Hugo of St. Victor: DIDASCALICON

Scripturae quae vel de Deo sive de bonis invisibilibus loquuntur, nec omnes nec solae divinae appellandae sunt. in libris gentilium multa de aeternitate Dei et animarum immortalitate, de virtutum praemiis sempiternis poenisque malorum satis probabili ratione scripta invenimus, quos tali vocabulo indignos esse nemo dubitat. rursus Veteris et Novi Testamenti seriem percurrentes, totam paene de praesentis vitae statu et rebus in tempore gestis contextam cernimus, raro aliqua de dulcedine aeternorum bonorum et caelestis vitae gaudiis manifeste deprimi.

writings which speak either about God or about invisible goods are not all, nor they alone, to be called divine. in the books of the gentiles we find many things written, by a sufficiently probable reasoning, about the eternity of God and the immortality of souls, about the rewards of virtues and the sempiternal penalties of the wicked, whom no one doubts to be unworthy of such a name. again, running through the series of the Old and New Testament, we see it almost entirely woven about the condition of the present life and the things done in time, rarely setting down plainly anything about the sweetness of eternal goods and the joys of celestial life.

tamen has scripturas divinas appellare fides catholica solet. philosophorum scripturae, quasi luteus paries dealbatus, [777D] nitore eloquii foris pollent, quae, si quando veritatis praetendunt speciem, falsa admiscendo, quasi quodam colore superducto, lutum erroris operiunt. contra, divina eloquia aptissime favo comparantur, quae et propter simplicitatem sermonis arida apparent, et intus dulcedine plena sunt.

Nevertheless the Catholic faith is accustomed to call these writings divine. The writings of the philosophers, like a clay wall whitewashed, [777D] are powerful outwardly with the luster of eloquence; which, whenever they present the appearance of truth, by admixing false things, as with a certain color overlaid, cover the clay of error. By contrast, the divine oracles are most aptly compared to the honeycomb, which both on account of the simplicity of discourse appear dry, and within are full of sweetness.

unde constat quia merito tale vocabulum sortita sunt, quae sola sic a falsitatis contagione aliena inveniuntur, [778C] ut nihil veritati contrarium continere probentur. scripturae divinae sunt quas, a catholicae fidei cultoribus editas auctoritas universalis ecclesiae ad eiusdem fidei corroborationem in numero divinorum librorum computandas recepit et legendas retinuit. sunt praeterea alia quam plurima opuscula, a religionis viris et sapientibus diversis temporibus conscripta, quae licet auctoritate universalis ecclesiae probata non sint, tamen quia a fide catholica non discrepant et nonnulla etiam utilia docent, inter divina computantur eloquia, quae fortasse enumerando melius quam definiendo ostendimus.

whence it is clear that they have deservedly drawn such a name, which alone are found so alien from the contagion of falsity, [778C] that they are proven to contain nothing contrary to truth. divine scriptures are those which, published by the cultivators of the catholic faith, the authority of the universal church has received, to be counted in the number of the divine books for the corroboration of that same faith, and has retained for reading. there are, moreover, very many other little works, composed at various times by men of religion and sages, which, although they have not been approved by the authority of the universal church, nonetheless, because they do not discrepate from the catholic faith and even teach certain useful things, are computed among the divine utterances—which perhaps we have shown better by enumerating than by defining.

CAPUT II

CHAPTER 2

De ordine et numero librorum.

On the order and number of the books.

[778D] Omnis divina scriptura in duobus testamentis continetur, in veteri videlicet et novo. utrumque testamentum tribus ordinibus distinguitur. Vetus Testamentum continet legem, prophetas, hagiographos, Novum autem evangelium, apostolos, patres.

[778D] All divine scripture is contained in two Testaments, namely the Old and the New. Each Testament is distinguished by three orders. The Old Testament contains the Law, the Prophets, the Hagiographa; but the New, the Gospel, the Apostles, the Fathers.

Primus ordo Veteris Testamenti, id est, lex quam Hebraei thorath nominant, Pentateuchum habet, id est, quinque libros Moysi. [779A] in hoc ordine primus est bresith, qui est Genesis, secundus hellesmoth, qui est Exodus, tertius vaiecra, qui est Leviticus, quartus vaiedaber, qui est Numeri, quintus adabarim, qui est Deutronomius.

The first order of the Old Testament, that is, the Law which the Hebrews name Thorath, has the Pentateuch, that is, the five books of Moses. [779A] In this order the first is bresith, which is Genesis, the second hellesmoth, which is Exodus, the third vaiecra, which is Leviticus, the fourth vaiedaber, which is Numbers, the fifth adabarim, which is Deuteronomy.

Secundus ordo est prophetarum. hic continet octo volumina. primum Iosue ben Nun, id est, filium Nun, qui et Iosue et Iesus et Iesu Nave nuncupatur, secundum sophtim, qui est liber Iudicum, tertium Samuel, qui est primus et secundus Regum, quartum malachim, qui est tertius et quartus Regum, quintum Isaiam, sextum Ieremiam, septimum Ezechielem, octavum thareasra, qui est duodecim prophetarum. [779B]

The second order is of the prophets. This contains eight volumes. The first is Iosue ben Nun, that is, the son of Nun, who is also called Iosue and Jesus and Jesus Nave; the second sophtim, which is the book of Judges; the third Samuel, which is First and Second of Kings; the fourth malachim, which is Third and Fourth of Kings; the fifth Isaiah; the sixth Jeremiah; the seventh Ezekiel; the eighth thareasra, which is of the Twelve Prophets. [779B]

Deinde tertius ordo novem habet libros. primus est Iob, secundus est David, tertius est masloth, quod Graece Parabolae, Latine Proverbia sonat, videlicet Salomonis, quartus coeleth, qui est Ecclesiastes, quintus, sira syrin, id est, Cantica canticorum, sextus Daniel, septimus dabrehiamin, qui est Paralipomenon, octavus Esdras, nonus Esther. omnes ergo fiunt numero xxii.

Then the third order has nine books. the first is Job, the second is David, the third is masloth, which in Greek is Parabolae, in Latin Proverbia, namely of Solomon, the fourth is coeleth, which is Ecclesiastes, the fifth, sira syrin, that is, the Song of Songs, the sixth Daniel, the seventh dabrehiamin, which is Paralipomenon, the eighth Esdras, the ninth Esther. all therefore come to the number 22.

sunt praeterea alii quidam libri, ut Sapientia Salomonis, liber Iesu filii Sirach, et liber Iudith, et Tobias, et libri Machabaeorum, qui leguntur quidem, sed non scribuntur in canone.

there are, moreover, certain other books, such as the Wisdom of Solomon, the book of Jesus son of Sirach, and the book of Judith, and Tobias, and the books of the Maccabees, which indeed are read, but are not written in the canon.

Primus ordo Novi Testamenti quattuor habet volumina: Matthaei, Marci, Lucae, Ioannis; [779C] secundus, similiter quattuor: Epistulas Pauli numero quattuordecim sub uno volumine contextas, et canonicas Epistulas, Apocalypsim et Actus apostolorum. in tertio ordine primum locum habent Decretalia, quos canones, id est, regulares appellamus, deinde sanctorum patrum et doctorum ecclesiae scripta: Hieronymi, Augustini, Gregorii, Ambrosii, Isidori, Origenis, Bedae, et aliorum multorum orthodoxorum, quae tam infinita sunt, ut numerari non possint. ex quo profecto apparet quantum in fide Christiana fervorem habuerint, pro cuius assertione tot et tanta opera memoranda posteris reliquerunt.

The first order of the New Testament has four volumes: of Matthew, Mark, Luke, John; [779C] the second, similarly four: the Epistles of Paul, fourteen in number, woven together under one volume, and the canonical Epistles, the Apocalypse, and the Acts of the Apostles. in the third order the first place is held by the Decretals, which we call canons, that is, regulars, then the writings of the holy fathers and doctors of the church: of Jerome, Augustine, Gregory, Ambrose, Isidore, Origen, Bede, and of many other orthodox men, which are so countless that they cannot be numbered. whence indeed it appears how much fervor they had in the Christian faith, for the assertion of which they left behind for posterity so many and so great works to be remembered.

unde nostra quoque pigritia arguitur, qui legere non sufficimus quae dictare illi potuerunt. [779D] in his autem ordinibus maxime utriusque testamenti apparet convenientia, quod sicut post legem, prophetae, et post prophetas, hagiographi, ita post Evangelium, apostoli, et post apostolos, doctores ordine successerunt. et mira quadam divinae dispensationis ratione actum est, ut cum in singulis plena et perfecta veritas consistat, nulla tamen superflua sit.

whence our own sloth too is indicted, we who are not sufficient to read what they were able to dictate. [779D] moreover, in these orders the congruity of both Testaments most clearly appears, for just as after the Law, the Prophets, and after the Prophets, the Hagiographers, so after the Gospel, the Apostles, and after the Apostles, the Doctors succeeded in order. and by a certain wondrous rationale of divine dispensation it has been brought about that, although in each full and perfect truth consists, nevertheless nothing is superfluous.

haec breviter de ordine et numero divinorum librorum perstrinximus, ut quae sibi sit praescripta materia lector agnoscat.

we have briefly sketched these things about the order and number of the divine books, so that the reader may recognize what material is prescribed for him.

CAPUT III

CHAPTER 3

De auctoribus divinorum librorum.

On the authors of the divine books.

Quinque libros legis Moyses scripsit. libri Iosue, idem Iosue, cuius nomine inscribitur, auctor fuisse creditur. librum Iudicum a Samuele editum dicunt.

Five books of the Law Moses wrote. the book of Joshua, the same Joshua, in whose name it is inscribed, is believed to have been the author. they say the book of Judges was published by Samuel.

primam partem libri Samuel ipse Samuel scripsit, sequentia vero usque ad calcem, David. [780A] malachim Ieremias primum in unum volumen collegit, nam antea sparsus erat per singulorum regum historias. Isaias, Ieremias, Ezechiel, singuli suos libros fecerunt qui inscripti sunt nominibus eorum.

the first part of the book of Samuel Samuel himself wrote, but the following, up to the end, David. [780A] Jeremiah first gathered malachim into one volume, for previously it had been scattered through the histories of the individual kings. Isaiah, Jeremiah, Ezekiel, each made their own books which are inscribed with their names.

liber etiam duodecim prophetarum auctorum suorum nominibus praenotatur, quorum nomina sunt Osee, Ioel, Amos, Abdias, Ionas, Michaeas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias et Malachias. qui propterea minores dicuntur, quia sermones eorum breves sunt, unde et uno volumine comprehenduntur. Isaias autem et Ieremias et Ezechiel et Daniel, hi quattuor maiores sunt singuli suis voluminibus distincti.

The book also of the Twelve Prophets is titled with the names of its authors, whose names are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. They are for this reason called minor, because their discourses are brief, whence also they are included in a single volume. But Isaiah and Jeremiah and Ezekiel and Daniel—these four are major, each distinguished in his own volume.

librum Iob, alii Moysen, alii unum ex prophetis, nonnulli ipsum Iob scripsisse credunt. [780B] librum Psalmorum David edidit, Esdras autem postea Psalmos ita ut nunc sunt ordinavit et titulos addidit. Parabolas autem et Ecclesiastem et Cantica canticorum Salomon composuit.

the book of Job—some believe Moses, others one of the prophets, some believe that Job himself wrote. [780B] the book of Psalms David issued, but Esdras afterwards arranged the Psalms as they now are and added titles. But the Proverbs and Ecclesiastes and the Song of Songs Solomon composed.

Daniel sui libri auctor fuit. liber Esdrae auctoris sui titulo praenotatur, in cuius textu eiusdem Esdrae Nehemiaeque sermones pariter continentur. librum Esther Esdras creditur conscripsisse.

Daniel was the author of his own book. the book of Ezra is pre-noted by the title of its author, in whose text the discourses of the same Ezra and of Nehemiah are likewise contained. the book of Esther is believed to have been written by Ezra.

liber Sapientiae apud Hebraeos nusquam est, unde et ipse titulus Graecam magis eloquentiam redolet. hunc quidam Iudaei Philonis esse affirmant. librum Ecclesiasticum certissime Iesus filius Sirac Ierusolymita, nepos Iesu sacerdotis magni, cuius meminit Zacharias, composuit.

the Book of Wisdom is nowhere among the Hebrews, whence even its very title savors more of Greek eloquence. Some Jews affirm this to be Philo’s. The book Ecclesiasticus was most certainly composed by Jesus son of Sirach, a Jerusalemite, the grandson of Jesus the high priest, of whom Zechariah makes mention.

hic apud Hebraeos reperitur, sed inter apocryphos habetur. Iudith vero et Tobi et libri Machabaeorum, [780C] quorum, ut testatur Hieronymus, secundus magis Graecus esse probatur, quibus auctoribus scripti sint minime constat.

this is found among the Hebrews, but is held among the apocrypha. But Judith and Tobit and the books of the Maccabees, [780C] of which, as Jerome attests, the second is proved to be more Greek, by which authors they were written is by no means certain.

CAPUT IV

CHAPTER 4

Quid sit bibliotheca.

What a library is.

Bibliotheca a Graeco nomen accepit, eo quod ibi libri recondantur. nam biblio librorum, teca repositio interpretatur. bibliothecam Veteris Testamenti Esdras scriba post incensam legem a Chaldaeis, dum Iudaei regressi sunt in Ierusalem, divino afflatus spiritu reparavit, cunctaque legis ac prophetarum volumina quae fuerant a gentibus corrupta correxit, totumque Vetus Testamentum in xxii libros constituit, ut tot libri essent in lege quot habebantur et litterae.

The bibliotheca took its name from the Greek, because there books are stored. For biblio is interpreted “of books,” teca “repository.” Ezra the scribe, after the Law had been burned by the Chaldeans, while the Jews had returned to Jerusalem, being breathed upon by the divine Spirit, restored the bibliotheca of the Old Testament, and corrected all the volumes of the Law and the Prophets which had been corrupted by the nations, and he established the whole Old Testament in 22 books, so that there were as many books in the Law as there were letters.

porro quinque litterae duplices apud Hebraeos sunt: caph, mem, nun, phe, sade. aliter enim per has scribunt principia [780D] medietatesque verborum, aliter fines. unde et quinque libri a plerisque duplices aestimantur: Samuel, malachim, dabrehiamin, Esdras, Ieremias cum cynoth, id est, lamentationibus suis.

furthermore five letters are double among the Hebrews: caph, mem, nun, phe, sade. for through these they write the beginnings [780D] and middles of words in one way, and the ends in another. whence also five books are by many reckoned double: Samuel, malachim, dabrehiamin, Esdras, Ieremias with cynoth, that is, with his lamentations.

CAPUT V

CHAPTER 5

De interpretibus.

On interpreters.

Interpretes Veteris Testamenti primum lxx interpretes quos Ptolemaeus, cognomento Philadelphus, rex Aegypti, omnis litteraturae sagacissimus, cum Pisistratum Atheniensium tyrannum, qui primus apud Graecos bibliothecam instituit, et Seleucum Nicanorem et Alexandrum, et ceteros priores, qui sapientiae operam dederant, in studio bibliothecarum aemularetur, non solum gentium scripturas, sed etiam divinas litteras in suam bibliothecam conferens, ita ut septuaginta milia librorum [781A] in tempore eius Alexandriae invenirentur, ab Eleazaro pontifice petens scripturas Veteris Testamenti, in Graecam vocem ex Hebraea lingua interpretari fecit. sed singuli in singulis cellis separati, ita omnia per Spiritum Sanctum interpretati sunt, ut nihil in alicuius eorum codice inventum esset, quod in ceteris vel in verborum ordine discreparet. propter quod una est eorum interpretatio.

The interpreters of the Old Testament were first the 70 interpreters whom Ptolemy, surnamed Philadelphus, king of Egypt, most sagacious in all literature, when he strove to emulate Pisistratus, tyrant of the Athenians, who first among the Greeks instituted a library, and Seleucus Nicanor and Alexander, and the other predecessors who had devoted themselves to wisdom, bringing together into his own library not only the writings of the nations but also the divine letters, so that 70,000 books [781A] were found at Alexandria in his time, requesting from Eleazar the high priest the scriptures of the Old Testament, caused to be translated into the Greek tongue from the Hebrew language. But, separated each in individual cells, they so interpreted all things through the Holy Spirit that nothing was found in any one of their codices which in the order of words would differ from the others. Because of which, their interpretation is one.

sed Hieronymus dicit huic rei non esse adhibendam fidem. secundam et tertiam et quartam faciunt Aquila, Symmachus, Theodotion, quorum primus, id est, Aquila, Iudaeus fuit, Symmachus vero et Theodotion Ebionitae haeretici. obtinuit tamen usus, ut post lxx interpretes ecclesiae Graecorum eorum reciperent exemplaria et legerent.

but Jerome says that no credit is to be given to this matter. Aquila, Symmachus, and Theodotion make a second and a third and a fourth, of whom the first, that is, Aquila, was a Jew, while Symmachus and Theodotion were Ebionite heretics. nevertheless usage has prevailed, that after the 70 interpreters the churches of the Greeks received their copies and read them.

[781B] quinta est vulgaris, cuius auctor ignoratur. unde specialiter sibi vindicavit ut quinta appelletur. sexta et septima est Origenis, cuius codices Eusebius et Pamphilus vulgaverunt.

[781B] the fifth is the common version, whose author is unknown; whence it has specially claimed for itself that it be called the Fifth. the sixth and the seventh are Origen’s, whose codices Eusebius and Pamphilus published.

octava est Hieronymi, quae merito ceteris antefertur, nam et verborum tenacior est, et perspicuitate sententiae clarior.

the eighth is Jerome’s, which deservedly is preferred before the others, for it is both more tenacious of the words, and clearer in the perspicuity of the sentence.

CAPUT VI

CHAPTER 6

De auctoribus Novi Testamenti.

On the authors of the New Testament.

Plures evangelia scripserunt, sed quidam sine Spiritu Sancto magis conati sunt ordinare narrationem quam historiae texere veritatem. unde sancti patres, per Spiritum Sanctum docti, quattuor tantum in auctoritatem receperunt, ceteris reprobatis, id est, Matthaei, Marci, Lucae, Ioannis ad similitudinem quattuor fluminum paradisi, et quattuor vectium arcae, et quattuor animalium in Ezechiele. [781C] primum Matthaeus evangelium suum scripsit Hebraice.

Many wrote gospels, but certain men without the Holy Spirit tried rather to order a narration than to weave the truth of history. Whence the holy fathers, taught through the Holy Spirit, received only four into authority, the rest reprobated—namely, of Matthew, Mark, Luke, John—after the likeness of the four rivers of paradise, and of the four bars of the ark, and of the four animals in Ezekiel. [781C] First, Matthew wrote his gospel in Hebrew.

secundus Marcus Graece scripsit. tertius Lucas inter omnes evangelistas Graeci sermonis eruditissimus, quippe ut medicus in Graecia, evangelium scripsit Theophilo episcopo, ad quem etiam Actus apostolorum idem scripsit. quartus et ultimus Ioannes evangelium scripsit.

second Mark wrote in Greek. third Luke, among all the evangelists most erudite in the Greek tongue, indeed as a physician in Greece, wrote the gospel to Bishop Theophilus, to whom the same also wrote the Acts of the Apostles. fourth and last John wrote the gospel.

Paulus quattuordecim scribit epistulas, decem ad ecclesias, quattuor ad personas. ultimam autem ad Hebraeos plerique dicunt non esse Pauli, eandemque alii Barnabam scripsisse, alii Clementem suspicantur. canonicae epistulae septem sunt: una Iacobi, duae Petri, tres Ioannis, una Iudae.

Paul writes fourteen epistles, ten to churches, four to persons. The last, moreover, to the Hebrews, most say is not Paul’s, and the same some say Barnabas wrote, others suspect Clement. The canonical epistles are seven: one of James, two of Peter, three of John, one of Jude.

Apocalypsim scripsit Ioannes apostolus in Patmos insula, in exsilio relegatus.

The apostle John wrote the Apocalypse on the island of Patmos, relegated in exile.

CAPUT VII

CHAPTER 7

[781D] Cetera esse apocrypha et quid sit apocryphum.

[781D] That the rest are apocryphal, and what “apocryphal” is.

Hi sunt scriptores sacrorum librorum, qui per Spiritum Sanctum loquentes ad eruditionem nostram praecepta vivendi regulamque conscripserunt. praeter haec alia volumina apocrypha nuncupantur. apocrypha autem dicta, id est, secreta, quia in dubium veniunt.

These are the writers of the sacred books, who, speaking through the Holy Spirit, have written for our instruction precepts of living and a rule. besides these, other volumes are named apocrypha. but apocrypha are called, that is, “secret,” because they come into doubt.

est enim eorum occulta origo, nec patet patribus, a quibus usque ad nos auctoritas veracium scripturarum certissima et notissima successione pervenit. in his apocryphis etsi invenitur aliqua veritas, tamen propter multa falsa, nulla est in eis canonica auctoritas, quae recte iudicantur non esse eorum credenda quibus ascribuntur. nam multa et sub nominibus prophetarum et recentiora [782A] sub nominibus apostolorum ab haereticis proferuntur, quae omnia sub nomine apocryphorum, auctoritate canonica diligenti examinatione remota sunt.

for their origin is occult, nor is it evident to the fathers, by whom even to us the authority of the veracious Scriptures has come by a most sure and most well-known succession. in these apocrypha, although some truth is found, nevertheless on account of many falsehoods there is in them no canonical authority; they are rightly judged not to be believed as being theirs to whom they are ascribed. for many things both under the names of the prophets and, more recent, [782A] under the names of the apostles are brought forward by heretics, all of which, under the name of apocrypha, by canonical authority through diligent examination have been removed.

CAPUT VIII

CHAPTER 8

Ratio vocabulorum divinorum librorum.

The rationale of the vocabulary of the divine books.

Pentateuchus a quinque voluminibus dicitur. penta enim Graece quinque, teucus volumen vocatur. Genesis eo dicitur quod generatio saeculi in eo contineatur; Exodus, ab exitu filiorum Israel de Aegypto; Leviticus, eo quod levitarum ministeria et diversitatem victimarum exsequitur.

The Pentateuch is so called from five volumes: for penta in Greek is five, and teuchos is called a volume. Genesis is so called because the generation of the world is contained in it; Exodus, from the exit of the sons of Israel from Egypt; Leviticus, because it sets forth the ministries of the Levites and the diversity of sacrifices.

Numerorum liber vocatur, eo quod in eo egressae de Aegypto tribus enumerantur et xlii per eremum mansiones. deutrus Graecum verbum est dissyllabum, et interpretatur secundus, nomia interpretatur lex. [782B] inde dictus est Deutronomius, quasi secunda lex, quia in eo replicantur ea quae in praecedentibus tribus diffusius dicta sunt.

It is called the book of Numbers, because in it the tribes that went out of Egypt are enumerated, and the 42 stations through the desert. ‘deutrus’ is a Greek word, disyllabic, and is interpreted ‘second’; ‘nomia’ is interpreted ‘law’. [782B] Thence it is called Deuteronomy, as it were ‘second law,’ because in it those things which in the preceding three were said more diffusely are recapitulated.

in libro Iosue, quem Hebraei Iosue ben Nun dicunt, terra promissionis populo dividitur. liber Iudicum dictus est a principibus qui iudicabant populum Israel, antequam reges essent in eodem populo. huic quidam compingunt historiam Ruth sub uno volumine.

In the book of Joshua, whom the Hebrews call Joshua ben Nun, the land of promise is divided to the people. The Book of Judges is named from the princes who judged the people of Israel, before there were kings among that same people. To this some attach the History of Ruth under one volume.

liber Samuel dictus est quia nativitatem eius et sacerdotium et gesta describit, qui licet etiam historiam Saul et David contineat, utrique tamen ad Samuel referuntur, quia unxit utrumque. malach Hebraice, Latine regum interpretatur. inde dictus est malachim, pro eo quod reges Iudae et Israeliticae gentis gestaque eorum per ordinem digerat.

the book is called Samuel because it describes his nativity, his priesthood, and his deeds; which, although it also contains the history of Saul and David, yet both are referred to Samuel, because he anointed each. Malach in Hebrew is interpreted in Latin as “of the kings.” Hence it is called Malachim, for this reason: that it arranges in order the kings of Judah and of the Israelite nation and their deeds.

[782C] Isaias, evangelista potius quam propheta, edidit librum suum, cuius omne textum eloquentiae prosa incedit. Canticum vero hexametro et pentametro versu discurrit. Ieremias similiter edidit librum suum cum Threnis eius quos nos lamenta vocamus, eo quod in tristioribus rebus funeribusque adhibeantur, in quibus quadruplicem diverso metro composuit alphabetum, quorum duo prima quasi sapphico metro scripta sunt, quia tres versiculos qui sibi nexi sunt et ab una tantum littera incipiunt, heroicum comma concludit.

[782C] Isaiah, an evangelist rather than a prophet, published his book, whose whole texture of eloquence proceeds in prose. The Song, however, runs in hexameter and pentameter verse. Jeremiah likewise published his book with his Threni, which we call laments, because they are applied in sadder matters and in funerals, in which he composed a fourfold alphabet in diverse meter; of these the first two are written as if in Sapphic meter, because three little verses, which are bound to one another and begin from only one letter, are concluded by a heroic comma.

tertium alphabetum trimetro scriptum est, et a ternis litteris idem terni versus incipiunt. quartum alphabetum simile primo et secundo habetur. Ezechiel principium et finem obscuriora habet.

The third alphabet is written in trimeter, and from three letters likewise three verses begin. The fourth alphabet is held similar to the first and the second. Ezekiel has a more obscure beginning and end.

unum est volumen duodecim prophetarum. [782D] principia et fines libri Iob apud Hebraeos prosa oratione contexta sunt, media autem ipsius ab eo loco quo ait: 'Pereat dies in qua natus sum,' usque ad eum locum, 'idcirco ego me reprehendo et ago paenitentiam,' omnia heroico metro discurrunt. Psalmorum liber Graece Psalterium, Hebraice nabla, Latine organum dicitur.

there is one volume of the twelve prophets. [782D] the beginnings and ends of the book of Job among the Hebrews are woven in prose speech, but the middle of it, from that place where he says: 'Let perish the day on which I was born,' up to that place, 'therefore I reproach myself and do penance,' all run in heroic meter. the book of Psalms is called in Greek Psalterium, in Hebrew nabla, in Latin organum.

ideo autem vocatur Psalterium quod uno propheta canente ad psalterium, chorus consonando responderit. hinc librum quinque incisionibus et uno psalmorum volumine comprehendunt. Psalmos David composuit, sed Esdras postea ordinavit.

therefore it is called the psalter because, with one prophet singing to the psaltery, the chorus answered by sounding in consonance. hence they comprehend the book by five incisions and in one volume of psalms. david composed the psalms, but esdras later ordered them.

Omnes autem Psalmi et Lamentationes Ieremiae et omnia ferme scripturarum cantica apud Hebraeos metrice composita sunt, [783A] ut testatur Hieronymus, Origenes, Iosephus et Eusebius Caesariensis. nam in morem Romani Flacci et Graeci Pindari, nunc alii iambo currunt, nunc sapphico nitent, trimetro vel tetrametro incedentes. tribus nominibus vocatum esse Salomonem scriptura manifestissime docet: Idida, id est, dilectum Domini, quia eum dilexit Dominus, et Coeleth, id est, Ecclesiasten.

But all the Psalms and the Lamentations of Jeremiah, and almost all the songs of the scriptures, among the Hebrews are composed metrically, [783A] as Jerome, Origen, Josephus, and Eusebius of Caesarea attest. For, in the manner of the Roman Flaccus and the Greek Pindar, now some run in iambic, now they shine in Sapphic, advancing in trimeter or tetrameter. That Solomon was called by three names Scripture most manifestly teaches: Idida, that is, the Beloved of the Lord, because the Lord loved him, and Coeleth, that is, Ecclesiastes.

Ecclesiastes autem Graeco sermone appellatur, qui coetum, id est, ecclesiam congregat, quem nos nuncupare possumus contionatorem, qui loquitur non ad unum specialiter, sed ad totam contionem populi. porro pacificus vocatus est, eo quod in regno eius pax fuerit. is itaque iuxta numerum vocabulorum tria edidit volumina: [783B] primum, quod Hebraice masloth, Graece Parabolae, Latine Proverbia inscribitur, eo quod in ipso sub comparativa similitudine figuras verborum et imagines veritatis ostenderit, quae videlicet Parabolae in fine ab eo loco in quo ait: 'Mulierem fortem quis inveniet,' alphabeto texuntur, sicut Lamentationes Ieremiae et cetera quaedam scripturae cantica; secundum, quod Hebraice coeleth, Graece Ecclesiastes, Latine Contionator dicitur, eo quod sermo eius non specialiter ad unum, sicut in Proverbiis, sed ad universos generaliter, quasi ad totam contionem et ecclesiam dirigatur; tertium, sira syrin, id est, Cantica canticorum, quod est quasi epithalamium, id est, carmen nuptiale Christi et ecclesiae.

Ecclesiastes, however, is called in Greek speech the one who congregates a coetus, that is, a church, whom we can name a contionator, who speaks not to one person specially, but to the whole assembly of the people. furthermore, he was called Pacific, because in his reign there was peace. therefore he, according to the number of the names, published three volumes: [783B] the first, which in Hebrew is titled masloth, in Greek Parabolae, in Latin Proverbs, because in it, under a comparative likeness, he displayed the figures of words and the images of truth—indeed these Parabolae, at the end from that place where he says: 'Who will find a strong woman,' are woven alphabetically, just as the Lamentations of Jeremiah and certain other canticles of Scripture; the second, which in Hebrew is coeleth, in Greek Ecclesiastes, in Latin Contionator, because his discourse is not specially to one, as in Proverbs, but to all universally, as though directed to the whole assembly and church; the third, sira syrin, that is, the Song of Songs, which is as it were an epithalamium, that is, a nuptial song of Christ and the church.

[783C] in Proverbiis parvulum docet et, quasi de officiis, per sententias erudit, unde et ad filium ei crebro sermo repetitur. in Ecclesiaste vero maturae virum aetatis instituit, ne quicquam in mundi rebus putet esse perpetuum, sed caduca et brevia universa quae cernimus. ad extremum iam consummatum virum et calcato saeculo praeparatum, in Cantico canticorum Sponsi iungit amplexibus.

[783C] in Proverbs he teaches the little one and, as it were concerning offices (duties), he educates by sentences, whence also to his son the discourse is frequently repeated. in Ecclesiastes indeed he trains a man of mature age, so that he may think nothing in the affairs of the world to be perpetual, but that all the things we behold are transitory and brief. at the last, a man now consummated and prepared, with the world trodden underfoot, in the Song of Songs he joins to the embraces of the Bridegroom.

haud procul ab hoc ordine doctrinarum, et philosophi suos sectatores erudiunt, ut primum ethicam doceant, deinde physicam interpretentur, et, quem in his profecisse perspexerint, ad theologiam usque perducant.

not far from this order of doctrines, the philosophers also instruct their sectators, so that first they teach ethics, then they interpret physics, and whoever they have perceived to have progressed in these, they lead through even to theology.

Daniel apud Hebraeos non inter prophetas sed inter hagiographos habetur. hunc secundum lxx interpretes catholica ecclesia non legit, eo quod multum a veritate discordet. [783D] Daniel maxime et Esdras propheta et una pars Ieremiae, Hebraicis quidem litteris, sed Chaldaico sermone conscripti sunt.

Daniel among the Hebrews is held not among the prophets but among the hagiographers. This one, according to the 70 interpreters, the Catholic Church does not read, because it is much at variance with the truth. [783D] Daniel especially and Ezra the prophet and one part of Jeremiah were composed indeed in Hebrew letters, but in the Chaldaic speech.

Iob quoque cum Arabica lingua plurimam habet societatem. Daniel apud Hebraeos nec Susannae habet historiam, nec hymnum trium puerorum, nec Belis draconisque fabulas. Paralipomenon Graece dicitur, quod nos praetermissorum vel reliquorum dicere possumus, quia ea quae in lege vel regum libris, vel omissa vel non plene relata sunt, in isto summatim ac breviter explicantur.

Job also has a very great fellowship with the Arabic tongue. Daniel among the Hebrews has neither the history of Susanna, nor the hymn of the three boys, nor the fables of Bel and the dragon. Paralipomenon is called in Greek, which we can render “of things passed-over” or “of the remaining things,” because the things which in the Law or in the books of the Kings were either omitted or not fully reported are in it set forth summarily and briefly.

hic Hebraice dicitur, dabrehiamin, quod interpretatur verba dierum, quod significantius chronicon totius divinae historiae possumus appellare. liber Esdrae unus est, in quo eiusdem Esdrae Nehemiaeque sermones sub uno volumine continentur. [784A] secundus, tertius et quartus apocryphi sunt.

This is called in Hebrew dabrehiamin, which is interpreted “words of days,” which we can more significantly call a chronicon of the whole divine history. The book of Ezra is one, in which the discourses of the same Ezra and of Nehemiah are contained under one volume. [784A] The second, third, and fourth are apocryphal.

liber qui Sapientia Salomonis inscribitur ideo Sapientia vocatur, quia in eo Christi adventus qui est Sapientia Patris et passio eius evidenter exprimitur. liber Iesu filii Sirach ideo Ecclesiasticus dicitur, quod de totius ecclesiae disciplina religiosae conversationis magna cura et ratione sit editus. de his duobus Hieronymus sic dicit: Fertur Panaeretus Iesu filii Sirach liber, et alius pseudographus qui Sapientia Salomonis inscribitur, quorum priorem Hebraicum repperi, non Ecclesiasticum ut apud Latinos, sed Parabolas praenotatum.

the book which is inscribed Wisdom of Solomon is therefore called Wisdom, because in it the advent of Christ, who is the Wisdom of the Father, and his Passion are clearly expressed. the book of Jesus son of Sirach is therefore called Ecclesiasticus, because it was published with great care and method concerning the discipline of the whole church’s religious conversation (conduct). concerning these two Jerome thus says: The Panaeretus of Jesus son of Sirach is reported, and another pseudograph which is inscribed Wisdom of Solomon, of which I found the former in Hebrew, not “Ecclesiasticus” as among the Latins, but pre-noted “Parables.”

cui iuncti erant Ecclesiastes et Canticum canticorum, ut similitudinem Salomonis, non solum librorum numero, sed etiam materiarum genere coaequaret. secundus apud Hebraeos nusquam est, [784B] quia et ipse stylus Graecam eloquentiam redolet. et nonnulli scriptorum veterum hunc esse Iudaei Philonis affirmant.

to which were joined Ecclesiastes and the Canticle of Canticles, so that it might equal the similitude of Solomon not only in the number of books, but also in the kind of materials. The second is nowhere among the Hebrews, [784B] because the style itself too is redolent of Greek eloquence. And some of the ancient writers affirm this to be of Philo the Jew.

sicut ergo Iudith et Tobi et Machabaeorum libros legit quidem eos ecclesia, sed inter canonicas scripturas non recipit, sic et haec duo volumina legat ad aedificationem plebis, non auctoritatem ecclesiasticorum dogmatum confirmandam. quomodo igitur viginti duo elementa sunt per quae Hebraice scribimus omne quod loquimur, et eorum initiis vox humana comprehenditur, ita viginti duo volumina supputantur, quibus quasi litteris et exordiis in Dei doctrina, tenera adhuc et lactens viri iusti eruditur infantia. quidam historiam Ruth et Lamentationes Ieremiae seorsum per se inter hagiographa computantes, [784C] et hos duos praecedentibus xxii addentes, xxiiii veteris legis libros numerant sub figura et numero xxiiii seniorum, qui in Apocalypsi Agnum adorant.

just as therefore Judith and Tobit and the books of the Maccabees the church indeed reads, but does not receive them among the canonical scriptures, so also let it read these two volumes for the edification of the people, not for confirming the authority of ecclesiastical dogmas. just as, then, there are 22 elements by which in Hebrew we write everything we speak, and by whose beginnings the human voice is comprehended, so 22 volumes are reckoned, by which, as by letters and exordia, in the doctrine of God the infancy of the just man, still tender and suckling, is trained. certain persons, counting the history of Ruth and the Lamentations of Jeremiah separately by themselves among the hagiographa, [784C] and adding these two to the preceding 22, number 24 books of the old law under the figure and number of the 24 elders who in the Apocalypse adore the Lamb.

CAPUT IX

CHAPTER 9

De Novo Testamento.

On the New Testament.

Sicut omnis scriptura Veteris Testamenti large lex appellari potest, specialiter tamen libri Moysi quinque lex dicuntur, ita generaliter totum Novum Testamentum evangelium dici potest, sed tamen specialiter quattuor illa volumina, Matthaei scilicet et Marci et Lucae atque Ioannis, in quibus facta et dicta Salvatoris plane explicantur, evangelium nuncupari meruerunt. evangelium interpretatur bonum nuntium, quia aeterna bona promittit, non terrenam felicitatem, [784D] ut Vetus Testamentum secundum litteram intellectum.

Just as all the Scripture of the Old Testament can broadly be called “law,” yet specifically the five books of Moses are called “the Law,” so in general the whole New Testament can be called the “Gospel,” but specifically those four volumes—namely of Matthew and Mark and Luke and John—in which the deeds and sayings of the Savior are plainly explained, have deserved to be named “Gospel.” Gospel (evangel) is interpreted “good message,” because it promises eternal goods, not earthly felicity, [784D] as the Old Testament understood according to the letter.

CAPUT X

CHAPTER 10

De canonibus evangeliorum.

On the canons of the gospels.

Canones evangeliorum Ammonius Alexandriae primus excogitavit, quem postea Eusebius Caesariensis secutus plenius composuit. qui ideo facti sunt, ut per eos invenire et scire possimus qui reliquorum evangelistarum similia aut propria dixerunt. sunt autem numero decem, quorum primus continet numeros in quibus quattuor eadem dixerunt, Matthaeus, Marcus, Lucas, Ioannes; secundus, in quibus tres, Matthaeus, Marcus, Lucas; tertius, in quibus tres, Matthaeus, Lucas, Ioannes; quartus, in quibus tres, Matthaeus, Marcus, Ioannes; quintus, in quibus duo; Marcus, Lucas; sextus, in quibus duo; Matthaeus, Marcus; septimus, in quibus duo, Matthaeus, Ioannes; octavus, in quibus duo, Lucas, Marcus; [785A] nonus, in quibus duo, Lucas, Ioannes; decimus, in quibus singuli eorum propria quaedam dixerunt.

Ammonius of Alexandria first devised the canons of the Gospels, whom Eusebius of Caesarea afterwards, following him, composed more fully. They were made for this reason, that through them we may find and know what the rest of the evangelists have said, either similar or proper to each. They are, however, ten in number: the first contains the numbers in which the four said the same things, Matthew, Mark, Luke, John; the second, in which three, Matthew, Mark, Luke; the third, in which three, Matthew, Luke, John; the fourth, in which three, Matthew, Mark, John; the fifth, in which two; Mark, Luke; the sixth, in which two; Matthew, Mark; the seventh, in which two, Matthew, John; the eighth, in which two, Luke, Mark; [785A] the ninth, in which two, Luke, John; the tenth, in which each of them said certain things proper.

quorum expositio haec est. per singulos enim evangelistas numerus quidam capitulis affixus adiacet, quibus numeris subdita est area quaedam minio notata, quae indicat in quoto canone positus sit numerus, cui subiecta est area. verbi gratia, si est area prima, in primo canone, si secunda, in secundo, si tertia, in tertio, et sic per ordinem usque ad decimum pervenies.

the exposition of which is this. for with each of the evangelists there is adjacent a certain number affixed to the chapters, and to these numbers there is subjoined a certain panel marked in minium, which indicates in which canon the number is placed, to which the panel is attached. for example, if the panel is first, in the first canon; if second, in the second; if third, in the third; and thus in order you will arrive up to the tenth.

si igitur aperto quolibet evangelio placuerit scire, qui reliquorum evangelistarum similia dixerint, assumes adiacentem numerum capituli, et requires ipsum numerum in suo canone quem indicat, ibique invenies qui et quid dixerint. [785B] et ita demum in corpore, inquisita loca, quae ex ipsis numeris indicantur, per singula evangelia de eisdem dixisse invenies.

Therefore, if, upon opening any gospel, it should please you to know which of the remaining evangelists have said similar things, you will take the adjacent number of the chapter, and you will look up that very number in its canon which it indicates, and there you will find who and what they have said. [785B] And thus at length in the body of the text, the places having been sought out which are indicated by those very numbers, you will find, through each of the gospels, that they have said the same things.

CAPUT XI

CHAPTER 11

De canonibus conciliorum.

On the canons of the councils.

Canon autem Graece, Latine regula nuncupatur. regula autem dicta, quod recte ducit, nec aliquando aliorsum trahit. alii dixerunt regulam dictam, vel quod regat, vel quod normam recte vivendi praebeat, vel quod distortum pravumque quid corrigat.

Canon in Greek, in Latin is called regula. Regula is so named because it leads rightly, and does not at any time draw off elsewhere. Others have said that regula is so called either because it rules, or because it offers a norma of living rightly, or because it corrects something distorted and depraved.

canones autem generalium conciliorum a temporibus Constantini coeperunt. in praecedentibus namque annis, persecutione fervente, docendarum plebium minime dabatur facultas. inde christianitas in diversa haeresi scissa est, quia non erat licentia episcopis in unum convenire, [785C] nisi tempore supradicti imperatoris.

But the canons of the general councils began from the times of Constantine. For in the preceding years, with the persecution blazing, the faculty of teaching the peoples was by no means granted. Thence Christianity was cleft into diverse heresy, because there was no license for the bishops to come together into one, [785C] except in the time of the aforesaid emperor.

ipse enim dedit facultatem Christianis libere congregari. sub hoc etiam sancti patres in concilio Nicaeno de omni orbe terrarum convenientes, iuxta fidem evangelicam et apostolicam, secundum, post apostolos, symbolum tradiderunt.

for he himself gave Christians the faculty to assemble freely. Under him also the holy fathers, convening in the Council of Nicaea from the whole orb of the lands, according to the evangelical and apostolic faith, handed down the second Creed, after the apostles.

CAPUT XII

CHAPTER 12

Quattuor esse principales synodos.

That there are four principal synods.

Inter cetera autem concilia quattuor esse venerabiles synodos quae totam principaliter fidem complectantur, quasi evangelia, vel totidem paradisi flumina. harum prior Nicaena synodus trecentorum decem et octo episcoporum Constantino Augusto imperante peracta est, in qua Arianae perfidiae condemnata blasphemia, [785D] quam de inaequalitate sanctae Trinitatis idem Arius asserebat. consubstantialem Deo Patri Deum Filium eadem sancta synodus per symbolum definivit.

Among the other councils, moreover, there are four venerable synods which principally embrace the whole faith, as if gospels, or just so many rivers of Paradise. Of these the first, the Nicene synod of 318 bishops, was held with Constantine Augustus ruling, in which the blasphemy of Arian perfidy was condemned, [785D] which that same Arius asserted about the inequality of the Holy Trinity. This same holy synod, through the Symbol (Creed), defined God the Son to be consubstantial with God the Father.

secunda synodus, cl patrum sub Theodosio seniore Constantinopolim congregata est, quae Macedonium Spiritum Sanctum negantem Deum esse condemnans, consubstantialem Patri et Filio Spiritum Sanctum demonstravit, dans symboli formam, quam tota Graecorum et Latinorum confessio in ecclesiis praedicat. tertia synodus, Ephesina prima, cc episcoporum sub iuniore Theodosio Augusto edita est, quae Nestorium duas personas in Christo asserentum, iusto anathemate condemnavit, ostendens in duas naturas unam Domini Iesu Christi personam, quarta synodus Chalcedonensis dcxxx sacerdotum sub Marciano principe habita est, in qua [786A] Eutychem Constantinopolitanum abbatem, Verbi Dei et carnis unam naturam pronuntiantem, et eius defensorem Dioscorum quendam Alexandrinum episcopum, et ipsum rursum Nestorium cum reliquis haereticis, una patrum sententia praedamnavit, praedicans eadem synodus Christum Deum sic natum de Virgine, ut in eo substantiam et divinae et humanae confiteamur naturae. hae sunt quattuor synodi principales, fidei doctrinam plenissime praedicantes.

the second synod, of 150 fathers, was convened at Constantinople under Theodosius the Elder, which, condemning Macedonius, who denied that the Holy Spirit is God, demonstrated the Holy Spirit to be consubstantial with the Father and the Son, giving the form of the Symbol, which the entire confession of Greeks and Latins proclaims in the churches. the third synod, the first of Ephesus, of 200 bishops, was held under Theodosius the Younger Augustus, which condemned Nestorius, asserting two persons in Christ, with a just anathema, showing one person of the Lord Jesus Christ in two natures, the fourth synod, of Chalcedon, of 630 priests, was held under Emperor Marcian, in which [786A] it condemned Eutyches, the Constantinopolitan abbot, who pronounced one nature of the Word of God and of the flesh, and his defender, a certain Dioscorus, bishop of Alexandria, and Nestorius himself again, together with the remaining heretics, by the single sentence of the fathers, proclaiming—this same synod—that Christ God was thus born of the Virgin, so that in him we confess the substance of both the divine and the human nature. these are the four principal synods, most fully proclaiming the doctrine of the faith.

sed et si qua sunt concilia quae sancti patres Spiritu Dei pleni sanxerunt, post istarum quattuor auctoritatem omni manent stabilita vigore, quorum gesta in hoc opere continentur condita. synodum autem ex Graeco interpretari comitatum vel coetum. concilii vero nomen tractum ex more Romano.

But also, whatever councils there are which the holy fathers, filled with the Spirit of God, sanctioned, after the authority of these four, remain established with full vigor, whose acts are contained, set down, in this work. Moreover, “synod,” from the Greek, is to be interpreted as “company” or “assembly”; but the name “council” is drawn from Roman custom.

[786B] tempore enim quo causae agebantur, conveniebant omnes in unum, communique intentione tractabant. unde et concilium a communi intentione dictum quasi consilium, nam cilia oculorum sunt. unde et considium consilium, d in l littera transeunte.

[786B] for at the time when the causes were being conducted, they all convened into one, and with a common intention they deliberated. Whence also “council” (concilium) is said from “common intention,” as if “counsel” (consilium), for cilia are the eyelashes of the eyes. Whence also “considium” becomes “consilium,” the letter d passing into l.

coetus vero conventus est vel congregatio a coeundo, id est, conveniendo in unum. unde et conventus est nuncupatus, sicut conventus, coetus vel concilium, a societate multorum in unum. epistula Graece, missa interpretatur Latine.

a coetus indeed is a conventus or a congregation from “coming together,” that is, by convening into one. whence also it is named “conventus,” just as conventus, coetus, or concilium, from the society of many into one. “epistle” in Greek is interpreted “missive” in Latin.

epistulae canonicae, id est, regulares, quae etiam dicuntur catholicae, id est, universales, quia non uni tantum populo vel civitati, sed universis gentibus generaliter scriptae sunt. [786C] Actus apostolorum primordia fidei Christianae in gentibus, et nascentis ecclesiae historiam digerunt, et apostolorum gesta narrunt unde etiam Actus apostolorum vocantur. Apocalypsis ex Graeco in Latinum revelatio interpretatur, iuxta quod ipse Ioannes dicit: 'Apocalypsis Iesu Christi, quam dedit illi Deus palam facere servo suo Ioanni.'

canonical epistles, that is, regular, which are also called catholic, that is, universal, because they were written not to one people or city only, but to all nations generally. [786C] the Acts of the Apostles digest the primordia of the Christian faith among the gentes, and the history of the nascent church, and they recount the deeds of the apostles, whence also they are called the Acts of the Apostles. Apocalypse, from Greek into Latin, is interpreted revelation, according to what John himself says: 'The Apocalypse of Jesus Christ, which God gave to him to make plain to his servant John.'

CAPUT XIII

CHAPTER 13

Qui bibliothecas fecerint.

Those who have made libraries.

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]

Among us, the martyr Pamphilus, whose life Eusebius of Caesarea wrote, strove to equal Pisistratus in zeal for the sacred library. For he had in his library nearly thirty thousand volumes. Jerome likewise and Gennadius, seeking ecclesiastical writers throughout the whole world, pursued them in order, and comprehended their studies in a single little index of a volume. [786D]

CAPUT XIV

CHAPTER 14

Quae scripturae sint authenticae.

Which scriptures are authentic.

De nostris apud Graecos, Origenes in scripturarum labore tam Graecos quam Latinos operum suorum numero superavit. denique Hieronymus sex milia librorum eius legisse fatetur. horum tamen omnium studia Augustinus ingenio vel scientia sui vicit.

Of our own among the Greeks, Origen, in the labor of the Scriptures, surpassed both Greeks and Latins in the number of his works. Indeed Jerome confesses to have read six thousand of his books. Yet Augustine, by his own genius or science, outdid the studies of all these.

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: 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. 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.

for he wrote so much, that by days and nights it would occur to no one not only to write out his books, but not even indeed to read them. other catholic men also wrote many and notable works: Athanasius, bishop of Alexandria; Hilary, bishop of Poitiers; Basil, bishop of Cappadocia; Gregory the Theologian; and Gregory Nazianzen, bishop; Ambrose, bishop of Milan; Theophilus, bishop of Alexandria; [787A] John, bishop of Constantinople; Cyril of Alexandria; Pope Leo; Proculus; Isidore of Seville; Bede; Cyprian, martyr and bishop of Carthage; Jerome, presbyter; Prosper; Origen, whose writings the Church neither altogether refutes nor in all things receives; Orosius; Sedulius; Prudentius; Juvencus; Arator. and Rufinus too published many books, and translated certain scriptures; but since blessed Jerome in some points marked him concerning the freedom of the will, we ought to think those things which Jerome thinks.

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.

Gelasius also composed five books against Nestorius and Eutyches, and treatises in the manner of Ambrose. Likewise he composed two books against Arius, and also the prestations of the sacraments and prayers and letters of faith. [787B] Dionysius the Areopagite, ordained bishop of the Corinthians, left behind many volumes of his genius.

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.

likewise the Chronicle of Eusebius of Caesarea and the books of that same Ecclesiastical History—although in the first book of his narration he was tepid, and later he composed one book in praises and in the excusation of Origen the schismatic—nevertheless, on account of a singular knowledge of matters which pertains to instruction, the catholic church does not altogether refute them. Cassiodorus also, who in the explanation of the Psalms wrote a quite useful work. there are still others whose names I am silent about here.

CAPUT XV

CHAPTER 15

Quae sint apocryphae.

Which are apocryphal.

Itinerarium nomine Petri apostoli, quod appellatur sancti Clementis, libri viii apocryphum. actus nomine Andreae apostoli apocryphi. [787C] actus nomine Thomae apocryphi.

The Itinerary under the name of the apostle Peter, which is called that of Saint Clement, in 8 books, apocryphal. The Acts under the name of the apostle Andrew, apocryphal. [787C] The Acts under the name of Thomas, apocryphal.

evangelia Thaddei nomine apocrypha. evangelia nomine Barnabae apostoli apocrypha. evangelia nomine Thomae apostoli apocrypha.

Gospels under the name of Thaddeus apocryphal. Gospels under the name of the apostle Barnabas apocryphal. Gospels under the name of the apostle Thomas apocryphal.

evangelia nomine Andreae apostoli apocrypha. evangelia quae falsavit Lucianus apocrypha. evangelia quae falsavit Ytius apocrypha.

the gospels under the name of the apostle Andrew are apocryphal. the gospels which Lucian falsified are apocryphal. the gospels which Ytius falsified are apocryphal.

liber De infantia Salvatoris apocryphus. liber De nativitate Salvatoris et de sancta Maria, vel De obstetrice Salvatoris apocryphus. liber qui appellatur Pastoris apocryphus.

the book On the Infancy of the Savior, apocryphal. the book On the Nativity of the Savior and of saint Mary, or On the Midwife of the Savior, apocryphal. the book which is called the Shepherd, apocryphal.

libri omnes quos fecit Leucius discipulus diaboli apocryphi. libri qui appellatur Fundamentum apocryphus. liber qui appellatur Thesaurus apocryphus.

all the books which Leucius, a disciple of the devil, made, apocryphal. the book which is called Fundamentum, apocryphal. the book which is called Thesaurus, apocryphal.

liber qui est De filiabus Adae vel Genesis apocryphus. Centimetrum de Christo Vergilianis compaginatum versibus apocryphum. liber qui appellatur Actus Theclae et Pauli apocryphus.

book which is On the daughters of Adam or Genesis apocryphal. a cento on Christ, put together from Vergilian verses, apocryphal. book which is called the Acts of Thecla and Paul apocryphal.

liber qui appellatur Nepotis apocryphus. liber Proverbiorum ab haereticis conscriptus, [787D] et sancti Sixti nomine signatus, apocryphus. revelatio quae appellatur Pauli apocrypha.

the book which is called of Nepos, apocryphal. the book of Proverbs written by heretics, [787D] and marked with the name of Saint Sixtus, apocryphal. the revelation which is called of Paul, apocryphal.

revelatio quae appellatur Thomae apostoli apocrypha. revelatio quae appellatur Stephani apocrypha. liber qui appellatur Transitus sanctae Mariae apocryphus.

the revelation which is called of the apostle Thomas, apocryphal. the revelation which is called of Stephen, apocryphal. the book which is called the Transit of Saint Mary, apocryphal.

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.

book which is called the Penitence of Adam apocryphal. book of the giant by the name Diogia, who after the deluge is asserted by heretics to have fought with a dragon, apocryphal. book which is called the Testament of Job apocryphal.

liber qui appellatur Poenitentia Origenis apocryphus. liber qui appellatur Poenitentia Cypriani apocryphus. liber qui appellantur Iamne et Mambre, apocryphus.

book which is called the Penitence of Origen, apocryphal. book which is called the Penitence of Cyprian, apocryphal. book which is called Iamne and Mambre, apocryphal.

liber qui appellatur Sors apostolorum apocryphus. liber Lusan apocryphus. liber canonum apostolorum apocryphus.

book which is called the lot of the apostles apocryphal. book lusan apocryphal. book of the canons of the apostles apocryphal.

liber Physiologus ab haereticis conscriptus, et beati Ambrosii nomine praesignatus, apocryphus. [788A] historia Eusebii Pamphili apocrypha. opuscula Tertulliani sive Africani apocrypha.

book Physiologus written by heretics, and pre-marked with the name of blessed Ambrose, apocryphal. [788A] the history of Eusebius Pamphilus, apocryphal. the opuscules of Tertullian or Africanus, apocryphal.

opuscula Posthumiani et Galli apocrypha. opuscula Montani et Priscillae et Maximillae apocrypha. omnia opuscula Fausti Manichaei apocrypha.

the opuscules of Posthumianus and Gallus apocryphal. the opuscules of Montanus and Priscilla and Maximilla apocryphal. all the opuscules of Faustus the Manichaean apocryphal.

opuscula alterius Clementis Alexandrini apocrypha. opuscula Cassiani presbyteri Galliarum apocrypha. opuscula Victorini Pictaviensis apocrypha.

the opuscula of another Clement of Alexandria are apocryphal. the opuscula of Cassian, presbyter of the Gauls, are apocryphal. the opuscula of Victorinus of Poitiers are apocryphal.

opuscula Fausti Reginensis Galliarum apocrypha. opuscula Frumenti apocrypha. epistula Iesu ad Abgarum apocrypha.

Opuscules of Faustus of Riez in Gaul, apocryphal. Opuscules of Frumentius, apocryphal. Epistle of Jesus to Abgar, apocryphal.

Passio Cyrici et Iulittae apocrypha. Passio Georgii apocrypha. Scripta quae appellantur Salomonis contradictio apocrypha.

Passion of Cyricus and Julitta apocryphal. Passion of George apocryphal. Writings which are called the Contradiction of Solomon apocryphal.

philacteria omnia quae non ab angelo, ut illi confingunt, sed magis a daemone conscripta sunt apocrypha. 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.

all phylacteries which are not by an angel, as they fabricate, but rather written by a demon, are apocryphal. these and things similar to these, which Simon Magus, Nicolaus, Cerinthus, [788B] Marcion, Basilides, Ebion, Paul also of Samosata, Photinus and Bonosus, who fell away by a similar error, Montanus also with his most obscene followers, Apollinaris, Valentinus or Manichaeus, Faustus, Sabellius, Arius, Macedonius, Eunomius, Novatus, Sabatius, Calixtus, Donatus and Eustachius, Nibianus, Pelagius, Julianus and Laciensis, Coelestinus, Maximianus, Priscillianus from Spain, Lampedius, Dioscorus, Euticius, Peter and another Peter, of whom one stained Alexandria, the other Antioch, Achatius of Constantinople with his associates, as well as all the heresies which they and their disciples or schismatics taught or wrote, whose names we by no means retain, [788C] we confess to have been not only repudiated, but even eliminated from every catholic and roman church, and together with their authors and the followers of the authors, under the indissoluble bond of anathema, to be condemned forever.

CAPUT XVI

CHAPTER 16

Etymologiae quaedam ad lectionem pertinentium.

Some etymologies of things pertaining to reading.

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.

A codex is of many books, a book is of a single volume. and codex is said, by transference, from the “codices” of trees or of vines, as if “caudex,” because it contains in itself a multitude of books as if of branches. volume is so called from rolling.

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.

Liber is the inner bark of a tree, on which the ancients, before the use of paper or parchments, were accustomed to write. Whence also they used to call the writers “librarii”; from that the book is called liber, the roll volumen. Scheda, whose diminutive is schedula, [788D] is a Greek name.

et dicitur scheda proprie quod adhuc emendatur, et necdum in libris redactum est. chartarum usus primum apud Memphim, civitatem Aegypti, inventus est. dicta autem charta, quod carptim papyri tegmen decerptum glutinatur, et sic charta conficitur, cuius genera plura sunt.

and it is called a scheda properly because it is still being emended, and has not yet been reduced into books. The use of charta (paper) was first discovered at Memphis, a city of Egypt. And it is called charta because the covering of the papyrus, plucked off piecemeal, is glued together, and thus charta is made, of which there are several kinds.

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.

parchment is so called from Pergamum, where it was invented. it is also called membrane, because they are stripped off from the members of cattle. at first membranes were made of a yellow color; afterwards at Rome white membranes were discovered.

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.

homily is called, as it were, popular speech, as where a word is made to the people. a tractate is a manifold exposition of a single matter. a dialogue is a collation of two or of more, which the Latins call sermo.

sermo autem dictus, quia seritur inter utrumque. [789A] commentaria dicta quasi cum mente, vel a comminiscor. sunt enim interpretationes, ut commentaria juris vel evangelii.

but discourse is so called because it is sown between the two. [789A] commentaries are so called as if “with mind,” or from comminiscor (“to devise”). for they are interpretations, as in commentaries of law or of the Gospel.

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.

Some say that the books of the Gentiles are to be called commenta, but the interpreters of the divine, expositores. glossa is Greek and is interpreted “tongue,” because in a certain manner it speaks the signification of the underlying diction. [790A] Philosophers call this an adverb, because it designates that utterance, concerning the matter of which inquiry is made, by one single word—for example, that to fall silent (conticescere) is to be silent (tacere).