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Item in eodem libro capitulo LIX verba Juliani. « Non enim dictum est, Erunt duo homines in uno homine, sed Erunt duo in carne una ( Genes. ii, 14); quo unitionis nomine voluptas illa coeuntium et libido, quae sensum afficiens membra consternat, ac sicut ille prudens intellexit, unam carnem gestit efficere, a Deo instituta, et corporibus ante pecca- tum docetur inserta. » a 1. Ad haec. b Eleganter scurra loqueris more tuo, et more quo c theatrum d Arbitri Valeriique detristi. Constat in illis prosatoribus generis humani fuisse e libidinem insitam eorum naturae, quam quidem divinae Scripturae, non ut tu vis, libidinem solent, sed carnis concupiscentiam nominare, de qua illud im- plerent:
同樣,在同一卷第五十九章,猶利安的言論:「因為經上並未說,要有二人在一人之內,乃說,要有二人成為一體(創二24);藉這『聯合』之名,那同房者的快樂、那觸動感官、使肢體陷於紊亂的情慾——並如那明智之人所領會的,竭力要使二者成為一體——乃被教導為神所設立,且在罪以先就被植入身體之內。」一、對此我答覆。你說得文雅,正如你一貫的低俗作風,並以你曾把阿比特(佩特羅尼烏)和瓦勒里烏戲院刮抹得乾乾淨淨的那種作風說話。可以確定的是:在人類那些繁衍者裡,確有植入其本性中的情慾,這情慾神聖的聖經慣常稱之為——不是照你所願稱「淫慾」(libido),乃稱「肉體的私慾」(concupiscentia)——他們藉此得以成就那命令:
Likewise in the same book, chapter 59, the words of Julian: 'For it was not said, There shall be two men in one man, but, There shall be two in one flesh (Gen. 2:24); by which name of union, that pleasure of those coming together and the lust which, affecting the senses, throws the members into disorder—and, as that prudent man understood, strives to make one flesh—is taught to have been instituted by God and inserted into bodies before sin.' 1. To these things. You speak elegantly, scurrilous as is your manner, and in the manner by which you have wiped clean the theater of Arbiter (Petronius) and of Valerius. It is established that in those propagators of the human race there was lust implanted in their nature, which indeed the divine Scriptures are wont to name, not, as you would have it, 'lust,' but 'concupiscence of the flesh,' by which they might fulfill that command:
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Crescite et multiplicamini, et replete terram ( Genes. i, 28). Et illud: Adhaerebit uxori suae, et erunt duo in carne una ( Genes. ii, 25). Sed si manda- tum divinum servassent, non eis futura erat [ Baluz. fuerat] immodesta stimulatrix, infestaque, et im- portuna instigatrix [ Baluz. institatrix ], cum non quaeritur opus ejus, qualis nunc est, trahens vi sua, et magna vasa plerumque de castitatis arce dejiciens. Ergo si talis non est, sicut nec est, qua- lis naturaliter sobolis tantum causa divinitus fuerat data, vitiata est: f quo vitio suo cum generat, quod nascitur ex vitio, vitiatum est, et inde [ Baluz. juri] medico et redintegratore indiget Christo.
要生養眾多,遍滿地面(創一28)。又那:人要與妻子聯合,二人成為一體(創二24)。但他們若守住了神聖的命令,這放肆的鞭策者、這敵對而糾纏不休的煽動者,就不至於臨到他們——當人並不尋求它的作為時,它卻如今這般,以其力強拉硬拽,並常將大器皿從貞潔的堡壘上拋擲下來。因此,它若不再是——實際上它也已不再是——它原本按本性、僅為生育後裔之故由神所賜的那樣,它就已被敗壞了:由於它本身這敗壞,當它生育時,那從敗壞所生的,本身也是敗壞的,因此就需要基督作醫師與復元者。
Increase and multiply, and replenish the earth (Gen. 1:28). And that: He shall cleave to his wife, and they shall be two in one flesh (Gen. 2:24). But if they had kept the divine command, there would not have been for them that immodest goader, that hostile and importunate inciter, when its work is not sought, such as it now is—dragging by its force, and often casting great vessels down from the citadel of chastity. Therefore, if it is not such—as indeed it is not—as it had naturally been divinely given, only for the sake of offspring, it has been vitiated: by which vice of its own, when it generates, that which is born of the vice is itself vitiated, and thence has need of Christ as physician and restorer.