EnglishVerbum › 原文閱讀 › 論默觀生活 · 🔍 搜尋
尤利安·波梅里烏斯
論默觀生活 第 50 章
拉丁文原文．4 節．此語言尚無詞彙資料
50:1
1. Caeterum si a quadrupedibus abstinentes, c phasianis altilibus, vel aliis avibus pretiosis, aut piscibus perfruantur; non mihi videntur resecare d delectationes sui corporis, sed mutare; nee pro abstinentia, sed velut pro nescio qua e immunditia, vel certe, quod est verius, i pro stomachi nauseantis teneritudine delicias illas communes ac viles abjicere, quo possint aliis non solum carnibus, sed etiam delicatioribus ac pretiosioribus carnibus suas voluptales explere: cum, sicut jam supra patuit, non aliquarum carnium, quae usui burnano concessæ sunt, nobis naturæ damnandae sint, quas Deus instituit; sed carnales concupiscentiae fugiendae, quas sensui carnis diabolus introduxit.
一、至於其餘的，那些戒絕四足獸的人，若享用野雞、肥禽，或其他珍貴的飛鳥，或魚類；在我看來，他們並不是除去身體的享樂，乃是更換它；他們拋棄那些尋常而粗劣的佳餚，不是為著禁戒，乃彷彿是為著某種污穢——或更確切地、也更真實地說，是為著挑剔之胃的反胃——好叫他們能用別的、甚至更精美更珍貴的肉食來滿足自己的快樂：因為，如上文已顯明的，當被我們定罪的，不是神所設立、賜給人用的任何肉食的本性；當逃避的，乃是魔鬼引入肉體感官的肉體私慾。
1. But for the rest, if those who abstain from quadrupeds enjoy pheasants, fatted fowls, or other costly birds, or fish; they seem to me not to cut off the delights of their body, but to change them; and not for abstinence's sake, but as it were for some uncleanness—or rather, what is truer, for the squeamishness of a fastidious stomach—to cast away those common and cheap delicacies, so that they may fill their pleasures with other and even more delicate and costly flesh: since, as has already appeared above, it is not the natures of any flesh which have been granted for human use, which God instituted, that are to be condemned by us; but the carnal concupiscences are to be fled, which the devil introduced into the sense of the flesh.
50:2
Illi autem qui g parciores videri volunt, et gloriam sibi velut de abstinentia districtiore conquirunt, sic ab omnibus animalibus judicant temperandum, ut peregrinis pomis, ac sorbitiunculis delicatis, caeterisque aliis h cibis, immanem sui corporis impleant appetitum: cum spiritualis abstinentia non aliquorum ciborum usum, sed desiderium suadcat compescendum, et illi magis parcimoniæ servire i censendi sint, qui sibi non aliquarum rerum perceptiones, sed delectationes corporis interdicunt. 2. Illi qnoque qui, i negata sibi vini perceptione, diversorum poculorum potionibus inundantur, nequaquam mihi abstinentiam videntur implere:
但那些願意顯得更節儉、並彷彿從更嚴格的禁戒中為自己求取榮耀的人，卻如此判定當戒絕一切動物性食物，以致用異域的果子、精緻的小盅飲品，並其他食物，來填滿他們身體龐大的食慾：然而屬靈的禁戒所勸的，不是要抑制任何食物的取用，乃是要抑制慾望；那些禁戒自己的，不是某些事物的取用、乃是身體之享樂的人，才更當被算為服事節儉。二、那些既禁絕自己取酒、卻被各樣飲品的酌飲所淹沒的人，在我看來也絕不是在成全禁戒：
But those who wish to seem more frugal, and seek glory for themselves as it were from stricter abstinence, judge that one should abstain from all animal foods in such a way that with exotic fruits, dainty little sips, and other foods they fill the enormous appetite of their body: whereas spiritual abstinence counsels not the use of any foods, but the desire, to be restrained; and those rather are to be reckoned to serve frugality who forbid themselves not the taking of certain things, but the bodily delights. 2. Those also who, having denied themselves the taking of wine, are flooded with draughts of various drinks, seem to me by no means to fulfill abstinence:
50:3
quia ad hoc fortassis a vino se suspendunt ut mercentur k ab hominibus laudem, et 1 interdicti sibi vinl perceptionem compensant suavioribus poculis voluptatum. In vini enim usu non a vino tantum, sed ab omnibus quae accipientes inebriant, vel ab aliis quæ etsi non ebrietatem, suavitatem certe percepta conciliant, abstinebit, ut sit veritate abstinentiæ m per fecte consummatus; non ejus imagine foris splendidus, intus cavus, hominibus velut purus, et Deo simulatae virtutis sordibus plenus. Nec minus a cupiditate possidendi superflua, quam a voluptate percipiendi nobis est abstinendum.
因為他們或許是為著這緣故才節制不飲酒，好向人換取稱讚，並用更甘美的快樂飲品來補償所禁絕的酒。因為在用酒的事上，人不僅當戒酒，也當戒一切使取用之人沉醉之物，甚或當戒那些雖不致醉、卻在取用時確能帶來甘美之物，好叫他在禁戒的真實上得以完全成全；不是在禁戒的虛像中，外面光鮮、裡面空洞，在人看來彷彿純潔、在神面前卻滿了假冒美德的污穢。我們戒絕貪求多餘之物的程度，不可少於戒絕取用之快樂。
because perhaps for this reason they hold themselves back from wine, that they may purchase praise from men, and compensate for the wine forbidden themselves with sweeter draughts of pleasures. For in the use of wine one must abstain not only from wine, but from all things which intoxicate those who take them, or even from others which, though they bring not drunkenness, certainly procure sweetness when taken, so that he may be perfectly consummated in the truth of abstinence; not, in its mere image, outwardly splendid, inwardly hollow, to men as it were pure, and to God full of the filth of a feigned virtue. And no less must we abstain from the greed of possessing superfluous things than from the pleasure of partaking.
50:4
Quoniam cum omnia quæ habemus, pro nostris usibus habeamus, u ea quibus uti notis, ardenter habere velle, vel etiam lucris hinc inde quaesitis augere, nihil est aliud quam non tolerandae necessitati, sed intolerandae cupiditati servire. Nec possum dicere: Ut sit unde quotidie pauperibus erogetur, mea possideo; quando nemo perfectius erogaverit eo, qui nihil sibi perfectionis intentione 0 relinquit ex proprio.
因為既然我們所擁有的一切，都是為著我們自己的用處而有，那麼熱切地想要擁有我們所用之物，甚或要藉著從各處謀求的利益來增添它們，無非就是服事——不是那不能承受的必需，乃是那不當承受的貪慾。我也不能說：「我擁有自己的財物，是為著能有所從出，好每日分給窮人；」因為沒有人比那以追求完全的心意、不為自己留下絲毫私產的人，分施得更為完全。
For since we have all the things we possess for our own uses, to wish ardently to have those things which we use, or even to increase them with gains sought from this side and that, is nothing else than to serve, not a necessity that cannot be borne, but a cupidity that ought not to be borne. Nor can I say: 'I possess my own things that there may be something whence to dispense daily to the poor;' since no one will have dispensed more perfectly than he who, with the intention of perfection, leaves nothing of his own to himself.