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Tyconius
Book of Rules 1
Latin original · 8 verses · some words can be tapped for a gloss
1:1
I. « Tichonius natione Afer, in divinis litteris eruditus juxta historiam sufficienter, et in saeculari- bus non ignarus fuit : in ecclesiasticis quoque nego- tiis studiosus. » Verba sunt Gennadii ( a ). De eo pas- sim sermonem habens sanctus Augustinus, qui et ipsum probe noverat, et complura ejus scripta perle- gerat, « Hominem ait ( b ) fuisse et aeri ingenio prae- ditum et uberi eloquio, sed tamen Donatistam. Qui aliquando sanctarum paginarum vocibus circum- fusus, evigilavit; ut propterea adversus ipsos suos calamum strinxerit.
I. «Tyconius, an African by nation, sufficiently learned in the divine writings according to history, and not unacquainted with secular matters; diligent also in ecclesiastical affairs.» These are the words of Gennadius. Saint Augustine, having frequent occasion to speak of him—Augustine, who both knew him well and had read through many of his writings—says: «He was a man endowed with both keen intellect and abundant eloquence, but yet a Donatist. Who, at one time surrounded by the voices of the holy pages, awoke; so that for this reason he drew his pen against his very own people.
一。「提孔尼烏斯（Tyconius），按民族是非洲人，就史學而言對聖經的造詣足夠，於世俗學問也非懵然無知；於教會事務也甚為勤勉。」這是革那狄烏斯（Gennadius）的話。聖奧古斯丁屢屢論及他——奧古斯丁既深知此人，又通讀過他許多著作——說：「他是一個兼具敏銳才智與豐富口才之人，卻仍是個多納徒派（Donatist）。這人有一次被聖經諸頁的聲音環繞而醒悟，以致因此向他自己的同黨揮筆攻擊。
1:2
Hoc ergo suscepto, subdit sanc- tus Doctor, T(??)ehonius cum vehementer copioseque dissereret, et ora contradicentium multis et magnis ac manifestis sanctarum scripturarum testimoniis oppilaret, non vidit quod consequenter videndum fuit. Nimir(??), inquit ( c ), contra Donatistas invic- tissime scripsit, eum fuerit Donatista; et illic in- venitur absurdissimi cordis, ubi eos non omni ex parte relinquere voluit. » Haec sanctus Doctor. Flo- ruit auctor aetate qua Rufinus, teste Gennadio ( d ), Theodosio et Filio ejus regnantibus. Qua de re accurate, ut fere semper, eruditissimus Tillemon- tios ( e ). II.
«This task, then, being undertaken,» the holy Doctor adds, «when Tyconius was disputing vehemently and copiously, and was stopping the mouths of his opponents with many, great, and manifest testimonies of the holy scriptures, he did not see what ought consequently to have been seen. Assuredly,» he says, «he wrote most unconquerably against the Donatists, although he was a Donatist; and there he is found to be of a most absurd heart, where he was unwilling to leave them on every side.» Thus the holy Doctor. The author flourished, according to Gennadius, in the age in which Rufinus did, while Theodosius and his Son were reigning. Concerning which matter the most learned Tillemont treats accurately, as he almost always does. II.
「於是這工既經承擔，」這聖博士補充說，「提孔尼烏斯既猛烈而豐富地辯論，又以聖經許多偉大而明顯的見證堵住反對者的口，他卻未看見那本應隨之看見的。誠然，」他說，「他極其無可辯駁地著文攻擊多納徒派，雖然他自己就是多納徒派；而在他不肯全然撇棄他們之處，便顯出他心思的極度荒謬。」這聖博士如此說。據革那狄烏斯所言，這作者興盛於與魯非努斯（Rufinus）同一時代，正當狄奧多西與其子在位之時。關於此事，那最博學的提勒蒙（Tillemont）一向幾乎總是論述得極為精確。二。
1:3
Ex iis quae (??)teris consignavit Tichonius, quae- que satis diligenter enumerat Gennadius, unum su- perest opusculum de septem Regulis inscriptum; (??) quibus, quasi elavibus, ut inquit sanctus Augus- tinus ( f ), divinarum Scripturarum aperirentur oc- culta.... Quae quidem consideraetae, sicut ab illo, ape- riuntur, non parum adjuvant ad penetranda quae lecta sunt divinorum eloquiorum : nec tamen omnia, quae itae scripta sunt ut non facile intelligantur, pos- sunt his regulis inveniri, sed aliis modis pluribus; quos hoc numero septenario usque adeo non est iste complexos, ut idem•ipse multa exponat obscura, in quibus harum regularum adhibet nullam; quoniam nec opus est.
Of those things which Tyconius committed to writing, and which Gennadius enumerates with sufficient diligence, there remains one little work entitled 'On the Seven Rules'; by which, as it were by keys, as Saint Augustine says, the hidden things of the divine Scriptures might be opened.... These, indeed, when considered, as they were by him, are opened, and help not a little toward penetrating those things that have been read of the divine eloquences; nor yet can all things which are so written that they are not easily understood be found out by these rules, but by many other modes besides; which this man so far has not embraced in this sevenfold number, that he himself expounds many obscure passages in which he applies none of these rules, since there is no need.
在提孔尼烏斯付諸文字、且為革那狄烏斯相當勤勉地列舉的那些著作中，存留下來的有一部小書，題為《論七規則》；聖奧古斯丁說，藉著這七規則，彷彿藉著鑰匙，聖經中隱密之事便得開啟……這些規則，若像他那樣加以考量，便確能開啟，對深入領會所讀過的神聖言語頗有幫助；然而並非一切寫得使人不易明白之事，都能藉這些規則找出，乃需藉許多別的方法；而這人在這七的數目裡到底未能包羅這一切，以致他自己解釋許多晦澀之處時，並未運用這些規則中的任何一條，因為並無此必要。
1:4
» Nonnultisque interjecitis, deinceps haec addit ( g ) : « Quod ideo dicendum putavi, ut liber ipse et legatur a studiosis, quia plurimum ad- juvat ad Scripturas intelligendas, et non de illo spe- retur tantum quantum non habet. Caute sanc legen- dus est, non solum propter quaedam in quibus ut homo erravit, sed maxime propter illa quae sicut Donatista haereticus loquitur. » His vero ita enar- ratis, casdem Tichonii Regulas expendit sanctus Pater : cujus propterea recensionem infra sub hujus voluminis finem excudendam curavimus. III. Caeterum alibi quoque operis Tichoniani men- tionem injieit idem sanctus Augustinus. Scribens enim ad Aurelium Carthaginiensem episcopum, haec habet ( h ) :
And, a few things being interposed, he next adds this: «I thought this ought to be said for this reason, that the book itself may both be read by the studious, because it helps very much toward understanding the Scriptures, and that there be not hoped from it so much as it does not possess. It is indeed to be read with caution, not only on account of certain things in which, as a man, he erred, but most of all on account of those things which he speaks as a Donatist heretic.» These things being thus narrated, the holy Father weighs the same Rules of Tyconius; for which reason we have taken care that his review be printed below toward the end of this volume. III. Moreover, elsewhere too the same Saint Augustine makes mention of the Tyconian work. For writing to Aurelius, bishop of Carthage, he has this:
其間插入幾句之後，他接著補上這話：「我認為當這樣說的緣故是：好叫這書既被好學之人閱讀，因它對明白聖經大有幫助；同時也叫人不致對它指望它所沒有的那麼多。這書確實當謹慎地讀，不單因其中某些他作為人所犯的錯誤，更因那些他作為多納徒派異端所說的話。」這些事既如此敘述，這聖父便衡量提孔尼烏斯這同樣的諸規則；為此緣故，我們已留意將他的評論刊印於本卷末尾。三。此外，這同一位聖奧古斯丁在別處也提及提孔尼烏斯的著作。因他寫信給迦太基的主教奧勒留（Aurelius）時，有這話：
1:5
« De Tichonii septem regulis vel elavibus, sieut saepe jam scripsi, cognoscere quid tibi videa- tur, exspecto. » Quanti vero fecerit ejusmodi opus sanctus ille Doctor, ex eo compertum fit, quod lo- cum Paulinum retractans de vasis aureis et argenteis in domo magna constitutis ( i ), cum antea in eo expo- nendo sancti Cypriani sensum fuisset secutus, mu- tata deinde sententia, in Tichonii interpretationem concessit ( j ) : « Sed magis approbo, inquit, quod apud Tichonium postea reperi vel adverti, in utris- que intelligendum quaedam in honorem, non sola scilicet aurea vel argen(??)ca; et rursus in utrisque quaedam in contumeliam, non utique sola lignea et fictilia. » Haec ille.
«Concerning Tyconius's seven rules or keys, as I have already often written, I await to learn what seems good to you.» But how greatly that holy Doctor esteemed a work of this kind is made known from this: that, in re-examining the Pauline passage concerning the vessels of gold and silver set in a great house, although he had previously, in expounding it, followed the sense of Saint Cyprian, then, his judgment being changed, he passed over into the interpretation of Tyconius: «But I rather approve,» he says, «what I afterwards found or noticed in Tyconius, that in both cases certain ones are to be understood unto honour—not only the golden or silver ones, namely—and again, in both cases certain ones unto dishonour, not only of course the wooden and earthen ones.» Thus he.
「關於提孔尼烏斯的七規則或七鑰匙，正如我已屢次寫過的，我等候得知你以為如何。」而那聖博士何等看重這類著作，由此可見：他重新考究保羅那段論大戶人家中金器銀器的經文時，雖先前解釋時曾隨從聖居普良（Cyprian）的見解，後來判斷一改，便轉入提孔尼烏斯的解釋：「但我寧可贊同，」他說，「我後來在提孔尼烏斯那裡所發見或留意到的，就是在這兩類中都有某些是歸為尊貴的——不單是金的銀的而已；同樣，在這兩類中也都有某些是歸為卑賤的，自然也不單是木的瓦的。」他如此說。
1:6
Neque aliter censuere de Ti- chonii Regularum praestantia Cassiodorus ac sanctus Isidorus (??)ispalensis. Et ille quidem de introducto- ribus scripturae divinae sermonem habens ( k ), qui modos elocutionum explanationis causa formantes, per exemplorum diversas similitudines intelligi faciunt qaee prius clausa manserunt , Tichonio Donatistae pri- mum locum tribuit, eumque eum sancto Augustino, Hadriano, Eucherio et Junilio conso(??) Atque alibi praeterea monet, eumdem scriptorem in libris Regu- tarum latius diligenterque disseruisse .
Nor did Cassiodorus and Saint Isidore of Seville judge otherwise concerning the excellence of Tyconius's Rules. And the former indeed, speaking of the introducers of the divine scripture, who, forming the modes of expression for the sake of explanation, by the diverse likenesses of examples cause to be understood those things which had previously remained closed, assigns the first place to Tyconius the Donatist, and joins him with Saint Augustine, Hadrian, Eucherius, and Junilius. And elsewhere besides he notes that this same writer discoursed more broadly and diligently in his books of Rules.
卡西奧多魯斯（Cassiodorus）與塞維利亞的聖伊西多祿（Isidore）對提孔尼烏斯諸規則之卓越，所判斷的亦無不同。前者論到聖經的引介者——他們為著解釋之故制定各種表達的方式，藉著例證的種種比擬，使先前仍封閉之事得以明白——便將首位歸給多納徒派的提孔尼烏斯，並把他與聖奧古斯丁、哈德良（Hadrian）、優克里烏斯（Eucherius）和優尼留斯（Junilius）並列。此外他在別處又指出，這同一位作者在他《論規則》諸書中論述得更為廣博而精詳。
1:7
Alter vero, id est, sanctus Isidorus, easdem septem Regulas Ticho- nianas tanto in pretio habuisse comperitur, ut illas in compendium redactas suis intexuerit Sententia- rum libris ( a ), earumque auctorem inter Sapientes retulerit. IV. Quod superest, Tichonii liber Regularum pri- mum prodiit Basileae anno 1569 in Orthodoxogra- phis Grynaei. Postmodum vero in prima Bibliothecae Patrum Parisiensis editione Bignaeana anno 1575. Praeterea idem opus Tichonianum ad mss. codices exactum evulgavit anno 1622 Andreas Schottus in Supplemento seu Auctario bibliothecae Patrum Co- loniensis : atque ita recensitum Lugdunensi postre- mum intextum comparuit. Hanc autem Schotti edi- tionem typis expressimus;
The latter, that is, Saint Isidore, is found to have held these same seven Tyconian Rules in such esteem that he wove them, reduced into a compendium, into his books of Sentences, and reckoned their author among the Wise. IV. As for what remains: Tyconius's book of Rules first appeared at Basel in the year 1569, in the Orthodoxographa of Grynaeus. Afterward, however, in the first Bignaean edition of the Library of the Fathers at Paris in the year 1575. Besides, the same Tyconian work, collated against manuscript codices, was published in the year 1622 by Andreas Schottus in the Supplement or Appendix of the Library of the Fathers at Cologne; and thus revised it appeared lastly woven into the Lyons edition. This edition of Schottus we have set in type;
後者，即聖伊西多祿，據查何等看重這同樣的七條提孔尼烏斯規則，竟把它們縮為提要，編織進他的《箴言錄》諸書中，並把其作者列在眾智者之中。四。至於其餘：提孔尼烏斯的《規則》一書，最先於一五六九年在巴塞爾（Basel），在格里納烏斯（Grynaeus）的《正統作品集》中問世。此後又於一五七五年，在巴黎《教父叢書》比涅版（Bignaean）首版中刊行。此外，這同一部提孔尼烏斯著作，經與手抄本古卷校勘，於一六二二年由安德烈亞斯·肖圖斯（Andreas Schottus）在科隆《教父叢書》的補編或附錄中刊布；如此修訂後，最終又被編入里昂版中。我們所排印的，便是肖圖斯這一版本；
1:8
sacrae scripturae loca dili- gentibus subnotavimus; menda complura quibus antea scatebat exemplar, sustulimus; nonnullisque observationibus auximus.
we have marked beneath, for the benefit of the diligent, the passages of holy scripture; we have removed the numerous errors with which the copy previously teemed; and we have augmented it with some observations.
我們為著好學之人的益處，在下方標注了聖經的出處；除去了從前充斥於這抄本中的許多訛誤；又以若干按語加以擴充。