. Salue. Salutat poeta matrem Christi. Tenet regit.
the angel and man; of whom one (the angel) sinned with no one persuading him and not surrounded by the frailty of a body, and therefore perished irrecoverably; but man, because he was frail in body and sinned with the devil persuading him, therefore merited pardon. 'Distended' ('tensos'), that is, heavy and laden. 'From the threshold' ('de limine'), that is, from the beginning, from the entrance. 'Made flesh,' and this is a synecdoche, the whole from the part. For man consists of flesh and soul. 'Closed,' leaving her a virgin. 'Before the sons' ('prae natis'), that is, before the sons; he took this from the psalm, where it is read: 'Beautiful in form before the sons of men, upon whose fair lips grace is poured,' because even according to his humanity he was more beautiful than the rest. 'Beset' ('obsitus'), that is, surrounded. 'Hail' ('salue'). The poet greets the mother of Christ. 'He holds' ('tenet'), that is, he rules.
即天使與人；其中一者（天使）無人引誘、也不被身體的軟弱所環繞，卻仍犯了罪，所以無可挽回地滅亡了；但人，因為身體軟弱、又被魔鬼引誘而犯罪，所以配得赦免。「脹滿的」（tensos）就是沉重而負荷的。「從門檻」（de limine）就是從起初、從入口。「成了肉身」，這是提喻，以部分代全體。因為人由肉身和魂組成。「封閉的」，使她仍為童女。「超過眾子」（prae natis）就是勝過眾子；他取自詩篇，其中所讀：「你比世人更美，在你嘴脣裡滿有恩惠」，因為祂即使按祂的人性也比眾人更美。「被環繞的」（obsitus）就是被圍繞的。「萬福」（salue）。詩人問候基督的母親。「祂掌管」（tenet）就是祂治理。
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Giro circulo, sicut circulus uel corona nec initium neque finem habere uidetur, ita imperium Christi. Femina. Femina et mulier non sunt nomina corruptionis, sed sexus et naturae, nam uirgo et femina et mulier potest appellari. Pastoribus. Pastores erant in deserto ultra Bethleem iuxta turrim gregum, qui uocatur Adernam. Si aliquem timorem haberent, illam ascendebant. Ibi erat planities apta atque utilis pecoribus. Eous. Mobile est eous, eoa, eoum. Eous fixum pars caeli. Tyrannus. Tyrannus graece, latine rex. Tyrannus apud nos dicitur inuasor alienae possessionis, unde et Herodem appellat tyrannum.
'In a circle' ('giro'), that is, in a ring; just as a circle or crown seems to have neither beginning nor end, so does the empire of Christ. 'Woman' ('femina'). 'Femina' and 'mulier' (woman) are not names of corruption, but of sex and nature, for a virgin can be called both 'femina' and 'mulier.' 'To shepherds.' There were shepherds in the wilderness beyond Bethlehem, near the tower of the flocks, which is called Ader. If they had any fear, they would climb it. There was a plain there suitable and useful for cattle. 'Eastern' ('Eous'). 'Eous, eoa, eoum' is variable (an adjective). 'Eous' fixed (as a noun) is a part of the sky. 'Tyrant' ('tyrannus'); 'tyrannus' is Greek, in Latin 'rex' (king). Among us 'tyrannus' means the invader of another's possession; whence he also calls Herod a 'tyrant.'
「在圓環中」（giro）就是在環中；正如圓環或冠冕似乎既無始也無終，照樣基督的國度也是如此。「女子」（femina）。「Femina」和「mulier」（婦人）不是敗壞的名稱，而是性別和本性的名稱，因為童女既可稱為「femina」也可稱為「mulier」。「向牧人」。在伯利恆以外的曠野，靠近羊群的塔——稱為 Ader——那裡有牧人。他們若有任何懼怕，便登上那塔。那裡有一片平原，適合且有益於牲畜。「東方的」（Eous）。「Eous, eoa, eoum」是可變的（形容詞）。「Eous」作固定形（名詞）是天空的一部分。「暴君」（tyrannus）；「tyrannus」是希臘文，拉丁文作「rex」（君王）。在我們中間「tyrannus」表示侵佔他人產業者；故此他也稱希律為「暴君」。
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Alienigena enim fuit, patre Idumeo matre Arabica, nutritus ab Hyrcano pontifice Iudeorum, quo mortuo inuasit regnum. Nubila tristitiam mentis. Alens nutriens; facie laetus erat, sed mente tristis. Tractat meditatur. Neglegis non intellegis, quia ille legerat in lege Iudeorum, quod Christus de Iuda deberet nasci. Numina potestas uel uoluntas, quia uoluntas pro effectu operis accipitur. Patrandum perficiendum. Alacres laeti, festini. Thesauris. Thesauros uocat thecas uel pixides, ubi munera erant. Solutis aptis. Per aurum futurum regem, per thus deum, per myrrham mortalem crediderunt, quia myrrha conduntur corpora mortuorum.
For he was a foreigner, his father an Idumean, his mother an Arab, brought up by Hyrcanus, the high priest of the Jews; and when he (Hyrcanus) had died, he seized the kingdom. 'Clouds' ('nubila'), that is, the sadness of his mind. 'Nourishing' ('alens'), that is, fostering; in face he was glad, but in mind sad. 'He ponders' ('tractat'), that is, he meditates. 'You do not heed' ('neglegis'), that is, you do not understand, because he had read in the law of the Jews that Christ ought to be born of Judah. 'The divine power' ('numina'), that is, power or will, because the will is taken for the effect of the work. 'To be accomplished' ('patrandum'), that is, to be completed. 'Eager' ('alacres'), that is, glad, hastening. 'Treasures' ('thesauris'). By 'treasures' he means the caskets or boxes where the gifts were. 'Loosed' ('solutis'), that is, fitting. By the gold they believed him a future king, by the frankincense God, by the myrrh mortal, because the bodies of the dead are embalmed with myrrh.
因為他是外族人，父親是以東人，母親是阿拉伯人，由猶太人的大祭司許爾堪所撫養；當許爾堪死後，他便奪取了王位。「烏雲」（nubila）就是他心中的憂愁。「滋養的」（alens）就是培育的；他面上歡喜，心裡卻憂愁。「他思量」（tractat）就是他默想。「你不留意」（neglegis）就是你不明白，因為他曾在猶太人的律法中讀到基督當由猶大而生。「神聖的能力」（numina）就是能力或旨意，因為旨意被用來代指事工的果效。「當成就的」（patrandum）就是當完成的。「急切的」（alacres）就是歡喜的、趕忙的。「珍寶」（thesauris）。他用「珍寶」表示盛禮物的匣子或盒子。「鬆開的」（solutis）就是合宜的。藉著黃金他們相信祂是將來的君王，藉著乳香相信祂是神，藉著沒藥相信祂是必死的，因為死人的身體用沒藥來防腐。
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Tres magi significant genus humanum a tribus filiis Noe disseminatum per tres mundi partes Asiam, Africam et Europam, quia uenit ad Christum cum tribus naturalibus disciplinis: Physica, Ethica, Logica. Cur tria et non ampliora ? Propter numerum sanctae Trinitatis uel propter III tempora, quae deus semper cernit. Postquam uenimus ad Christum non repetamus iniquum non reuertamur ad diabolum, sicut magi non sunt reuersi ad Herodem. Herodes interpretatur pelliceus uel pellis gloria et significat diabolum, qui primos parentes exutos stola in mortalitatis induit pelliceis uestibus. Postquam enim per baptismum uenimus ad Christum, non debemus reuerti ad diabolum, cui abrenuntiauimus in baptismo.
The three Magi signify the human race scattered abroad from the three sons of Noah throughout the three parts of the world — Asia, Africa, and Europe — because it came to Christ with the three natural disciplines: Physics, Ethics, Logic. Why three and not more? On account of the number of the Holy Trinity, or on account of the three times which God always beholds. After we have come to Christ, let us not seek again the wicked one, let us not return to the devil, just as the Magi did not return to Herod. 'Herod' is interpreted 'leathery' or 'the glory of the skin,' and signifies the devil, who, having stripped our first parents of their robe, clothed them in the leathern garments of mortality. For after we have come to Christ through baptism, we ought not to return to the devil, whom we renounced in baptism.
三位博士表徵從挪亞三個兒子分散遍及世界三部分——亞細亞、亞非利加和歐羅巴——的人類，因為人類帶著三種自然學科：物理學、倫理學、邏輯學來到基督面前。為何是三而不更多？因著聖三一的數目，或因著神所常鑒察的三段時期。我們既已來到基督面前，就不要再尋求那惡者，不要回到魔鬼那裡，正如博士沒有回到希律那裡。「希律」被解作「皮製的」或「皮的榮耀」，表徵魔鬼，牠剝去了我們始祖的袍子，給他們穿上必死之皮衣。因為我們既藉洗禮來到基督面前，就不當回到我們在洗禮中所棄絕的魔鬼那裡。
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Aperit manifestat, illam scilicet iram, quam latebat. Sicut superius dixit \'nubila mentis habens\'. Facinus scelus, quod uoluit facere, non potuit perficere. Christus enim ad Aegyptum fugerat. Facinus ton meson est, in bono enim et in malo ponitur. Inmerito iniuste. Vixdum sicut agedum: adiectio syllabica est dum. Vagitus primas uoces infantium, inde uagiticanus deus dicitur, qui praeest infantibus. Innumerum nefas multiplex peccatum. Orbata priuata filio. Lanio crudelis. Increpatio ad Herodem. Lanio dicitur lupus a lana, quia interfecit oues, nam laniare est interficere. Alieno in corpore in corporibus sanctorum, sicut Paulo ipse dicit: Saule, quid me persequeris?
'He opens' ('aperit'), that is, he reveals — namely, that wrath which he was concealing — just as above he said, 'having clouds of the mind.' 'Crime' ('facinus'), that is, the wickedness which he willed to do, he was not able to accomplish, for Christ had fled into Egypt. 'Facinus' is of the middle voice (neutral), for it is put both in a good and in a bad sense. 'Undeservedly' ('inmerito'), that is, unjustly. 'Scarcely yet' ('uixdum'), like 'agedum' ('come now'); 'dum' is a syllabic addition. 'Wailing' ('uagitus'), the first cries of infants; hence the god 'Vagitanus' is so called, who presides over infants. 'Countless wickedness' ('innumerum nefas'), that is, manifold sin. 'Bereaved' ('orbata'), that is, deprived of a son. 'Butcher' ('lanio'), that is, cruel. A rebuke to Herod. The wolf is called 'lanio' from 'lana' (wool), because it kills sheep, for 'laniare' is to kill. 'In another's body,' that is, in the bodies of the saints, just as he himself says to Paul: 'Saul, why do you persecute me?'
「他敞開」（aperit）就是他顯露——即他先前所隱藏的那忿怒——正如他上文所說：「心中有烏雲。」「罪行」（facinus）就是他所願意行的惡，他卻不能成就，因為基督已逃往埃及。「Facinus」是中性語態的，因為它可用於善義，也可用於惡義。「不該如此地」（inmerito）就是不公正地。「幾乎還未」（uixdum），如「agedum」（來吧）；「dum」是音節的添加。「啼哭」（uagitus），即嬰孩最初的哭聲；故此「Vagitanus」神之所以如此稱呼，他主管嬰孩。「無數的惡行」（innumerum nefas）就是多方的罪。「喪失的」（orbata）就是被奪去兒子的。「屠夫」（lanio）就是殘忍的。對希律的斥責。狼被稱為「lanio」得名於「lana」（羊毛），因為牠殺羊，因為「laniare」是殺戮。「在別人身上」就是在聖徒的身上，正如祂自己對保羅所說：「掃羅，你為甚麼逼迫我？」
1:55
Non dixit meos sanctos, in hoc manifestum est, quod deus in sanctis martyribus patitur. Emeritus perfectus; merere per e breuem dicimus; milites dicuntur qui expleto quinquagesimo anno cessabant a militia et dabatur eis aliqua dignitas, inde emeritus dicitur totus perfectus. Nec mora sine mora. Postquam Christus duodenis erat, inuentus est in templo docens. Si aliquis dicat interrogando quare dixerit Cnec mora\', cum magnum spatium sit inter XII et XXX annos, quantum ad hominem pertinet, respondet per parenthesin interpositam dictionem cum interrogatione. Fluens nascens. Alludit poeta. Non est mirum, inquit, super se prophetat sine sermone, quia patrem habet mutum. Spiramina.
He did not say 'my saints'; in this it is made clear that God suffers in the holy martyrs. 'Emeritus' means 'perfected'; we say 'merere' with a short e. Those soldiers were called 'emeriti' who, having completed their fiftieth year, ceased from military service, and some honour was given to them; hence one fully perfected is called 'emeritus.' 'Nec mora' means 'without delay.' After Christ was twelve years old, he was found teaching in the temple. If anyone should ask, by way of inquiry, why the poet said 'nec mora,' since there is a great span between the twelfth and the thirtieth year, as far as a man is concerned, he answers through a parenthesis, a phrase inserted with the question. 'Fluens' means 'being born.' The poet alludes. 'It is no wonder,' he says, 'that one prophesies over himself without speech, since he has a mute father.' 'Spiramina' (breathings).
他沒有說「我的聖徒」；由此可清楚看出，神在聖殉道者裡受苦。「Emeritus」意指「完全成熟者」；我們說「merere」時用短音的 e。凡滿五十歲、停止服役並獲頒某種尊榮的兵士，被稱為「emeriti」；因此一個完全成熟者便稱為「emeritus」。「Nec mora」意即「毫不遲延」。基督滿十二歲後，被人發現在聖殿裡施教。若有人探問：詩人為何說「毫不遲延」，因就人而言，十二歲與三十歲之間有極長的間距，他便藉插入的括弧句、連同那問題作答。「Fluens」意指「正在誕生」。詩人在此暗喻。他說：「一人無言而為自己預言，這並不希奇，因他有一位緘默的父親。」「Spiramina」（氣息）。
1:56
Spiras dicimus reuolutiones funium in nauibus, hinc spiramina quaedam dicit uocari reuolutiones VIII. mensium. Verum quia hoc exemplo caret, melius dicimus taciturna spiramina, noui mensis emissiones et reciprocationes spiritus prophetae sine uoce usque ad natiuitatem Iohannis. Tollere cum dicit exponit, quod dicit ueniens peccatum tollere mundi. Mihi omnibus, se enim pro omnibus posuit. Decutit expellit. Non obfuscata non denigrata, non obscurata. Sicut enim lux, cum in tenebras uenit, nihil obscuritatis accipit, sed potius ipsas tenebras decutit , ita Christus quamquam carnem suscepit, nullam tamen maculam carnis peccati in se ipsum accipit. Attactu suo baptismate.
We call 'spiras' the coilings of the ropes on ships; hence he says that certain coilings of eight months are called 'spiramina.' But since this example is lacking, we do better to say 'silent breathings,' the issuings of the new month and the back-and-forth of the prophet's spirit without voice up to the birth of John. When he says 'to take away,' he sets forth what he says of the one coming 'to take away the sin of the world.' 'For me' means 'for all,' for he offered himself for all. 'Decutit' means 'drives out.' 'Not obscured' means 'not darkened, not made dark.' For just as light, when it comes into darkness, receives no darkness but rather shakes off the very shadows, so Christ, although he took up flesh, yet received into himself no stain of sinful flesh. 'By his touch' means 'by baptism.'
我們把船上繩索的盤捲稱為「spiras」；因此他說某些八個月的盤旋被稱為「spiramina」。但因這比喻欠妥，我們寧可說「緘默的氣息」，即新月的發出，以及那先知之靈無聲的往返起伏，直到約翰誕生。當他說「除去」時，他在闡明那來「除去世人罪孽」者所說的話。「為我」意即「為眾人」，因他為眾人捨己。「Decutit」意即「驅逐」。「未被遮蔽」意即「未被昏暗、未被弄暗」。因為正如光進入黑暗時，並不沾染任何幽暗，反倒抖落那些陰影；照樣，基督雖取了肉身，卻沒有把任何罪身的污點納入自己裡面。「藉他的觸摸」意即「藉洗禮」。
1:57
Caro aliquando pro peccato accipitur, et Christus peccatum gessisse dicitur, cum similitudinem carnis peccati suscepit. Torrentum currentum et est adiectiuum nomen et fixum. Limphas Graeci dicunt nimphas, nos limphas, nam eiusdem nominis nota est apud Graecos N., cuius est L- apud nos quinquaginta. Reflues retro fluentes: poeticum est. Factum\' est autem, -quando filii Israel transierunt Iordanem pergentes ad terram repromissionis. Tunc primi transierunt sacerdotes et statim, ut aqua tegit pedes eorum, pars Iordanis, quae deorsum erat, fugit cecidit in mare mortuum; illa uero, quae sursum erat, stetit in una mole. Hoc detulit poeta ad baptismum domini. Harenas:
'Flesh' is sometimes taken for 'sin,' and Christ is said to have borne sin when he took up the likeness of sinful flesh. 'Torrentum' (of the torrents) stands for 'currentum' (of those running), and is both an adjectival noun and a fixed one. What the Greeks call 'nymphae' we call 'lymphae' (waters); for the sign of that same name among the Greeks is N, whose value is fifty for us as L. 'Reflues' means 'flowing backward': it is poetic. 'It came to pass' — namely, when the children of Israel crossed the Jordan, going toward the land of promise. Then the priests first crossed over, and at once, as soon as the water covered their feet, the part of the Jordan that was below fled and fell into the Dead Sea; but that which was above stood in a single heap. This the poet has applied to the Lord's baptism. 'Sands':
「肉身」有時取作「罪」，當基督取了罪身的樣式時，便被說成是擔負了罪。「Torrentum」（眾激流的）代替「currentum」（眾奔流者的），它既是形容詞性的名詞，也是固定形。希臘人稱為「nymphae」者，我們稱為「lymphae」（諸水）；因為這同一名稱在希臘人那裡的記號是 N，其數值如同我們以 L 代表的五十。「Reflues」意即「向後逆流」：這是詩意的用法。「事就這樣成了」——即以色列子民過約旦河、前往應許之地時。當時祭司首先過河，水一蓋過他們的腳，約旦河下游的水便逃退、落入死海；而上游的水卻立成一堆。詩人把這事應用於主的洗禮。「沙礫」：
1:58
harenae dicuntur ab ariditate, quando sine aspiratione scribuntur, quando uero cum aspiratione dicuntur eo quod hereant fabricis. Honore honorabitur. Illa columba..... Mansuetum misericordem. Mansuetus dicitur quasi manu suetus pius. Mitem: mitis dicitur quasi mutus, qui prae nimia. humilitate sermone carere putatur. Deus in mansuetis habitat, sicut ipse dicit: Super quem requiescet spiritus mens, nisi super humilem et quietum et trementem uerba mea. Per uolucrem. Volucres dicuntur a crebro uolatu; ideo in columba Spiritus apparuit, ut ostenderet Christum simplicem, et eorum corda replere per simplicitatem et innocentiam diligunt.
'Harenae' (sands) are so called from dryness ('ariditas') when they are written without aspiration; but when they are spoken with aspiration it is because they cling ('haereant') to buildings. 'He will be honoured with honour.' 'That dove...' 'Mansuetum' means 'merciful.' One is called 'mansuetus' as if 'manu suetus' (tamed by hand), gentle. 'Mitem' (the meek): 'mitis' is so called as if 'mutus' (mute), one who through excessive humility is thought to be without speech. God dwells in the meek, as he himself says: 'Upon whom shall my spirit rest, if not upon the humble and quiet one who trembles at my words?' 'Through a bird.' Birds ('volucres') are so called from frequent flight; therefore the Spirit appeared in a dove, to show Christ to be simple, and to fill men's hearts through the simplicity and innocence which they love.
「Harenae」（沙礫）若不加送氣音書寫，得名自「乾燥」（ariditas）；但若加送氣音說出，則因它們「附著」（haereant）於建築物。「他必受尊榮。」「那鴿子……」「Mansuetum」意即「滿有憐憫」。一人被稱為「mansuetus」，彷彿是「manu suetus」（被手馴服），溫順。「Mitem」（謙和者）：「mitis」之得名彷彿是「mutus」（緘默），即因過度謙卑而被視為不能言語者。神住在謙和人裡面，正如他自己所說：「除了那謙卑、安靜、因我言語而戰兢的人，我的靈還要安息在誰身上呢？」「藉一隻飛鳥。」飛鳥（volucres）因常飛而得名；因此聖靈以鴿子顯現，要顯明基督是純真的，並藉著人所喜愛的單純與無邪充滿他們的心。
1:59
Probatur Pater in uoce, Spiritus sanctus in specie columbae, Filius in persona hominis, qui baptizabatur. Pater est ibi, Natus est ibi, Spiritus sanctus est ibi, ibi Trinitatem hic demonstrat. De caute de duro lapide. Cautes et cotes idem sunt. Vipereis serpentinis, ueneniferis; uipera dicitur eo quod ui pariat, caret enim uulua, sed ore concipere fertur. Potestas s. angelica et archangelica. Nec mirum si diabolus, qui spiritus est, potuit omnia regna mundi Christo ostendere, cam beatus Benedictus in corpore adhuc positus potuit aspicere totum mundum, non quia mundus breuiatus sit, sed mens eius per contemplationis est gratiam dilatata.
The Father is proved present in the voice, the Holy Spirit in the form of a dove, the Son in the person of the man who was being baptized. The Father is there, the Son is there, the Holy Spirit is there: there he shows forth the Trinity. 'De caute' means 'from hard rock.' 'Cautes' and 'cotes' are the same. 'Vipereis' means 'serpentine, venom-bearing'; the viper ('vipera') is so called because it brings forth by force ('vi pariat'), for it lacks a womb but is said to conceive through the mouth. 'Power' — namely, angelic and archangelic. Nor is it any wonder if the devil, who is a spirit, could show Christ all the kingdoms of the world, since blessed Benedict, while still set in the body, could behold the whole world — not because the world was made small, but because his mind was enlarged by the grace of contemplation.
父藉聲音被證明在場，聖靈藉鴿子的形狀，子藉受洗那人的位格。父在那裡，子在那裡，聖靈在那裡：他在那裡彰顯了三位一體。「De caute」意即「從堅硬的磐石」。「Cautes」與「cotes」是同義的。「Vipereis」意即「如蛇的、帶毒的」；毒蛇（vipera）之得名，因它「以暴力生產」（vi pariat），它沒有子宮，據說是以口受孕。「能力」——即天使與天使長的能力。魔鬼既是個靈，能把世上萬國指給基督看，這也不希奇；因為有福的本篤雖仍在肉身之中，卻能觀看整個世界——這並非因世界被縮小了，乃因他的心思藉默觀的恩典被擴大了。
1:60
Ideo diabolus post baptismum dominum temptauit, ut ostenderet nos tunc acrius temptari, cum se deserere et seruitio dei uiderit diligentius insistere. Delapsus dimissus uel descendens. Labere mitte te deorsum. Imperatiuus est a uerbo labor. Fastigia summitate, pinnae sunt cacumina sublimiores partes domus. Hic autem pro tabulatis posuit templi. Templum domini tricameratum erat trium tabulatorum: a terra usque ad primum XXX cubiti erant, a primo usque ad secundum alii XXX, a secundo usque ad tertium LX, ecce CXX. Curuauit formauit, curuauit quia in modum camerae sunt caeli. Vectus deportatus sua ipsius uirtute, sicut de Spiritu sancto passiue legimus \'Spiritus domini ferebatur super aquas\'.
Therefore the devil tempted the Lord after his baptism, to show that we are then more fiercely tempted, when he sees us forsake ourselves and apply ourselves more diligently to the service of God. 'Delapsus' means 'sent down' or 'descending.' 'Labere' means 'cast yourself down.' It is an imperative from the verb 'labor' (to slip). 'Fastigia' means 'the summit'; the 'pinnae' are the peaks, the loftier parts of a house. Here, however, he has used it for the floors of the temple. The Lord's temple was triple-chambered, of three storeys: from the ground up to the first were thirty cubits, from the first up to the second another thirty, from the second up to the third sixty — behold, one hundred and twenty. 'He bent, he shaped'; he bent it because the heavens are arched in the manner of a vault. 'Borne' means 'carried by his own power,' just as we read passively of the Holy Spirit, 'The Spirit of the Lord was borne over the waters.'
因此魔鬼在主受洗之後試探他，要顯明：當魔鬼看見我們撇下自己、更殷勤地致力於事奉神時，我們便受更猛烈的試探。「Delapsus」意即「被差下」或「下降」。「Labere」意即「縱身跳下」。這是動詞「labor」（滑落）的命令式。「Fastigia」意即「頂峰」；「pinnae」是尖頂，即房屋較高的部分。然而他在此用它指聖殿的層樓。主的聖殿有三重房間、共三層：從地面到第一層是三十肘，從第一層到第二層另加三十，從第二層到第三層是六十——看哪，共一百二十。「他使之彎、他塑造」；他使之彎，因諸天如穹頂般拱起。「被托起」意即「藉他自己的能力承載」，正如我們以被動語態讀到聖靈：「神的靈運行在水面上。」
1:61
A quo enim ferretur nisi sua potentia? Cuspide lancea, iaculatione. Gladium dixit uerbum dei, unde apostolus et gladium spiritus, quod est uerbum dei, quo tunc deus aliquem percutit, cum de peccatore efficit iustum. Praecipites cadentes. Confringens sapientia. Sapientia neutraliter dixit. Confringit deus fortes, cum eos a timore superbiae deicit et ad ueram humilitatem ducit. Perdit sapientes, cum uanam sapientiam illorum destruit et ad ueram, quae Christus est, perducit. Non elegit deus rhetores et sapientes et imperatores, sed pauperes et humiles et piscatores. Tractare sectari. Germanum, quia fratres sumus; germanus proprie dicitur, quasi de uno germine patris manans.
For by whom would he be borne, if not by his own power? 'Cuspide' means 'with a lance, with a javelin-throw.' He called the word of God a 'sword,' whence the Apostle speaks of 'the sword of the Spirit, which is the word of God,' with which God then strikes someone, when he makes a just man out of a sinner. 'Praecipites' means 'falling headlong.' 'Confringens' refers to wisdom. He said 'sapientia' in the neuter. God breaks the strong when he casts them down from the fear of pride and leads them to true humility. He destroys the wise when he tears down their vain wisdom and brings them to the true wisdom, which is Christ. God did not choose orators and the wise and emperors, but the poor and the lowly and fishermen. 'Tractare' means 'to follow after.' 'Germanum' (a true brother), because we are brothers; one is properly called 'germanus' as if springing from one seed ('germen') of the father.
因為他若不是靠自己的能力，又是靠誰被托起呢？「Cuspide」意即「以矛、以投擲的標槍」。他把神的話稱為「劍」，故此使徒說「聖靈的寶劍，就是神的話」，神有時就用這劍擊打一人，即當他使罪人成為義人時。「Praecipites」意即「一頭栽倒」。「Confringens」（折斷者）是指智慧。他把「sapientia」用作中性。神折斷剛強的人，當他把他們從驕傲的懼怕中摔下、引他們進入真謙卑時。他毀滅智慧人，當他拆毀他們虛妄的智慧、領他們到那真智慧、就是基督那裡時。神沒有揀選辯士、智者和君王，乃揀選貧窮人、卑微人和漁夫。「Tractare」意即「追隨」。「Germanum」（同胞弟兄），因我們是弟兄；一人之被正當地稱為「germanus」，彷彿是從父親同一「種子」（germen）而出。
1:62
Vetusti doli antiquae fraudis. Vetus dolum originale peccatum. Dolum ideo, quia fraude diaboli inmissum est; ergo debemus delere inuidiam de cordibus nostris, quae uere diaboli nota est. Degener dicitur qui non respondet nobilitati parentum qui suis factis se ignobilem exhibet, tunc a deo degeneramus, cum nos inuicem odimus. Sicut benedicier idem, magna subauditio est, sic iubet se sanctificari a nobis, a quo sanctificamur omnes, sicut iubet idem benedici a nobis, a quo benedicimur omnes. Iam iamque aduerbium est optantis cito, dominus semper et ubique regnat, petimus, ut nos ad se ipsum colligens regnet in nobis. Non succedunt non adueniunt. Per aeuum.
'Vetusti doli' means 'of the ancient deceit.' The 'old deceit' is original sin. It is called 'deceit' because it was brought in by the fraud of the devil; therefore we ought to wipe out envy from our hearts, which is truly the mark of the devil. One is called 'degener' (degenerate) who does not measure up to the nobility of his parents, who by his own deeds shows himself ignoble; thus we degenerate from God when we hate one another. 'Just as to be blessed' — it is the same, and a great ellipsis is to be understood: thus he commands himself to be hallowed by us, by whom we all are hallowed, just as he likewise commands himself to be blessed by us, by whom we all are blessed. 'Now, now' is an adverb of one desiring quickly; the Lord always and everywhere reigns, yet we ask that, gathering us to himself, he may reign in us. 'They do not succeed' means 'they do not come.' 'Through the age.'
「Vetusti doli」意即「古老詭詐的」。那「古舊的詭詐」就是原罪。它被稱為「詭詐」，因它是藉魔鬼的欺哄被引入的；因此我們應從心中除去嫉妒，那實在是魔鬼的記號。凡不及父母高貴、以自己行為顯出卑賤的人，被稱為「degener」（墮落者）；照樣，當我們彼此相恨時，我們便從神墮落了。「正如蒙福」——這是同義的，要會意一個大省略：他既吩咐我們眾人所由以成聖者，要藉我們被尊為聖，照樣，他也吩咐我們眾人所由以蒙福者，要藉我們蒙稱頌。「現在，就現在」是渴望快速者的副詞；主隨時隨處掌權，我們卻祈求他將我們聚集歸己、在我們裡面掌權。「它們不接續」意即「它們不來臨」。「直到永世。」
1:63
Aenum pro perpetuitate ponitur, et uenit a graeco quod est eon tempus, nihil aliud est nisi cursus et uicissitudo rerum cum diei nox et nocti succedunt dies. Corona propter aeternam retributionem ponitur, quia sicut corona non habet initium neque finem, ita illud praemium initio et fine carebit. Nusquam, in nullo loco, usquam econtrario in aliquo loco, sicut nunquam in nullo tempore, unquam in aliquo. Vtque polo. Per polum animam intellege, per humum corpus humanum. Ydrus, ydrus est serpens aquaticus. Vendicet usurpet et propriefaciat. Artus membra, artus dicitur ab artando stringendo, eo quod stringit corpus. Panem nostrum.
'Aenum' (aevum) is set down for perpetuity, and it comes from the Greek 'aeon,' which means 'time'; it is nothing other than the course and alternation of things, when night succeeds day and day succeeds night. The 'crown' is set down for eternal recompense, because just as a crown has neither beginning nor end, so that reward will lack beginning and end. 'Nusquam' means 'in no place'; 'usquam' on the contrary means 'in some place,' just as 'numquam' means 'in no time,' 'umquam' 'in some time.' 'And as for the pole.' By 'pole' understand the soul, by 'ground' the human body. 'Hydrus': the hydrus is a water-serpent. 'Vendicet' means 'usurps and makes its own.' 'Artus' means 'limbs'; 'artus' is so called from binding tight ('artando, stringendo'), because it binds the body. 'Our bread.'
「Aenum」（aevum）被用以指永久，它源自希臘文「aeon」，意即「時間」；它無非是萬物的運行與交替，即夜接續日、日接續夜。「冠冕」被用以指永遠的報償，因為正如冠冕沒有起頭也沒有終結，那賞賜也必無始無終。「Nusquam」意即「在無處」；相反，「usquam」意即「在某處」，正如「numquam」意即「在無時」，「umquam」意即「在某時」。「至於那天極。」以「天極」會意靈魂，以「地」會意人的身體。「Hydrus」：hydrus 是一條水蛇。「Vendicet」意即「霸佔並據為己有」。「Artus」意即「肢體」；「artus」之得名來自「束緊」（artando, stringendo），因它束縛身體。「我們的餅。」
1:64
Non iste panis, sed spiritalis intellegitur, qui est Filius dei, qui substantialis dicitur, quia omnem substantiam uel essentiam supergraditur, et licet dialectici in deum categoriam quae est usia cadere dicant, deus tamen ultra usiam est, et ideo secundum humanam intellegentiam nihil est, quia omnem exuperat intellectum, ut ait apostolus \'pax dei, quae exuperat omnem sensum\'. Annonam salarium, idem est et praebenda. Annona dicitur eo quod singulis renouetur. Diurno, a die diurnus unius diei, a diu diuturnus longi temporis. Corpore illo spiritali mysterio. Verbumque cibusque: uerbum, quia deus est ante saecula, a deo patre genitum, cibus.
Not this bread, but a spiritual one is understood, which is the Son of God, who is called 'substantial' ('supersubstantial') because he surpasses every substance or essence; and although the dialecticians say that the category which is 'ousia' (being) falls upon God, yet God is beyond ousia, and therefore according to human understanding he is nothing, because he exceeds all understanding, as the Apostle says, 'the peace of God, which surpasses all sense.' 'Annonam' means 'wages'; it is the same as a 'prebend.' 'Annona' is so called because it is renewed for each one. 'Diurno': from 'dies' (day) 'diurnus' means 'of one day'; from 'diu' (long) 'diuturnus' means 'of a long time.' 'In that spiritual body' — by a spiritual mystery. 'Both word and food': 'word,' because he is God before the ages, begotten of God the Father; 'food.'
所領會的不是這物質的餅，乃是屬靈的餅，就是神的兒子，他被稱為「實質的」（超實質的），因他超越一切實體或本質；雖然辯證學者說那名為「ousia」（存有）的範疇可加於神，然而神在 ousia 之上，因此按人的理解，他甚麼都不是，因他超越一切理解，正如使徒所說：「神的平安，超越人一切的悟性。」「Annonam」意即「糧餉」；它與「俸祿」同義。「Annona」之得名，因它每天為各人更新。「Diurno」：從「dies」（日）而來的「diurnus」意即「一日的」；從「diu」（長久）而來的「diuturnus」意即「長時的」。「在那屬靈的身體裡」——藉一個屬靈的奧祕。「既是道又是食物」：「道」，因他是諸世代以前的神，由父神所生；「食物」。
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quia cum esset deus homo factus est, ut esset cibus hominum, qui erat cibus angelorum. Cautio confirmatio; cauo, cauis firmo, facit praeteritum caui, inde cautio dicitur firmatio, unde in euangelio accipe cautionem\' firmationem uel scripturam. Tortoribus demonibus. Per decies millena talenta intelleguntur maiora peccata sicut est fornicatio, adulterium, homicidium, per C. denarios minora uelut ira, odium et cetera. Si ergo nos dimiserimus fratribus nostris minora, dimittet nobis deus maiora, si non, nectemur grauius iam soluti a peccatis. Hic tangit euangelium, ubi legitur homo quidam posuit rationem cum seruis suis\'.
because, although he was God, he became man, so that he who was the food of angels might be the food of men. 'Cautio' means 'confirmation'; 'cavo, cavis' (I make hollow, I make firm) makes its perfect 'cavi'; hence 'cautio' is called 'a making firm,' whence in the Gospel 'take your bond' means 'confirmation' or 'writing.' 'To the torturers' means 'to the demons.' By the 'ten thousand talents' are understood the greater sins, such as fornication, adultery, homicide; by the 'hundred denarii' the lesser ones, such as anger, hatred, and the rest. If, then, we forgive our brothers the lesser things, God will forgive us the greater; if not, we shall be bound more grievously, having now been loosed from sins. Here he touches on the Gospel, where it is read, 'A certain man settled accounts with his servants.'
因他雖是神，卻成了人，使那曾作天使食物的，可以作人的食物。「Cautio」意即「確證」；「cavo, cavis」（我使中空、我使堅固）的完成式作「cavi」；因此「cautio」被稱為「使之堅固」，故此福音書中「拿你的契據」意即「確證」或「書面文件」。「給行刑者」意即「給眾鬼」。以「一萬他連得」會意較大的罪，如淫亂、姦淫、兇殺；以「一百得拿利」會意較小的罪，如忿怒、仇恨等等。所以，我們若饒恕弟兄們較小的虧負，神就饒恕我們較大的；若不饒恕，我們雖已從罪中得釋，卻必被更嚴重地捆綁。這裡他提到福音書，那裡記著：「有一個人和他的僕人算賬。」
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Donec finitum pro infinito posuit, quia illi qui in inferno damnandi sunt, nunquam ueniam merebuntur, non sicut Origenes dicit, post mille annos soluetur satanas cum suis, sed magis sententia domini cauta erit, qua dicit \'ibunt impii in suppli. cium aeternum*. Ergo donec pro semper posuit, sicut in psalmo legitur \'ita oculi nostri ad dominum deum nostrum, donec misere- atur nostri semper. Breuem minimum. Amen. Haec , particula signum et quoddam sigillum est dominicae orationis, quo confirmantur omnia, quae supra dicta sunt. Malum diabolum. Bonum Christum, deum adimus non gressu corporis sed intentione mentis, deo enim non loco sed mente approximamus aut elongamus. Ducit dirigit.
'Donec' (until) is here set down as a finite term for an infinite one, because those who are to be damned in hell will never merit pardon — not as Origen says, that after a thousand years Satan with his own will be released, but rather the Lord's sentence will be sure, by which he says, 'the wicked shall go into eternal punishment.' Therefore 'until' is set for 'forever,' just as is read in the Psalm, 'so our eyes look to the Lord our God, until he have mercy on us' — that is, forever. 'Brevem' means 'the very least.' 'Amen.' This little particle is a sign and a certain seal of the Lord's Prayer, by which all that has been said above is confirmed. 'The evil one' means 'the devil.' 'The good' means 'Christ.' We approach God not by the step of the body but by the intention of the mind, for we draw near to God or distance ourselves from him not by place but by mind. 'Leads' means 'directs.'
「Donec」（直到）在此被當作有限的詞用以指無限，因為那些將在地獄受刑罰的人，永不配得赦免——並非如俄利根所說，一千年後撒但連同他的同類要被釋放，乃是主的判決必確定不移，他說：「惡人要往永刑裡去。」因此「直到」被用作「永遠」，正如詩篇中所讀：「我們的眼睛仰望耶和華我們的神，直到他憐憫我們」——即永遠。「Brevem」意即「最小的」。「阿們。」這小小的詞是主禱文的記號和某種印記，藉它，以上所說的一切都得了確認。「那惡者」意即「魔鬼」。「那美善者」意即「基督」。我們親近神，不是藉身體的步伐，乃是藉心思的定意，因我們親近神或遠離神，不是憑地點，乃是憑心思。「引導」意即「指引」。
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Versus et hemistichium Virgilii est unus et dimidius uersus. Et bona libertas, quia possunt euadere effugere. Per pascua per mansiones caelestis Hierusalem, pascua est dulcedo diuinae uisionis. IN LIBRVM III. Thalamis pro nuptiis: thalame graece uoluptas, inde thalamus dicitur, ubi uoluptas perficitur. In ydriis. Lacus appellat hydrias et dicuntur a latendo, quia ibi latebant aquae; ydor graece aqua, inde ydriae dicuntur uasa receptui aquarum parata. Gaudia fantasia, imaginatio quaedam poetae est, quoniam insensibili rei dat sensum ut desinerent esse quod [non] erant, et inciperent esse quod non erant. Inocciduas uuas indeficientes fideles, nunquam perituros.
A 'versus et hemistichium' of Virgil is one and a half lines. 'And good freedom,' because they are able to escape, to flee away. 'Through pastures' means 'through the dwellings of the heavenly Jerusalem'; the 'pasture' is the sweetness of the divine vision. INTO BOOK III. 'Thalamis' stands for 'nuptials' (marriage-chambers): 'thalame' in Greek means 'pleasure,' whence 'thalamus' is so called, where pleasure is consummated. 'In the water-jars.' He calls the basins 'hydriae,' and they are so called from lying hidden ('latere'), because the waters lay hidden there; 'hydor' in Greek means 'water,' whence the 'hydriae' are called vessels prepared for the receiving of water. 'Joys' — it is a fancy, a certain imagining of the poet, since he gives sensation to an insensible thing, that they might cease to be what they were, and begin to be what they were not. 'Unfailing grapes' means 'the unfailing faithful,' those who will never perish.
維吉爾的「versus et hemistichium」是一行半的詩句。「以及美好的自由」，因他們能逃脫、逃離。「經過牧場」意即「經過屬天耶路撒冷的居所」；「牧場」就是神聖異象的甘甜。進入卷三。「Thalamis」代表「婚禮」（洞房）：希臘文「thalame」意即「歡愉」，故此「thalamus」（洞房）由此得名，是歡愉完成之處。「在水缸裡。」他把水盆稱為「hydriae」，它們得名自「隱藏」（latere），因諸水藏在那裡；希臘文「hydor」意即「水」，故此「hydriae」被稱為預備盛水的器皿。「喜樂」——這是詩人的一種幻想、某種想像，因他賦予無知覺之物以知覺，使它們不再是原來所是的，而開始成為先前所不是的。「不衰殘的葡萄」意即「不衰殘的信徒」，就是那些永不滅亡的人。
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Pampinus est folium uitis, quod a calore solis et iniuria imbrium protegit racemos. Ita diuina protectio fideles sanctae ecclesiae, ne deficiant, (ab) aduersantibus huius seculi protegit et munit. Post postea, postquam in uinum conuertit aquam. Febris. Febris dicitur a feruendo, et licet a calore dicatur nonnunquam frigida est, et in diuina scriptura omnes infirmitates febris dicuntur nomine. Quantum imperii, uirtutis. Admiratio est; quantum illius rei dicimus, ut quantum uini, quantum aquae. Rura uillas. Casas domos pastorales. Castellum, diminutiuum a castris. Candore miser alii gaudebant propter suum candorem, iste contristabatur, quia lepra gaudet in corpore.
The 'pampinus' is the leaf of the vine, which protects the clusters from the heat of the sun and the injury of the rains. So divine protection guards and fortifies the faithful of the holy Church, lest they fail, against the adversaries of this world. 'Post' means 'afterward,' after he turned the water into wine. 'Febris' (fever). 'Febris' is so called from burning ('fervendo'), and although it is named from heat, it is sometimes cold; and in divine Scripture all infirmities are called by the name of 'fever.' 'How much of dominion,' of power. It is an exclamation of wonder; we say 'how much of a thing,' as 'how much wine, how much water.' 'Rura' means 'farmhouses.' 'Casas' means 'shepherds' huts.' 'Castellum' is a diminutive of 'castra' (camp). 'In whiteness' the wretched man — others rejoiced because of their fair complexion; this man grieved, because leprosy rejoices in the body.
「Pampinus」是葡萄樹的葉子，它護衛果串免受日頭的炎熱與雨水的損傷。照樣，神聖的保護守衛並堅固聖教會的信徒，使他們不致衰敗，抵擋這世界的仇敵。「Post」意即「之後」，即他把水變酒之後。「Febris」（熱病）。「Febris」之得名來自「焚燒」（fervendo），它雖得名自熱，有時卻是冷的；在聖經中，一切疾病都以「熱病」之名稱呼。「何等的權勢」，何等的能力。這是驚歎之語；我們說「何等多的一物」，如「何等多的酒，何等多的水」。「Rura」意即「農舍」。「Casas」意即「牧人的茅屋」。「Castellum」（小堡）是「castra」（營）的指小詞。「在白色中」那可憐的人——別人因自己白皙的膚色而歡喜；這人卻憂愁，因為大痲瘋在身上肆虐。
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Lepra graece uarietas, inde leprosus dicitur qui uariis coloribus maculosum corpus habet. Quaeritur, cur leprosus in uia occurrit domino; quia lex praecipiebat, ut omnis leprosus a consortio communis habitationis separetur. Febris febris, licet a feruore dicatur, aliquando tamen frigore corpus cruciat. In funere in dubia morte. A funibus funus mors dicitur. (Funes) candelae, candelae sunt funes cera obliti. Coquebat, quia primum frigida est febris, postea calida. Fontem dicit fidem mulieris, quae in corde latebat.
'Lepra' in Greek means 'variegation,' whence one is called 'leprosus' who has a body spotted with various colours. It is asked why the leper met the Lord on the road; because the Law commanded that every leper be separated from the fellowship of common dwelling. 'Febris' (fever): though it is named from heat ('fervor'), yet sometimes it torments the body with cold. 'In funere' means 'in a doubtful death.' From 'funes' (cords) 'funus' (death) is so named. The 'funes' are candles; candles are cords smeared with wax. 'It cooked,' because fever is first cold, afterward hot. By 'fountain' he means the faith of the woman, which lay hidden in her heart.
希臘文「Lepra」意即「斑駁」，故此凡身上有各色斑點之人被稱為「leprosus」（痲瘋病人）。有人問：那痲瘋病人為何在路上遇見主；因為律法吩咐凡痲瘋病人都要與共同居住的群體隔離。「Febris」（熱病）：它雖得名自熱（fervor），有時卻以寒冷折磨身體。「In funere」意即「在可疑的死亡中」。「funus」（死亡）得名自「funes」（繩索）。那些「funes」是蠟燭；蠟燭是塗了蠟的繩索。「它煮沸」，因熱病先冷、後熱。他以「泉源」指那婦人的信心，那信心藏在她心裡。
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Iras uexationes nigrorun dicit, non quod spiritus nigri sunt, non enim accidit color nisi corporibus, sed nigros dicimus damnatos uel mortuos a graeco, quod est nicros, et maligni spiritus propter malignitatem dicuntur nigri, quia licet perpetualiter uiuunt, tamen mortui sunt felicitati aeternae. Honorem dicit hominem, quia homo honor est omnium naturarum, per illum enim omnia honorantur. Norat Christus; diabolus secundum substantiam dei est, quia ipse eum creauit, secundum autem id quod malus est, non est dei, quia deus eum bonum creauit et cuncta ualde bona fecit. Arentes algas siccas herbas.
'Iras' means 'the vexations of the black ones'; he says this not because the spirits are black — for colour befalls only bodies — but we call the damned or the dead 'black' from the Greek 'nekros'; and the malign spirits are called 'black' on account of their malignity, because although they live perpetually, yet they are dead to eternal felicity. By 'honour' he means man, because man is the honour of all natures, for through him all things are honoured. 'He knew' — Christ knew; the devil is of God according to substance, because God himself created him; but according to that by which he is evil, he is not of God, because God created him good and made all things very good. 'Arentes algae' means 'dry seaweeds, withered plants.'
「Iras」意即「那些黑者的攪擾」；他這樣說，並非因那些靈是黑的——因顏色只臨到身體——乃是我們從希臘文「nekros」把受咒詛者或死人稱為「黑的」；那些惡靈因其惡毒被稱為「黑的」，因為它們雖永遠活著，對永遠的福樂而言卻是死的。他以「尊榮」指人，因人是萬有的尊榮，因萬物都藉他得尊榮。「他知道」——基督知道；魔鬼按其本質是屬神的，因神親自創造了它；但按其為惡的那方面，它不屬神，因神創造它為善，並造一切甚好。「Arentes algae」意即「乾枯的海藻、枯萎的水草」。
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Algae dicuntur purgamenta matris uel alicuius rei, ideo marina loca petiit, ut ibi quisquis deum uerum esse monstraret. Cymbae nauiculae. Cymba graece, cumba latine. Librabant tendebant, modificabant. Librare proprie est aliquid in altum extendere. Ratis proprie est incastratura trabium uel strues lignorum. Flabris uentis, inde flabellum diminutiue paruus uentus. Hyems est quarta pars anni, sed abusiue pro tempestate ponitur. Procellis magnis undis; procella est uentus cum aqua mixtus. Vada salsa saliuae aquae maris.
Seaweeds ('algae') are called the refuse of the sea or of some other thing; therefore he sought out the sea-places, so that there anyone might show God to be the true God. 'Cymbae' means 'little boats.' 'Cymba' in Greek, 'cumba' in Latin. 'Librabant' means 'they stretched, they balanced.' To 'librare' is properly to extend something on high. A 'ratis' is properly a framework of beams or a pile of timbers. 'Flabris' means 'winds'; whence 'flabellum,' a diminutive, means 'a little wind' (fan). 'Hiems' is the fourth part of the year, but by abuse it is set down for 'tempest.' 'Procellis' means 'with great waves'; a 'procella' (storm) is wind mixed with water. 'Vada salsa' means 'the brackish waters of the sea.'
海藻（algae）被稱為海或別物的廢渣；因此他尋訪那些海邊之地，好叫人在那裡能顯明神是真神。「Cymbae」意即「小船」。希臘文是「cymba」，拉丁文是「cumba」。「Librabant」意即「他們張開、他們平衡」。「librare」本義是把某物高高伸展。「ratis」本義是樑木的構架或一堆木料。「Flabris」意即「諸風」；故此「flabellum」這指小詞意即「小風」（扇）。「Hiems」是一年的第四部分（冬季），但被引申用以指「暴風」。「Procellis」意即「以巨浪」；「procella」（暴風）是夾雜著水的風。「Vada salsa」意即「海中的鹹水」。
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Poeticum est quod dicit salsum, quia mare Galileae dulcem habet aquam, habilem ad potandum ideo dicit hoc, quia generaliter dicitur ab amaritudine, et sciendum quia nauigationes domini in mari fuisse Galileae dicuntur. Naufragia periculosa putabant se naufragia passuros. Dormire est quiescere, dormitare ante quietem pigritare et somniculari. Citus cito; uerba turbatorum, in turbatis enim non est continuus sermo sed separatus. Exiliens gaudens propter Christum. Auidas cupidas. Pennas dicuntur habere uenti propter suam uelocitatem. Prosiluere cum impetu exilierunt; gemino dixit, quia duo erant. Mala supplicia. Legio. Legio est vi-dc-LX VI demones;
It is poetic that he says 'salt,' because the Sea of Galilee has sweet water, fit for drinking; he says this because the sea is generally named from its bitterness, and it must be known that the Lord's voyages on the sea are said to have been on the Sea of Galilee. 'Naufragia' — they thought they would suffer shipwreck. 'To sleep' ('dormire') is to be at rest; 'to doze' ('dormitare') is to be sluggish and drowsy before rest. 'Citus' means 'quickly'; the words of the troubled, for in troubled people speech is not continuous but disjointed. 'Exiliens' means 'rejoicing' on account of Christ. 'Avidas' means 'eager.' The winds are said to have 'wings' on account of their swiftness. 'Prosiluere' means 'they leapt out with force'; he said 'twin' because there were two. 'Mala' means 'torments.' 'Legion.' A legion is six thousand six hundred and sixty-six demons;
他說「鹹」是詩意的用法，因加利利海的水是甜的、宜於飲用；他這樣說，因海一般得名自其苦味，而當知道主在海上的航行據說是在加利利海上。「Naufragia」——他們以為自己要遭船難。「睡覺」（dormire）是安息；「打盹」（dormitare）是在安息前昏沉欲眠。「Citus」意即「快速地」；那些慌亂者的言語，因慌亂的人說話不連貫，乃是斷續的。「Exiliens」意即「因基督而歡躍」。「Avidas」意即「急切的」。風據說有「翅膀」，因其迅疾。「Prosiluere」意即「他們猛然跳出」；他說「孿生」，因有兩個。「Mala」意即「刑罰」。「軍團。」一個軍團是六千六百六十六個鬼；
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legio keras dicitur graece, macedonice phalanx. Duplex, quia 35 interius erant demones peruasi, exterius uinculis inretiti. Pro meritis, quia dignum erat, ut inmundus mundum peteret. Oletum et olidum idem est et sunt ton meson, unde semper egent epitheton adiectiuo nomine. Phalanges multitudines et est lingua Medorum, quod dicimus legiones. Horrens toruus, horribilis; tria sunt epitheta sine coniunctione, quae figura uocatur asyndetos. Sine usu, sine officio. Cum dicit resoluta ostendit, quid sit paralisis. Lisis, solutio; paralisis, resolutio, inde paraliticns per sua membra resolutus. Vincula compaginationes.
a legion is called 'keras' in Greek, 'phalanx' in Macedonian. 'Double,' because within were the demons who had invaded, and without he was entangled with chains. 'According to deserts,' because it was fitting that the unclean one should seek out the unclean place. 'Oletum' and 'olidum' (filth, stinking) are the same, and are of the neuter gender ('ton meson'), whence they always need an epithet, an adjectival noun. 'Phalanges' means 'multitudes,' and it is the tongue of the Medes for what we call 'legions.' 'Horrens' means 'grim, horrible'; there are three epithets without a conjunction, a figure which is called 'asyndeton.' 'Sine usu' means 'without function, without service.' When he says 'loosened' ('resoluta') he shows what paralysis is. 'Lysis' means 'loosing'; 'paralysis' means 'a complete loosing,' whence a 'paralytic' is one loosened in his limbs. 'Vincula' means 'the joinings.'
一個軍團在希臘文稱為「keras」，在馬其頓語稱為「phalanx」（方陣）。「雙重的」，因內裡有侵入的鬼，外面他被鎖鏈纏住。「按所當受的」，因污穢者尋訪污穢之地是合宜的。「Oletum」與「olidum」（污穢、發臭的）是同義的，且屬中性（ton meson），故此它們總需一個形容性的修飾詞、即形容詞性的名詞。「Phalanges」意即「群眾」，它是米底亞人的話，相當於我們所說的「軍團」。「Horrens」意即「猙獰的、可怖的」；這裡有三個無連接詞的修飾語，這修辭格稱為「asyndeton」（連詞省略）。「Sine usu」意即「無功用、無職事」。當他說「鬆弛」（resoluta）時，便顯出癱瘓是甚麼。「Lysis」意即「鬆開」；「paralysis」意即「全然鬆開」，故此「癱子」就是四肢鬆弛之人。「Vincula」意即「諸接合處」。