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聖維克托的雨果
文集 第 4 章 第 2/2 段
拉丁文原文．13 節．部分字詞可點開查義．本章太長已分段，此段為 4:39–4:51（全章共 51 節）
4:39
'Apocalypsis Iesu Christi, quam dedit illi Deus palam facere servo suo Ioanni.' Qui bibliothecas fecerint. Apud nos Pamphilus martyr, cuius vitam Eusebius Caesariensis conscripsit, Pisistratum in sacrae bibliothecae studio adaequare contendit. hic enim in bibliotheca sua prope triginta milia voluminum habuit. Hieronymus quoque atque Gennadius, ecclesiasticos scriptores toto orbe quaerentes, ordine persecuti sunt, eorumque studia in uno voluminis indiculo comprehenderunt. [786D] Quae scripturae sint authenticae. De nostris apud Graecos, Origenes in scripturarum labore tam Graecos quam Latinos operum suorum numero superavit. denique Hieronymus sex milia librorum eius legisse fatetur.
「耶穌基督的啟示，就是神賜給祂，叫祂將不久必成的事公開指示祂的僕人約翰。」誰建立了藏書庫。在我們中間，殉道者潘菲魯——優西比烏為他寫了傳記——力求在搜集聖書庫的熱心上與庇西特拉圖相比。因為他的藏書庫中藏有將近三萬卷書。耶柔米與根納迪烏也遍尋全世界的教會作者，依次追溯，並將他們的著作收於一卷書的目錄之中。哪些著作是真確可信的。在我們的作者中，與希臘人相比，俄利根在著作的數量上超越了希臘人與拉丁人。事實上，耶柔米承認自己讀過他六千卷書。
'The Revelation of Jesus Christ, which God gave to Him to make known openly to His servant John.' Who established libraries. Among us Pamphilus the martyr, whose life Eusebius of Caesarea wrote, strove to equal Pisistratus in zeal for a sacred library. For he had in his library nearly thirty thousand volumes. Jerome too and Gennadius, seeking out ecclesiastical writers throughout the whole world, traced them in order, and comprised their works in a single index of a volume. Which scriptures are authentic. Among our writers, in comparison with the Greeks, Origen surpassed both Greeks and Latins in the number of his works. Indeed, Jerome confesses that he read six thousand of his books.
4:40
horum tamen omnium studia Augustinus ingenio vel scientia sui vicit. nam tanta scripsit, ut diebus ac noctibus non solum scribere libros eius quisquam, sed nec legere quidem occurrat. scripserunt et alii catholici viri multa et insignia opera:
然而奧古斯丁以其天才與學識超越了這一切人的辛勞。因為他著述之多，以致無論晝夜，竟無人能夠抄寫他的書，甚至連讀都讀不完。其他大公的人士也寫了許多卓越的著作：
Yet Augustine surpassed the labors of all these by his genius and learning. For he wrote so much that it would not be possible for anyone, by day and night, not only to copy out his books, but not even to read them. Other catholic men also wrote many and notable works:
4:41
Athanasius Alexandrinus episcopus, Hilarius Pictaviensis episcopus, Basilius Cappadocenus episcopus, Gregorius Theologus, et Gregorius Nazianzenus episcopus, Ambrosius Mediolanensis episcopus, Theophilus Alexandrinus episcopus, [787A] Ioannes Constantinopulitanus episcopus, Cyrillus Alexandrinus, Leo papa, Proculus, Isidorus Hispalensis, Beda, Cyprianus martyr et Carthaginiensis episcopus, Hieronymus presbyter, Prosper, Origenes, cuius scripta nec omnino refutat nec per omnia recipit ecclesia, Orosius, Sedulius, Prudentius, Iuvencus, Arator.
亞歷山大的主教亞他那修、普瓦捷的主教希拉流、加帕多家的主教巴西流、神學家貴格利、拿先斯的主教貴格利、米蘭的主教安波羅修、亞歷山大的主教提阿非羅、君士坦丁堡的主教約翰、亞歷山大的區利羅、教宗利歐、普羅庫魯、塞維利亞的伊西多爾、比德、殉道者兼迦太基主教居普良、長老耶柔米、波斯帕、俄利根（教會對他的著作既不完全棄絕，也不全然接納）、奧羅修、塞杜利烏、普魯登修、尤文庫斯、阿拉托。
Athanasius bishop of Alexandria, Hilary bishop of Poitiers, Basil bishop of Cappadocia, Gregory the Theologian, and Gregory of Nazianzus the bishop, Ambrose bishop of Milan, Theophilus bishop of Alexandria, John bishop of Constantinople, Cyril of Alexandria, Pope Leo, Proculus, Isidore of Seville, Bede, Cyprian the martyr and bishop of Carthage, Jerome the presbyter, Prosper, Origen (whose writings the church neither altogether rejects nor wholly receives), Orosius, Sedulius, Prudentius, Juvencus, Arator.
4:42
et Rufinus multos libros edidit, et interpretatus est quasdam scripturas, sed quoniam beatus Hieronymus in aliquibus eum de arbitrii libertate notavit, illa sentire debemus quae Hieronymus. Gelasius etiam fecit libros quinque adversus Nestorium et Eutychem, et tractatus in modum Ambrosii. item libros duos adversus Arium fecit, etiam sacramentorum praestationes et orationes et epistulas fidei. [787B] Dionysius Areopagita, episcopus ordinatus Corinthiorum, multa ingenii sui volumina reliquit.
魯非努也出版了許多書，並翻譯了某些著作；但因蒙福的耶柔米在某些事上就「自由意志」（意志的自由）指出他的問題，我們應當持守耶柔米所持守的見解。基拉修也寫了五卷書駁斥聶斯多留與歐迪奇，並仿照安波羅修的方式寫了一篇論著。同樣，他寫了兩卷書駁斥亞流，又寫了聖禮的程式、禱文以及論信仰的書信。亞略巴古的丟尼修，被立為哥林多人的主教，留下了許多出於他自己才智的著作。
Rufinus too published many books and translated certain scriptures; but since blessed Jerome in some matters noted him concerning freedom of choice (the will), we ought to hold those things which Jerome held. Gelasius also wrote five books against Nestorius and Eutyches, and a treatise after the manner of Ambrose. Likewise he wrote two books against Arius, and also forms of the sacraments and prayers and epistles of the faith. Dionysius the Areopagite, ordained bishop of the Corinthians, left many volumes of his own genius.
4:43
item Chronica Eusebii Caesariensis atque eiusdem historiae ecclesiasticae libros, quamvis in primo narrationis suae libro tepuerit, et post in laudibus atque excusatione Origenis schismatici unum conscripserit librum, propter rerum tamen singularem notitiam, quae ad instructionem pertinet, non usquequaque ecclesia catholica refutat. Cassiodorus quoque, qui in explanatione Psalmorum satis utile opus scripsit. sunt adhuc alii quorum nomina hic taceo. Quae sint apocryphae. Itinerarium nomine Petri apostoli, quod appellatur sancti Clementis, libri viii apocryphum. actus nomine Andreae apostoli apocryphi. [787C] actus nomine Thomae apocryphi. evangelia Thaddei nomine apocrypha.
同樣，該撒利亞的優西比烏的編年史，以及他的教會歷史諸卷——雖然他在敘述的第一卷中冷淡了，後來又寫了一卷書讚揚並為分裂者俄利根辯解——然而由於其中對於有助教導之事的獨特知識，大公教會並不完全棄絕它們。卡西奧多魯也在他對詩篇的解釋中寫了一部相當有用的著作。此外還有其他人，他們的名字我在此略過不提。哪些是次經（偽經）。以使徒彼得之名的「行程記」，又稱為聖革利免所著，共八卷，乃次經。以使徒安得烈之名的「行傳」乃次經。以多馬之名的「行傳」乃次經。以達太之名的「福音書」乃次經。
Likewise the Chronicle of Eusebius of Caesarea, and his books of ecclesiastical history—although in the first book of his narrative he grew lukewarm, and afterward composed one book in praise and excuse of Origen the schismatic—yet on account of the singular knowledge of matters which pertains to instruction, the catholic church does not reject them altogether. Cassiodorus too, who in his exposition of the Psalms wrote a sufficiently useful work. There are still others whose names I here pass over in silence. Which are apocryphal. The Itinerary under the name of the apostle Peter, which is called that of Saint Clement, in eight books, is apocryphal. The Acts under the name of the apostle Andrew are apocryphal. The Acts under the name of Thomas are apocryphal. The Gospels under the name of Thaddeus are apocryphal.
4:44
evangelia nomine Barnabae apostoli apocrypha. evangelia nomine Thomae apostoli apocrypha. evangelia nomine Andreae apostoli apocrypha. evangelia quae falsavit Lucianus apocrypha. evangelia quae falsavit Ytius apocrypha. liber De infantia Salvatoris apocryphus. liber De nativitate Salvatoris et de sancta Maria, vel De obstetrice Salvatoris apocryphus. liber qui appellatur Pastoris apocryphus. libri omnes quos fecit Leucius discipulus diaboli apocryphi. libri qui appellatur Fundamentum apocryphus. liber qui appellatur Thesaurus apocryphus. liber qui est De filiabus Adae vel Genesis apocryphus. Centimetrum de Christo Vergilianis compaginatum versibus apocryphum.
以使徒巴拿巴之名的「福音書」乃次經。以使徒多馬之名的「福音書」乃次經。以使徒安得烈之名的「福音書」乃次經。路西安所偽造的「福音書」乃次經。希西基烏所偽造的「福音書」乃次經。論「救主嬰孩時期」的書乃次經。論「救主與聖馬利亞的降生」，或論「救主的接生婆」的書乃次經。稱為「牧人書」的乃次經。魔鬼的門徒琉修所作的一切書都是次經。稱為「根基」的書乃次經。稱為「寶庫」的書乃次經。論「亞當的女兒」，或稱「創世」的書乃次經。用維吉爾的詩句拼湊成的論基督的「集句詩」乃次經。
The Gospels under the name of the apostle Barnabas are apocryphal. The Gospels under the name of the apostle Thomas are apocryphal. The Gospels under the name of the apostle Andrew are apocryphal. The Gospels which Lucian falsified are apocryphal. The Gospels which Hesychius falsified are apocryphal. The book On the Infancy of the Savior is apocryphal. The book On the Nativity of the Savior and of holy Mary, or On the Midwife of the Savior, is apocryphal. The book which is called of the Shepherd is apocryphal. All the books which Leucius, a disciple of the devil, made are apocryphal. The book which is called the Foundation is apocryphal. The book which is called the Treasure is apocryphal. The book which is On the Daughters of Adam, or Genesis, is apocryphal. The Centimeter concerning Christ pieced together from Virgilian verses is apocryphal.
4:45
liber qui appellatur Actus Theclae et Pauli apocryphus. liber qui appellatur Nepotis apocryphus. liber Proverbiorum ab haereticis conscriptus, [787D] et sancti Sixti nomine signatus, apocryphus. revelatio quae appellatur Pauli apocrypha. revelatio quae appellatur Thomae apostoli apocrypha. revelatio quae appellatur Stephani apocrypha. liber qui appellatur Transitus sanctae Mariae apocryphus. liber qui appellatur Poenitentia Adam apocryphus. liber Diogiae nomine gigantis, qui post diluvium cum dracone ab haereticis pugnasse perhibetur apocryphus. liber qui appellatur Testamentum Iob apocryphus. liber qui appellatur Poenitentia Origenis apocryphus.
稱為「保羅與帖革拉行傳」的書乃次經。稱為「尼坡所著」的書乃次經。由異端者所寫、以聖西斯篤之名簽署的「箴言書」乃次經。稱為「保羅啟示錄」的乃次經。稱為「使徒多馬啟示錄」的乃次經。稱為「司提反啟示錄」的乃次經。稱為「聖馬利亞升天記」的書乃次經。稱為「亞當的悔改」的書乃次經。以巨人俄吉亞之名的書——異端者聲稱他在洪水之後曾與一條龍爭戰——乃次經。稱為「約伯遺訓」的書乃次經。稱為「俄利根的悔改」的書乃次經。
The book which is called the Acts of Thecla and of Paul is apocryphal. The book which is called of Nepos is apocryphal. The book of Proverbs written by heretics and sealed with the name of Saint Sixtus is apocryphal. The Revelation which is called of Paul is apocryphal. The Revelation which is called of the apostle Thomas is apocryphal. The Revelation which is called of Stephen is apocryphal. The book which is called the Passing of holy Mary is apocryphal. The book which is called the Penitence of Adam is apocryphal. The book under the name of Ogias the giant, who after the flood is said by heretics to have fought with a dragon, is apocryphal. The book which is called the Testament of Job is apocryphal. The book which is called the Penitence of Origen is apocryphal.
4:46
liber qui appellatur Poenitentia Cypriani apocryphus. liber qui appellantur Iamne et Mambre, apocryphus. liber qui appellatur Sors apostolorum apocryphus. liber Lusan apocryphus. liber canonum apostolorum apocryphus. liber Physiologus ab haereticis conscriptus, et beati Ambrosii nomine praesignatus, apocryphus. [788A] historia Eusebii Pamphili apocrypha. opuscula Tertulliani sive Africani apocrypha. opuscula Posthumiani et Galli apocrypha. opuscula Montani et Priscillae et Maximillae apocrypha. omnia opuscula Fausti Manichaei apocrypha. opuscula alterius Clementis Alexandrini apocrypha. opuscula Cassiani presbyteri Galliarum apocrypha. opuscula Victorini Pictaviensis apocrypha.
稱為「居普良的悔改」的書乃次經。稱為「雅尼與佯庇」的書乃次經。稱為「使徒的籤」的書乃次經。「魯山書」乃次經。「使徒教規之書」乃次經。由異端者所寫、預先標以蒙福的安波羅修之名的「博物學者」乃次經。「優西比烏潘菲魯的歷史」乃次經。特土良或亞非利加努的小著作乃次經。波斯托米安與迦魯的小著作乃次經。孟他努、百基拉與馬西米拉的小著作乃次經。摩尼教徒浮士德的一切小著作乃次經。另一位亞歷山大的革利免的小著作乃次經。高盧長老迦仙的小著作乃次經。普瓦捷的維克托利努的小著作乃次經。
The book which is called the Penitence of Cyprian is apocryphal. The book which is called Jannes and Mambres is apocryphal. The book which is called the Lot of the Apostles is apocryphal. The book Lusan is apocryphal. The book of the canons of the apostles is apocryphal. The book Physiologus, written by heretics and marked beforehand with the name of blessed Ambrose, is apocryphal. The history of Eusebius Pamphili is apocryphal. The opuscula of Tertullian or Africanus are apocryphal. The opuscula of Posthumianus and Gallus are apocryphal. The opuscula of Montanus and Priscilla and Maximilla are apocryphal. All the opuscula of Faustus the Manichaean are apocryphal. The opuscula of another Clement of Alexandria are apocryphal. The opuscula of Cassian, presbyter of Gaul, are apocryphal. The opuscula of Victorinus of Poitiers are apocryphal.
4:47
opuscula Fausti Reginensis Galliarum apocrypha. opuscula Frumenti apocrypha. epistula Iesu ad Abgarum apocrypha. Passio Cyrici et Iulittae apocrypha. Passio Georgii apocrypha. Scripta quae appellantur Salomonis contradictio apocrypha. philacteria omnia quae non ab angelo, ut illi confingunt, sed magis a daemone conscripta sunt apocrypha.
高盧雷茲的浮士德的小著作乃次經。弗魯門修的小著作乃次經。耶穌致阿伯加的書信乃次經。基利哥與猶利他的殉道記乃次經。喬治的殉道記乃次經。稱為「所羅門的悖逆」的著作乃次經。一切護身符——並非如他們所捏造的出於天使，而是出於鬼魔所寫——乃次經。
The opuscula of Faustus of Riez in Gaul are apocryphal. The opuscula of Frumentius are apocryphal. The epistle of Jesus to Abgar is apocryphal. The Passion of Cyricus and Julitta is apocryphal. The Passion of George is apocryphal. The writings which are called the Contradiction of Solomon are apocryphal. All the phylacteries which were written not by an angel, as they pretend, but rather by a demon, are apocryphal.
4:48
haec et his similia quae Simon Magus, Nicolaus, Cherinthus, [788B] Marcion, Basilides, Ebion, Paulus etiam Samosatenus, Photinus et Bonosus, qui simili errore defecerunt, Montanus quoque cum suius obscenissimis sequacibus, Apollinaris, Valentinus sive Manichaeus, Faustus, Sabellius, Arius, Macedonius, Eunomius, Novatus, Sabatius, Calixtus, Donatus et Eustachius, Nibianus, Pelagius, Iulianus et Laciensis, Coelestinus, Maximianus, Priscillianus ab Hispania, Lampedius, Dioscorus, Euticius, Petrus et alius Petrus, e quibus unus Alexandriam, alius Antiocham maculavit, Achatius Constantinopolitanus cum consortibus suis, necnon et omnes haereses quas ipsi eorumque discipuli sive schismatici docuerunt vel scripserunt, quorum nomina minime retinemus, [788C] non solum repudiata, verum etiam ab omni catholica et romana ecclesia eliminata, atque cum suis auctoribus auctorumque sequacibus sub anathematis, indissolubili vinculo in aeternum confitemur esse damnata.
這些以及與此類似的，乃是行邪術的西門、尼哥拉、克林妥、馬吉安、巴西理德、以便、還有撒摩撒他的保羅、福提努與波諾蘇（他們陷於類似的謬誤）、孟他努連同他那些極其穢褻的隨從、亞波林尼、華倫提努或摩尼、浮士德、撒伯流、亞流、馬其頓紐、優諾米、諾窪天、撒巴提烏、加利克斯圖、多納圖與優士他丟、尼比安努、伯拉糾、猶利安與拉西人、克勒斯丁、馬西米安、西班牙的普里西連、蘭佩迪烏、狄奧斯科魯、歐迪奇、彼得與另一個彼得（其中一個玷污了亞歷山大，另一個玷污了安提阿）、君士坦丁堡的亞迦修連同其同夥，並一切由他們本人及其門徒或分裂者所教導或所寫的異端——他們的名字我們全然不記得了——我們承認這些不僅被棄絕，更被逐出每一個大公與羅馬的教會，並連同其作者及作者的隨從，置於咒詛之下，以不可解的鎖鏈，永遠被定罪。
These and things like them, which Simon Magus, Nicolaus, Cerinthus, Marcion, Basilides, Ebion, Paul of Samosata too, Photinus and Bonosus (who fell away in a similar error), Montanus also with his most obscene followers, Apollinaris, Valentinus or Manichaeus, Faustus, Sabellius, Arius, Macedonius, Eunomius, Novatus, Sabbatius, Calixtus, Donatus and Eustachius, Nibianus, Pelagius, Julianus and the Lacian, Coelestinus, Maximianus, Priscillian of Spain, Lampedius, Dioscorus, Eutyches, Peter and another Peter (of whom one defiled Alexandria, the other Antioch), Acacius of Constantinople with his associates, and likewise all the heresies which they themselves and their disciples or schismatics taught or wrote—whose names we do not retain at all—we confess to be not only repudiated, but also eliminated from every catholic and Roman church, and together with their authors and the followers of those authors, under anathema, by an indissoluble bond, to be damned forever.
4:49
Etymologiae quaedam ad lectionem pertinentium. Codex multorum librorum est, liber unius voluminis. et dictus codex per translationem a codicibus arborum seu vitium, quasi caudex, quod ex se multitudinem librorum quasi ramorum contineat. volumen dicitur a volvendo. liber est interior cortex arboris, in quo antiqui ante usum chartae vel membranarum scribere solebant. unde et scriptores librarios vocabant, inde dictus est liber volumen. scheda, cuius diminutivum est schedula, [788D] Graecum nomen est. et dicitur scheda proprie quod adhuc emendatur, et necdum in libris redactum est. chartarum usus primum apud Memphim, civitatem Aegypti, inventus est.
與閱讀相關的若干字源。「典籍」（codex）由多卷書組成；「書」（liber）是單一卷冊。之所以稱為「codex」，是借用樹木或葡萄藤的「樹幹」（codices）一詞，彷彿「caudex」，因為它在自身之內含有眾多書卷，如同眾多枝條。「卷」（volumen）得名於「捲動」（volvendo）。「liber」原是樹木的內層樹皮，古人在尚未使用蒲草紙或羊皮紙之前，習慣在其上書寫。因此他們也稱抄寫員為「librarii」，由此卷冊被稱為「liber」。「scheda」（草稿），其指小詞為「schedula」，乃希臘文名稱。所謂「scheda」，本義是指仍在修訂、尚未編入書中的稿件。紙張（charta）的使用最先發現於埃及的城市孟斐斯。
Certain etymologies pertaining to reading. A codex is of many books; a 'liber' is of one volume. And it is called 'codex' by transference from the trunks (codices) of trees or vines, as it were 'caudex,' because it contains within itself a multitude of books as it were of branches. A 'volume' (volumen) is so called from rolling (volvendo). 'Liber' is the inner bark of a tree, on which the ancients used to write before the use of papyrus or parchment. Hence they also called scribes 'librarii,' and from this the volume was called 'liber.' A 'scheda,' whose diminutive is 'schedula,' is a Greek name. And a 'scheda' is properly so called which is still being corrected, and is not yet redacted into books. The use of paper (charta) was first discovered at Memphis, a city of Egypt.
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dicta autem charta, quod carptim papyri tegmen decerptum glutinatur, et sic charta conficitur, cuius genera plura sunt. pergamenum dicitur a Pergamis, ubi inventum est. dicitur etiam membrana, quia ex membris pecudum detrahuntur. fiebant autem primum membrana lutei coloris, postea Romae candida membrana reperta sunt. homilia dicitur quasi sermo popularis, sicut ubi verbum fit ad populum. tractatus est unius rei multiplex expositio. dialogus est collatio duorum vel plurimorum quem Latini sermonem dicunt. sermo autem dictus, quia seritur inter utrumque. [789A] commentaria dicta quasi cum mente, vel a comminiscor. sunt enim interpretationes, ut commentaria juris vel evangelii.
如今稱為「charta」（紙），是因為蒲草的外皮被一片片地（carptim）採摘下來，黏合在一起，紙便這樣製成，紙的種類有許多。羊皮紙（pergamenum）得名於別迦摩（Pergamum），它是在那裡發明的。它也稱為「membrana」，因為它是從牲畜的肢體（membris）上剝取的。起初羊皮紙製成黃色，後來在羅馬製出了白色的羊皮紙。「講道」（homilia）之所以如此稱呼，彷彿是「向眾人的講論」，即向百姓宣講道理之處。「論著」（tractatus）是對單一事物的多方面闡釋。「對話」（dialogus）是兩人或多人之間的交談，拉丁人稱之為「言談」（sermo）。而「sermo」之所以如此稱呼，是因為它在雙方之間被編織（seritur）而成。「註釋」（commentaria）之所以如此稱呼，彷彿是「用心思」（cum mente），或源自「我構思」（comminiscor）。因為它們是解釋，如律法的註釋或福音的註釋。
Now it is called 'charta' because the covering of papyrus, plucked off piece by piece (carptim), is glued together, and thus paper is made, of which there are many kinds. Parchment (pergamenum) is so called from Pergamum, where it was invented. It is also called 'membrana,' because it is drawn from the limbs (membris) of cattle. At first parchments were made of a yellowish color; afterward at Rome white parchments were devised. A 'homily' (homilia) is so called as it were a 'popular discourse,' as where the word is made to the people. A 'tractate' is the manifold exposition of a single matter. A 'dialogue' is the conferring together of two or more, which the Latins call a 'conversation' (sermo). And 'sermo' is so called because it is woven (seritur) between the two parties. 'Commentaries' (commentaria) are so called as it were 'with the mind' (cum mente), or from 'I devise' (comminiscor). For they are interpretations, such as commentaries on the law or on the Gospel.
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dicunt quidam commenta appellanda gentilium librorum, expositores autem divinorum. glossa Graecum est et interpretatur lingua, quia quodammodo loquitur significationem subiectae dictionis. [790A] hanc philosophi adverbium dicunt, quia vocem illam de cuius re quaeritur uno et singulari verbo designat, verbi gratia, ut conticescere est tacere.
有人說，外邦人的著作應稱為「評註」（comments），而闡釋神聖著作的人則應稱為「釋經者」（expositors）。「字義注釋」（glossa）是希臘文，解作「舌頭」（語言），因為它以某種方式說出所附詞語的含義。哲學家稱之為「副詞」，因為它用單獨一個詞來指明所探問的那個詞——例如「conticescere」（默然不語）就是「tacere」（緘默）。
Some say that the writings of the pagans should be called 'comments,' but those who expound the divine writings should be called 'expositors.' 'Gloss' (glossa) is Greek and is interpreted as 'tongue' (language), because in a certain way it speaks the meaning of the underlying word. The philosophers call this an 'adverb,' because it designates by one single word that word concerning whose matter inquiry is made—for example, as 'conticescere' (to fall silent) is 'tacere' (to be silent).