2-1:1
Οὐδὲ γὰρ μόνον περὶ τῆς ἡμέρας ἐστὶν ἡ ἀμφισβήτησις, ἀλλὰ καὶ περὶ τοῦ εἴδους αὐτοῦ τῆς νηστείας. οἱ μὲν γὰρ οἴονται μίαν ἡμέραν δεῖν αὐτοὺς νηστεύειν· οἱ δὲ δύο, οἱ δὲ καὶ πλείονας. οἱ δὲ τεσσαράκοντα ὥρας ἡμερινάς τε καὶ νυκτερινὰς συμμετροῦσι τὴν ἡμέραν αὐτῶν. καὶ τοιαύτη μὲν ποικιλία τῶν ἐπιτηρούντων· οὐ νῦν ἐφ ἡμῶν γεγονυῖα, ἀλλὰ καὶ πολὺ πρότερον ἐπὶ τῶν πρὸ ἡμῶν· τῶν παρὰ τὸ ἀκριβὲς ὡς εἰκὸς κρατούντων, τὴν καθ ἁπλότητα καὶ ἰδιωτισμὸν συνήθειαν εἰς τὸ μετέπειτα πεποιηκότων· καὶ οὐδὲν ἔλαττον πάντες οὗτοι εἰρήνευσάν τε, καὶ εἰρηνεύομεν πρὸς ἀλλήλους· καὶ ἡ διαφωνία τῆς νηστείας, τὴν ὁμόνοιαν τῆς πίστεως συνίστησι. æ : Τούτοις καὶ ἱστορίαν προστίθησιν ἣν οἰκείως παραθήσομαι τοῦτον ἔχουσαν τὸν τρόπον. Ἐν οἷς καὶ οἱ πρὸ Σωτῆρος πρεσβύτεροι οἱ προστάντες τῆς ἐκκλησίας ἧς σὺ νῦν ἀφηγῇ, Ἀνίκητον λέγομεν καὶ Πίον, Ὑγῖνόν τε καὶ Τελεσφόρον καὶ Ξύστον, οὔτε αὐτοὶ ἐτήρησαν, οὔτε τοῖς μετ αὐτῶν ἐπέτρεπον· καὶ οὐδὲν ἔλαττον αὐτοὶ μὴ τηροῦντες, εἰρήνευον τοῖς ἀπὸ τῶν παροικιῶν ἐν αἷς ἐτηρεῖτο ἐρχομένοις πρὸς αὐτούς. καί τοι μᾶλλον ἐναντίον ἦν τὸ τηρεῖν, τοῖς μὴ τηροῦσι. καὶ οὐδέ ποτε διὰ τὸ εἶδος τοῦτο ἀπεβλήθησαν τινές· ἀλλ αὐτοὶ μὴ τηροῦντες οἱ πρὸ σοῦ πρεσβύτεροι, τοῖς ἀπὸ τῶν παροικιῶν τηροῦσιν ἔπεμπον εὐχαριστίαν. καὶ τοῦ μακαρίου Πολυκάρπου ἐπιδημήσαντος τῇ Ῥώμῃ ἐπὶ Ἀνικήτου· καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς ἀλλήλους, εὐθὺς εἰρήνευσαν· περὶ τούτου τοῦ κεφαλαίου μὴ φιλεριστήσαντες εἰς ἑαυτούς. οὔτε γὰρ ὁ Ἀνίκητος τὸν Πολύκαρπον πεῖσαι ἐδύνατο μὴ τηρεῖν, ἅτε μετὰ Ἰωάννου τοῦ μαθητοῦ τοῦ Κυρίου ἡμῶν, καὶ τῶν λοιπῶν ἀποστόλων οἷς συνδιέτριψεν, ἀεὶ τετηρηκότα· οὔτε μὴν ὁ Πολύκαρπος τὸν Ἀνίκητον ἔπεισε τηρεῖν, λέγοντα τὴν συνήθειαν τῶν πρὸ αὐτοῦ πρεσβυτέρων ὀφείλειν κατέχειν. καὶ τούτων οὕτως ἐχόντων, ἐκοινώνησαν ἑαυτοῖς· καὶ ἐν τῇ ἐκκλησίᾳ παρεχώρησεν ὁ Ἀνίκητος τὴν εὐχαριστίαν τῷ Πολυκάρπῳ κατ ἐντροπὴν δηλονότι, καὶ μετ εἰρήνης ἀπ ἀλλήλων ἀπηλλάγησαν, πάσης τῆς ἐκκλησίας εἰρήνην ἐχόντων καὶ τῶν τηρούντων καὶ τῶν μὴ τηρούντων
因為這爭議不僅是關於日子，也是關於禁食本身的方式。有些人認為他們該禁食一天，有些人兩天，有些人甚至更多；又有些人把他們的「一天」算作四十個小時，包含晝間與夜間。這樣的分歧，在守此規的人中間，並非如今才在我們這時代發生的，乃是早在我們以前之人的日子就有了；他們大概沒有嚴格精確地遵守，因而把一種帶著質樸與隨意的習俗傳給了後世。然而這些人卻都活在和睦中，我們彼此之間也都和睦相處；而禁食上的不一致，反倒堅立了信仰上的同心。論到這事，他又加上一段記載，我要恰當地把它陳明，其大意如下：在這些人當中，那些在索特（Soter）以前主理你如今所領導之教會的眾長老——我是指阿尼克土（Anicetus）和庇護（Pius），以及許癸努斯（Hyginus）、特勒斯弗洛（Telesphorus）和許斯土（Xystus）——他們自己既不遵守此規，也不准許在他們之後的人遵守；然而，他們雖不遵守，卻仍與那些從遵守此規之教區前來的人和睦相處，儘管對不遵守的人來說，遵守反倒是更相違背的事。而且從未有人因這作法而被逐出；反倒是你以前那些不遵守的長老，常把聖餐（感恩餐）送給那些從各教區來、卻遵守此規的人。當那有福的坡旅甲（Polycarp）在阿尼克土任內到羅馬時，他們雖在某些別的小事上彼此有些分歧，卻立即和好，並不在這事上彼此爭競。因為阿尼克土無法說服坡旅甲不遵守，既然坡旅甲一向與我們主的門徒約翰，以及他曾與之同住的其餘使徒一同遵守此規；而坡旅甲也未能說服阿尼克土去遵守，因阿尼克土說，他理當持守在他以前那些長老的習俗。事情既是如此，他們便彼此交通；在教會中，阿尼克土把聖餐讓給坡旅甲主理，顯然是出於敬重；他們便彼此和睦地分手，全教會都處於和睦中，無論是遵守的人，還是不遵守的人。
For the dispute is not only about the day, but also about the very manner of the fast. Some think that they ought to fast one day, others two, others yet more; and others reckon their “day” as forty hours, both of day and of night. And such variety among those who observe it did not arise now, in our own time, but much earlier, in the days of those before us, who, as is likely, did not keep it with strict precision, and so handed on to later times a custom marked by simplicity and informality. And none the less did all these live in peace, and we are at peace with one another; and the disagreement over the fast confirms the concord of the faith. To this he also adds a narrative, which I will fittingly set forth, running in this manner: Among these, the elders before Soter who presided over the church which you now lead — I mean Anicetus and Pius, and Hyginus and Telesphorus and Xystus — neither themselves observed it, nor permitted those who came after them to do so; and yet, though they did not keep it, they none the less remained at peace with those who came to them from the dioceses where it was observed, although to observe it was the more contrary thing to those who did not. And never were any cast out on account of this practice; but the elders before you, though they did not keep it, used to send the Eucharist to those from the dioceses who did keep it. And when the blessed Polycarp visited Rome in the time of Anicetus, and they had some slight differences over certain other matters, they at once made peace, not contending with one another over this point. For neither could Anicetus persuade Polycarp not to observe it, since he had always observed it together with John the disciple of our Lord and the rest of the apostles with whom he had lived; nor again did Polycarp persuade Anicetus to observe it, who said that he was bound to hold fast the custom of the elders before him. And things being thus, they communed with one another; and in the church Anicetus yielded the Eucharist to Polycarp, evidently out of respect; and they parted from one another in peace, the whole church being at peace, both those who observed and those who did not.