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ℹ️ The Chinese and English alongside are this site's own translation, made directly from the original text on this page (not the CUV or the WEB, which follow the Masoretic Text and a different textual tradition).
'The Revelation of Jesus Christ, which God gave to Him to make known openly to His servant John.' Who established libraries. Among us Pamphilus the martyr, whose life Eusebius of Caesarea wrote, strove to equal Pisistratus in zeal for a sacred library. For he had in his library nearly thirty thousand volumes. Jerome too and Gennadius, seeking out ecclesiastical writers throughout the whole world, traced them in order, and comprised their works in a single index of a volume. Which scriptures are authentic. Among our writers, in comparison with the Greeks, Origen surpassed both Greeks and Latins in the number of his works. Indeed, Jerome confesses that he read six thousand of his books.
Yet Augustine surpassed the labors of all these by his genius and learning. For he wrote so much that it would not be possible for anyone, by day and night, not only to copy out his books, but not even to read them. Other catholic men also wrote many and notable works:
Athanasius bishop of Alexandria, Hilary bishop of Poitiers, Basil bishop of Cappadocia, Gregory the Theologian, and Gregory of Nazianzus the bishop, Ambrose bishop of Milan, Theophilus bishop of Alexandria, John bishop of Constantinople, Cyril of Alexandria, Pope Leo, Proculus, Isidore of Seville, Bede, Cyprian the martyr and bishop of Carthage, Jerome the presbyter, Prosper, Origen (whose writings the church neither altogether rejects nor wholly receives), Orosius, Sedulius, Prudentius, Juvencus, Arator.
Rufinus too published many books and translated certain scriptures; but since blessed Jerome in some matters noted him concerning freedom of choice (the will), we ought to hold those things which Jerome held. Gelasius also wrote five books against Nestorius and Eutyches, and a treatise after the manner of Ambrose. Likewise he wrote two books against Arius, and also forms of the sacraments and prayers and epistles of the faith. Dionysius the Areopagite, ordained bishop of the Corinthians, left many volumes of his own genius.
Likewise the Chronicle of Eusebius of Caesarea, and his books of ecclesiastical history—although in the first book of his narrative he grew lukewarm, and afterward composed one book in praise and excuse of Origen the schismatic—yet on account of the singular knowledge of matters which pertains to instruction, the catholic church does not reject them altogether. Cassiodorus too, who in his exposition of the Psalms wrote a sufficiently useful work. There are still others whose names I here pass over in silence. Which are apocryphal. The Itinerary under the name of the apostle Peter, which is called that of Saint Clement, in eight books, is apocryphal. The Acts under the name of the apostle Andrew are apocryphal. The Acts under the name of Thomas are apocryphal. The Gospels under the name of Thaddeus are apocryphal.
The Gospels under the name of the apostle Barnabas are apocryphal. The Gospels under the name of the apostle Thomas are apocryphal. The Gospels under the name of the apostle Andrew are apocryphal. The Gospels which Lucian falsified are apocryphal. The Gospels which Hesychius falsified are apocryphal. The book On the Infancy of the Savior is apocryphal. The book On the Nativity of the Savior and of holy Mary, or On the Midwife of the Savior, is apocryphal. The book which is called of the Shepherd is apocryphal. All the books which Leucius, a disciple of the devil, made are apocryphal. The book which is called the Foundation is apocryphal. The book which is called the Treasure is apocryphal. The book which is On the Daughters of Adam, or Genesis, is apocryphal. The Centimeter concerning Christ pieced together from Virgilian verses is apocryphal.
The book which is called the Acts of Thecla and of Paul is apocryphal. The book which is called of Nepos is apocryphal. The book of Proverbs written by heretics and sealed with the name of Saint Sixtus is apocryphal. The Revelation which is called of Paul is apocryphal. The Revelation which is called of the apostle Thomas is apocryphal. The Revelation which is called of Stephen is apocryphal. The book which is called the Passing of holy Mary is apocryphal. The book which is called the Penitence of Adam is apocryphal. The book under the name of Ogias the giant, who after the flood is said by heretics to have fought with a dragon, is apocryphal. The book which is called the Testament of Job is apocryphal. The book which is called the Penitence of Origen is apocryphal.
The book which is called the Penitence of Cyprian is apocryphal. The book which is called Jannes and Mambres is apocryphal. The book which is called the Lot of the Apostles is apocryphal. The book Lusan is apocryphal. The book of the canons of the apostles is apocryphal. The book Physiologus, written by heretics and marked beforehand with the name of blessed Ambrose, is apocryphal. The history of Eusebius Pamphili is apocryphal. The opuscula of Tertullian or Africanus are apocryphal. The opuscula of Posthumianus and Gallus are apocryphal. The opuscula of Montanus and Priscilla and Maximilla are apocryphal. All the opuscula of Faustus the Manichaean are apocryphal. The opuscula of another Clement of Alexandria are apocryphal. The opuscula of Cassian, presbyter of Gaul, are apocryphal. The opuscula of Victorinus of Poitiers are apocryphal.
The opuscula of Faustus of Riez in Gaul are apocryphal. The opuscula of Frumentius are apocryphal. The epistle of Jesus to Abgar is apocryphal. The Passion of Cyricus and Julitta is apocryphal. The Passion of George is apocryphal. The writings which are called the Contradiction of Solomon are apocryphal. All the phylacteries which were written not by an angel, as they pretend, but rather by a demon, are apocryphal.
These and things like them, which Simon Magus, Nicolaus, Cerinthus, Marcion, Basilides, Ebion, Paul of Samosata too, Photinus and Bonosus (who fell away in a similar error), Montanus also with his most obscene followers, Apollinaris, Valentinus or Manichaeus, Faustus, Sabellius, Arius, Macedonius, Eunomius, Novatus, Sabbatius, Calixtus, Donatus and Eustachius, Nibianus, Pelagius, Julianus and the Lacian, Coelestinus, Maximianus, Priscillian of Spain, Lampedius, Dioscorus, Eutyches, Peter and another Peter (of whom one defiled Alexandria, the other Antioch), Acacius of Constantinople with his associates, and likewise all the heresies which they themselves and their disciples or schismatics taught or wrote—whose names we do not retain at all—we confess to be not only repudiated, but also eliminated from every catholic and Roman church, and together with their authors and the followers of those authors, under anathema, by an indissoluble bond, to be damned forever.
Certain etymologies pertaining to reading. A codex is of many books; a 'liber' is of one volume. And it is called 'codex' by transference from the trunks (codices) of trees or vines, as it were 'caudex,' because it contains within itself a multitude of books as it were of branches. A 'volume' (volumen) is so called from rolling (volvendo). 'Liber' is the inner bark of a tree, on which the ancients used to write before the use of papyrus or parchment. Hence they also called scribes 'librarii,' and from this the volume was called 'liber.' A 'scheda,' whose diminutive is 'schedula,' is a Greek name. And a 'scheda' is properly so called which is still being corrected, and is not yet redacted into books. The use of paper (charta) was first discovered at Memphis, a city of Egypt.
Now it is called 'charta' because the covering of papyrus, plucked off piece by piece (carptim), is glued together, and thus paper is made, of which there are many kinds. Parchment (pergamenum) is so called from Pergamum, where it was invented. It is also called 'membrana,' because it is drawn from the limbs (membris) of cattle. At first parchments were made of a yellowish color; afterward at Rome white parchments were devised. A 'homily' (homilia) is so called as it were a 'popular discourse,' as where the word is made to the people. A 'tractate' is the manifold exposition of a single matter. A 'dialogue' is the conferring together of two or more, which the Latins call a 'conversation' (sermo). And 'sermo' is so called because it is woven (seritur) between the two parties. 'Commentaries' (commentaria) are so called as it were 'with the mind' (cum mente), or from 'I devise' (comminiscor). For they are interpretations, such as commentaries on the law or on the Gospel.
Some say that the writings of the pagans should be called 'comments,' but those who expound the divine writings should be called 'expositors.' 'Gloss' (glossa) is Greek and is interpreted as 'tongue' (language), because in a certain way it speaks the meaning of the underlying word. The philosophers call this an 'adverb,' because it designates by one single word that word concerning whose matter inquiry is made—for example, as 'conticescere' (to fall silent) is 'tacere' (to be silent).