Isidore of Seville: ETYMOLOGIARVM SIVE ORIGINVM LIBRI XX

[1] Vetus Testamentum ideo dicitur, quia veniente Novo cessavit. De quo Apostolus meminit dicens (Corinth. ii. 5,17): 'vetera transierunt, et ecce facta sunt nova.'

[1] The Old Testament is therefore so called, because, with the New coming, it ceased. Of which the Apostle makes mention, saying (2 Corinthians 5:17): 'the old things have passed away, and behold, things have been made new.'

[2] Testamentum [autem] Novum ideo nuncupatur, quia innovat. Non enim illud discunt nisi homines renovati ex vetustate per gratiam, et pertinentes iam ad Testamentum Novum, quod est regnum caelorum.

[2] The New Testament, however, is therefore named, because it renews. For none learn it except men renewed from oldness by grace, and already pertaining to the New Testament, which is the kingdom of heaven.

[3] Hebraei autem Vetus Testamentum, Esdra auctore, iuxta numerum litterarum suarum in viginti duos libros accipiunt, dividentes eos in tres ordines: Legis scilicet, Prophetarum et Hagiographorum.

[3] The Hebrews, however, receive the Old Testament, with Ezra as author, according to the number of their letters, in twenty-two books, dividing them into three orders: namely, of the Law, of the Prophets, and of the Hagiographa.

[4] Primus ordo Legis in quinque libris accipitur, quorum primus est Bresith, quod est Genesis; secundus Veelle Semoth, quod est Exodus; tertius Vaiicra, quod est Leviticum; quartus Vaiedabber, quod est Numerus; quintus Elleaddebarim, quod est Deuteronomium.

[4] The first order of the Law is received in five books, of which the first is Bresith, which is Genesis; the second Veelle Semoth, which is Exodus; the third Vaiicra, which is Leviticus; the fourth Vaiedabber, which is Numbers; the fifth Elleaddebarim, which is Deuteronomy.

[5] Hi sunt quinque libri Moysi, quos Hebraei Thora, Latini Legem appellant. Proprie autem Lex appellatur, quae per Moysen data est.

[5] These are the five books of Moses, which the Hebrews call the Thora, the Latins the Law. But properly the Law is called that which was given through Moses.

[6] Secundus ordo est prophetarum, in quo continentur libri octo, quorum primus Iosuae Benun: qui latine Iesu Nave dicitur; secundus Sophtim, quod est Iudicum; tertius Samuel, qui est Regum primus; quartus Malachim, qui est Regum secundus; quintus Esaias; sextus Ieremias; septimus Ezechiel; octavus Thereazar, qui dicitur Duodecim Prophetarum, qui libri, quia sibi pro brevitate adiuncti sunt, pro uno accipiuntur.

[6] The second order is of the prophets, in which eight books are contained, of which the first is Joshua Ben Nun: which in Latin is called Jesus Nave; the second Sophtim, which is Judges; the third Samuel, which is the first of Kings; the fourth Malachim, which is the second of Kings; the fifth Isaiah; the sixth Jeremiah; the seventh Ezekiel; the eighth Thereazar, which is called of the Twelve Prophets, which books, because they have been joined together for brevity, are taken as one.

[7] Tertius [est] ordo Hagiographorum, id est sancta scribentium, in quo sunt libri novem, quorum primus Iob; secundus Psalterium; tertius Masloth, quod est Proverbia Salomonis; quartus Coheleth, quod est Ecclesiastes; quintus Sir hassirim, quod est Canticum canticorum; sextus Daniel; septimus Dibre haiamim, quod est verba dierum, hoc est Paralipomenon; octavus Esdras; nonus Hester; qui simul omnes quinque, octo et novem fiunt viginti duo, sicut superius conprehensi sunt.

[7] The third [is] the order of the Hagiographers, that is, of those writing sacred things, in which there are nine books, of which the first is Job; the second the Psalter; the third Masloth, which is the Proverbs of Solomon; the fourth Qoheleth, which is Ecclesiastes; the fifth Sir hassirim, which is the Song of Songs; the sixth Daniel; the seventh Dibre haiamim, which is the words of the days, that is the Paralipomenon; the eighth Ezra; the ninth Esther; which all together, 5, 8, and 9, make 22, just as they have been comprised above.

[8] Quidam autem Ruth et Cinoth, quod Latine dicitur Lamentatio Ieremiae, Hagiographis adiciunt, et viginti quattuor volumina Testamenti Veteris faciunt, iuxta viginti quattuor seniores qui ante conspectum Dei adsistunt.

[8] But some add Ruth and Cinoth, which in Latin is called the Lamentation of Jeremiah, to the Hagiographers, and make twenty-four volumes of the Old Testament, according to the twenty-four elders who stand before the presence of God.

[9] Quartus est apud nos ordo Veteris Testamenti eorum librorum qui in canone Hebraico non sunt. Quorum primus Sapientiae liber est; secundus Ecclesiasticus; tertius Thobias; quartus Iudith; quintus et sextus Macchabaeorum; quos licet Iudaei inter apocrypha separant, ecclesia tamen Christi inter divinos libros et honorat et praedicat.

[9] The fourth, with us, is the order of the Old Testament of those books which are not in the Hebraic canon. Of which the first is the Book of Wisdom; the second, Ecclesiasticus; the third, Tobit; the fourth, Judith; the fifth and sixth, of the Maccabees; which, although the Jews separate among the Apocrypha, yet the Church of Christ both honors and proclaims among the divine books.

[10] In Novo autem Testamento duo sunt ordines. Primus evangelicus, in quo sunt Matthaeus, Marcus, Lucas et Iohannes. Secundus apostolicus, in quo sunt Paulus in quattuordecim Epistolis, Petrus in duabus, Iohannes in tribus, Iacobus et Iudas in singulis, Actus Apostolorum, et Apocalypsin Iohannis.

[10] In the New Testament, moreover, there are two orders. The first is evangelic, in which are Matthew, Mark, Luke, and John. The second is apostolic, in which are Paul in 14 Epistles, Peter in two, John in three, James and Jude in one each, the Acts of the Apostles, and the Apocalypse of John.

[11] Summa autem utriusque Testamenti trifarie distinguitur: id est in historia, in moribus, in allegoria. Rursus ista tria multifarie dividuntur: id est quid a Deo, quid ab angelis, vel ab hominibus gestum dictumque sit; quid a prophetis nuntiatum de Christo et corpore eius; quid de diabolo et membris ipsius; quid de veteri et novo populo; quid de praesenti saeculo et futuro regno atque iudicio.

[11] The sum of both Testaments is distinguished threefold: that is, in history, in morals, in allegory. In turn these three are divided multifariously: that is, what has been done and said by God, what by angels, or by men; what has been announced by the prophets concerning Christ and his body; what concerning the devil and his members; what concerning the old and the new people; what concerning the present age and the future kingdom and judgment.

II. DE SCRIPTORIBVS ET VOCABVLIS SANCTORVM LIBRORVM.

2. ON THE WRITERS AND TERMS OF THE HOLY BOOKS.

[1] Veteris Testamenti secundum Hebraeorum traditionem hi perhibentur auctores. Primus Moyses divinae historiae cosmographiam in quinque voluminibus edidit, quod Pentatichum nominatur.

[1] Of the Old Testament, according to the tradition of the Hebrews, these are held to be the authors. First, Moses published the cosmography of divine history in five volumes, which is named the Pentateuch.

[2] Pentateuchus autem a quinque voluminibus dicitur; PENTE enim Graece quinque, TEUCHOS volumen vocatur.

[2] The Pentateuch, moreover, is so called from five volumes; for PENTE in Greek is five, TEUCHOS is called a volume.

[3] Genesis liber inde appellatur, eo quod exordium mundi et generatio saeculi in eo contineatur.

[3] The book Genesis is so called, because the exordium of the world and the generation of the age are contained in it.

[4] Exodus vero exitum ab Aegypto, vel egressum populi Israelis digerit, et ex ea causa nomen accepit.

[4] But Exodus digests the exit from Egypt, or the egress of the people of Israel, and from that cause it received its name.

[5] Leviticus appellatus eo quod Levitarum ministeria et diversitatem victimarum exequitur, totusque in eo ordo Leviticus adnotatur.

[5] Leviticus is so named because it sets forth the ministries of the Levites and the diversity of victims (sacrifices), and the whole Levitical order is noted therein.

[6] Numerorum liber vocatur eo quod in eo egressae de Aegypto tribus dinumerantur, et quadraginta duarum per eremum mansionum in eo discriptio continetur.

[6] The book of Numbers is called thus because in it the tribes that went forth from Egypt are enumerated, and in it a description of the 42 stations through the desert is contained.

[7] Deuteronomium Graeco sermone appellatur, quod Latine interpretatur secunda lex, id est repetitio et evangelicae legis praefiguratio; quae sic ea habet quae priora sunt, ut tamen nova sint omnia quae in eo replicantur.

[7] Deuteronomy is called in Greek speech, which in Latin is interpreted second law, that is, a repetition and a prefiguration of the evangelical law; which thus has the former things, yet all the things that are replicated in it are new.

[8] Iosue liber nomen accepit a Iesu filio Nave, cuius historiam continet; scriptorem vero eius eundem Iosue Hebraei adseverant; in cuius textu post Iordanis transitum regna hostium subvertuntur, terra populo dividitur et per singulas urbes, viculos, montes atque confinia Ecclesiae caelestisque Hierusalem spiritalia regna praefigurantur.

[8] The book Joshua took its name from Jesus, son of Nave, whose history it contains; and the Hebrews assert that its writer was this same Joshua; in its text, after the crossing of the Jordan, the kingdoms of the enemies are overthrown, the land is divided to the people, and through each of the cities, villages, mountains and borders the spiritual kingdoms of the Church and of the heavenly Jerusalem are prefigured.

[9] Iudicum nominatur a principibus populi, qui praefuerunt in Israel post Moysen et Iosue, antequam David et ceteri reges existerent. Hunc librum edidisse creditur Samuel. Liber Samuel eiusdem Samuelis nativitatem et sacerdotium et gesta describit; idcirco et ab eo nomen accepit.

[9] Judges is named from the chiefs of the people, who presided in Israel after Moses and Joshua, before David and the other kings came to be. Samuel is believed to have published this book. The Book of Samuel describes the nativity, the priesthood, and the deeds of that same Samuel; therefore it also took its name from him.

[10] Et quamvis hic liber Saul et David historiam contineat, utrique tamen ad Samuel referuntur, quia ipse uncxit Saul in regnum, ipse David in regem futurum. Cuius libri primam partem conscripsit idem Samuel, sequentia vero eius usque ad calcem scripsit David.

[10] And although this book contains the history of Saul and David, nevertheless both are referred to Samuel, because he himself anointed Saul into kingship, he himself David as a future king. The same Samuel composed the first part of this book, but David wrote its subsequent portions up to the end.

[11] Malachim liber proinde appellatur, eo quod reges Iudae et Israeliticae gentis gestaque eorum per ordinem digerat temporum. Melachim enim Hebraice, Latine Regum interpretatur. Hunc librum Ieremias primus in unum volumen coegit.

[11] The book Malachim is accordingly so called, because it digests, in the order of times, the kings of Judah and of the Israelite nation and their deeds. For Melachim in Hebrew is interpreted in Latin as “of Kings.” Jeremiah was the first to gather this book into one volume.

Nam antea sparsus erat per singulorum regum historias.

For previously it had been scattered throughout the histories of each of the kings.

[12] 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.

[12] It is called in Greek Paralipomenon, which we can render as “of the things passed over” or “of the things left over,” because those matters which in the Law or in the books of the kings were either omitted or not fully reported are in this one explained summarily and briefly.

[13] Librum Iob quidam Moysen scripsisse arbitrantur, alii unum ex prophetis, nonnulli vero eundem Iob post plagam suae passionis scriptorem fuisse existimant, arbitrantes ut, qui certamina spiritalis pugnae sustinuit, ipse narraret quas victorias expedivit.

[13] The Book of Job some judge Moses to have written; others, one of the prophets; but some indeed think that the same Job himself, after the stroke of his passion, was the author, supposing that he who sustained the contests of the spiritual combat should himself narrate what victories he won.

[14] Principia autem et fines libri Iob apud Hebraeos prosa oratione contexta sunt, media autem ipsius ab eo loco, quo ait (3,3): 'pereat dies in qua natus sum,' usque ad eum locum (42,6): 'idcirco ego me reprehendo et ago poenitentiam,' omnia heroico metro discurrunt.

[14] However, the beginnings and the ends of the book of Job among the Hebrews are composed in prose speech, but the middle of it, from that place where he says (3,3): 'let the day perish on which I was born,' up to that place (42,6): 'therefore I reprehend myself and do penance,' all runs in heroic meter.

[15] Psalmorum liber Graece psalterium, Hebraice nabla, Latine organum dicitur. Vocatus autem Psalmorum [liber] quod, uno propheta canente ad psalterium, chorus consonando responderet. Titulus autem in psalmis Hebraicus ita est, Sepher Thehilim, quod interpretatur volumen hymnorum.

[15] The Book of Psalms is called in Greek psalterion, in Hebrew nabla, in Latin organum. And it is called the [Book] of Psalms because, with a single prophet singing to the psaltery, the chorus, in consonance, would respond. Moreover, the Hebrew title in the Psalms is thus, Sepher Thehilim, which is interpreted the volume of hymns.

[16] Auctores autem psalmorum qui ponuntur in titulis: Moyses scilicet et David et Salomon, Asaph, Ethan et Idithun et filii Core, Eman, Ezraithae et reliquorum, quos Esdras uno volumine conprehendit.

[16] Now the authors of the psalms who are set in the titles: namely Moses and David and Solomon, Asaph, Ethan and Jeduthun and the sons of Korah, Heman, the Ezrahites, and the rest, whom Ezra comprehended in one volume.

[17] Omnes autem psalmi apud Hebraeos metrico carmine constant esse conpositi. Nam in more Romani Flacci et Graeci Pindari, nunc alii iambo currunt, nunc Alcaico personant, nunc Sapphico nitent trimetro, vel tetrametro pede incedentes.

[17] But all the psalms among the Hebrews are held to have been composed in metrical verse. For, in the manner of the Roman Flaccus and the Greek Pindar, now some run in iambic, now they resound in Alcaic, now they shine in Sapphic trimeter, or advancing with a tetrameter foot.

[18] Salomon, filius David, rex Israel iuxta numerum vocabulorum suorum tria volumina edidit, quorum primus est Masloth: quem Graeci Parabolas, Latini Proverbiorum nominant, eo quod in ipso sub conparativa similitudine figuras verborum et imagines veritatis ostenderit.

[18] Solomon, son of David, king of Israel, according to the number of his appellations, published three volumes, of which the first is Masloth: which the Greeks call Parables, the Latins Proverbs, because in it he has shown, under comparative similitude, figures of words and images of truth.

[19] Ipsam autem veritatem ad intellegendum legentibus reservavit. Secundum librum Coheleth vocavit, qui Graece Ecclesiastes dicitur, Latine Contionator, eo quod sermo eius non specialiter ad unum, sicut in Proverbiis, sed ad universos generaliter dirigatur, docens omnia, quae in mundo cernimus, caduca esse et brevia, et ob hoc minime adpetenda.

[19] But he reserved the truth itself for the readers to understand. He called the second book Qoheleth, which in Greek is called Ecclesiastes, in Latin Contionator, because its discourse is not addressed specifically to one, as in the Proverbs, but is directed generally to all, teaching that all the things which we discern in the world are caducous and brief, and on this account by no means to be sought after.

[20] Tertium librum Sir hassirim praenotavit, qui in Latinam linguam vertitur Canticum canticorum, ubi per epithalamium carmen coniunctionem Christi et Ecclesiae mystice canit. Dictum autem Canticum canticorum, eo quod omnibus canticis praeferatur, quae in Scripturis sacris habentur, sicut quaedam in lege dicuntur sancta, quibus maiora sunt sancta sanctorum.

[20] He entitled the third book Sir hassirim, which is rendered into the Latin language as the Canticum canticorum, wherein through an epithalamium song he mystically sings the conjunction of Christ and the Church. Moreover it is called the Canticum canticorum, because it is preferred before all songs which are contained in the sacred Scriptures, just as certain things in the Law are called holy, than which the Holy of Holies are greater.

[21] Horum autem trium librorum carmina hexametris et pentametris versibus apud suos conposita perhibentur, ut Iosippus Hieronymusque scribunt.

[21] Moreover, the poems of these three books are held to have been composed among their own people in hexameter and pentameter verses, as Josephus and Jerome write.

[22] Esaias, evangelista potius quam propheta, edidit librum suum, cuius omne textum eloquentiae prosa incedit. Canticum vero hexametro et pentametro versu discurrit.

[22] Isaiah, an evangelist rather than a prophet, published his book, the whole texture of whose eloquence proceeds in prose. The Canticle, however, runs in hexameter and pentameter verse.

[23] Hieremias similiter edidit librum suum cum threnis eius, quos nos Lamenta vocamus, eo quod in tristioribus rebus funeribusque adhibeantur; in quibus quadruplicem diverso metro conposuit aphabetum, quorum duo prima quasi Sapphico metro scripta sunt, quia tres versiculos, qui sibi nexi suntet ab una tantum littera incipiunt, heroicum comma concludit.

[23] Jeremiah likewise published his book together with his threni, which we call the Lamentations, because they are employed in sadder affairs and funerals; in them he composed a fourfold alphabet in diverse meter, of which the first two are as if written in Sapphic meter, because a heroic comma concludes three little verses, which are bound to one another and begin from only a single letter.

[24] Tertium alphabetum trimetro scriptum est, et a ternis litteris iidem terni versus incipiunt.

[24] The third alphabet is written in trimeter, and from letters in threes the same three verses begin.

[25] Quartum alphabetum simile primo et secundo habetur. Ezechiel et Daniel a viris quibusdam sapientibus scripti esse perhibentur, quorum Ezechiel principia et fines multis habet obscuritatibus involuta. Daniel vero claro sermone regna orbis pronuntiat et tempus adventus Christi manifestissima praedicatione adnotat.

[25] The fourth alphabet is held to be similar to the first and to the second. Ezekiel and Daniel are held to have been written by certain wise men, of whom Ezekiel has the beginnings and the ends wrapped in many obscurities. But Daniel, in clear discourse, proclaims the kingdoms of the world and marks the time of the advent of Christ with a most manifest proclamation.

[26] Hi sunt quattuor prophetae qui Maiores vocantur, quia prolixa volumina condiderunt. Libri duodecim prophetarum auctorum suorum nominibus praenotantur; qui propterea dicuntur Minores, quia sermones eorum breves sunt.

[26] These are the four prophets who are called the Major, because they composed prolix volumes. The books of the twelve prophets are prefixed with the names of their authors; who for that reason are called the Minor, because their discourses are brief.

[27] Vnde et conexi sibimet invicem in uno volumine continentur, quorum nomina sunt: Osee, Iohel, Amos, Abdias, Ionas, Micheas, Naum, Abacuc, Sophonias, Aggeus, Zacharias et Malachias.

[27] Whence also, being linked mutually among themselves, they are contained in one volume, whose names are: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

[28] Esdra liber auctoris sui titulo praenotatur, in cuius textu eiusdem Esdrae Nehemiaeque sermones pariter continentur. Nec quemquam moveat quod unus Esdrae dicitur liber, quia secundus, tertius et quartus non habentur apud Hebraeos, sed inter apocryphos deputantur.

[28] The Book of Ezra is pre-noted with the title of its author, in whose text the discourses of the same Ezra and of Nehemiah alike are contained. Nor let anyone be moved that there is said to be one book of Ezra, because the second, third, and fourth are not held among the Hebrews, but are assigned among the apocrypha.

[29] Hester librum Esdras creditur conscripsisse. In quo eadem regina sub figura Ecclesiae Dei populum a servitute et morte eripuisse scribitur, atque, interfecto Aman, qui interpretatur iniquitas, diei celebritas in posteros mittitur.

[29] The book of Esther is believed to have been written by Esdras. In it the same queen, under the figure of the Church of God, is written to have snatched the people from servitude and death; and, with Haman slain—whose name is interpreted “iniquity”—the celebration of the day is sent down to posterity.

[30] Liber Sapientiae apud Hebraeos nusquam est, unde et ipse titulus Graecam magis eloquentiam redolet. Hunc Iudaei Philonis esse adfirmant, qui proinde Sapientiae nominatur, quia in eo Christi adventus, qui est sapientia Patris, et passio eius evidenter exprimitur.

[30] The Book of Wisdom is nowhere among the Hebrews, whence even the title itself savors more of Greek eloquence. The Jews affirm it to be Philo’s, which therefore is named Wisdom, because in it the advent of Christ—who is the Wisdom of the Father—and his Passion are evidently expressed.

[31] Librum autem Ecclesiasticum certissime Iesus filius Sirach, Hierosolymita, nepos Iesu sacerdotis magni, conposuit, de quo meminit et Zacharias, qui liber apud Latinos propter eloquii similitudinem Salomonis titulo praenotatur.

[31] But the book Ecclesiasticus was most certainly composed by Jesus son of Sirach, a Hierosolymite, the grandson of Jesus the high priest, of whom Zechariah also makes mention; which book among the Latins, on account of the similarity of its eloquence, is marked with the title of Solomon.

[32] Dictus autem Ecclesiasticus eo quod de totius Ecclesiae disciplina religiosae conversationis magna cura et ratione sit editus. Hic et apud Hebraeos reperitur, sed inter apocryphos habetur.

[32] It is called Ecclesiasticus because it was issued, with great care and method, on the discipline of the religious conversation of the whole Church. This too is found among the Hebrews, but is held among the apocrypha.

[33] Iudith vero et Tobiae, sive Machabaeorum libri quibus auctoribus scripti sunt minime constat. Habent autem vocabula ex eorum nominibus, quorum gesta scribunt.

[33] But as for Judith and Tobit, or the books of the Maccabees, by what authors they were written is by no means certain. They have, moreover, their appellations from the names of those whose deeds they write.

[34] Quattuor libros Evangeliorum quattuor Evangelistae singulariter conscripserunt.

[34] The four Evangelists individually composed the four books of the Gospels.

[35] Primus Matthaeus conscripsit Evangelium litteris Hebraicis et sermonibus in Iudaea initians evangelizare ab humana Christi nativitate dicens (1,1): 'Liber generationis Iesu Christi filii David, filii Abraham'; significans descendisse corporaliter ex semine patriarcharum Christum, sicut promissum erat in prophetis per Spiritum sanctum.

[35] First Matthew composed the Gospel in Hebraic letters and speech in Judea, beginning to evangelize from the human nativity of Christ, saying (1,1): 'Book of the generation of Jesus Christ, son of David, son of Abraham'; signifying that Christ had descended bodily from the seed of the patriarchs, just as it had been promised in the prophets through the Holy Spirit.

[36] Secundus Marcus plenus sancto Spiritu scripsit Evangelium Christi eloquio Graeco in Italia, secutus Petrum ut discipulus. Is initium ab spiritu prophetali fecit dicens (1,3): 'Vox clamantis in deserto, parate viam Domino': ut ostenderet Christum post adsumptionem carnis Evangelium praedicasse in mundo. Ipse enim Christus et propheta dictus est, sicut scriptum est (Ierem.

[36] The second, Mark, full of the Holy Spirit, wrote the Gospel of Christ in Greek speech in Italy, following Peter as a disciple. He made his beginning from the prophetic Spirit, saying (1:3): 'A voice of one crying in the desert, prepare the way of the Lord': so as to show that Christ, after the assumption of flesh, preached the Gospel in the world. For Christ himself is also called prophet, as it is written (Jerem.

1,5): 'Et prophetam in gentibus posui te.'

1,5): 'And a prophet among the nations I have placed you.'

[37] Tertius Lucas, inter omnes evangelistas Graeci sermonis eruditissimus, quippe ut medicus in Graecia, Evangelium scripsit Theophilo Episcopo, initians a sacerdotali spiritu dicens (1,5): 'Fuit in diebus Herodis regis Iudaeae sacerdos Zacharias,' ut manifestaret Christum post nativitatem carnis et praedicationem Evangelii hostiam fuisse effectum pro salute mundi.

[37] The third, Luke, among all the evangelists the most erudite in Greek speech, indeed, as a physician in Greece, wrote the Gospel to Bishop Theophilus, beginning from a sacerdotal spirit, saying (1,5): 'There was in the days of Herod, king of Judea, a priest Zechariah,' so as to make manifest that Christ, after the nativity of the flesh and the preaching of the Gospel, had been made a sacrificial offering for the salvation of the world.

[38] Ipse est sacerdos de quo dictum est in Psalmis (110,4): 'Tu es sacerdos in aeternum secundum ordinem Melchisededi.' Vbi enim Christus advenit, sacerdotium Iudaeorum obmutuit, lex et prophetia cessavit.

[38] He himself is the priest of whom it is said in the Psalms (110,4): 'You are a priest into eternity according to the order of Melchizedek.' For where Christ came, the priesthood of the Jews fell silent, the law and prophecy ceased.

[39] Quartus Iohannes scripsit Evangelium ultimus in Asia, incipiens a Verbo, ut ostenderet eundem Salvatorem, qui pro nobis dignatus est nasci et pati, ipsum ante saecula Dei Verbum esse, ipsum a caelo venisse, et post mortem ad caelum iterum remeasse.

[39] The fourth, John, wrote the Gospel last in Asia, beginning from the Word, so that he might show that the same Savior, who deigned for us to be born and to suffer, is himself the Word of God before the ages, that he himself came from heaven, and, after death, returned again to heaven.

[40] Hi sunt quattuor Evangelistae, quos per Ezechielem Spiritus sanctus significavit in quattuor animalibus. Propterea autem quattuor animalia, quia per quattuor mundi partes fides Christianae religionis eorum praedicatione disseminata est.

[40] These are the four Evangelists, whom the Holy Spirit signified through Ezekiel in the four animals. For this reason, moreover, the four animals: because through the four parts of the world the faith of the Christian religion has been disseminated by their preaching.

[41] Animalia autem dicta sunt quoniam propter animam hominis praedicatur Evangelium Christi. Nam et oculis plena erant intus et foris, quoniam praevident Evangelia quae dicta sunt a prophetis, et quae promiserit in priori.

[41] But they are called animals because, on account of the soul of man, the Gospel of Christ is preached. For they were full of eyes within and without, since the Gospels foresee the things that were spoken by the prophets, and the things which He promised in the former.

[42] Crura autem eorum recta, quia nihil pravum in Evangeliis est; et alas senas, tegentes crura et facies suas; revelata sunt enim quae tegebantur in adventum Christi. Evangelium autem interpretatur bona adnuntiatio.

[42] Now their legs are straight, because there is nothing crooked in the Gospels; and six wings, covering their legs and their faces; for the things that were covered have been revealed at the advent of Christ. Moreover, the Evangel is interpreted “good annunciation.”

[43] Graece enim EU bonum, AGGELIA adnuntiatio dicitur. Vnde et angelus nuntius interpretatur.

[43] For in Greek EU is said “good,” AGGELIA “announcement.” Whence also angel is interpreted “messenger.”

[44] Paulus Apostolus suas scripsit Epistolas quattuordecim, e quibus novem septem ecclesiis scripsit, reliquas discipulis suis Timotheo, Tito et Philemoni.

[44] Paul the Apostle wrote his Epistles, fourteen in number, of which nine he wrote to seven churches, the remaining to his disciples Timothy, Titus, and Philemon.

[45] Ad Hebraeos autem Epistola plerisque Latinis eius esse incerta est propter dissonantiam sermonis, eandemque alii Barnaban conscripsisse, alii a Clemente scriptam fuisse suspicantur.

[45] But the Epistle to the Hebrews, for most Latins, is uncertain to be his on account of a dissonance of diction, and some suspect that the same was composed by Barnabas, others that it was written by Clement.

[46] Petrus scripsit duas nominis sui Epistolas, quae Catholicae ideo nominantur, quia non uni tantum populo vel civitati, sed universis gentibus generaliter scriptae sunt.

[46] Peter wrote two Epistles under his own name, which are therefore called Catholic, because they were written not to one people or city only, but generally to all the nations.

[47] Iacobus et Iohannes et Iudas suas scripserunt Epistolas.

[47] James and John and Judas wrote their own Epistles.

[48] Actus Apostolorum primordia fidei Christianae in gentibus et nascentis Ecclesiae historiam digerit. Actuum Apostolorum scriptorem Lucam esse evangelistam, in quo opere nascentis Ecclesiae infantia texitur, et apostolorum historia retinetur.

[48] The Acts of the Apostles digests the beginnings of the Christian faith among the nations and the history of the nascent Church. The writer of the Acts of the Apostles is Luke the Evangelist, in which work the infancy of the nascent Church is woven, and the history of the apostles is retained.

[49] Vnde et Actus Apostolorum dicitur. Apocalypsin librum Iohannes evangelista scripsit eo tempore, quo ob evangelii praedicationem in insulam Pathmon traditur relegatus. Apocalypsin autem ex Graeco in Latinum revelatio interpretatur.

[49] Whence also it is called the Acts of the Apostles. The evangelist John wrote the book of the Apocalypse at that time when, on account of the preaching of the gospel, he is recorded to have been relegated to the island Patmos. But “Apocalypse,” from Greek into Latin, is interpreted “revelation.”

Revelatio enim dicitur manifestatio eorum quae abscondita erant, iuxta quod et ipse Iohannes dicit (1,1): 'Apocalypsin Iesu Christi, quam dedit illi Deus palam facere servis suis.'

For Revelation is called the manifestation of those things which had been hidden, according to which John himself also says (1,1): 'The Apocalypse of Jesus Christ, which God gave to him to make openly to his servants.'

[50] Hi sunt scriptores sacrorum librorum, qui per Spiritum sanctum loquentes ad eruditionem nostram et praecepta vivendi et credendi regulam conscripserunt.

[50] These are the writers of the sacred books, who, speaking through the Holy Spirit, have written for our erudition both the precepts of living and the rule of believing.

[51] Praeter haec alia volumina apocrypha nuncupantur. Apocrypha autem dicta, id est secreta, quia in dubium veniunt. Est enim eorum occulta origo nec patet Patribus, a quibus usque ad nos auctoritas veracium scripturarum certissima et notissima successione pervenit.

[51] Besides these, other volumes are called apocrypha. But apocrypha is said, that is, “secret,” because they come into doubt. For their origin is hidden, nor is it evident to the Fathers, by whom the authority of the true scriptures has come down to us by a most certain and most well-known succession.

[52] In iis apocryphis etsi invenitur aliqua veritas, tamen propter multa falsa nulla est in eis canonica auctoritas; quae recte a prudentibus iudicantur non esse eorum credenda, quibus adscribuntur.

[52] In those apocrypha, although some truth is found, nevertheless on account of many falsehoods there is in them no canonical authority; and they are rightly judged by the prudent not to be believed as belonging to those to whom they are ascribed.

[53] Nam multa et sub nominibus prophetarum, et recentiora sub nominibus apostolorum ab haereticis proferuntur, quae omnia sub nomine apocryphorum auctoritate canonica diligenti examinatione remota sunt.

[53] For many writings, both under the names of the prophets, and more recent ones under the names of the apostles, are put forth by heretics; all of which, under the name of the apocrypha, by canonical authority and through diligent examination, have been removed.

III. DE BIBLIOTHECIS.

3. ON LIBRARIES.

[1] Bibliotheca a Graeco nomen accepit, eo quod ibi recondantur libri. Nam BIBLION librorum, THEKE repositio interpretatur.

[1] The bibliotheca took its name from the Greek, because books are stored there. For BIBLION is interpreted ‘of books’, THEKE ‘repository’.

[2] Bibliothecam Veteris Testamenti Esdras scriba post incensam Legem a Chaldaeis, dum Iudaei regressi fuissent in Hierusalem, divino afflatus Spiritu reparavit, cunctaque Legis ac Prophetarum volumina quae fuerant a gentibus corrupta correxit, totumque Vetus Testamentum in viginti duos libros constituit, ut tot libri essent in Lege quot habebantur et litterae.

[2] The library of the Old Testament Esdras the scribe, after the Law had been burned by the Chaldeans, when the Jews had returned to Jerusalem, inspired by the Divine Spirit, restored, and he corrected all the volumes of the Law and the Prophets which had been corrupted by the Gentiles, and he constituted the whole Old Testament in 22 books, so that there were as many books in the Law as there were letters.

[3] Apud Graecos autem bibliothecam primus instituisse Pisistratus creditur, Atheniensium tyrannus, quam deinceps ab Atheniensibus auctam Xerxes, incensis Athenis, evexit in Persas, longoque post tempore Seleucus Nicanor rursus in Graeciam rettulit.

[3] Among the Greeks, however, Pisistratus, the tyrant of the Athenians, is believed first to have established a library, which, thereafter enlarged by the Athenians, Xerxes, with Athens set ablaze, carried off to the Persians, and after a long time Seleucus Nicanor brought it back into Greece again.

[4] Hinc studium regibus urbibusque ceteris natum est conparandi volumina diversarum gentium, et per interpretes in Graecam linguam vertendi.

[4] Hence zeal arose among the other kings and cities for procuring volumes of diverse peoples, and for translating them through interpreters into the Greek language.

[5] Dehinc magnus Alexander vel successores eius instruendis omnium librorum bibliothecis animum intenderunt; maxime Ptolomaeus cognomento Philadelphus omnis litteraturae sagacissimus, cum studio bibliothecarum Pisistratum aemularetur, non solum gentium scripturas, sed etiam et divinas litteras in bibliothecam suam contulit. Nam septuaginta milia librorum huius temporibus Alexandriae inventa sunt.

[5] Then the great Alexander, or his successors, bent their mind to the furnishing of libraries with all books; especially Ptolemy by cognomen Philadelphus, most sagacious in all literature, since he rivaled Pisistratus in zeal for libraries, collected into his library not only the writings of the nations, but also the divine letters. For seventy thousand books were found at Alexandria in his times.

IV. DE INTERPRETIBVS.

4. ON THE INTERPRETERS.

[1] Hic etiam et ab Eleazaro pontifice petens Scripturas Veteris Testamenti, in Graecam vocem ex Hebraica lingua per septuaginta interpretes transferre curavit, quas in Alexandrina bibliotheca habuit.

[1] He also, requesting from Eleazar the high priest the Scriptures of the Old Testament, took care to have them translated into the Greek tongue from the Hebrew language by seventy interpreters, which he had in the Alexandrian library.

[2] Siquidem singuli in singulis cellulis separati ita omnia per Spiritum sanctum interpretati sunt, ut nihil in alicuius eorum codice inventum esset quod in ceteris vel in verborum ordine discreparet.

[2] Inasmuch as each, separated in their individual little cells, so interpreted all things through the Holy Spirit that nothing was found in the codex of any one of them which in the others differed even in the order of the words.

[3] Fuerunt et alii interpretes, qui ex Hebraea lingua in Graecum sacra eloquia transtulerunt, sicut Aquila, Symmachus et Theodotion, sicut etiam et vulgaris illa interpretatio, cuius auctor non apparet et ob hoc sine nomine interpretis Quinta Editio nuncupatur.

[3] There were also other interpreters, who translated the sacred eloquences from the Hebrew tongue into Greek, such as Aquila, Symmachus, and Theodotion, as also that common translation as well, whose author does not appear and on this account, lacking the interpreter’s name, is called the Fifth Edition.

[4] Praeterea sextam et septimam editionem Origenes miro labore repperit, et cum ceteris editionibus conparavit.

[4] Moreover, Origen, with marvelous labor, discovered the sixth and the seventh editions, and compared them with the other editions.

[5] Presbyter quoque Hieronymus trium linguarum peritus ex Hebraeo in Latinum eloquium easdem Scripturas convertit, eloquenterque transfudit. Cuius interpretatio merito ceteris antefertur; nam [est] et verborum tenacior, et perspicuitate sententiae clarior [atque, utpote a Christiano, interpretatio verior].

[5] Presbyter Jerome also, skilled in three languages, converted those same Scriptures from Hebrew into Latin eloquence, and eloquently transfused them. Whose translation is deservedly preferred before the others; for it [is] both more tenacious of the words, and clearer in the perspicuity of the sense [and, as being by a Christian, a truer translation].

V. DE EO QVI PRIMVM ROMAM LIBROS ADVEXIT.

5. ON HIM WHO FIRST BROUGHT BOOKS TO ROME.

[1] Romae primus librorum copiam advexit Aemilius Paulus, Perse Macedonum rege devicto; deinde Lucullus e Pontica praeda. Post hos Caesar dedit Marco Varroni negotium quam maximae bibliothecae construendae.

[1] At Rome the first to bring in a copious supply of books was Aemilius Paulus, with Perseus, king of the Macedonians, defeated; then Lucullus from Pontic booty. After these, Caesar assigned to Marcus Varro the business of constructing the greatest possible library.

[2] Primum autem Romae bibliothecas publicavit Pollio, Graecas simul atque Latinas, additis auctorum imaginibus in atrio, quod de manubiis magnificentissimum instruxerat.

[2] However, at Rome Pollio first made the libraries public, both Greek and Latin together, with the images of the authors added in the atrium, which he had outfitted most magnificently from the spoils.

VI. QVI APVD NOS BIBLIOTHECAS INSTITVERVNT.

6. WHO AMONG US ESTABLISHED LIBRARIES.

[1] Apud nos quoque Pamphilus martyr, cuius vitam Eusebius Caesariensis conscripsit, Pisistratum in sacrae bibliothecae studio primus adaequare contendit. Hic enim in bibliotheca sua prope triginta voluminum milia habuit.

[1] Among us as well, the martyr Pamphilus, whose life Eusebius of Caesarea composed, was the first to strive to equal Pisistratus in zeal for the sacred library. For he had in his own library nearly thirty thousand volumes.

[2] Hieronymus quoque atque Gennadius ecclesiasticos scriptores toto orbe quaerentes ordine persecuti sunt, eorumque studia in uno voluminis indiculo conprehenderunt.

[2] Jerome likewise and Gennadius, seeking ecclesiastical writers throughout the whole world, pursued them in order, and comprehended their studies in a single small index of a volume.

VII. QVI MVLTA SCRIPSERVNT.

7. THOSE WHO WROTE MANY THINGS.

[1] Marcus Terentius Varro apud Latinos innumerabiles libros scripsit. Apud Graecos quoque Chalcenterus miris attollitur laudibus, quod tantos libros ediderit quantos quisque nostrum alienos scribere propria manu vix possit.

[1] Marcus Terentius Varro among the Latins wrote innumerable books. Among the Greeks too, Chalcenterus is exalted with marvelous lauds, for having brought out as many books as each one of us could scarcely in his own hand copy as another’s.

[2] De nostris quoque apud Graecos Origenes in scripturarum labore tam Graecos quam Latinos operum suorum numero superavit. Denique Hieronymus sex milia librorum eius legisse fatetur.

[2] Of our own, too, among the Greeks, Origen, in the labor of the scriptures, surpassed both Greeks and Latins in the number of his works. Finally, Jerome confesses that he read six thousand of his books.

[3] 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.

[3] Yet Augustine outstripped the studies of all these by his genius or by his own science. For he wrote so much that, by day and by night, no one could manage not only to write his books, but not even indeed to read them.

VIII. DE GENERIBVS OPVSCVLORVM.

8. ON THE KINDS OF OPUSCULA.

[1] Opusculorum, genera esse tria. Primum genus excerpta sunt, quae Graece scholia nuncupantur; in quibus ea quae videntur obscura vel difficilia summatim ac breviter praestringuntur.

[1] Of the opuscules, there are three genera. The first genus is excerpts, which in Greek are called scholia; in these, those things that seem obscure or difficult are summarized and briefly sketched.

[2] Secundum genus homiliae sunt, quas Latini verbum appellant, quae proferuntur in populis. Tertium tomi, quos nos libros vel volumina nuncupamus. Homiliae autem ad vulgus loquuntur, tomi vero, id est libri, maiores sunt disputationes.

[2] The second kind are homilies, which the Latins call a verbum, which are proffered among the peoples. The third are tomes, which we denominate books or volumes. Homilies, moreover, speak to the common crowd; tomes, however—that is, books—are greater disputations.

Dialogus est conlatio duorum vel plurimorum, quem Latini sermonem dicunt. Nam quos Graeci dialogos vocant, nos sermones vocamus.

Dialogue is a bringing-together of two or more, which the Latins call “sermo.” For what the Greeks call “dialogoi,” we call “sermones.”

[3] Sermo autem dictus quia inter utrumque seritur. Vnde in Vergilio (Aen. 6,160):

[3] But "sermo" is so called because it is sown between each of the two. Whence in Vergil (Aen. 6,160):

Multa inter se serebant.
Tractatus est ***.

Many things they were interweaving among themselves.
It has been discussed ***.

[4] Differt autem sermo, tractatus et verbum. Sermo enim alteram eget personam; tractatus specialiter ad se ipsum est; verbum autem ad omnes. Vnde et dicitur: 'Verbum fecit ad populum.'

[4] Discourse differs, however, from treatise and word. For discourse requires another person; a treatise is specially to oneself; but a word is to everyone. Whence it is also said: 'He made a word to the people.'

[5] Commentaria dicta, quasi cum mente. Sunt enim interpretationes, ut commenta iuris, coninienta Evangelii.

[5] Commentaries are so called, as if “with mind.” For they are interpretations, such as commentaries on law and commentaries on the Gospel.

[6] Apologeticum est excusatio, in quo solent quidam accusantibus respondere. In defensione enim aut negatione sola positum est; et est nomen Graecum.

[6] An Apologeticum is an excusation, in which some are accustomed to respond to accusers. For it is set solely in defense or in denial; and it is a Greek name.

[7] Panegyricum est licentiosum et lasciviosum genus dicendi in laudibus regum, in cuius conpositione homines multis mendaciis adulantur. Quod malum a Graecis exortum est, quorum levitas instructa dicendi facultate et copia incredibili multas mendaciorum nebulas suscitavit.

[7] The panegyric is a licentious and lascivious kind of speaking in the praises of kings, in the composition of which men flatter with many lies. This evil arose from the Greeks, whose levity, furnished with a faculty of speaking and an incredible copiousness, has stirred up many clouds of falsehoods.

[8] Fastorum libri sunt in quibus reges vel consules scribuntur, a fascibus dicti, id est potestatibus. Vnde et Ovidii libri Fastorum dicuntur, quia de regibus et consulibus editi sunt.

[8] The books of the Fasti are those in which kings or consuls are recorded, so called from the fasces, that is, from the authorities. Whence also Ovid’s books are called the Fasti, because they were issued about kings and consuls.

[9] Prooemium est initium dicendi. Sunt enim prooemia principia librorum, quae ante causae narrationem ad instruendas audientium aures coaptantur. Cuius nomen plerique latinitatis periti sine translatione posuerunt.

[9] The prooemium is the beginning of speaking. For prooemia are the beginnings of books, which, before the narration of the case, are fitted for the instructing of the ears of the hearers. Its name many experts in Latinity have set down without translation.

Hoc autem vocabulum apud nos interpretatum praefatio nuncupatur, quasi praelocutio.

But this vocable, interpreted among us, is called 'preface,' as if 'prelocution.'

[10] Praecepta sunt quae aut quid faciendum aut quid non faciendum docent. Quid faciendum, ut: 'Dilige [Dominum] Deum tuum,' et: 'honora patrem tuum et matrem tuam.' Quid non faciendum, ut: 'Non moechaberis,' 'Non furtum facies.'

[10] Precepts are those which teach either what must be done or what must not be done. What must be done, as: 'Love [the Lord] your God,' and: 'honor your father and your mother.' What must not be done, as: 'You shall not commit adultery,' 'You shall not steal.'

[11] Similiter et gentilium praecepta vel iubent vel vetant. Iubent faciendum, ut (Virg. Georg. 1,299):

[11] Similarly also the precepts of the gentiles either command or forbid. They command that something be done, as (Virg. Georg. 1,299):

Nudus ara, sere nudus.

Plow naked, sow naked.

Vetant, ut (Virg. Georg. 2,299):

They forbid, as (Virg. Georg. 2,299):

Neve inter vites corylum sere, neve flagella
summa pete.

Nor sow hazel among the vines, nor seek whips
from the tops.

[12] Primus autem praecepta apud Hebraeos Moyses scripsit; apud Latinos Marcius vates primus praecepta conposuit. Ex quibus est illud (1):

[12] But first Moses wrote the precepts among the Hebrews; among the Latins Marcius the vates first composed precepts. Of which is this (1):

Postremus dicas, primus taceas.

Be the last to speak, the first to be silent.

[13] Parabolae et problemata nominibus suis indicant altius se perscrutari oportere. Parabola quippe alicuius rei similitudinem prae se gerit. Quod licet sit vocabulum Graecum, iam tamen pro Latino usurpatur.

[13] Parables and problemata by their names indicate that they ought to be scrutinized more deeply. For a parabola indeed bears before itself the likeness of some thing. Although it is a Greek vocable, nevertheless it is now employed as Latin.

Et notum est quod in parabolis quae dicuntur rerum similitudines rebus, de quibus agitur, conparant.

And it is known that in parables, which are so called, they compare similitudes of things to the things under discussion.

[14] Problemata autem, quae Latine appellantur propositiones, quaestiones sunt habentes aliquid quod disputatione solvendum sit.

[14] Problemata, however, which in Latin are called propositions, are questions having something that must be solved by disputation.

[15] Quaestio autem est quaesitio, cum quaeritur an sit, quid sit, quale sit.

[15] A question, moreover, is an inquisition, when it is asked whether it is, what it is, of what sort it is.

[16] Argumentum vero dictum quasi argutum, vel quod sit argute inventum ad conprobandas res.

[16] The argument is indeed so called as if from argutum (“sharp”), or because it has been acutely devised for corroborating matters.

[17] Epistolam proprie Graeci vocant, quod interpretatur Latine missa. STOLA enim sive STOLOI missa vel missi.

[17] The Greeks properly call it an epistle, which is interpreted in Latin as a sending. For STOLA or STOLOI is a sending or the sent.

[18] Ante cartae et membranarum usum in dedolatis ex ligno codicellis epistolarum alloquia scribebantur, unde et portitores earum tabellarios vocaverunt.

[18] Before the use of paper and parchments, the addresses of letters were written on little codices of wood, planed smooth, whence also their carriers were called tabellaries.

IX. DE CERIS.

9. ON WAX-TABLETS.

[1] Cerae litterarum materies, parvulorum nutrices, ipsae (Dracont. Satisf. 63):

[1] The waxes, the material of letters, the nurses of little ones, themselves (Dracontius, Satisfactio 63):

Dant ingenium pueris, primordia sensus.

They give boys ingenuity, the primordia of sense.

Quarum studium primi Graeci tradidisse produntur. Graeci autem et Tusci primum ferro in ceris scripserunt; postea Romani iusserunt ne graphium ferreum quis haberet.

The Greeks are reported to have been the first to hand down the study of these; the Greeks, moreover, and the Tuscans first wrote with iron upon wax; afterward the Romans ordered that no one should have an iron stylus.

[2] Vnde et apud scribas dicebatur: 'Ceram ferro ne caedito.' Postea institutum ut cera ossibus scriberent, sicut indicat Atta in Satura dicens (12):

[2] Whence also among the scribes it was said: 'Do not cut the wax with iron.' Afterwards it was instituted that they write on wax with bones, as Atta indicates in the Satire, saying (12):

Vertamus vomerem
in cera mucroneque aremus osseo.

Let us turn the plowshare
into wax, and let us plow with an osseous point.

Graphium autem Graece, Latine scriptorium dicitur. Nam GRAFE scriptura est.

Graphium, however, is said in Greek; in Latin it is called a scriptorium. For GRAFE is writing.

X. DE CARTIS.

10. ON PAPERS.

[1] Cartarum usum primum Aegyptus ministravit, coeptum apud Memphiticam urbem. Memphis enim civitas est Aegyptiorum, ubi cartae usus inventus est primum, sicut ait Lucanus (4,135):

[1] The use of paper was first ministered by Egypt, begun at the Memphitic city. For Memphis is a city of the Egyptians, where the use of paper was first discovered, as Lucan says (4,135):

Conficitur bibula Memphitis carta papyro.

The Memphitic sheet is made from absorbent papyrus.

[2] Bibulam autem papyrum dixit quod humorem bibat. Carta autem dicta quod carptim papyri tegmen decerptum glutinatur. Cuius genera quam plura sunt.

[2] He called the papyrus bibulous because it drinks up moisture. But paper is so named because the covering of papyrus, decerpted piecemeal, is glutinated (glued together). Its genera are very many.

Prima et praecipua Augustea regia, maioris formae in honorem Octaviani Augusti appellata.

The first and principal is the Augustean royal, of larger format, named in honor of Octavian Augustus.

[3] Secunda Libyana, ob honorem Libyae provinciae. Tertia hieratica dicta [eo] quod ad sacros libros eligebatur, similis Augusteae, sed subcolorata.

[3] The second is Libyan, on account of the honor of the province of Libya. The third is called hieratic [for this reason], because it was chosen for sacred books, similar to the Augustean, but slightly tinted.

[4] Quarta Taeneotica, a loco Alexandriae qui ita vocatur, ubi fiebat. Quinta Saitica, ab oppido Sai.

[4] Fourth, Taeneotic, from a locality of Alexandria which is so named, where it was made. Fifth, Saitic, from the town of Sai.

[5] Sexta Corneliana, a Cornelio Gallo praefecto Aegypti primum confecta. Septima emporetica, quod ea merces involvuntur, cum sit scripturis minus idonea.

[5] The sixth, Cornelian, first made by Cornelius Gallus, prefect of Egypt. The seventh, Emporetic, because wares are wrapped in it, since it is less suitable for writings.

XI. DE PERGAMENIS.

11. ON PARCHMENTS.

[1] Pergameni reges cum carta indigerent, membrana primi excogitaverunt. Vnde et pergamenarum nomen hucusque tradente sibi posteritate servatum est. Haec et membrana dicuntur, quia ex membris pecudum detrahuntur.

[1] The Pergamene kings, when they were in need of paper, first devised parchment. Whence also the name “pergamenes” has been preserved to this day, posterity handing it down to itself. These are also called membranes, because they are stripped from the members of livestock.

[2] Fiebant autem primum coloris lutei, id est crocei, postea vero Romae candida membrana reperta sunt; quod apparuit inhabile esse, quod et facile sordescant, aciemque legentiuni laedant; cum peritiores architecti neque aurea lacunaria ponenda in bibliothecis putent neque pavimenta alia quam e Carysteo marmore, quod auri fulgor hebetat et Carystei viriditas reficiat oculos.

[2] They were made at first of a yellow color, that is, saffron (crocus); later, however, at Rome white parchments were discovered— which proved to be unsuitable, because they both easily grow sordid and injure the keenness of readers; since more experienced architects think that neither golden coffered ceilings ought to be set in libraries nor pavements other than of Carystian marble, because the gleam of gold dulls and the Carystian greenness refreshes the eyes.

[3] Nam et qui nummulariam discunt, denariorum formis myrteos pannos subiciunt, et gemmarum sculptores scarabaeorum terga, quibus nihil est viridius, subinde respiciunt, et pictores [idem faciunt, ut laborem visus eorum viriditate recreent].

[3] For even those who learn the nummulary art place myrtle-colored cloths beneath the forms for denarii, and the sculptors of gems look back repeatedly at the backs of scarabs, than which nothing is greener, and painters [do the same, that they may refresh the toil of their sight by greenness].

[4] Membrana autem aut candida aut lutea aut purpurea sunt. Candida naturaliter existunt. Luteum membranum bicolor est, quod a confectore una tinguitur parte, id est crocatur. De quo Persius (3,10):

[4] Membranes, moreover, are either white or yellow or purple. White ones exist naturally. A yellow membrane is two-colored, because by the preparer it is dyed on one side, that is, it is crocus-dyed. About which Persius (3,10):

Iam liber et positis bicolor membrana capillis.

Now the book, and the bi-colored membrane with its hairs set aside.

[5] Purpurea vero inficiuntur colore purpureo, in quibus aurum et argentum liquescens patescat in litteris.

[5] The purple ones, however, are dyed with purple color, on which gold and silver, liquescent, may be displayed in the letters.

XII. DE LIBRIS CONFICIENDIS.

12. ON THE MAKING OF BOOKS.

[1] Quaedam nomina librorum apud gentiles certis modulis conficiebantur. Breviori forma carmina atque epistolae. At vero historiae maiori modulo scribebantur, et non solum in carta vel membranis, sed etiam et in omentis elephantinis textilibusque malvarum foliis atque palmarum.

[1] Certain names of books among the Gentiles were composed according to fixed measures. Poems and epistles were in a briefer form. But indeed histories were written in a larger measure, and not only on paper or parchments, but also on elephantine cauls and on the textile leaves of mallows and of palms.

[2] Cuius generis Cinna sic meminit (11):

[2] Of which kind Cinna thus makes mention (11):

Haec tibi Arateis multum invigilata lucernis
carmina, quis ignis novimus aerios,
levis in aridulo malvae descripta libello
Prusiaca vexi munera navicula.

These songs for you, long kept vigil by Aratean lamps,
by which we know the airy fires,
light, inscribed on a rather dry little mallow booklet,
I carried as Prusian gifts in a little boat.

[3] Circumcidi libros Siciliae primum increbuit. Nam initio pumicabantur. Vnde et Catullus ait (1,1):

[3] The trimming-around of books first became prevalent in Sicily. For at the beginning they were pumiced. Whence also Catullus says (1,1):

Cui dono lepidum novum libellum
arido modo pumice expolitum?

To whom do I present this elegant new little book
just now polished with dry pumice?

XIII. DE LIBRORVM VOCABVLIS.

13. ON THE TERMS OF BOOKS.

[1] 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.

[1] A codex is of many books; a book is of a single volume. And the codex is so called by transference (translation) from the codices of trees or of vines, as if a caudex (tree-trunk), because it contains within itself a multitude of books, as if of branches.

[2] Volumen liber est a volvendo dictus, sicut apud Hebraeos volumina Legis, volumina Prophetarum.

[2] A volume is a book, so called from rolling, just as among the Hebrews the volumes of the Law, the volumes of the Prophets.

[3] Liber est interior tunica corticis, quae ligno cohaeret. De quo Vergilius sic (Ecl. 10,67):

[3] The liber is the inner tunic of the bark, which coheres to the wood. About which Vergil speaks thus (Eclogues 10, 67):

Alta liber haeret in ulmo.

The inner bark clings high on the elm.

Vnde et liber dicitur in quo scribimus, quia ante usum cartae vel membranarum de libris arborum volumina fiebant, id est conpaginabantur. Vnde et scriptores a libris arborum librarios vocaverunt.

Whence also that on which we write is called a book, because before the use of paper or parchments, volumes were made from the inner bark of trees, that is, were joined together. And so writers, from the libri of trees, called copyists librarians.

XIV. DE LIBRARIIS ET EORVM INSTRVMENTIS.

14. ON LIBRARIANS AND THEIR INSTRUMENTS.

[1] Librarios antea bibliopolas dictos. Librum enim Graeci BIBLON vocant. Librarii autem iidem et antiquarii vocantur: sed librarii sunt qui et nova scribunt et vetera; antiquarii, qui tantummodo vetera, unde et nomen sumpserunt.

[1] The librarii were formerly called bibliopolists; for the Greeks call a book BIBLON. Moreover, the same are called both librarii and antiquarii: but librarii are those who write both new and old works; antiquarii, those who write only old ones, whence they also took their name.

[2] Ab scribendo autem scriba nomen accepit, officium exprimens vocabuli qualitate.

[2] From writing, moreover, the scribe received his name, expressing the office by the quality of the word.

[3] Instrumenta scribae calamus et pinna. Ex his enim verba paginis infiguntur; sed calamus arboris est, pinna avis; cuius acumen in dyade dividitur, in toto corpore unitate servata, credo propter mysterium, ut in duobus apicibus Vetus et Novum Testamentum signaretur, quibus exprimitur verbi sacramentum sanguine Passionis effusum.

[3] The instruments of the scribe are the reed-pen and the quill. For by these words are affixed into pages; but the reed-pen is of a tree, the quill of a bird; whose point is divided into a dyad, with unity preserved in the whole body, I believe on account of a mystery, so that in the two tips the Old and the New Testament might be signified, by which the sacrament of the Word, poured out by the blood of the Passion, is expressed.

[4] Dictus autem calamus quod liquorem ponat. Vnde et apud nautas calare ponere dicitur.

[4] But it is called calamus because it sets down liquid. Whence also among sailors “to calare” is said for “to put down.”

[5] Pinna autem a pendendo vocata, id est volando. Est enim, ut diximus, avium.

[5] The quill, moreover, is named from “to hang,” that is, from flying. For it is, as we have said, of birds.

[6] Foliae autem librorum appellatae sive ex similitudine foliorum arborum, seu quia ex follibus fiunt, id est ex pellibus, qui de occisis pecudibus detrahi solent; cuius partes paginae dicuntur, eo quod sibi invicem conpingantur.

[6] The leaves of books are so called either from the similitude of the leaves of trees, or because they are made from “folli,” that is, from pelts, which are wont to be stripped from slaughtered cattle; whose parts are called pages, for the reason that they are compaginated to one another.

[7] Versus autem vulgo vocati quia sic scribebant antiqui sicut aratur terra. A sinistra enim ad dexteram primum deducebant stilum, deinde convertebantur ab inferiore, et rursus ad dexteram versus; quos et hodieque rustici versus vocant.

[7] Verses are commonly so called because the ancients used to write thus, as the earth is ploughed. For from the left to the right they would first draw the stylus, then they would turn at the lower part, and again toward the right, turned; which even today the rustics call “versus.”

[8] Scheda est quod adhuc emendatur, et necdum in libris redactum est; et est nomen Graecum, sicut et tomus.

[8] A scheda is that which is still being emended, and has not yet been reduced into books; and it is a Greek name, as is “tome.”

XV. DE CANONIBVS EVANGELIORVM.

15. ON THE CANONS OF THE GOSPELS.

[1] Canones Evangeliorum Ammonius Alexandriae primus excogitavit, quem postea Eusebius Caesariensis secutus plenius conposuit. Qui ideo facti sunt, ut per eos invenire et scire possimus qui reliquorum Evangelistarum similia aut propria dixerunt.

[1] The Canons of the Gospels Ammonius of Alexandria first devised, whom afterwards Eusebius of Caesarea, following him, composed more fully. They were made for this reason, that through them we might be able to find and to know who of the other Evangelists have said similar things or things proper to themselves.

[2] Sunt autem numero decem, quorum primus continet numeros in quibus quattuor eadem dixerunt: Matthaeus, Marcus, Lucas, Iohannes. Secundus, in quibus tres: Matthaeus, Marcus, Lucas. Tertius, in quibus tres: Matthaeus, Lucas, Iohannes.

[2] They are, however, ten in number, of which 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.

Quartus, in quibus tres: Matthaeus, Marcus, Iohannes.

Fourth, in which three: Matthew, Mark, John.

[3] Quintus, in quibus duo: Matthaeus, Lucas. Sextus, in quibus duo: Matthaeus, Marcus. Septimus, in quibus duo: Matthaeus, Iohannes.

[3] Fifth, in which two: Matthew, Luke. Sixth, in which two: Matthew, Mark. Seventh, in which two: Matthew, John.

Octavus, in quibus duo: Lucas, Marcus. Nonus, in quibus duo: Lucas, Iohannes.

Eighth, in which there are two: Luke, Mark. Ninth, in which there are two: Luke, John.

[4] Decimus, in quibus singuli eorum propria quaedam dixerunt. Quorum expositio haec est. Per singulos enim Evangelistas numerus quidam capitulis adfixus adiacet, quibus numeris subdita est aera quaedam mineo notata, quae indicat in quoto canone positus sit numerus, cui subiecta est aera.

[4] The tenth, in which each of them said certain things proper to themselves. The exposition of these is as follows. For throughout each of the Evangelists there adjoins a certain number affixed to the chapters, beneath which numbers there is set a certain numeral marked in minium, which indicates in which canon-number the number has been placed, under which the numeral is set.

[5] Verbi gratia: Si est aera .1., in primo canone; si secunda, in secundo; si tertia, in tertio; et sic per ordinem usque ad decimum perveniens.

[5] For example: If the aera is .1., in the first canon; if the second, in the second; if the third, in the third; and thus in order, arriving up to the 10th.

[6] Si igitur, aperto quolibet Evangelio, placuerit scire qui reliquorum Evangelistarum similia dixerunt, adsumes adiacentem numerum capituli, et requires ipsum numerum in suo canone quem indicat, ibique invenies quot et qui dixerint; et ita demum in corpore inquisita loca, quae ex ipsis numeris indicantur, per singula Evangelia de eisdem dixisse invenies.

[6] If therefore, with any Gospel opened, it should please you to know which of the remaining Evangelists have said similar things, you will take up the adjacent number of the chapter and seek that very number in its canon which it indicates, and there you will find how many and who have said them; and thus at last in the body you will find the passages sought—which are indicated by those numbers themselves—and that, in each Gospel, they have spoken about the same matters.

XVI. DE CANONIBVS CONCILIORVM.

16. ON THE CANONS OF COUNCILS.

[1] 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.

[1] Canon, however, in Greek, in Latin is called regula. And regula is so named because it leads rightly and never draws aside elsewhere. Others have said that regula is so called either because it rules, or because it provides a norm for living rightly, or because it corrects something distorted and depraved.

[2] Canones autem generalium conciliorum a temporibus Constantini coeperunt. In praecedentibus namque annis, persecutione fervente, docendarum plebium minime dabatur facultas.

[2] But the canons of the general councils began in the times of Constantine. For in the preceding years, with the persecution raging, no opportunity was afforded for the peoples to be taught.

[3] Inde Christianitas in diversas haereses scissa est, quia non erat licentia [episcopis] in unum convenire, nisi tempore supradicti imperatoris. Ipse enim dedit facultatem Christianis libere congregare.

[3] Thence Christianity was split into diverse heresies, because there was not license for [bishops] to come together into one, except in the time of the aforesaid emperor. For he himself gave to Christians the faculty to congregate freely.

[4] Sub hoc etiam sancti Patres in concilio Nicaeno de omni orbe terrarum convenientes, iuxta fidem evangelicam et apostolicam, secundum post Apostolos symbolum tradiderunt.

[4] Under him also the holy Fathers, assembling in the Council of Nicaea from the whole world, according to the evangelical and apostolic faith, handed down the second creed after the Apostles.

[5] Inter cetera autem concilia quattuor esse venerabiles synodos, quae totam principaliter fidem conplectunt, quasi quattuor evangelia, vel totidem paradisi flumina.

[5] Among the other councils, however, there are four venerable synods, which principally encompass the whole faith, as it were the four Gospels, or an equal number of the rivers of Paradise.

[6] Harum prior Nicaena synodus trecentorum decem et octo episcoporum Constantino Augusto imperante peracta est. In qua Arianae perfidiae blasphemia condemnata, quam de inaequalitate sanctae Trinitatis idem Arius adserebat; consubstantialem Deo patri Deum filium ÝidemÝ sancta synodus per symbolum definivit.

[6] Of these, the prior Nicene synod of 318 bishops was completed under the rule of Constantine Augustus. In it the blasphemy of Arian perfidy was condemned, which Arius himself asserted concerning the inequality of the Holy Trinity; the same holy synod, through the Symbol (Creed), defined that God the Son is consubstantial with God the Father.

[7] Secunda synodus centum quinquaginta Patrum sub Theodosio seniore Constantinopolim congregata est, quae Macedonium, sanctum Spiritum Deum esse negantem, condemnans, consubstantialem Patri et Filio sanctum Spiritum demonstravit, dans symboli formam quam tota Graecorum et Latinorum [confessio] in ecclesiis praedicat.

[7] The second synod of one hundred fifty Fathers was assembled 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 whole confession of the Greeks and Latins proclaims in the churches.

[8] Tertia synodus Ephesina prima ducentorum episcoporum sub iuniore Theodosio Augusto edita, quae Nestorium duas personas in Christo adserentem iusto anathemate condemnavit, ostendens manere in duabus naturis unam Domini [nostri] Iesu Christi personam.

[8] The third synod, the first Ephesine, of two hundred bishops, held under the younger Theodosius Augustus, which condemned Nestorius—asserting two persons in Christ—with a just anathema, showing that in two natures there remains one person of the Lord [our] Jesus Christ.

[9] Quarta synodus Chalcedonensis sexcentorum triginta sacerdotum sub Marciano principe habita est, in qua Eutychem Constantinopolitanum abbatem Verbi Dei et carnis unam naturam pronuntiantem, et eius defensorem Dioscorum, quondam Alexandrinum Episcopum, et ipsum rursum Nestorium cum reliquis haereticis una Patrum sententia condemnavit; praedicans eadem synodus Christum Dominum sic natum de Virgine, ut in eo substantiam et divinae et humanae confiteamur naturae.

[9] The Fourth Chalcedonian synod of six hundred and thirty priests, held under Emperor Marcian, in which it condemned Eutyches, abbot of Constantinople, who was pronouncing one nature of the Word of God and of flesh, and his defender Dioscorus, formerly Bishop of Alexandria, and again Nestorius himself, together with the remaining heretics, by the single sentence of the Fathers; the same synod proclaiming Christ the Lord thus born of the Virgin, so that in him we confess the substance of both the divine and the human nature.

[10] Haec sunt quattuor synodi principales, fidei doctrinam plenissime praedicantes; sed et si qua sunt concilia quae sancti Patres spiritu Dei pleni sanxerunt, post istorum quattuor auctoritatem omni manent stabilita vigore, quorum gesta in hoc opere condita continentur.

[10] These are the four principal synods, most fully proclaiming the doctrine of the faith; but also, if there are any councils which the holy Fathers, full of the Spirit of God, sanctioned, after the authority of these four they remain established with all vigor, whose acts, compiled in this work, are contained.

[11] Synodum autem ex Graeco interpretari comitatum vel coetum.

[11] Synod, however, to interpret from Greek, is “company” or “assembly.”

[12] Concilii vero nomen tractum ex more Romano. Tempore enim, quo causae agebantur, conveniebant omnes in unum communique intentione tractabant. Vnde et concilium a communi intentione dictum, quasi concilium.

[12] But the name of the council is drawn from Roman custom. For at the time when cases were being tried, all convened into one and with a common intention treated the matter. Whence also a council is said from the common intention, as it were a council.

Nam cilia oculorum sunt. Vnde et considium consilium, D in L litteram transeunte.

For the cilia are of the eyes. Whence also considium is consilium, the D passing into the letter L.

[13] Coetus vero conventus est vel congregatio, a coeundo, id est conveniendo in unum. Vnde et conventum est nuncupatum, sicut conventus coetus vel concilium, a societate multorum in unum.

[13] A coetus is indeed a convention or a congregation, from coeundo, that is, from convening into one. Whence also it has been named a convent, just as a convention, a coetus, or a council, from the society of many into one.

XVII. DE CYCLO PASCHALI.

17. ON THE PASCHAL CYCLE.

[1] Paschalem cyclum Hippolytus episcopus temporibus Alexandri imperatoris primus conscripsit. Post quem probatissimi auctores Eusebius Caesariensis, Theophilus Alexandrinus, Prosper quoque natione Aquitanus atque Victorius, amplificatis eiusdem festivitatis rationibus, multiplices circulos ediderunt.

[1] The Paschal cycle Bishop Hippolytus first composed in the times of the emperor Alexander. After him, most approved authors—Eusebius of Caesarea, Theophilus the Alexandrian, Prosper also by nation an Aquitanian, and Victorius—amplifying the computations of the same festivity, issued multiple cycles.

[2] Cuius quidem rationem beatissimus Cyrillus Alexandriae urbis episcopus in nonaginta quinque annos per quinquies decem novies calculans, quoto Kal. vel luna debeat paschalis sollemnitas celebrari, summa brevitate notavit.

[2] The rationale of which indeed the most blessed Cyril, bishop of the city of Alexandria, calculating over ninety-five years, by five times nineteen, noted with utmost brevity on what Kal. or by what moon the Paschal solemnity ought to be celebrated.

[3] Cyclum autem vocatum eo quod in orbe digestum sit, et quasi in circulo dispositum ordinem conplectat annorum sine varietate et sine ulla arte.

[3] It is called a cycle because it has been arranged in an orb, and, as if set in a circle, it embraces an order of years without variation and without any artifice.

[4] Vnde factum est ut cuiusque materiae carmina simplici formitate facta cyclica vocarentur. Hinc et laterculum dictum, quod ordinem habeat stratum annorum.

[4] Whence it has come about that poems of each subject-matter, made with a simple format, are called cyclical. Hence also a “laterculum” is so called, because it has the order of years laid out.

[5] CYCLVS PRIMVS DECEMNOVENALIS.

[5] FIRST NINETEEN-YEAR CYCLE.

Lunae

Monday

B. Com. an. II. Idus April. XX.
C. VI. Kal.

B. Common year 2. Ides of April 20.
C. 6. Kalends.

April. XVI.
Em. XVI.

April. 16.
Em. 16.

Kal. Mai. XVII.

Kalends of May 17.

C. VI. Idus April. XX.
B. C. IX. Kal. April.XV.
E. II.Idus April.

C. 6. Ides April. 20.
B. C. 9. Kalends. April.15.
E. 2.Ides April.

XVI.
C. II. Non. April.

16.
C. 2. Nones. April.

XIX.
E. VIII. Kal.

19.
E. 8th day before the Kalends.

Mai. XX.
B. C. V. Idus April. XV.
C. II. Kal.

May. 20.
B. C. 5. Ides April. 15.
C. 2. Kalends.

April. XVIII.
E. XII.

April. 18.
E. 12.

Kal. Mai. XIX.

Kalends of May. 19.

C. Non. April. XV.
B. C. V. Kal.

C. Nones of April. 15.
B. C. 5 Kalends.

April. XVII.
E. XVI.

April. 17.
E. 16.

Kal. Mai. XVIII.

Kalends of May 18.

C. VI. Idus April. XXI.
C. IX. Kal.

C. 6. Ides April. 21.
C. 9. Kalends.

April. XVII.
B. E. XI. Idus April.

April. 17.
B. E. 11. Ides April.

XVII.
C. II. Non. April.

17.
C. 2. Nones of April.

XX.
E. VIII. Kal. Mai.

20.
E. 8th day before the Kalends of May.

XXI.

21.

[6] SECVNDVS CYCLVS LVNAE.

[6] SECOND CYCLE OF THE MOON.

C. V. Idus April. XVIII.
B. C. II. Kal.

C. 5 Ides April. 18
B. C. 2 Kalends.

April. XX.
E. XII. Kal.

April. 20.
E. 12. Kalends.

Mai. XXI.
C. Non.

May 21.
C. Nones.

April. XVII.
C. V. Kal.

April. 17.
C. 5 Kalends.

April. XX.
B. E. XVI. Kal.

April. 20.
B. E. 16. Kalends.

Mai. XX.
C. Kal. April.

May. 20.
C. Kalends of April.

XVI.
E. XI. Kal. Mai.

16.
E. 11th day before the Kalends of May.

XVII.
C. Idus April. XX.
B. C. V. Kal.

17.
C. Ides April. 20.
B. C. 5. Kalends.

April. XV.
E. XV. Kal. Mai.

April. 15.
E. 15. Kalends of May.

XVI.
C. V. Idus April. XIX.

16.
C. 5. Ides April. 19.

C. VIII. Kal. April.

C. 8th day before the Kalends of April.

XV.
B. E. Idus April. XV.
C. Non. April.

15.
B. E. Ides April. 15.
C. Nones April.

XVIII.
C. V. Kal. April.

18.
C. 5. Kalends of April.

XXI.
E. IV. Idus April. XV.
B. C. Kal.

21.
E. 4. Ides April. 15.
B. C. Kalends.

April. XVII.
E. XI. Kal.

April. 17.
E. 11. Kalends.

Mai. XVIII.

May. 18.

[7] TERTIVS CYCLVS LVNAE.

[7] THIRD CYCLE OF THE MOON.

C. VIII. Idus April. XV.
C. IV. Kal.

C. 8. Ides April. 15.
C. 4. Kalends.

April. XVIII.
B. E. XV. Kal.

April. 18.
B. E. 15 Kalends.

Mai. XVIII.
C. V. Idus April.

May. 18.
C. 5. Ides April.

XXI.
C. VIII. Kal.

21.
C. 8. Kalends

April. XVII.
E. XVIII.

April. 17.
E. 18.

Kal. Mai. XVIII.

Kalends of May, 18.

B. C. Non. April. XX.
E. VII.

B. C. Nones of April. 20.
E. 7.

Kal. Mai. XVI.

Kalends of May 16.

C. IV. Idus April. XXII.
C. VI. Non.

C. 4. Ides April. 22.
C. 6. Nones.

April. XX.
B. E. XI. Kal. Mai.

April. 20.
B. E. 11 Kalends of May.

XX.
C. VIII. Idus April. XVI.

20.
C. 8. Ides April. 16.

C. IV. Kal. April.XIX.
E. XIV.

C. 4th day before the Kalends of April. 19.
E. 14.

Kal. Mai. XX.
B. C. IV. Non.

Kalends of May 20.
B. C. 4. Nones.

April. XV.
C. VIII. Kal.

April. 15.
C. 8. Kalends.

April. XVIII.
E. XVIII.

April. 18.
E. 18.

Kal. Mai. XVIII.

Kalends of May. 18.

[8] QVARTVS CYCLVS LVNAE.

[8] FOURTH CYCLE OF THE MOON.

C. III. Kal. April.

C. 3rd day before the Kalends of April.

XIX.
B. E. XIV. Kal.

19.
B. E. 14th before the Kalends.

Mai. XV.
C. II. Idus April. XIX.

May. 15.
C. 2 Ides April. 19.

C. VII. Kal. April.

C. 7th day before the Kalends of April.

XV.
E. XVII. Kal. Mai.

15.
E. 17th day before the Kalends of May.

XVI.
B. C. VIII. Idus April.

16.
B. C. 8. Ides April.

XVIII.
C. IV. Kal. April.

18.
C. 4th day before the Kalends of April.

XXI.
E. III. Idus April.

21.
E. 3. Ides April.

XV.
C. III. Non. April.

15.
C. 3. Nones of April.

XVIII.
B. E. X. Kal. Mai.

18.
B. E. 10th day before the Kalends of May.

XVIII.
C. XVIII. Kal.

18.
C. 18. Kalends.

Mai. XXI.
C. III.

May. 21.
C. 3.

Kal. April. XVII.

Kalends of April. 17.

E. XIII. Kal. Mai.

E. 13. Kalends of May.

XVIII.
B. C. IV. Idus April. XX.
C. VII.

18.
B. C. 4. Ides April. 20.
C. 7.

Kal. April. XVI.

Kalends of April. 16.

E. XVII. Kal. Mai.

E. 17. Kalends of May.

XVI.
C. VII. Idus April.

16.
C. 7. Ides April.

XX.
B. C. XI. Kal. April. XV.
E. III.

20.
B. C. 11. Kalends. April. 15.
E. 3.

Idus April. XVI.
C. III.

Ides April. 16.
C. 3.

Non. April. XIX.

Nones of April. 19.

E. IX. Kal. Mai. XX.

E. 9. Kalends of May. 20.

[9] QVINTVS CYCLVS LVNAE.

[9] FIFTH CYCLE OF THE MOON.

B. C. VII. Idus April. XVI.

B. C. 7. Ides April. 16.

C. III. Kal. April.

C. 3. Kalends of April.

XIX.
E. XIII. Kal.

19.
E. 13. Kalends.

Mai.XX.
C. II. Non. April. XVI.

May.20.
C. 2. Nones. April. 16.

B. C. VII. Kal. April.

B. C. 7th day before the Kalends of April.

XVII.
E. XVIII. Kal.

17.
E. 18. Kalends.

Mai. XIX.
C. II. Kal.

May. 19.
C. 2. Kalends.

April. XV.
E. XII. Kal.

April. 15.
E. 12. Kalends.

Mai. XVI.
B. C. III.

May. 16.
B. C. 3.

Idus April. XVIII.
C. III.

Ides April. 18.
C. 3.

Non. April. XXI.

Nones. April. 21.

E. XVI. Kal. Mai.

E. 16th day before the Kalends of May.

XV.
C. VI. Idus April. XVIII.
B. C. III.

15.
C. 6. Ides April. 18.
B. C. 3.

Kal. April. XX.
E. XIII.

Kalends of April. 20.
E. 13.

Kal. Mai. XXI.

Kalends of May 21.

C. II. Non. April. XVII.

CHAPTER 2. Nones of April. 17.

C. VI. Kal. April. XX.
B. E. XVII.

C. 6. Kalends of April. 20.
B. E. 17.

Kal. Mai. XX.
C. II. Kal.

Kalends. May. 20.
C. 2. Kalends.

April. XVI.
E. XII.

April. 16.
E. 12.

Kal. Mai. XVI.

Kalends of May. 16.

post cuius expletionem ad primum exordium recurrendum. [A conditione mundi usque ad hunc novissimum cyclum conputantur anni.]

after whose completion there must be a return to the first beginning. [From the foundation of the world up to this most recent cycle the years are computed.]

[10] Antiquitus Ecclesia pascha quarta decima luna cum Iudaeis celebrabat, quocumque die occurreret. Quem ritum sancti Patres in Nicaena synodo prohibuerunt, constituentes non solum lunam paschalem et mensem inquirere, sed etiam et diem resurrectionis Dominicae observare; et ob hoc pascha a quarta decima luna usque ad vicesimam primam extenderunt, ut dies Dominicus non omitteretur.

[10] In antiquity the Church celebrated Pascha with the Jews on the fourteenth moon, on whatever day it fell. Which rite the holy Fathers in the Nicene synod prohibited, decreeing not only to inquire the paschal moon and the month, but also to observe the day of the Lord’s Resurrection; and on account of this they extended Pascha from the fourteenth moon up to the twenty-first, so that the Lord’s Day might not be omitted.

[11] Paschae autem vocabulum non Graecum, sed Hebraeum est; nec a passione, quoniam PASCHEIN Graece dicitur pati, sed a transitu Hebraeo verbo pascha appellata est, eo quod tunc populus Dei ex Aegypto transierit. Vnde et in Evangelio (Ioann.13,1): 'Cum vidisset,' inquit, 'Iesus quia venit hora ut transiret de mundo ad Patrem.'

[11] But the vocable of Pascha is not Greek, but Hebrew; nor is it from passion, since in Greek PASCHEIN is said “to suffer,” but from transit it is called pascha by a Hebrew word, because at that time the people of God passed over out of Egypt. Whence also in the Gospel (Ioann.13,1): “When he had seen,” he says, “Jesus, that the hour had come to pass from the world to the Father.”

[12] Cuius nox ideo pervigilia ducitur, propter adventum regis ac Dei nostri, ut tempus resurrectionis eius nos non dormientes, sed vigilantes inveniat. Cuius noctis duplex ratio est: sive quod in ea et vitam tunc recepit, cum passus est; sive quod postea eadem hora, qua resurrexit, ad iudicandum venturus est.

[12] The night of which is therefore kept in all-night vigil, on account of the advent of our king and God, so that the time of his resurrection may find us not sleeping, but vigilant. The double rationale of this night is: either because in it he then also received life, when he suffered; or because afterward, at the same hour at which he rose again, he is going to come to judge.

[13] Eo autem modo agimus pascha, ut non solum mortem et resurrectionem Christi in memoriam revocemus, sed etiam cetera, quae circa eum adtestantur, ad sacramentorum significationem inspiciamus.

[13] Moreover, we celebrate the Pascha in such a way that we not only recall into memory the death and resurrection of Christ, but also look to the other things which around him attest, unto the signification of the sacraments.

[14] Propter initium enim novae vitae et propter novum hominem, quem iubemur induere et exuere veterem, expurgantes vetus fermentum, ut simus nova consparsio, quoniam pascha nostrum inmolatus est Christus. Propter hanc ergo vitae novitatem primus mensis novorum in mensibus anni celebrationi paschali mystice adtributus est.

[14] For on account of the beginning of new life and on account of the new man, whom we are bidden to put on and to put off the old, purging the old leaven, that we may be a new lump, since our Pascha, Christ, has been immolated. On account of this newness of life, therefore, the first month of the new things among the months of the year has been mystically attributed to the Paschal celebration.

[15] Quod vero tertiae hebdomadae die pascha celebratur, id est qui dies occurrit a quarta decima in vicesimam primam, hoc significat quia in toto tempore saeculi, quod septenario dierum numero agitur, nunc tertium tempus hoc sacramentum aperuit.

[15] But that the Pascha is celebrated on the day of the third week, that is, the day which occurs from the fourteenth to the twenty-first, signifies this: that in the whole time of the age, which is carried on by the septenary number of days, now the third time has opened this sacrament.

[16] Primum enim tempus est ante legem, secundum sub lege, tertium sub gratia; ubi iam manifestatum est sacramentum prius occultum in prophetico aenigmate: ideo et propter haec tria saeculi tempora resurrectio Domini triduana est.

[16] For the first time is before the law, the second under the law, the third under grace; where now the sacrament, previously hidden in a prophetic enigma, has been manifested: therefore also, on account of these three ages of the world, the Lord’s resurrection is three-day.

[17] Quod vero a quarta decima luna usque ad vicesimam primam per dies septem paschalis dies quaeritur, propter ipsum numerum septenarium, quo universitatis significatio saepe figuratur; qui etiam ipsi Ecclesiae tribuitur propter instar universitatis, unde et Iohannes Apostolus in Apocalypsin ad septem scribit ecclesias.

[17] But that the Paschal day is sought from the fourteenth moon up to the twenty-first through seven days is on account of the septenary number itself, by which the signification of the universe is often figured; which is also attributed to the Church itself on account of the likeness to the universe, whence also John the Apostle in the Apocalypse writes to seven churches.

[18] Ecclesia vero adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in Scripturis significatur.

[18] But the Church, still constituted in this mortality of the flesh, on account of the very mutability of the moon, is signified in the Scriptures by the name of the moon.

[19] Varia autem observantia opinionum paschalis festivitatis interdum errorem gignit. Latini namque a III Non. Mart.

[19] But the diverse observance of opinions about the Paschal festivity sometimes begets error. For the Latins from March 5 (the 3rd day before the Nones of March)...

usque in III Non. Apr. primi mensis lunam inquirunt; et si quinta decima luna die Dominico provenerit, in alium Dominicum pascha protrahunt.

up to the 3 Nones of April they look for the moon of the first month; and if the fifteenth moon should fall on Sunday, they defer Easter to another Sunday.

[20] Graeci primi mensis lunam ab VIII Id. Mart. usque in diem Non. Apr.

[20] The Greeks [reckon] the moon of the first month from the 8th day before the Ides of March up to the day of the Nones of April.

observant; et si decima quinta luna die Dominico incurrerit, sanctum pascha celebrant. Huiusmodi ergo dissensio inter utrosque paschalem regulam turbat.

they observe; and if the fifteenth moon falls on the Lord’s Day, they celebrate the holy Pascha. Therefore a dissension of this sort between the two disturbs the paschal rule.

[21] Communis annus dicitur, qui duodecim tantum lunas, hoc est dies CCCLIV habet. Dictus autem communis quia saepe duo ita coniuncti incedunt ut invicem se in paschali sollemnitate sequantur. Nam embolismus annus semper solus est.

[21] The common year is said to be that which has only twelve moons, that is, 354 days. It is called common because often two proceed so conjoined that, in the Paschal solemnity, they follow one another in turn. For the embolismic (intercalary) year is always solitary.

[22] Embolismus annus est qui tredecim menses lunares, id est CCCLXXXIV dies habere monstratur. Ipse est annus sancto Moysi divinitus revelatus, in quo iubentur hi, qui longius habitabant, in secundo mense pascha celebrare.

[22] The embolismic year is that which is shown to have thirteen lunar months, that is 384 days. This is the year divinely revealed to holy Moses, in which those who were dwelling farther away are commanded to celebrate Pascha in the second month.

[23] Embolismus autem nomen Graecum est, quod interpretatur Latine superaugmentum; eo quod expleat numerum annorum communium, quibus undecim lunares dies deesse cernuntur.

[23] But Embolismus is a Greek name, which is interpreted in Latin as super-augmentation; because it fills up the number of the common years, in which eleven lunar days are observed to be lacking.

[24] Embolismi autem anni et communes sic inveniuntur. Si enim a quarta decima luna paschae praecedentis usque ad quartam decimam sequentis CCCLXXXIV dies fuerint, embolismus annus est; si CCCLIV, communis [est].

[24] But the years of embolism and the common ones are thus found. For if from the fourteenth moon of the preceding Pascha up to the fourteenth of the following there shall have been 384 days, it is an embolismic year; if 354, it is common.

[25] Bissextus est per annos quattuor unus dies adiectus. Crescit enim per singulos annos quarta pars assis. At ubi quarto anno assem conpleverit, bissextum unum facit.

[25] The bissextile is one day added over four years. For in each single year a fourth part of an as accrues. But when in the fourth year it has completed an as, it makes one bissextile day.

[26] Dictus autem bissextus quia bis sexies ductus assem facit, quod est unus dies; sicut et quadrantem propter quater ductum; quod est bissextus quem super dierum cursum in anno sol facit. [sive quod nequeat anno suo introduci, nisi bis sextum nonas Martias conputaveris, hoc est et primo die sexto nonas Martias et, addito bis sexto, alio die sexto nonas Martias iteraveris.]

[26] It is called the bissextus because “twice-sixth” drawn together makes an as, which is one day; just so the “quarter” on account of being drawn four times; which is the bissextus that the sun makes over the course of the days in the year. [or because it cannot be introduced into its own year unless you have computed “twice the sixth before the Nones of March,” that is, both on the first sixth day before the Nones of March and, the twice-sixth being added, you have repeated on another sixth day before the Nones of March.]

[27] A VI autem Non. Mart. usque in diem prid.

[27] From the 6th day before the Nones of March, however, up to the day before.

Kal. Ian., in lunae cursu bissextus adponitur atque inde detrahitur.

On the Kalends of January, in the lunar course the bissextile is added and from there it is subtracted.

[28] Intercalares autem dies idcirco vocantur, quia interponuntur ut ratio lunae solisque conveniat. Calare enim ponere dicitur, intercalare interponere.

[28] Intercalary days, moreover, are so called for this reason, because they are interposed so that the ratio, the reckoning, of the moon and the sun may agree. For calare is said to mean to place, and intercalare to interpose.

[29] Epactas Graeci vocant, Latini adiectiones annuas lunares, quae per undenarium numerum usque ad tricenarium in se revolvuntur. Quas ideo Aegyptii adiciunt, ut lunaris emensio rationi solis aequetur.

[29] The Greeks call them epacts, the Latins annual lunar additions, which through the undenary (elevenfold) number up to the thirtieth revolve back into themselves. For this reason the Egyptians add them, so that the lunar measurement may be made equal to the reckoning of the sun.

[30] Luna enim iuxta cursum suum viginti novem semis dies lucere dinoscitur, et fiunt in anno lunares dies CCCLIV; remanent ad cursum anni solaris dies undecim, quos Aegyptii adiciunt.

[30] For the moon, according to its course, is discerned to shine for twenty‑nine and a half days, and in a year the lunar days are 354; there remain, to match the course of the solar year, eleven days, which the Egyptians add.

[31] Vnde et adiectiones vocantur: absque his non invenies luna quota sit in quolibet anno et mense et die. Istae epactae semper XI Kal. April.

[31] Whence also they are called additions: without these you will not find what numbered moon it is in any year and month and day. These epacts are always 11 Kal. April.

reperiuntur in eadem luna quae fuerit eo die.

they are found in the same moon as it was on that day.

[32] Continentur autem circulo decemnovenali; sed cum ad viginti novem epactas pervenerint, qui est circulus nonus decimus, iam sequenti anno non addes super viginti novem undecim, ut decem adnunties detractis triginta, sed inde reverteris, ut undecim pronunties.

[32] They are contained, moreover, within the nineteen-year circle; but when they have come to twenty-nine epacts, which is the nineteenth circle, then in the following year you will not add eleven to twenty-nine, so that you announce ten with thirty subtracted; but from there you will turn back, so that you announce eleven.

XVIII. DE RELIQVIS FESTIVITATIBVS.

18. ON THE REMAINING FESTIVITIES.

[1] Festivitas dicta a festis diebus, quasi festiditas, eo quod in eis sola res divina fit. Quibus contrarii sunt fasti, in quibus ius fatur, id est dicitur. Sollemnitas a sacris dicitur, ita suscepta ut mutari ob religionem non debeat, ab ÝsolitoÝ, id est firmo atque solido nominata.

[1] Festivity is so called from feast days, as it were “festiditas,” because on them only the divine matter (service) is done. Opposed to these are the fasti, on which the law is spoken, that is, is said. Solemnity is said from sacred rites, undertaken in such a way that it ought not to be changed on account of religion, named from “solid,” that is, firm and solid.

[vel ex eo, quod soleat fieri in anno.]

[or from this, that it is wont to be done in the year.]

[2] Celebritas autem vocatur quod non ibi terrena, sed caelestia tantum agantur.

[2] But it is called celebration because not terrestrial things, but only celestial things, are transacted there.

[3] Pascha festivitatum omnium prima est, de cuius vocabulo iam superius dictum est.

[3] The Pasch is the first of all festivals, about whose name it has already been said above.

[4] Pentecoste, sicut et pascha, apud Hebraeos celebris dies erat, quod post quinque decadas paschae colebatur; unde et vocabulum sumpsit. PENTE enim Graece quinque, in quo die secundum legem panes propositionis de novis frugibus offerebantur.

[4] Pentecost, just as also Pascha, was a celebrated day among the Hebrews, because it was observed after five decades from Pascha; whence also it took its name. For PENTE in Greek is five, on which day according to the Law the loaves of proposition were offered from the new crops.

[5] Cuius figuram annus iubileus in Testamento Veteri gessit, qui nunc iterum per figuram repromissionis aeternam requiem praefigurat.

[5] Of which the jubilee year in the Old Testament bore the figure, which now again, through the figure of the promise, prefigures the eternal rest.

[6] Epiphania Graece, Latine apparitio [sive manifestatio] vocatur. Eo enim die Christus sideris indicio Magis apparuit adorandus. Quod fuit figura primitiae credentiuin gentium.

[6] Epiphany in Greek, in Latin is called “apparitio [or manifestatio].” For on that day Christ, by the indication of the star, appeared to the Magi to be adored. Which was a figure of the first-fruits of the believing Gentiles.

[7] Quo die [et] Dominici baptismatis sacramentum et permutatae in vinum aquae, factorum per Dominum signorum principia extiterunt.

[7] On which day [also] the sacrament of the Lord’s baptism, and the water changed into wine, came forth as the beginnings of the signs wrought by the Lord.

[8] Duae sunt autem epiphaniae: prima, in qua natus Christus [et] pastoribus Hebraeorum angelo nuntiante apparuit; secunda, in qua ex gentium populis stella indice praesepis cunabula Magos adoraturos exhibuit.

[8] There are, moreover, two Epiphanies: the first, in which Christ, having been born, [and] appeared to the shepherds of the Hebrews, the angel announcing; the second, in which, from the peoples of the Gentiles, with the star as indicator, it presented the cradle of the manger to the Magi, who were going to adore.

[9] Scenopegia sollemnitas Hebraeorum, de Graeco in Latinum tabernaculorum dedicatio interpretatur; quae celebrabatur a Iudaeis in memoriam expeditionis, cum ab Aegypto promoti in tabernaculis agebant, et ex eo scenopegia. SKENE enim Graece tabernaculum dicitur. Quae sollemnitas apud Hebraeos Septembri mense celebrabatur.

[9] The Scenopegia solemnity of the Hebrews, from Greek into Latin is interpreted as the dedication of tabernacles; which was celebrated by the Jews in memory of the expedition, when, having been brought forth from Egypt, they lived in tabernacles, and from that, Scenopegia. For SKENE in Greek is called tabernacle. Which solemnity among the Hebrews was celebrated in the month of September.

[10] Neomenia apud nos kalendae, apud Hebraeos autem, quia secundum lunarem cursum menses supputantur, et Graece MENE luna appellatur, inde neomenia, id est nova luna.

[10] The neomenia among us is the Kalends, but among the Hebrews, because months are computed according to the lunar course, and in Greek MENE is called “moon,” hence neomenia, that is, new moon.

[11] Erant enim apud Hebraeos ipsi dies kalendarum ex legali institutione sollemnes, de quibus in Psalterio dicitur (81,4): 'Canite initio mensis tuba, in die insigni sollemnitatis vestrae.'

[11] For among the Hebrews the very days of the Kalends were solemn by legal institution, concerning which it is said in the Psalter (81,4): 'Sound the trumpet at the beginning of the month, on the notable day of your solemnity.'

[12] Encaenia est nova templi dedicatio. Graece enim KAINON dicitur novum. Quando enim aliquid novum dedicatur, encaenia dicitur.

[12] Encaenia is the new dedication of a temple. For in Greek KAINON is called “new.” For when something new is dedicated, it is called encaenia.

Hanc dedicationis templi sollemnitatem Iudaei Octobri mense celebrabant.

The Jews celebrated this solemnity of the dedication of the temple in the month of October.

[13] Dies Palmarum ideo dicitur, quia in eo Dominus et Salvator noster, sicut Propheta cecinit, Hierusalem tendens asellum sedisse perhibetur. Tunc gradiens cum ramis palmarum multitudo plebium obviam ei clamaverunt (Ioann. 12,13): 'Osanna, benedictus qui venit in nomine Domini rex Israel.'

[13] It is called the Day of Palms for this reason, because on it our Lord and Savior, as the Prophet sang, is reported, as he was making for Jerusalem, to have sat upon a little ass. Then a multitude of the people, going with branches of palms to meet him, cried out (John 12:13): 'Hosanna, blessed is he who comes in the name of the Lord, the king of Israel.'

[14] Vulgus autem ideo hunc diem Capitilavium vocant, quia [in eo] tunc moris est lavandi capita infantium, qui unguendi sunt ne observatione quadragesimae sordidata ad unctionem accederent.

[14] The common folk, moreover, therefore call this day Capitilavium, because [on it] then it is the custom to wash the heads of infants who are to be anointed, lest, soiled by the observance of Lent, they should approach the unction.

[15] Hoc autem die symbolum conpetentibus traditur propter confinem Dominicae paschae sollemnitatem; ut qui iam ad Dei gratiam percipiendam festinant, fidem, quam confiteantur, agnoscant.

[15] On this day the Symbol is handed over to the competents on account of the adjacent solemnity of the Lord’s Pascha; so that those who now hasten to receive the grace of God may recognize the faith which they are to confess.

[16] Coena Dominica dicta est, eo quod in eo die Salvator pascha cum suis discipulis fecerit; quod et hodieque, sicut est traditum, celebratur, sanctumque in eo chrisma conficitur, atque initium novi et veteris testamenti cessatio declaratur.

[16] The Lord’s Supper is so called, because on that day the Savior kept the Pasch with his disciples; which even today, as it has been handed down, is celebrated, and the holy chrism is prepared therein, and the beginning of the New Testament and the cessation of the Old Testament are declared.

[17] Sabbatum ab Hebraeis ex interpretatione vocabuli sui requies nominatur, quod Deus in ipso, perfecto mundo, requievisset.

[17] The Sabbath by the Hebrews, from the interpretation of its term, is named “rest,” because God on it, the world perfected, had rested.

[18] Siquidem et eo die requievit Dominus in sepulchro, ut quietis illius mysterium confirmaret; quod Iudaeis observandum in umbra futuri praeceptum est. Sed postquam Christus in sepultura sua eius figuram adinplevit, observatio eius quievit.

[18] For indeed on that day the Lord also rested in the sepulcher, so that he might confirm the mystery of that rest; which was commanded to the Jews to be observed in the shadow of the future. But after Christ in his burial fulfilled its figure, its observance came to rest.

[19] Dominicus dies proinde vocatur, quia in eo resurrectionis Domini nostri gaudium celebratur. Qui dies non Iudaeis, sed Christianis in resurrectionem Domini declaratus est, et ex illo habere coepit festivitatem suam.

[19] The Lord’s Day is accordingly so called, because on it the joy of the resurrection of our Lord is celebrated. Which day has been declared not for the Jews, but for Christians, with reference to the Lord’s resurrection, and from that time it began to have its own festivity.

[20] Illis enim solum celebrandum sabbatum traditum est, quia erat antea requies mortuorum; resurrectio autem nullius erat qui resurgens a mortuis non moreretur.

[20] For to them alone the sabbath was handed over to be celebrated, because formerly it was the rest of the dead; but there was no resurrection of anyone who, rising from the dead, would not die.

[21] Postquam autem facta est talis resurrectio in corpore Domini, ut praeiret in capite Ecclesiae quod corpus Ecclesiae speraret in finem, iam dies Dominicus, id est octavus, qui et primus, celebrari coepit.

[21] But after such a resurrection was effected in the body of the Lord, so that in the head of the Church there might go before what the body of the Church would hope for at the end, now the Lord’s Day, that is, the eighth, which is also the first, began to be celebrated.

XIX. DE OFFICIIS.

19. ON DUTIES.

[1] Officiorum plurima genera esse, sed praecipuum illud quod in sacris divinisque rebus habetur. Officium autem ab efficiendo dictum, quasi efficium, propter decorem sermonis una mutata littera; vel certe ut quisque illa agat quae nulli officiant, sed prosint omnibus.

[1] There are very many kinds of offices/duties, but the principal is that which is held in sacred and divine matters. Office (officium), moreover, is said to be from bringing-to-effect (efficiendo), as if efficium, with one letter changed for the decorum of speech; or certainly so that each person may do those things which hinder no one, but profit all.

[2] Vespertinum officium est in noctis initio, vocatum ab stella Vespere, quae surgit oriente nocte.

[2] The vespertine office is at the beginning of night, named from the star Vesper, which rises as night is rising.

[3] Matutinum vero officium est in lucis initio, ab stella Lucifero appellatum, quae oritur inchoante mane. Quorum duorum temporum significatione ostenditur ut die ac nocte semper Deus laudetur.

[3] The matutinal office indeed is at the beginning of light, named from the star Lucifer, which rises as morning begins. By the signification of these two times it is shown that by day and night God is always to be praised.

[4] Missa tempore sacrificii est, quando catechumeni foris mittuntur, clamante levita: 'Si quis catechumenus remansit, exeat foras'; et inde missa, quia sacramentis altaris interesse non possunt qui nondum regenerati noscuntur.

[4] Mass is at the time of the sacrifice, when the catechumens are sent outside, the deacon crying: 'If any catechumen has remained, let him go outside'; and from this, it is called Mass, because those who are known as not yet regenerated cannot take part in the sacraments of the altar.

[5] Chorus est multitudo in sacris collecta; et dictus chorus quod initio in modum coronae circum aras starent et ita psallerent. Alii chorum dixerunt a concordia, quae in caritate consistit; quia, si caritatem non habeat, respondere convenienter non potest.

[5] A chorus is a multitude gathered in sacred rites; and it is called chorus because at the beginning they would stand around the altars in the manner of a crown, and thus sing psalms. Others have said chorus is from concord, which consists in charity; for, if one does not have charity, one cannot respond appropriately.

[6] Cum autem unus canit, Graece monodia, Latine sicinium dicitur; cum vero duo canunt, bicinium appellatur; cum multi, chorus. Nam chorea ludicrum cantilenae vel saltationes classium sunt.

[6] But when one sings, in Greek it is called monody, in Latin a sicinium; when two sing, it is called a bicinium; when many, a chorus. For choreae are the play of the cantilena, or the dances of the classes.

[7] Antiphona ex Graeco interpretatur vox reciproca; duobus scilicet choris alternatim psallentibus ordine commutato, sive de uno ad unum. Quod genus psallendi Graeci invenisse traduntur.

[7] Antiphon is interpreted from the Greek as a reciprocal voice; namely, with two choirs singing alternately, with the order exchanged, or from one to one. This kind of psalm-singing is said to have been invented by the Greeks.

[8] Responsorios Itali tradiderunt. Quos inde responsorios cantus vocant, quod alio desinente id alter respondeat. Inter responsorios autem et antiphonam hoc differt, quod in responsoriis unus versum dicit, in antiphonis autem versibus alternant chori.

[8] The Italians have handed down the responsories. Whence they call them responsorial chants, because, when one ends, the other responds. Between responsories, however, and the antiphon this differs: that in responsories one person speaks the verse, but in antiphons the choirs alternate by verses.

[9] Lectio dicitur quia non cantatur, ut psalmus vel hymnus, sed legitur tantum. Illic enim modulatio, hic sola pronuntiatio quaeritur.

[9] Lection is so called because it is not sung, like a psalm or hymn, but is only read. There, indeed, modulation is sought; here, mere pronunciation is required.

[10] Canticum est vox cantantis in laetitiam.

[10] A canticle is the voice of one singing into joy.

[11] Psalmus autem dicitur qui cantatur ad Psalterium, quod usum esse David prophetam in magno mysterio prodit historia. Haec autem duo in quibusdam Psalmorum titulis iuxta musicam artem alternatim sibi adponuntur.

[11] A psalm, however, is so called when it is sung to the psaltery, which history discloses the prophet David to have used in a great mystery. But these two, in some titles of the Psalms, according to the musical art, are set down alternately.

[12] Nam canticum Psalmi est, cum id quod organum modulatur, vox postea cantantis eloquitur. Psalmus vero cantici, cum quod humana vox praeloquitur, ars organi modulantis imitatur. Psalmus autem a psalterio dicitur, unde nec mos est ex alio opere eum conponi.

[12] For it is a song of a Psalm when that which the organ modulates the voice of the singer afterwards utters. But it is a Psalm of a song when that which the human voice pre-utters the art of the modulating organ imitates. Moreover, Psalm is so called from the psaltery, whence it is not the custom for it to be composed on another instrument.

[13] Tres autem gradus sunt in cantando: primus succentoris, secundus incentoris, tertius accentoris.

[13] But there are three grades in singing: the first of the succentor, the second of the incentor, the third of the accentor.

[14] Diapsalma quidam Hebraeum verbum esse volunt, quo significatur semper; id est, quod illa, quibus hoc interponitur, sempiterna esse confirment.

[14] Certain people wish Diapsalma to be a Hebrew word, by which “always” is signified; that is, that those things, between which this is interposed, they confirm to be sempiternal.

[15] Quidam vero Graecum verbum existimant, quo significatur intervallum psallendi; ut psalma sit quod psallitur, diapsalma vero interpositum in psallendo silentium: ut quemadmodum synpsalma dicitur vocis copulatio in cantando, ita diapsalma disiunctio earum, ubi quaedam requies distincta continuationis ostenditur.

[15] Some indeed think it a Greek word, by which is signified an interval of psalmody; so that psalma is what is psalmed, but diapsalma is the silence interposed in psalming: just as synpsalma is called a coupling of the voice in singing, so diapsalma is their disjunction, where a certain distinct rest of the continuation is shown.

[16] Vnde illud probabile est, non coniungendas sententias in psallendo, ubi diapsalma interposita fuerit; quia ideo interponitur, ut conversio sensuum vel personarum esse noscantur.

[16] Whence this is probable: that sentences are not to be conjoined in psalmody where a diapsalma has been interposed; because for that reason it is interposed, that the conversion of senses or of persons may be recognized to be.

[17] Hymnus est canticum laudantium, quod de Graeco in Latinum laus interpretatur, pro eo quod sit carmen laetitiae et laudis. Proprie autem hymni sunt continentes laudem Dei. Si ergo sit laus et non sit Dei, non est hymnus: si sit et laus et Dei laus, et non cantetur, non est hymnus.

[17] A hymn is a song of laudation, which from Greek into Latin is interpreted as “praise,” for this reason, that it is a song of joy and of praise. Properly, moreover, hymns are those containing the praise of God. If therefore there be praise and it be not of God, it is not a hymn: if there be both praise and the praise of God, and it be not sung, it is not a hymn.

Si ergo et in laudem Dei dicitur et cantatur, tunc est hymnus.

Therefore, if it is both said in praise of God and sung, then it is a hymn.

[18] Cui contrarium est threnum, quod est carmen lamenti et funeris.

[18] Its contrary is the threnody, which is a song of lamentation and of funeral.

[19] Alleluia duorum verborum interpretatio est, hoc est laus Dei, et est Hebraeum. Ia enim unum est de decem nominibus, quibus apud Hebraeos Deus vocatur.

[19] Alleluia is the interpretation of two words, that is “praise of God,” and it is Hebrew. For Ia is one of the ten names by which among the Hebrews God is called.

[20] Amen significat vere, sive fideliter, quod et ipsud Hebraeum est. Quae duo verba amen et alleluia nec Graecis nec Latinis nec barbaris licet in suam linguam omnino transferre vel alia lingua adnuntiare. Nam quamvis interpretari possint, propter sanctiorem tamen auctoritatem servata est ab Apostolis in his propriae linguae antiquitas.

[20] Amen signifies truly, or faithfully, which itself is Hebrew. Which two words, amen and alleluia, it is permitted neither for Greeks nor Latins nor barbarians to translate entirely into their own tongue or to announce in another language. For although they can be interpreted, nevertheless, on account of the more sacred authority, the antiquity of the proper language has been preserved by the Apostles in these.

[21] Tanto enim sacra sunt nomina ut etiam Iohannes in Apocalypsin referat se Spiritu revelante vidisse et audisse vocem caelestis exercitus tamquam vocem aquarum multarum et tonitruum validorum dicentium: amen et alleluia: ac per hoc sic oportet in terris utraque dici, sicut in caelo resonant.

[21] For the names are so sacred that John even relates in the Apocalypse that, with the Spirit revealing, he saw and heard the voice of the celestial host as the voice of many waters and of mighty thunders, saying: amen and alleluia: and through this it is proper that on earth both be said in this way, just as they resound in heaven.

[22] Osanna in alterius linguae interpretationem in toto transire non potest. Osi enim salvifica interpretatur; anna interiectio est, motum animi significans sub deprecantis affectu.

[22] Osanna cannot pass over in its entirety into the interpretation of another language. For osi is interpreted as salvific; anna is an interjection, signifying a movement of mind under the affect of one deprecating.

[23] Integre autem dicitur osianna, quod nos corrupta media vocali littera et elisa dicimus osanna, sicut fit in versibus cum scandimus. Littera enim prima verbi sequentis extremam prioris verbi veniens excludit, et dicitur Hebraice osanna, quod interpretatur salvifica, subaudiendo vel: populum tuum, vel: totum mundum.

[23] But integrally it is said “osianna,” whereas we, with the middle vowel letter corrupted and elided, say “osanna,” as happens in verses when we scan. For the first letter of the following word, coming on, excludes the last of the prior word; and it is said in Hebrew “osanna,” which is interpreted “salvific,” with an understood either: “your people,” or: “the whole world.”

[24] Offertorium tali ex causa sumpsit vocabulum. Fertum enim dicitur oblatio quae altari offertur et sacrificatur a pontificibus, a quo offertorium nominatum, quasi propter fertum.

[24] The Offertory has taken its name from such a cause. For fertum is called the oblation which is offered to the altar and is sacrificed by the pontiffs, from which Offertory is named, as if on account of the fertum.

[25] Oblatio vocatur quia offertur.

[25] Oblation is so called because it is offered.

[26] Dona proprie divina dicuntur, munera hominum.

[26] Dona are properly said of divine things, munera of men.

[27] Nam munera dicuntur obsequia, quae pauperes divitibus loco munerum solvunt. Itaque munus homini datur, donum Deo. Vnde etiam in templis donaria dicimus.

[27] For munera are called “obsequies”—services—which the poor discharge to the rich in place of gifts. Therefore a munus is given to a man, a donum to God. Whence also in temples we call the offerings “donaria.”

Munera autem vocantur quia manibus vel accipiuntur vel dantur.

Munera, moreover, are so called because by hands they are either received or given.

[28] Duo sunt autem quae offeruntur: donum et sacrificium.

[28] There are, however, two things which are offered: a gift and a sacrifice.

[29] Donum dicitur quidquid auro argentoque aut qualibet alia specie efficitur.

[29] A gift is called whatever is effected from gold and silver, or from any other species.

[30] Sacrificium autem est victima et quaecumque in ara cremantur seu ponuntur. Omne autem quod Deo datur, aut dedicatur aut consecratur. Quod dedicatur, dicendo datur; unde et appellatur.

[30] But a sacrifice is the victim and whatever things are burned upon the altar or are placed there. Moreover, everything that is given to God is either dedicated or consecrated. That which is dedicated is given by saying; whence it is also called so.

Vnde errant qui consecrationem dedicationem putant significari.

Whence they err who think that consecration is signified by dedication.

[31] Immolatio ab antiquis dicta eo quod in mole altaris posita victima caederetur. Vnde et mactatio post immolationem est. Nunc autem immolatio panis et calicis convenit, libatio autem tantummodo calicis oblatio est.

[31] Immolation was called by the ancients because, when the victim was placed on the mass of the altar, it would be cut down; whence also mactation (slaughter) is after immolation. Now, however, “immolation” is appropriate to the bread and the chalice, but “libation” is only the oblation of the chalice.

[32] Hinc est illud (Eccles. 50,17): 'Et libavit de sanguine uvae.' Sicut et saecularium quidam poetarum (Virg. Aen.

[32] Hence is that (Eccles. 50:17): 'And he poured a libation from the blood of the grape.' Just as also a certain one of the secular poets (Virgil, Aen.

7,133): 'Nunc,' inquit, 'pateras libate Iovi.' Libare ergo proprie fundere est, sumptumque nomen ex Libero quodam, qui in Graecia usum repperit vitis.

7,133): 'Now,' he says, 'libate the bowls to Jove.' To libate, therefore, is properly to pour, and the name is taken from a certain Liber, who in Greece discovered the use of the vine.

[33] Hostiae apud veteres dicebantur sacrificia quae fiebant antequam ad hostem pergerent.

[33] Hostiae, among the ancients, were called the sacrifices that were performed before they proceeded against the enemy.

[34] Victimae vero sacrificia quae post victoriam, devictis hostibus, immolabant. Et erant victimae maiora sacrificia quam hostiae. Alii victimam dictam putaverunt, quia ictu percussa cadebat, vel quia vincta ad aras ducebatur.

[34] Victimae, in truth, were the sacrifices which they immolated after victory, the enemies having been vanquished. And the victimae were greater sacrifices than the hostiae. Others thought “victima” was so called because, struck by a blow, it fell, or because, bound, it was led to the altars.

[35] Holocaustum illud est, ubi totum igne consumitur quod offertur. Antiqui enim cum maxima sacrificia administrarent, solebant totas hostias in sacrorum consumere flamma, et ipsa erant holocaustomata. OLON enim Graece totum dicitur, KAUSIS incensio, et holocaustum totum incensum.

[35] A holocaust is that in which the whole of what is offered is consumed by fire. For the ancients, when they administered the greatest sacrifices, were accustomed to consume the entire victims in the flame of the sacred rites, and these were holocaustomata. For OLON in Greek is said “whole,” KAUSIS “incensation/burning,” and holocaust “wholly burned.”

[36] Caerimoniae apud Latinos dicuntur sacra omnia quae apud Graecos orgia vocantur. Proprie autem visum est doctoribus a carendo appellari caerimonias, quasi carimonias; eo quod ea quae in sacris divinis offeruntur, in suo usu id carerent homines; quod nomen etiam in usu est litterarum sanctarum.

[36] Ceremonies among the Latins are all the sacred rites which among the Greeks are called orgia. Properly, however, it has seemed to the doctors that caerimoniae are named from carere (“to lack”), as if carimoniae; because the things which are offered in the divine rites men would lack for their own use; which name is also in use in the sacred letters.

[37] Alii caerimonias proprie in observationibus Iudaeorum credunt; abstinentiam scilicet quarundam escarum secundum veterem legem, eo quod observantes careant his rebus quibus se abstinuerunt.

[37] Others believe ceremonies properly to be in the observances of the Jews; namely, the abstinence from certain foods according to the old law, because those observing are lacking those things from which they have abstained.

[38] Sacrificium dictum quasi sacrum factum, quia prece mystica consecratur in memoriam pro nobis Dominicae passionis; unde hoc eo iubente corpus Christi et sanguinem dicimus. Quod dum sit ex fructibus terrae, sanctificatur et fit sacramentum, operante invisibiliter Spiritu Dei; cuius panis et calicis sacramentum Graeci Eucharistian dicunt, quod Latine bona gratia interpretatur. Et quid melius sanguine et corpore Christi?

[38] Sacrifice is so called as if a sacred thing done, because by a mystic prayer it is consecrated into the memorial for us of the Lord’s Passion; whence, at his bidding, we call this the body and blood of Christ. And although it is from the fruits of the earth, it is sanctified and becomes a sacrament, with the Spirit of God working invisibly; and the Greeks call the sacrament of the bread and the chalice Eucharistia, which in Latin is interpreted “good grace.” And what is better than the blood and body of Christ?

[39] Sacramentum est in aliqua celebratione, cum res gesta ita fit ut aliquid significare intellegatur, quod sancte accipiendum est. Sunt autem sacramenta baptismum et chrisma, corpus et sanguis [Domini].

[39] A sacrament is in some celebration, when a deed done is so performed that it is understood to signify something, which must be received in a holy manner. Moreover, the sacraments are baptism and chrism, the body and blood [of the Lord].

[40] Quae ob id sacramenta dicuntur, quia sub tegumento corporalium rerum virtus divina secretius salutem eorundem sacramentorum operatur; unde et a secretis virtutibus vel a sacris sacramenta dicuntur.

[40] Which for this reason are called sacraments, because under the covering of corporeal things the divine virtue more secretly operates salvation through those same sacraments; whence also from secret virtues or from sacred things they are called sacraments.

[41] Quae ideo fructuose penes Ecclesiam fiunt, quia sanctus in ea manens Spiritus eundem sacramentorum latenter operatur effectum.

[41] Which for that reason are effected fruitfully within the Church, because the Holy Spirit, abiding in her, secretly operates the selfsame effect of the sacraments.

[42] Vnde, seu per bonos seu per malos ministros intra Dei ecclesiam dispensentur, tamen quia sanctus Spiritus mystice illa vivificat, qui quondam Apostolico in tempore visibilibus apparebat operibus, nec bonorum meritis dispensatorum amplificantur haec dona, nec malorum adtenuantur, quia (1 Cor. 3,7): 'neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat, Deus'; unde et Graece mysterium dicitur, quod secretam et reconditam habeat dispositionem.

[42] Whence, whether through good or through evil ministers within the Church of God they are dispensed, nevertheless because the Holy Spirit mystically vivifies those things—who once, in the Apostolic time, appeared by visible works—neither by the merits of good dispensers are these gifts amplified, nor are they attenuated by the evil, because (1 Cor. 3,7): 'neither is he who plants anything, nor he who waters, but God who gives the increase'; whence also in Greek it is called a mystery (mysterion), because it has a secret and recondite disposition.

[43] Baptismum Graece, Latine tinctio interpretatur; quae idcirco tinctio dicitur, quia ibi homo spiritu gratiae in melius inmutatur, et longe aliud quam erat efficitur.

[43] Baptism—Greek; in Latin it is interpreted as "tinctio"; which is therefore called "tinctio" because there the human being is transmuted for the better by the Spirit of grace, and is made far other than he was.

[44] Prius enim foedi eramus deformitate peccatorum, in ipsa tinctione reddimur pulchri dealbatione virtutum; unde et in Canticis scribitur canticorum (8,5): 'Quae est ista quae ascendit dealbata?'

[44] For previously we were foul with the deformity of sins; in the very tinction we are rendered fair by the whitening of virtues; whence also in the Song of Songs (8:5) it is written: 'Who is this who ascends whitened?'

[45] Cuius mysterium non aliter nisi sub Trinitatis designatione, id est Patris et Filii et Spiritus sancti, cognominatione conpletur, dicente Domino ad Apostolos (Matth. 28,19): 'Ite docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti.'

[45] The mystery of which is not otherwise completed than under the designation of the Trinity, that is, by the co-nomination of the Father and the Son and the Holy Spirit, the Lord saying to the Apostles (Matth. 28,19): 'Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.'

[46] Sicut enim in tribus testibus stat omne verbum, ita hoc sacramentum confirmat ternarius numerus nominum divinorum.

[46] For just as in three witnesses every word stands, so this sacrament is confirmed by the ternary number of the divine names.

[47] Quod autem per aquam baptismum datur, haec ratio est. Voluit enim Dominus ut res illa invisibilis per congruentem, sed profecto contrectabilem et visibilem inpenderetur elementum, super quem etiam in principio ferebatur Spiritus sanctus.

[47] But as to the fact that baptism is given through water, this is the reason: for the Lord willed that that invisible thing should be bestowed through a congruent, yet indeed tangible and visible element, over which also in the beginning the Holy Spirit was borne.

[48] Nam sicut aqua purgatur exterius corpus, ita latenter eius mysterio per Spiritum sanctum purificatur et animus.

[48] For just as water purges the body outwardly, so, covertly, by its mystery, the soul is purified through the Holy Spirit.

[49] Cuius sanctificatio ita est. Invocato enim Deo descendit Spiritus sanctus de caelis, et medicatis aquis sanctificat eas de semetipso; et accipiunt vim purgationis, ut in eis et caro et anima delictis inquinata mundetur.

[49] The sanctification of it is thus. For, with God invoked, the Holy Spirit descends from the heavens, and, the waters being medicated, he sanctifies them from himself; and they receive the power of purgation, so that in them both flesh and soul, defiled by sins, may be cleansed.

[50] Chrisma Graece, Latine unctio nominatur; ex cuius nomine et Christus dicitur, et homo post lavacrum sanctificatur.

[50] Chrism is the Greek term; in Latin it is named unction; from whose name both Christ is called, and a man is sanctified after the laver.

[51] Nam sicut in baptismo peccatorum remissio datur, ita per unctionem sanctificatio spiritus adhibetur; et hoc de pristina disciplina, qua ungui in sacerdotium et in regnum solebant, ex quo et Aaron a Moyse unctus est.

[51] For just as in baptism the remission of sins is given, so through the unction the sanctification of the spirit is applied; and this is from the pristine discipline, by which they were accustomed to be anointed into the priesthood and into the kingdom, whence also Aaron was anointed by Moses.

[52] Quae dum carnaliter fit, spiritaliter proficit; quomodo et in ipsa baptismi gratia visibilis actus, quod in aqua mergimur, sed spiritalis effectus, quod delictis mundamur.

[52] Which, while it is done carnally, profits spiritually; just as also in the very grace of baptism the act is visible, that we are immersed in water, but the effect is spiritual, that we are cleansed from sins.

[53] Hoc significat illud unguentum, quod peccatrix mulier super pedes, et ea quae dicitur non fuisse peccatrix, super caput Iesu fudisse scribuntur.

[53] This is signified by that unguent, which it is written that the sinful woman poured upon the feet, and she who is said not to have been a sinner, upon the head of Jesus.

[54] Manus inpositio ideo fit, ut per benedictionem advocatus invitetur Spiritus sanctus. Tunc enim ille Paracletus post mundata et benedicta corpora libens a Patre descendit, et quasi super baptismi aquam tamquam super pristinam sedem recognoscens quiescit. Nam legitur quod in principio aquis superferebatur Spiritus sanctus.

[54] The imposition of hands is therefore done, that through the benediction the Holy Spirit, the Advocate, may be invited. For then that Paraclete, after the bodies have been cleansed and blessed, gladly descends from the Father, and, as it were, he rests upon the water of baptism, recognizing it as his former seat. For it is read that in the beginning the Holy Spirit was borne over the waters.

[55] Exorcismus Graece, Latine coniuratio, sive sermo increpationis est adversus diabolum, ut discedat: sicut est illud in Zacharia (3,1): 'Et ostendit mihi Iesum sacerdotem magnum stantem coram angelo Dei, et Satan stabat a dextris eius, ut adversaretur ei; et dixit Dominus ad Satan: Increpet Dominus in te, Satan, et increpet in te Dominus, qui elegit Hierusalem.'

[55] Exorcism in Greek, in Latin conjuration, or a speech of rebuke is against the devil, that he may depart: just as is that in Zechariah (3,1): 'And he showed me Joshua the high priest standing before the angel of God, and Satan was standing at his right hand, to oppose him; and the Lord said to Satan: May the Lord rebuke you, Satan, and may the Lord rebuke you, who has chosen Jerusalem.'

[56] Hoc est exorcismus increpare et coniurare adversus diabolum; unde sciendum est quod non creatura Dei in infantibus exorcizatur aut exsufflatur, sed ille sub quo sunt omnes qui cum peccato nascuntur. Est enim princeps peccatorum.

[56] This is exorcism: to rebuke and to adjure against the devil; whence it is to be known that it is not the creature of God in infants that is exorcised or exsufflated, but that one under whom are all who are born with sin. For he is the prince of sinners.

[57] Symbolum per linguam Graecam signum vel cognitio interpretatur. Discessuri enim Apostoli ad evangelizandum in gentibus hoc sibi praedicationis signum vel indicium posuerunt.

[57] The Symbol, by means of the Greek tongue, is interpreted as a sign or recognition. For the Apostles, about to depart to evangelize among the nations, set for themselves this sign or indication of preaching.

[58] Continet autem confessionem Trinitatis et unitatem Ecclesiae et omne Christiani dogmatis sacramentum. Quod symbolum fidei et spei nostrae non scribitur in carta et atramento, sed in tabulis cordis carnalibus.

[58] Moreover, it contains the confession of the Trinity and the unity of the Church and the whole sacrament of Christian dogma. Which symbol of our faith and hope is not written on paper and in ink, but on the fleshly tablets of the heart.

[59] Oratio petitio dicitur. Nam orare est petere, sicut exorare inpetrare. Constat autem oratio loco et tempore.

[59] Prayer is called petition. For to pray is to ask, just as to exorate is to impetrate. Moreover, prayer consists in place and time.

Loco, quia non ubique, cum prohibeamur a Christo in publico, sed ubi opportunitas dederit aut necessitas inportaverit. Neque enim contra praeceptum reputatur ab Apostolis factum, quia in carcere audientibus custodibus orabant et canebant Deo.

As to place: not everywhere, since we are forbidden by Christ in public, but where opportunity has afforded or necessity has compelled. For neither is what was done by the Apostles reckoned against the precept, because in prison, with the custodians listening, they were praying and singing to God.

[60] De tempore vero dictum est (1 Thess. 5,17): 'Sine intermissione orate,' sed hoc [in] singularibus. Nam est observatio quarundam horarum communium, quae diei interspatia signant, tertia, sexta et nona; similiter et noctis.

[60] About the time, indeed, it has been said (1 Thess. 5,17): 'Pray without intermission,' but this [is] for individuals. For there is an observance of certain common hours, which mark the intervals of the day, the third, sixth, and ninth; and similarly of the night.

[61] Sed ideo haec orandi horae divisae sunt, ut si forte aliquo fuerimus opere detenti, ipsud nos ad officium tempus admoneat; quae tempora in Scripturis inveniuntur.

[61] But for this reason these hours of praying have been divided, so that if perchance we should be detained by some work, that very time itself may admonish us to the office; which times are found in the Scriptures.

[62] Primum enim Spiritus sanctus congregatis discipulis hora tertia infusus est. Petrus, qua die visionem communicationis in illo vasculo expertus est, sexta hora orandi gratia ascenderat. Idem etiam cum Iohanne hora nona templum adiit, quando paralyticum sanitati reformavit.

[62] For first, the Holy Spirit, with the disciples gathered, was infused at the third hour. Peter, on the day when he experienced the vision of communication in that little vessel, had gone up at the sixth hour for the sake of prayer. The same one also, with John, went to the temple at the ninth hour, when he restored the paralytic to health.

[63] Sed et Danielum legimus haec tempora in oratione observasse, et utique ex Israelis disciplina, ut ne minus quam ter die adoremus. Debitores enim sumus trium, Patris et Filii et Spiritus sancti; exceptis utique et aliis legitimis orationibus, quae sine ulla admonitione debentur, ingressus lucis ac noctis sive vigiliarum;

[63] But we also read that Daniel observed these times in prayer, and surely from the discipline of Israel, so that we adore not less than three times a day. For we are debtors to the Three—the Father and the Son and the Holy Spirit; excepting of course also the other legitimate prayers, which are owed without any admonition, at the entrance of light and of night, or of the vigils;

[64] sed et cibum non prius sumere quam interposita oratione. Priora enim habenda sunt spiritus refrigeria, quia priora caelestia quam terrena. Qui autem vult orationem suam volare ad Deum, faciat illi duas alas, ieiunium et eleemosynam, et ascendet celeriter et exaudietur.

[64] and also not to take food before a prayer has been interposed. For the refreshments of the spirit are to be held prior, since heavenly things are prior to earthly. But whoever wishes his prayer to fly to God, let him make for it two wings—fasting and alms(-giving)—and it will ascend swiftly and be heard.

[65] Ieiunium est parsimonia victus abstinentiaque ciborum, cui nomen est inditum ex quadam parte viscerum tenui semper et vacua, quod vulgo ieiunum vocatur. Vnde ieiunii nomen creditur derivatum, quod sui inedia viscera vacua et exinanita existant. Ieiunium autem et statio dicitur.

[65] Fasting is parsimony of sustenance and abstinence from foods, to which a name has been assigned from a certain part of the viscera always thin and empty, which in common speech is called the jejunum. Whence the name of fasting is believed to be derived, because by its inanition the viscera are empty and made void. Fasting, moreover, is also called a station.

[66] Statio autem de militari exemplo nomen accepit, pro eo quod nulla laetitia obveniens castris stationem militum rescindit. Nam laetitia libentius, tristitia sollicitius administrat disciplinam; unde et milites numquam inmemores sacramenti magis stationibus parent.

[66] Station, moreover, has taken its name from a military example, in that no joy befalling the camp rescinds the soldiers’ station. For joy administers discipline more willingly, sadness more solicitously; whence also soldiers, never unmindful of the oath, obey their stations the more.

[67] Discernunt autem quidam inter ieiunium et stationem. Nam ieiunium est indifferenter cuiuslibet diei abstinentia, non secundum legem, sed secundum propriam voluntatem; statio autem est observatio statutorum dierum vel temporum.

[67] However, some discern between fasting and a station. For fasting is indifferently the abstinence of any day, not according to law, but according to one’s own will; but a station is the observance of appointed days or seasons.

[68] Dierum, ut quartae feriae et sextae feriae ieiunium ex veteri lege praeceptum: de qua statione in Evangelio dixit ille (Luc. 18,12): 'Ieiuno bis in sabbato,' id est quarta et sexta sabbati.

[68] Of the days, as the fasting of the fourth feria and the sixth feria prescribed by the old law: concerning which station in the Gospel that man said (Luke 18:12): 'I fast twice in the week,' that is, the fourth and the sixth of the week (i.e., Wednesday and Friday).

[69] Temporum autem, quae legalibus ac propheticis institutionibus terminatis temporibus statuta sunt, ut ieiunium quarti, quinti, septimi, ac decimi mensis; vel, sicut in Evangelio (Matth. 9,15), dies illi in quibus ablatus est sponsus; vel sicut observatio quadragesimae, quae in universo orbe institutione Apostolica observatur circa confinium Dominicae passionis.

[69] Of times, however: those which by legal and prophetic institutions are established at fixed seasons, such as the fast of the fourth, fifth, seventh, and tenth month; or, as in the Gospel (Matt. 9,15), those days in which the Bridegroom has been taken away; or as the observance of the Quadragesima (Lent), which in the whole world, by Apostolic institution, is observed around the confines of the Lord’s Passion.

[70] His tertium genus quidam adiciunt quam Xerophagiam dicunt, abstinentiam scilicet ciborum humentium. Vnde et nomen hoc datum, eo quod siccis quidam escis utantur.

[70] To these some add a third kind, which they call Xerophagy, namely the abstinence from moist foods. Whence also this name has been given, because certain persons use dry esculents.

[71] Poenitentia appellata, quasi punitentia, eo quod ipse homo in se poenitendo puniat quod male admisit. Nam nihil aliud agunt, quos veraciter poenitet, nisi ut id, quod male fecerunt, inpunitum esse non sinant. Eo quippe modo sibi non parcentibus ille parcit, cuius altum iustumque iudicium nullus contemptor evadit.

[71] Penitence is so called, as if “punientia” (punishing), because the man himself, by repenting, punishes in himself what he has ill admitted. For those whom it truly repents do nothing else except not allow that which they have done ill to be unpunished. For in this way, as they do not spare themselves, He spares, whose high and just judgment no contemner escapes.

[72] Perfecta est autem poenitentia, praeterita deflere et futura non admittere. Haec secunda in similitudine fontis est, ut si forte inpugnante diabolo aliquod peccatum inrepserit, huius satisfactione purgetur.

[72] Perfect penitence is, moreover, to bewail the past and not to admit the future. This is a second in the similitude of the font, so that, if perchance, with the devil assailing, some sin should creep in, it may be purged by this satisfaction.

[73] Satisfactio autem est causas peccatorum et suggestiones excludere et ultra peccatum non iterare.

[73] Satisfaction, moreover, is to exclude the causes of sins and the suggestions, and not to repeat sin further.

[74] Reconciliatio vero est, quae post conplementum poenitentiae adhibetur. Nam sicut conciliamur Deo, quando primum a gentilitate convertimur, ita reconciliamur, quando post peccatum poenitendo regredimur.

[74] Reconciliation, indeed, is that which is applied after the completion of penance. For just as we are reconciled to God when first we are converted from the gentile condition, so we are reconciled when, after sin, we return by repenting.

[75] Exomologesis Graeco vocabulo dicitur, quod Latine confessio interpretatur, cuius nominis duplex significatio est. Aut enim in laude intellegitur confessio, sicut est: 'Confitebor tibi Domine Pater caeli et terrae': aut dum quisque confitetur sua peccata ab eo indulgenda, cuius indeficiens est misericordia.

[75] Exomologesis is said by a Greek vocable, which in Latin is interpreted “confession,” the name of which has a twofold signification. For either confession is understood in praise, as it is: 'I will confess to you, Lord, Father of heaven and earth': or when each person confesses his own sins to be pardoned by him whose mercy is unfailing.

[76] Ex hoc igitur Graeco vocabulo exprimitur et frequentatur exomologesis, qua delictum nostrum Domino confitemur; non quidem ut ignaro, cuius cognitioni nihil occultum est; sed confessio est rei scilicet eius quae ignoratur professa cognitio.

[76] From this Greek term, therefore, exomologesis is expressed and is frequently practiced, by which we confess our offense to the Lord; not, to be sure, as to one ignorant, to whose cognition nothing is hidden; but confession is, namely, the professed cognition of the thing which is unknown.

[77] Vtile enim sibi ac iucundum quisquam esse existimaverat rapere, adulterare, furari; sed ubi haec aeternae damnationi obnoxia esse cognovit, cognitis his, confitetur errorem.

[77] For indeed someone had supposed it to be useful and pleasant for himself to seize (rapine), to adulterate, to steal; but when he has learned that these things are subject to eternal damnation, with these things known, he confesses his error.

[78] Confessio autem erroris professio est desinendi: desinendum ergo a peccatis est, dum confessio est. Confessio autem antecedit, remissio sequitur. Ceterum extra veniam est qui peccatum cognoscit nec cognitum confitetur.

[78] But confession is a profession of ceasing from the error: therefore one must desist from sins while there is confession. But confession precedes, remission follows. Otherwise, he is outside pardon who recognizes the sin and does not confess what he has recognized.

[79] Itaque exomologesis prosternendi et humilificandi hominis disciplina est, habitu atque victu, sacco et cinere incubare, corpus sordibus obscurare, animum maeroribus deicere, illa, quae peccant, tristi tractatione mutare.

[79] Therefore exomologesis is a discipline of prostrating and humiliating the man: in habit and diet, to lie upon sackcloth and ashes, to darken the body with filth, to cast down the mind with sorrows, to change those things which sin by a gloomy treatment.

[80] Litaniae autem Graeco nomine appellantur, quae Latine dicuntur rogationes. Inter litanias vero et exomologesin hoc differt, quod exomologesis pro sola confessione peccatorum agitur; litaniae vero, quae indicuntur propter rogandum Deum et inpetrandam in aliquo misericordiam eius.

[80] Litanies, however, are called by the Greek name, which in Latin are called rogations. But between litanies and exomologesis the difference is this: exomologesis is performed for the sole confession of sins; whereas litanies are those which are appointed for the beseeching of God and for obtaining his mercy in some matter.

[81] Sed nunc iam utrumque vocabulum sub una designatione habetur, nec distat vulgo utrum litaniae an exomologesis dicantur. Supplicationis autem nomen quodammodo nunc ex gentilitate retinetur.

[81] But now already both terms are held under one designation, and it makes no difference in common usage whether they are called litanies or exomologesis. The name of supplication, however, is in some way now retained from paganism.

[82] Nam feriae aut legitimae erant apud eos aut indictae. Indictae autem, quia paupertas antiqua Romanorum ex conlatione sacrificabat, aut certe de bonis damnatorum. Vnde supplicia dicuntur supplicationes, quae fiebant de bonis passorum supplicia.

[82] For among them the holidays were either lawful or proclaimed. As for the proclaimed ones, [they were so], because the ancient poverty of the Romans used to sacrifice from a contribution, or at any rate from the goods of the condemned. Whence “supplications” are said to be from “punishments” (supplicia), since they were conducted from the goods of those who had undergone punishments.

Sacrae enim res de rebus execrandorum fiebant.

For sacred things were made from the goods of the execrable.